Apocalypse Explained (Tansley)

1. THE APOCALYPSE EXPLAINED.

CHAPTER I

1. THE Revelation of Jesus Christ which God gave unto him, to show unto his servants things which must shortly come to pass; and he signified [this], sending by his angel unto his servant John,

2. Who bare witness of the Word of God, and of the testimony of Jesus Christ, whatsoever things he saw.

3. Blessed is he that readeth, and they that hear, the words of the prophecy, and keep the things which are written therein; for the time is at hand.

4. John to the seven churches which are in Asia: Grace to you, and peace, from him who is, and who was and who is to come; and from the seven spirits which are in sight of his throne;

5. And from Jesus Christ, the faithful witness, the first born from the dead, and the prince of the kings of the earth. To him that loveth us, and washeth us from our sins in his blood,

6. And hath made us kings and priests unto God and his Father; to him be the glory and the strength (robur) unto the ages of the ages. Amen.

7. Behold, he cometh with the clouds; and every eye shall see him, and they who pierced him; and all the tribes of the earth shall wail over him. Even so; Amen.

8. I am the Alpha and the Omega, the beginning and the end, saith the Lord, who is, and who was, and who is to come, the Almighty.

9. I John, who also am your brother and companion in affliction, and in the kingdom and patient expectation of Jesus Christ, was in the island called Patmos, for the Word of God, and for the testimony of Jesus Christ.

10. I was in the spirit on the Lord’s day, and I heard behind me a great voice, as of a trumpet,

11. Saying, I am the Alpha and the Omega, the First and the Last; what thou seest write in a book, and send to the churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

12. And I turned to see the voice that spake with me. And, being turned, I saw seven golden lampstands;

13. And in the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about the breasts with a golden girdle.

14. And his head and his hairs were white as white wool, as snow; and his eyes were as a flame of fire;

15. And his feet like unto burnished brass, as if they burned in a furnace; and his voice as the voice of many waters.

16. And he had in his right hand seven stars; and out of his mouth went forth a sharp two-edged sword; and his face was as the sun shineth in his power.

17. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the First and the Last;

18. And am he that liveth, and was dead; and behold I am alive unto the ages of the ages, Amen; and I have the keys of hell and of death.

19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.

20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden lampstands; the seven stars are the angels of the seven churches; and the seven lampstands which thou sawest are the seven churches.


MANY have expounded this prophetical book which is called the Apocalypse; but none of them have understood the internal or spiritual sense of the Word, therefore they have applied the particulars which it contains to the successive states of the church, which they have learnt from history; and in addition to this they have applied many things to civil affairs. Consequently such expositions are mostly conjectures, which can never appear in such light that they can be approved as truths; and therefore they are cast aside as mere opinions as soon as they are read. The reason why the current explanations of the Apocalypse are of this description is, as just observed, that their authors know nothing of the internal or spiritual sense of the Word; when, nevertheless, all things in the Apocalypse are written in a style similar to that of the prophetical parts of the Old Testament, and of the whole Word. And the Word is natural in the letter, but in its inner content spiritual; and consequently it contains a sense within, which does not appear at all in the letter. The nature of the difference between these two senses may be seen from what is said and shown in the small work concerning The White Horse, and in the Appendix there, taken from Arcana Coelestia.

2. It is evident from these things that nothing contained either in the Apocalypse, or in the prophetical parts of the Old Testament can be understood, unless the spiritual sense be known, and particularly unless there be a revelation from heaven, where the whole Word is understood according to that sense. That this is the case will be proved by the explanation itself, which follows.

3. In this explanation there are many quotations from Arcana Coelestia; it should therefore be noted that they are taken from that work.

sRef Rev@1 @2 S0′ sRef Rev@1 @3 S0′ sRef Rev@1 @1 S0′ 4. THE EXPLANATION.

VERSES 1-3. The revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly in come to pass; and he signified [this], sending by his angel unto his servant John, who bare witness of the Word of God, and of the testimony of Jesus Christ, whatsoever things he saw. Blessed is he that readeth, and they that hear, the words of the prophecy, and keep the things which are written therein; for the time is at hand. “The Revelation of Jesus Christ,” signifies, predictions by the Lord concerning the last times of the church; “which God gave unto him, to show unto his servants,” signifies, for those who are in truths from good; “things which must shortly come to pass,” signifies, which will certainly take place; “and he signified [this], sending by his angel unto his servant John,” signifies, which are revealed from heaven to those who are in the good of love.

“Who bare witness of the Word of God, and of the testimony of Jesus Christ,” signifies, that it is for those who in heart acknowledge the Divine truth, and the Divine of the Lord in His Human; “whatsoever things he saw,” signifies, that their understanding is enlightened.

“Blessed,” signifies, those in whom heaven is; “is he that readeth,” signifies, that they perceive; “and they that hear the words of the prophecy,” signifies, that they live according to the doctrine of heaven; “and keep the things which are written therein,” signifies, that they do so from the delight of the love of truth; “for the time is at hand,” signifies, that the interior state is such.

sRef Rev@1 @1 S0′ 5. (v. 1) The revelation of Jesus Christ. That this signifies Predictions by the Lord concerning the last times of the church, is evident from the signification of revelation as denoting predictions; and because these are from the Lord alone, it is said, “the revelation of Jesus Christ.” The reason why the revelation, or the predictions, are concerning the last times of the church, is because those times are especially treated of. It may be imagined that the successive states of the church from beginning to end are treated of in the Apocalypse; but those states are not there the subject, but only the state of heaven and the church about the time of its end, when the Last Judgment takes place; the last times are consequently treated of. The successive states of the church, however, were predicted by the Lord Himself in Matthew (chaps. xxiv. and xxv.), and also in Mark (chap xiii.); but the things contained in these chapters are written in the Divine prophetic style, which is by correspondences, and consequently they are such as can be revealed and laid open only by means of the internal or spiritual sense. (It has therefore been granted me by the Lord to explain those things in Arcana Coelestia, at the beginning of chapters xxiv. to xl. of Genesis; which explanations may be seen there in their order, in the following places: n. 3353-3356, 3486-3489, 3650-3655, 3751-3757, 3897-3901, 4056-4060, 4229-4231, 4332-4335, 4422-4424, 4635-4638, 4661-4664, 4807-4810, 4954-4959, 5063-5071.)

sRef Rev@1 @1 S0′ 6. Which God gave unto him, to show unto his servants. That this signifies for those who are in truths from good, is evident from the signification of giving the revelation to Him to show, as denoting to declare predictions, or, what is the same thing, predictions for those persons; and from the signification of His servants, as denoting those who are in truths from good. The reason why such are meant by servants of God, is, that, in the Word, those who hearken to and obey God are called servants of God. Hearkening and obedience exist only with those who are in truths from good, but not with those who are in truths alone, or in truths without good; for the latter have truths in the memory only, but not in the life; whereas those who are in truths from good, have truths in the life, and those who have truths in the life do them from the heart, that is, from love. It should be known that no truth ever enters into the life of a man unless he is in good, for good belongs to love, and love constitutes the whole man; thus a man receives into his life all the truths which agree with his love. This is quite evident from the fact that a man appropriates to himself whatever he loves, rejecting and holding in aversion everything else. By good is meant here the good of love to the Lord and the good of love towards the neighbour, this being the only spiritual good, with which the truths of faith agree.

sRef Rev@1 @1 S0′ 7. Things which must shortly come to pass. That this signifies, which will certainly take place, is evident from the signification of things which must come to pass, as being what will necessarily take place; and from the signification of shortly, as denoting what is certain and full (concerning which see Arcana Coelestia n. 5284, 6783). Those who view all things in the Word according to the sense of the letter, have no other idea than that shortly signifies shortly; that is, in the present case, that the things predicted in the Apocalypse were to take place shortly. Consequently they also wonder why so long a time should have elapsed before the accomplishment of the Last Judgment. But those who have a knowledge of the internal sense of the Word do not understand shortly as meaning shortly, but certainly. The reason why instead of shortly they understand certainly, is, because shortly implies time, and time is proper to nature; that is, shortly is a natural and not a spiritual expression, and all natural expressions, in the Word, signify spiritual things which correspond to them; for the Word internally is spiritual, but in the letter natural; this is why shortly signifies certainly. (That time is proper to nature, and, in the spiritual world, corresponds to state of life, may be seen in the work, Heaven and Hell, in the article concerning Time in Heaven, n. 162-169.)

sRef Rev@1 @1 S0′ 8. And he signified [this], sending by his angel unto his servant John. That this signifies, which are revealed to those who are in the good of love, is evident from the signification of he signified, as denoting those things which, in the sense of the letter, contain, and thus signify, those which are in the internal sense. For it is said, “the revelation which God gave to show; and he signified [this]”; and by the things which He signified are meant those which are in the sense of the letter, because all these are significative; and the things which are signified are those that are contained in the internal sense. For all things in the Word are significative of spiritual things which are in the internal sense. The above is also evident from the signification of sending by his angel, as denoting things revealed from heaven; for to send, denotes to reveal, and by an angel, denotes from heaven. The reason why to send denotes to reveal, is, because everything sent from heaven is a revelation; for what exists there is revealed, this being something spiritual concerning the church and its state; but this with man is turned into natural ideas, such as are in the sense of the letter, in the Apocalypse and other parts of the Word. That which comes from heaven cannot be present with man in any other way; for the Spiritual falls into its corresponding Natural, when it descends from the spiritual world into the natural. This is the reason why the prophetic Word Is such in the sense of the letter, and since it is such, that it is inwardly spiritual and Divine. By an angel means, from heaven, because that which an angel speaks is from heaven; for when an angel speaks with a man such things as relate to heaven and the church he does not speak as one man to another, who utters from memory the dictates of another, but that which an angel speaks enters into him continually by influx, and not into his memory, but directly into the understanding, and thence into words. This is the reason why every thing spoken by angels to the prophets was Divine, and nothing whatever from the angels. Whether it is said that such things are revealed from heaven, or from the Lord, it is the same; because the Divine of the Lord with the angels constitutes heaven, and nothing whatever from the proprium of the angels. (But this may be better understood from what is said and shown in the work, Heaven and Hell, n. 2-12, and n. 254.) It is remarked above, that predictions are revealed from heaven to those who
are in the good of love, because it is said, “sending by his angel unto his servant John,” and by John are represented and meant those who are in the good of love. For by the twelve apostles were represented and signified all those in the church who are in truths from good consequently, all truths from good, from which the church is and by each apostle in particular is represented and signified something specific. For example, by Peter is represented and signified faith; by James, charity; and by John, the good of charity, or the good of love. Because John represented this good, therefore the revelation was made to him; for revelation from heaven, such as is here described, can be made to none but those who are in the good of charity or of love. Others, indeed, may hear the things that are uttered from heaven, but they cannot perceive them. They alone have spiritual perception who are in the good of love; the reason is, that they receive those things, not only in the hearing, but also in the love; and to receive in the love is to receive fully, since the things so received are loved; and those who thus receive, see those things in their understanding, in which is the sensation of their internal sight. That this is the case has been made evident to me from much experience, and it might also be illustrated by much rational argument; but upon this subject it is not yet permissible to speak. Here it is only necessary to observe, that all the names mentioned in the Word, signify, not persons, but things; thus, John signifies those who are in the good of love, and therefore, in the abstract, the good of love itself. (That all names in the Word signify things, may be seen in Arcana Coelestia, n. 768, 1888, 4310, 4442, 10,329. That the names of persons and places in the Word cannot enter heaven, but that they are changed into the things which they signify, n. 1876, 5225, 6516, 10,216, 10,282, 10,432. How elegant the internal sense of the Word is, although mere names are mentioned, is illustrated by examples, n. 1224, 1264, 1888. That the twelve disciples of the Lord represented, and thence signified, all things of love and faith in the aggregate, in like manner as the twelve tribes of Israel, n. 2129, 3354, 3488, 3858, 6397. That Peter, James, and John represented, and hence signified, faith, charity, and the good of charity, in their order, see Pref. to Gen. xviii. and xxii. and n. 3934, 8581, 10,087.)

sRef Rev@1 @1 S0′ sRef Mark@3 @17 S1′ sRef Mark@3 @16 S1′ 9. When it is known that all names In the Word signify things, and that the names of the twelve sons of Jacob, or the twelve tribes, signify all the goods and truths of the church in the aggregate; and similarly the names of the twelve disciples of the Lord; and that Peter, James, and John, signify faith, charity, and the good of charity, some arcana in the Word may then be seen; as for example, why the Lord gave the name of Peter to Simon, and to James and John the name Boanerges, which signifies sons of thunder (Mark iii. 17). For Peter, like rock (petra), signifies the Lord as to truth from good, or faith from charity; and sons of thunder signify those who receive the truths of heaven from the affection which is of love. (That rock (petra) signifies the Lord as to truth from good, or faith from charity, may be seen, Arcana Coelestia, n. 8581, 10,580; similarly “the stone of Israel,” n. 6426; and that thunders signify Divine truths from heaven, n. 7573, 8914, and lightnings the brilliance thereof, n. 8813; hence also thunders are called voices, n. 7573, 8914.) sRef Matt@26 @34 S2′ sRef Matt@16 @19 S2′ sRef Matt@16 @18 S2′ [2] I will here mention some of the arcana which may be seen, when it is known that Peter signifies faith, and John the good of charity. First, why the Lord said to Peter,

“I say unto thee, that thou art Peter, and upon this rock I will build my church; and I will give unto thee the keys of the kingdom of the heavens” (Matt. xvi. 18, 19).

It appears from the letter as if that power was given to Peter, when nevertheless none was given to him; but it was said thus to him, because Peter signified truth from the good which is from the Lord, and truth from good which is from the Lord has all power, thus the Lord has all power from good by means of truth. (That this is the case may be seen illustrated in the small work, The Last Judgment, n. 57.) Another arcanum, which may be seen when it is known that Peter signifies faith, is, why the Lord said to him, that before the cock crew, he would deny Him thrice, which also happened (Matt. xxvi. 34, and following verses). By this was signified, that in the last time of the church there would be no faith in the Lord, because there would be no charity; for cock-crowing, as well as twilight, signifies the last time of the church (Arcana Coelestia, n. 10,134); and three, or three times, signifies what is complete to the end (Arcana Coelestia, n. 2788, 4495, 5159, 9198, 10,127. That the end of the church comes when there is no faith, because no charity, may be seen in the small work, The Last Judgment, n. 33-39, etc.). sRef John@21 @18 S3′ sRef John@21 @15 S3′ sRef John@21 @17 S3′ sRef John@21 @16 S3′ sRef John@21 @22 S3′ sRef John@21 @20 S3′ sRef John@21 @21 S3′ sRef John@21 @19 S3′ [3] A third arcanum which may be seen, is, the signification of the following words concerning Peter and John:

Jesus said to Peter, Simon Jonas, lovest thou me? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him the second time, Simon Jonas, lovest thou me? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? and said unto him, Lord, thou knowest all things; thou knowest that I love thee. And he saith unto him, Feed my sheep. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt behold, thou shalt stretch forth thy hands, and another shall gird thee, and lead whither thou wouldest not. And when he had thus spoken, he saith unto him, Follow me. Peter, being turned, seeth the disciple whom Jesus loved, following, and he saith, Lord, this man what? Jesus saith unto him, If I will that he remain till I come, what is that to thee? Follow thou me” (John xxi. 15-22).

What these things signify no one can know unless he knows the internal sense, and that Peter signifies faith, and John the good of charity consequently that Peter signifies those in the church who are in faith, and John, those who are in the good of charity. By Jesus saying three times to Peter, “Lovest thou me?” and Peter saying three times, “I love thee,” and Jesus then saving, “Feed my lambs,” and “Feed my sheep,” is signified, that they who are in faith from love ought to instruct those who are in the good of love to the Lord and in the good of charity towards the neighbour. For those who are in faith from love are also in truths, and those who are thence in truths, instruct concerning good, and lead to good; for all the spiritual good which a man has is procured and implanted by means of truths. (That lambs signify those who are in the good of innocence and of love to the Lord, may be seen, Arcana Coelestia, n. 3994, 10,132; that sheep signify those who are in the good of charity towards the neighbour, n. 4169, 4809; and that to feed is to instruct, n. 5201, 6078.) [4] What would be the quality of faith in the first time of the church, and what its quality in the last time is next described by the Lord. The first time of the church is meant by “when thou wast young,” and the last time by “when thou shalt be old.” That when he was young he girded himself, and walked whither he would, signifies, that, in the first time of the church, they would drink in truths from the good of charity, and would act from freedom; for to act from freedom is to act from the affection of truth from good. “When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and lead whither thou wouldest not,” signifies, that in the last time of the church they would no longer drink in truths from the good of charity, that is, they would know them merely because stated by another, and would thus be in a servile state, that being a servile state in which good does not lead. (That garments signify truths, may be seen, Arcana Coelestia n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10,536; and that therefore to gird oneself denotes to drink in and apprehend truths, n. 9952. That to walk is to act and live; that to act from freedom is to act from love or affection, since what a man loves that he does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. That every church begins from charity, but that in process of time it declines to faith, and at length to faith alone, 1834, 1835, 2231, 4683, 8094.) [5] Because, at the last time of the church, faith becomes of such a quality as to reject the good of charity, saying that faith alone constitutes the church and saves, and not the good of life, which is charity, therefore Jesus said to Peter, by whom such faith is there meant, “Follow me.” “And, being turned, Peter seeth the disciple whom Jesus loved, following, and saith, Lord, what this man?” by which is signified, that faith, in the last time of the church, would turn away from the Lord; for it is said of Peter, by whom that faith is signified, that, “being turned,” he saw; and he also said of the disciple whom Jesus loved or of John, by whom is signified the good of charity, “what this man?” that is, that he is nothing; but Jesus said to him, “If I will that he remain till I come, what is that to thee; follow thou me”; by which is signified that the good of charity will follow the Lord, and acknowledge Him, even to the last time of the old church and the first of the New. (That the last time of the old church is called the consummation of the age, and the beginning of the New, the coming of the Lord, may be seen, Arcana Coelestia, n. 4535, 10,622.) The fourth arcanum which may hence be seen is, why the Lord loved John more than the rest of the disciples, and why John therefore lay on the breast, or in the bosom, of the Lord (John xiii. 23; xxi. 20) viz., that it was because the good of love was in the Lord’s mind when He saw John, who represented and signified that good, because it is that good which constitutes heaven and the church, (as may be seen in the work, Heaven and Hell, n. 13-19). sRef Luke@22 @30 S6′ sRef Matt@19 @28 S6′ sRef John@19 @27 S6′ sRef John@19 @26 S6′ [6] The fifth arcanum which becomes evident when it is known that John represented the good of love, is, what is signified by the words of the Lord from the cross to the mother Mary, and to John:

“When Jesus saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Woman, behold thy Son! And he saith to that disciple, Behold thy mother! And from that hour that disciple took her unto his own home” (John xix. 26, 27).

By mother and by woman is there meant the church, and by John the good of charity; and by the things said to them, that the church will be where there is the good of charity. (That by woman, in the Word, is meant the church, may be seen, Arcana Coelestia n. 252, 253, 749, 770, 3160, 6014, 7337, 8994; that the same is signified by mother, n. 289, 2691, 2717, 3703, 4257, 5581, 8897, 10,490. That to take her to his own home is to dwell together, is manifest.) From these considerations it is now evident how great are the arcana which lie concealed in the Word, which are laid open only to those who know its internal or spiritual sense; nor, without that sense, can it be known what is signified by its being said that the twelve apostles shall sit upon twelve thrones, and judge the twelve tribes of Israel (Matt. xix. 28; Luke xxii. 30). By the apostles, in this passage, are not meant the apostles, but all truths from good which are from the Lord; so that those words signify, that the Lord alone will judge all from the truths which are from good, thus, every one according to those truths.

sRef Rev@1 @2 S0′ 10.(v. 2) Who bare witness of the Word of God, and of the testimony of Jesus Christ. That this signifies, that it is for those who in heart acknowledge Divine truth, and the Divine of the Lord in His Human, is evident from the signification of bearing witness, as denoting to acknowledge in heart, concerning which more will be said in what follows; from the signification of the Word, or discourse, of God, as denoting the Divine truth (of which see n. 4692, 5075, 9987); and from the signification of [the testimony] of Jesus Christ, as being the acknowledgment of the Divine of the Lord in His Human. This is signified by the testimony of Jesus Christ, because to bear witness is to acknowledge in heart; and to acknowledge Jesus Christ in heart, is to acknowledge the Divine in His Human; for he who acknowledges the Lord, and not at the same time the Divine in his Human, does not acknowledge the Lord; for His Divine is in His Human, and not outside it. For the Divine is in His Human as the soul in the body; therefore to think of the Human of the Lord, and not at the same time of His Divine, is like thinking of a man apart from his soul or life, which is not to think of the man. sRef John@14 @6 S2′ sRef Rev@19 @10 S2′ [2] That the Divine of the Lord is in His Human, and that they are together one person, the doctrine received in the whole Christian world teaches in these words: “Although Christ is God and Man, yet they are not two, but one Christ; one, not by conversion of the Godhead into the human, but by the Divine taking of the Human into itself: One altogether; not so that the two natures are commingled, but by unity of person; for as soul and body make one man, so God and Man are one Christ” (from the Athanasian Creed). It is therefore manifest, that those who distinguish the Divine into three persons, ought, when they think of the Lord as the second person, to think of both, of the Human as well as of the Divine, for it is said that they are one person, and that they are one as soul and body. Those therefore who think otherwise, do not think of the Lord; and those who do not thus think of the Lord, cannot think of the Divine which is called the Divine of the Father; for the Lord saith:

“I am the way, the truth, and the life; no man cometh unto the Father but by me” (John xiv. 6).

Because this acknowledgment is signified by the testimony of Jesus Christ, therefore it is said, that

The testimony of Jesus is the spirit of prophecy (Rev. xix. 10).

The spirit of prophecy is the life and soul of doctrine (that spirit, in the internal sense of the Word, signifies the life or soul, may be seen, Arcana Coelestia, n. 5222, 9281, 9818; and that prophecy signifies doctrine, n. 2534, 7269); and the acknowledgment of the Lord is the very life or soul of all doctrine in the church. But concerning these things more will be said in what follows. sRef John@21 @24 S3′ sRef John@19 @35 S3′ [3] The reason why to bear witness is to acknowledge in heart, is, because spiritual things are treated of; no one can bear witness of those things unless from the heart, because from no other ground can he perceive that they are so. But to bear witness concerning such things as exist in the world, is to do so from science, or from memory and thought, because the man has so seen or heard. But it is otherwise in things spiritual; for these fill the whole life, and constitute it. Man’s spirit, in which the man’s life primarily resides, is nothing else but his will, or his love, and his understanding and faith therefrom; and the heart signifies, in the Word, the will and love, and understanding and faith therefrom. It is therefore manifest why by bearing witness, in the spiritual sense, is meant to acknowledge in heart. Since by heart is signified the good of love, and it is this alone that acknowledges Divine truth and the Divine of the Lord in His Human, and because that good is signified by John, therefore also it is said by John, that he bare witness of the Word of God and of the testimony of Jesus Christ; as also in another place:

“And he that saw bare witness, and his witness is true, and he knoweth that he saith truths, that ye may believe” (John xix. 35)

and in another place:

“This is the disciple that testifieth of these things, and wrote these things; and we know that his testimony is true” (John xxi. 24).

sRef Rev@1 @2 S0′ 11. Whatsoever things he saw. That this signifies their understanding enlightened, is evident from the signification of seeing, as denoting to understand (concerning which see Arcana Coelestia, n. 2150, 2325, 2807, 3764, 3863, 3869, 4403-4421, 10,705); in this case, to understand from enlightenment, since the subject treated of is concerning things of the church and of heaven, which can be understood and perceived only from enlightenment; for the things of the church and of heaven, which are called spiritual things, do not enter into a man’s understanding except by means of the light of heaven, and the light of heaven enlightens the understanding. This is the reason why the Word, in which are contained the things of the church and heaven, cannot be understood but by one who is enlightened; and those alone are enlightened who are in the affection of truth from good, consequently, who are in love to the Lord and in charity towards the neighbour. The good of these is spiritual good, with which and from which is the light of heaven, which enlightens.

sRef Rev@1 @3 S0′ 12. (v. 3) Blessed. That this signifies those in whom heaven is, is evident from the signification of blessed, as denoting one who is happy to eternity, that is, one in whom heaven is. The blessedness which is not eternal is indeed called blessedness, but yet respectively it is not; for it passes away, and that which passes away compared with that which does not pass away, is as nothing. It is said, “in whom heaven is,” because heaven is in man; the heaven which is without man flows into the heaven which is in him, and is received in so far as they correspond. (That heaven is in man, and that the internal of the man who is in celestial love is heaven in its least form, corresponding to the greatest, may be seen in the work, Heaven and Hell, n. 51-58; and that he comes into heaven who has heaven in himself, may be seen in The Doctrine of the New Jerusalem, n. 232-236.)

sRef Rev@1 @3 S0′ 13. Is he that readeth. That this signifies that they perceive, is evident from the signification of reading the Word, as denoting to understand from enlightenment, thus to perceive; for to read signifies the same as to see, because he who reads, sees, and to see signifies to perceive from enlightenment, as was shown just above, n. 11.

sRef Rev@1 @3 S0′

14. And they that hear the words of the prophecy. That this signifies that those live according to the doctrine of heaven, is evident from the signification of hearing, as denoting to perceive and obey (concerning which see Arcana Coelestia, n. 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10,061), thus also to live according thereto; for those who perceive and obey the doctrine of heaven, live according to it; and from the signification of the words of the prophecy, as denoting the truths of the doctrine of heaven; for words are truths, (n. 4692, 5075), and prophecy is doctrine (n. 2534, 7269); in the present case, the doctrine of heaven, because it is the prophecy of the Word, which is from heaven. The reason why to hear is to obey and live is, because with the celestial angels, the things that, are heard enter into the life; but as this is unknown, I will briefly illustrate it. There are two senses given to man, which serve as means of receiving those things by which the Rational is formed, and also those things by which the man is reformed, these are, the sense of seeing and the sense of hearing; the other senses are for other uses. The things that enter by the sense of sight, enter into his understanding and enlighten it; therefore by sight is signified the understanding enlightened; for the understanding corresponds to the sight of the eye as the light of heaven does to the light of the world; but the things that enter by the sense of hearing, enter into the understanding and at the same time into the will, therefore the hearing signifies perception and obedience. This is the reason why, in human languages, It is customary to speak of hearing any one, and also of giving ear to any one; similarly, of being a hearer, and of hearkening; and by hearing any one is meant to perceive, and by giving ear to any one is meant to obey; as also by being a hearer; and both are signified by hearkening. This characteristic dwells in human languages, from the spiritual world, in which a man’s spirit is; but the origin of this in the spiritual world shall also be stated.

[2] Those in the spiritual world who are in the province of the ear, are forms of obedience from perception (that all who are in the spiritual world are in some province which is named from the members, organs, or internal parts of man, because they correspond thereto, may be seen in the work, Heaven and Hell, n. 87-102); and the province of the ear is in the axis of heaven, and therefore into it, or into those who are there, the whole spiritual world inflows, with the perception that the thing is to be done; for this is the ruling perception in heaven; hence it is that those who are in that province, are forms of obedience from perception. That the things which enter by hearing, enter directly by the understanding into the will, may be further illustrated from the instruction of the angels of the celestial kingdom, who are the wisest; these receive all their wisdom by hearing and not by sight; for whatever they hear of Divine things, they receive in the will from veneration and love, and make a part of their life; and because they receive it directly in the life, and not first in the memory, therefore they do not talk about matters of faith, but when told of them by others, they answer only, “Yea, Yea,” or “Nay, nay,” according to the Lord’s words in Matthew (v. 37). From these things it is manifest, that man is endowed with the sense of hearing chiefly for the reception of wisdom, but sight for the reception of intelligence. Wisdom consists in perceiving, willing, and doing; intelligence, in knowing and perceiving. (That the celestial angels drink in wisdom by hearing, and not by sight, may be seen in the work, Heaven and Hell, n. 270, 271; and more concerning those angels, n. 20-28.)

sRef Luke@11 @28 S0′ sRef John@15 @14 S0′ sRef Rev@1 @3 S0′ sRef Matt@28 @20 S0′ sRef John@15 @10 S0′ sRef John@14 @24 S0′ sRef John@14 @15 S0′ sRef John@14 @23 S0′ sRef John@8 @52 S0′ sRef John@8 @51 S0′ 15. And keep those things which are written therein. That this signifies, that they do so from the love of truth, is evident from the signification of observing and keeping, as denoting to perceive, to will and to do accordingly; in this case, according to the doctrine of heaven; and from the signification of the things which are written therein, as denoting from the love of truth, or from the delight of that love; for what is done from love is done from delight; delight is from no other source. This is signified by the things which are written therein, because the things which are contained in the doctrine of heaven are inscribed on their heart, and thus on their life; and the things which are inscribed on the heart and life are inscribed on the love, for the heart in the Word signifies the love. (Arcana Coelestia, n. 7542, 9050, 10,336). The reason why it is the love of truth is, because those things are said of the doctrine of heaven, and the doctrine of heaven is from truths. In the Word, frequent mention is made of observing and keeping the precepts, the commandments, the words, and the law; and by observing and keeping, is there signified to understand, to will, and to do, as in Matthew:

“Teaching them to observe all things whatsoever I have commanded you” (xxviii. 20).

In Luke:

“Blessed are they that hear the Word of God, and keep it.” (xi. 28).

In John:

“Verily, verily, I say unto you, if a man keep my word, he shall not see death to eternity” (viii. 51).

In the same:

“If a man love me, he will keep my word. He that loveth me not, keepeth not my words (xiv. 15, 23, 24).

Again in the same: “If ye keep my commandments, ye shall abide in my love. Ye are my friends, if ye do whatsoever I command you” (xv. 10, 14):

to do is to will, and to will is to do; because in deeds the will is everything.

sRef Rev@1 @3 S0′ 16. For the time is at hand. That this signifies that the interior state is such, is evident from the signification of time, as denoting state (respecting which see the work, Heaven and Hell, n. 162-169, where time in heaven is treated of); and from the signification of at hand, as denoting what is internal; here, therefore, because it is said of state, it denotes an interior state, such as is described above. By state is meant the state of the affection and thence of the thought. He who reads this, and knows nothing of the internal sense, supposes that, by the time being at hand, is meant that the time was then near when the things contained in the Apocalypse would be fulfilled. But that this is not meant may be evident from the fact that seventeen centuries have elapsed without their being fulfilled. But because the Word, in the letter, is natural, but interiorly spiritual, it is therefore said the time is at hand, in order that an interior state might be understood in heaven; for if it had been there said, “interior state,” according to the spiritual sense mentioned, it would not be understood by the angels; for they perceive all things in the Word according to correspondences. sRef John@14 @17 S2′ sRef John@14 @23 S2′ [2] The reason why at hand signifies what is interior is, because distances in heaven are entirely according to the differences of the good of love therefore, those who are in kindred good are also near together. It is for this reason that affinities on earth are called relationships* because they refer to spiritual affinities, which in heaven are actually such. The reason why this is the case in heaven is, because the good of love conjoins; and the more interior the good, the nearer is the conjunction; hence it is that the more interiorly a man is in the good of love the nearer heaven is to him. This originates from the fact that the Lord is nearer to an angel, a spirit, or a man, the more interiorly they love Him; to love Him interiorly is to love His precepts interiorly; that is, to perceive, will, and do them from the delight of love. For this reason, nearness, in the Word, signifies presence and conjunction (as may be seen, Arcana Coelestia, n. 5911, 9378, 9997, 10,001.) This nearness is thus described in John:

“Jesus saith, he who loveth me, keepeth my word, and my Father will love him, and we will come unto him, and make our abode with him” (xiv. 23).

And in the same, “Ye know” the Comforter, the Spirit of truth; “for he dwelleth with you and shall be in you” (xiv. 17);

the Comforter, [the Spirit] of truth, is the Divine truth proceeding from the Lord; therefore it is said, “He shall be in you.”
* Latin propinquitates, literally “nearnesses.”

sRef Rev@1 @3 S0′ 17. These approximate or general explanations of the preceding words, not being presented in a continuous series, will seem disconnected; this is the result of each expression being explained separately, and of the subjoining of the internal sense to the sense of the letter, which is different, each being immediately considered apart. This however, does not happen with the angels, who are in the internal sense. These do not see the sense of the letter, nor do they know anything about it, but the internal sense only; and because they see this in the light of heaven, they see it in such a series, in such connection, and also in such fulness and, consequently, in such wisdom, as, cannot be expressed and described by any human words. The ideas of angels, being spiritual, also conjoin all the contents in a wonderful manner, and embrace more things than a man can conceive or express by his ideas, which are natural, even as to the thousandth part.

sRef Rev@1 @6 S0′ sRef Rev@1 @4 S0′ sRef Rev@1 @5 S0′ 18. Verses 4, 5, 6. John to the seven churches which are in Asia: Grace be unto you, and peace, from him who is, and who was, and who is to come; and from the seven spirits which are in sight of his throne. And from Jesus Christ, the faithful witness, the first-born from the dead, and the prince of the kings of the earth. Unto him that loveth us, and washeth us from our sins in his blood, and hath made us kings and priests unto God and his Father: to him be the glory and the strength unto the ages of the ages. Amen.

“John,” signifies, the Lord as to doctrine; “to the seven churches,” signifies, to all those who are in truths from good, or in faith from charity; “in Asia,” signifies those who are in the light of intelligence; “Grace be unto you, and peace,” signifies, the delight of truth and good; “from him who is, and who was, and who is to come,” signifies, from Him who is the All in all of heaven and the church from eternity; “to eternity and from the seven spirits,” signifies, the Divine in heaven; “which are in sight of his throne,” signifies, presence and providence.

“And from Jesus Christ,” signifies, from the Lord as to the Divine Human; “the faithful witness,” signifies, from whom is all truth in heaven; “the first-born from the dead,” signifies, from whom is all the good there; “and the prince of the kings of the earth,” signifies, from whom is all truth from good in the church; “to him that loveth us, and washeth us from our sins in his blood,” signifies, His love, and regeneration by Him, by means of truths which are from Him.

“And hath made us kings and priests,” signifies, that from Him we are in His spiritual and celestial kingdom; “to God and his Father,” signifies, by Divine truth and Divine good; “to him be the glory and the strength unto the acres of the ages,” signifies, that these things are from Him alone to eternity; “Amen,” signifies, Divine confirmation.

sRef Rev@1 @4 S0′ 19. (v. 4) John. That this signifies the Lord as to doctrine, is evident from the representation of John, as being the good of love, of which above, n. 8. Because he represents the good of love, he also, in the highest sense, represents the Lord, since all the good of love is from the Lord, men, spirits and angels being only recipients; and those who are recipients, are said to signify that which is from the Lord. The case is similar with many other persons in the Word, as Abraham, Isaac, Jacob, David, Elijah, Elisha, John the Baptist, Peter, and the rest of the apostles, each of whom signifies some good or truth of heaven and of the church, but still all of them, in the highest sense, signify the Lord. As, for instance, David, in the internal sense signifies Divine truth in the spiritual kingdom, which is called the Lord’s royalty; therefore, in the highest sense, he signifies the Lord as to that truth and as to His royalty; for this reason it is said of David in the Word, that he is to come and reign over the sons of Israel (Ezek. xxxvii. 24, 25; Hosea iii. 5). Similarly, Elijah and Elisha, who, because in the internal sense they signify the Word, therefore, in the highest sense, they signify the Lord from whom is the Word. (That Elijah and Elisha signify the Word, and thus the Lord as to the Word, may be seen, Arcana Coelestia, n. 2762, 5247; the case is the same with John the Baptist, who is therefore called Elijah, n. 7643, 9372. That Peter signifies faith, and thence the Lord as to faith, because faith is from the Lord, may be seen above, n. 9.) It is therefore evident why John signifies the Lord. The reason he signifies the Lord as to doctrine is, because it is said, “John to the seven churches,” and by the seven churches, in the internal sense, are meant all who are in truths from good, or in faith from charity; for these are they who constitute the church; and it is doctrine that teaches those things. For this reason the Lord, as He is the Word, is also the doctrine of the church, for all doctrine is from the Word. (That the Lord is the doctrine of the church, because all the truth which pertains to doctrine is from the Word, thus from the Lord, may be seen, Arcana Coelestia, n. 2531, 2859, 3712.)

sRef Rev@1 @4 S0′ 20. To the seven churches. That this signifies to all those who are in truths from good, or in faith from charity, is evident from the signification of seven, as being all. For, seven in the Word, signifies a beginning and an end, thus an entire period and a full state, just as a week does (Arcana Coelestia, n. 728, 6508, 9228). And because it signifies what is full, it also signifies all, because all make what is full; for fulness in respect to those who constitute any society, in this case the church, denotes all therefore, when magnitude is treated of in the Word, seven signifies what is full, and when multitude is treated of, seven signifies all. Three, also, in the Word signifies full and all (as may be seen, n. 2788, 4495, 7715); but where anything holy is treated of in the Word, seven is used, and in other cases three (n. 10,127). Here, therefore, seven is used, because the subject treated of is truths from good, which are the holy things of the church. This also appears from the signification of churches, as denoting those who are in truths from good, or in faith from charity. The reason why such persons are meant by churches is, because those truths constitute the church with every one; for those who are not in truths from good, although born within the church, yet are not of the church, because no church exists in them. This is why the Lord’s church consists of all those, wheresoever they are, who are the church, that is, who are in truths from good. (That the church, like heaven, is in man, and not outside of him, and hence that the man who is in truths from good is a church, may be seen, Arcana Coelestia, n. 3884; and in the work, Heaven and Hell, n. 53, 54, 57.) It is also said, “who are in faith from charity,” because this is the same thing; for truth belongs to faith, and good to charity; that is to say, everything that a man believes is called truth, and everything that he loves is called good. (That all truth is from good, and everything of faith is from charity, may be seen in the small work, The New Jerusalem and its Heavenly Doctrine, n. 84-107, 108-122, and The Last Judgment, n. 33-39; as also in Heaven and Hell, n. 364, 424, 482, 526.) He who knows nothing of the internal sense of the Word, believes nothing else, when he reads these things, than that by the seven churches are meant the seven churches afterwards named (verse 11); but churches are not meant, but all those who belong to the church; such being the spiritual sense of the Word.

sRef Rev@1 @4 S0′ 21. In Asia. That this signifies those who are in the light of intelligence, is evident only from a spiritual idea, such as the angels have, concerning the regions of this earth. When Asia is named, they have a perception of the south, when Europe, the north, and when Africa, the east. And because by the south is signified the clear light of intelligence, therefore that light is signified by Asia. This perception has been granted me also, whenever I have been in a spiritual idea and thought of Asia. The reason such is the idea concerning Asia is, that the church was there in ancient times, being then extended throughout many regions in that quarter, and therefore those who have come thence into heaven, have the light of intelligence. This is why when Asia is thought of there is an influx of light, like that in the south of heaven. (That in ancient, and also in the most ancient times, the church was in Asia, and extended throughout many kingdoms there, may be seen in the quotations from Arcana Coelestia in the small work, The New Jerusalem and its Heavenly Doctrine, n. 247; and that the south signifies the light of intelligence may be seen in the work, Heaven and Hell, n. 141-153, where the four quarters in heaven are treated of.) In this place, however, by Asia are not meant the inhabitants of Asia, but all, wherever they are, who have the spiritual light of intelligence, or, what is the same thing, who are in truths from good; for those who are in truths from good have the spiritual light of intelligence; all such constitute the church of the Lord. (That the church of the Lord exists also among the Gentiles, although specifically where the Lord is known and where the Word is read, may be seen in the work, Heaven and Hell, n. 318-328; and The New Jerusalem and its Heavenly Doctrine, n. 244, 246.)

sRef John@1 @16 S0′ sRef Luke@4 @22 S0′ sRef John@1 @17 S0′ sRef Rev@1 @4 S0′ sRef John@1 @14 S0′ 22. Grace be unto you and peace. That this signifies the delight of truth and of good, is evident from the signification of grace, as being the delight of truth, of which more will be said in what follows; and from the signification of peace, as being the delight of the good of innocence and love (respecting which see the work, Heaven and Hell, where the State of Peace in heaven is treated of, n. 284-290). The reason why grace denotes the delight of truth, is because there are two things that go forth from the Lord, united in their origin, but divided in those who receive them. For there are some who receive Divine truth more than Divine good, and some who receive Divine good more than Divine truth. Those who receive Divine truth more than Divine good, are in the spiritual kingdom of the Lord, and are therefore called spiritual; but those who receive Divine good more than Divine truth, are in the celestial kingdom of the Lord, and are therefore called celestial. (Respecting those two kingdoms in heaven and the church, see the work, Heaven and Hell, n. 20-28.) To those who are in the spiritual kingdom it is granted by the Lord to be in the affection of truth for the sake of truth, and this Divine gift is what is called grace; for this reason, so far as anyone is in that affection, so far is he in the Lord’s Divine grace, nor is there any other Divine grace given with man, spirit, or angel, than that of being affected with truth because it is truth, since in that affection they have heaven and all its blessedness (as may be seen in The New Jerusalem and its Heavenly Doctrine, n. 232, 236, 238; and in the work, Heaven and Hell, n. 395-414). It is the same thing whether you say the affection of truth or the delight of truth; for there is no affection without delight. This is what is specifically meant by grace in the Word; as in John:

“And the Word was made flesh, and dwelt among us, and we beheld his glory, as the glory of the only-begotten of the Father, full of grace and truth; of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ” (i. 14, 16, 17).

As grace is the affection and delight of truth, therefore mention is made of both grace and truth.

And in Luke, after the Lord had explained in the synagogue the prophetic declaration of Isaiah concerning Himself, thus concerning Divine truth, it is said,

“And all wondered at the words of grace which proceeded out of his mouth” (iv. 22).

The Divine truths which the Lord spoke are called words of grace proceeding out of His mouth, because they were acceptable, grateful, and delightful. In general, Divine grace is everything given by the Lord; and as every such thing given has reference to faith and love, and faith is the affection of truth from good, therefore, this is specifically meant by Divine grace; for to be gifted with faith and love, or with the affection of truth from good, is to be gifted with heaven, thus with eternal blessedness.

sRef Rev@1 @4 S0′ 23. From him who is, and who was, and who is to come. That this signifies, from Him who is the All in all of heaven and of the church from eternity to eternity, is evident from the signification of who is, and who was, and who is to come, as being from eternity to eternity; and also, that He is the All in all of heaven, and of the church. The reason why from eternity to eternity is signified by these words is, because all times, in the Word, signify not times, but states of life (as may be evident from what is said and shown concerning time in heaven, in the work, Heaven and Hell, n. 162-169); and because all times signify states of life, therefore, when the Lord is treated of, they signify infinite state, and infinite state, in reference to time, is eternity. That all times are embraced in the expressions, “who is, and who was, and who is to come,” is manifest. Much might be said about eternity, as a term applicable to the Lord alone; but it would not be understood by the natural man, whose thoughts are chiefly based on time, space and matter, although eternity does not involve such things. If a man could think of eternity as the angels of heaven think, he might possibly have some idea of it, and be able to comprehend what “from eternity” means, which is signified by the expression “who was”; also what the Divine foresight is, that it embraces the most particular things from eternity; and what, the Divine providence is, that it extends to the most particular things, to eternity; consequently, that whatever proceeds from the Lord is from eternity to eternity, and that unless such were the case, heaven and the universe could not subsist.
But at present we cannot enter further into this arcanum. (Something may be seen respecting it in the work, Heaven and Hell, n. 167.) Here let it be observed only that the same is understood by “Jehovah” as by, “who is, who was, and who is to come,” because the word Is, which is JEHOVAH, involves the past, which is meant by “who was,” and the future, which is meant by “who is to come,” and thus signifies from eternity to eternity. sRef Ps@2 @7 S2′ [2] That Is signifies from eternity is also known in the Christian world from that Psalm of David, where it is said,

“I will declare concerning the decree; Jehovah hath said unto me. Thou art my son; this day have I begotten thee” (ii. 7).

It is known that these things are said of the Lord, and that by to-day is meant from eternity. (That to-morrow, in the Word, where the Lord is treated of, also signifies to eternity, may be seen, Arcana Coelestia, n. 3998.) The reason why who is, who was, and who is to come signifies also the All in all of heaven and the church is, because it signifies eternal, and eternal cannot be expressed by any other word in heaven than by Divine. The reason of this is that Infinite cannot fall into an angelic idea, still less into a human idea; and by eternal is meant the infinite Manifestation (Existere) from the infinite as Being (Esse); but the only idea that can be formed of this is, that, the Eternal, which is the Divine as to Manifestation, is the All in all of heaven and the church. For the whole heaven is not heaven from the proprium of the angels, but from the Divine of the Lord; nor is the church the church from the proprium of men, but from the Divine of the Lord; for all the good of love and the truth of faith are from the Lord; and the good of love and the truth of faith constitute heaven and the church; angels and men are only recipients, and in proportion to their reception, heaven and the church dwell in them. (These things may be seen fully illustrated In the work. Heaven and Hell, n. 7-12, where it is shown that the Divine of the Lord constitutes heaven, and that the Divine which constitutes heaven is the Divine Human, which is the Divine Manifestation (Existere) from the Divine as Being (Esse), n. 78-86.)

sRef Rev@1 @4 S0′ 24. And from the seven spirits. That this signifies the Divine in heaven, is evident from the signification of seven, as being what is full, and thence all, and as being spoken of the holy Divine things which go forth from the Lord (concerning this see above, n. 20); and from the signification of spirits, as being those of whom heaven consists. For they are all called spirits of God, because the spirit of God is the proceeding Divine, or the Divine truth united to the Divine good, in heaven and in the church (concerning this see Arcana Coelestia, n. 9818); and the proceeding Divine, or Divine truth united to Divine good, forms and creates an angel, and thus makes him what he is according to the nature and extent of his reception (as may be seen in the work, Heaven and Hell. n. 7-12). From these considerations it is clear, that the seven spirits of whom more will be said in the following pages, do not mean seven spirits, but all those who are in heaven; just as the seven churches do not mean seven churches, but all who are in truths from good, or who belong to the church (concerning this see above, n. 20). These things being understood, the mystery becomes clear as to what is meant by Jehovah God in the Word; for by Jehovah is meant the Divine as Being (Esse), and by God, the Divine Manifestation (Existere) in heaven. The reason why the Divine which is meant by God, is the Divine Manifestation (Existere) in heaven is, because the Divine in heaven is in many; therefore, in the Hebrew language, God is called Elohim, in the plural, and therefore the angels are called gods, not that they are gods, but because the Divine of the Lord, which is in them, is meant by God. (That in the Word the Lord is called Jehovah from Being (Esse) or Essence, and God from Manifestation (Existere) or Existence, may be seen, Arcana Coelestia n. 300, 3910, 6905. That the Divine, as Being (Esse) also is Divine Good, and that the Divine Manifestation (Existere) is Divine Truth, see n. 3061, 6280, 6880, 6905, 10,579; and in general, that good is being (esse), and truth is the manifestation (existere) thence derived, see n. 5002. That angels are called gods from the reception of Divine truth going forth from the Divine good of the Lord, see n. 4295, 4402, 7268, 7873, 8301, 8192. And that Divine truth united to Divine good in heaven, is called in one phrase Divine truth, may be seen in the work, Heaven and Hell, n. 13, 133, 144.)

sRef John@15 @4 S0′ sRef John@15 @5 S0′ sRef John@14 @17 S0′ sRef John@15 @7 S0′ sRef John@15 @6 S0′ sRef John@14 @23 S0′ sRef Rev@1 @4 S0′ 25. That are in sight of his throne. That this signifies presence and providence, is evident from the signification of sight which is from the Divine, as being presence, and thence providence – concerning which more will be said in what follows – and from the signification of the throne of God, as denoting Divine truth going forth from the Lord, and thus heaven, because heaven is its receptacle (concerning which see Arcana Coelestia, n. 5313, 6397). The reason why sight denotes presence is, because by aspect and sight are signified the understanding and thought therefrom; and in the understanding everything appears present that is the object of thought. This is why, in the spiritual world, those appear present with whom another desires to speak, provided the person has some idea of them from having seen them in the world, especially if this has been the case with both. Consequently friends meet there, and also wives and husbands; the reason is, that the internal sight, which is the understanding, in a spirit, acts as one with his external sight or sight of the eye. And as spaces in the spiritual world are not like spaces in the natural world, what any one desires to see in the former is near, and what is not desired is far off. It is from this fact that aspect signifies presence. (That aspect and sight signify the understanding, may be seen, Arcana Coelestia, n. 2150, 2325, 2807, 3764, 3863, 3869, 10,705; and that thence it signifies presence, n. 4723; and that spaces in heaven are not like spaces in the world, see the work, Heaven and Hell, n. 191-199.) The reason why aspect, when used of the Lord, as in this place, signifies His Divine presence is, that the Lord knows all men, and those who are in love and faith towards the Lord know Him; this is why the Lord is present with them in the goods of love and in the truths of faith which they have from Him. Those things are the Lord in heaven and in the church; for the things which go forth from the Lord, are not only His, but are Himself. It is therefore plain, how the Lord is in man; thus, how those words are to be understood which He spoke in John:

“Abide in me, and I in you; he that abideth in me and I in him, the same bringeth forth much fruit” (xv. 4, 5).

In the same:

“If a man love me, he will keep my word; and my Father and I will come unto him, and make our abode with him” (xiv. 23).

And again, in the same:

Jesus said to His disciples, “Ye know the Comforter, the Spirit of truth; for he dwelleth with you, and shall be in you” (xiv. 17).

The Comforter, the Spirit of truth, is the Divine truth going forth from the Lord; or, what is the same, is the Lord as to Divine truth; and the disciples are all those who are in goods and thence in truths; it is therefore said, “He shall be in you.”

Again, in the same; “The Word was made flesh and dwelt among us” (i. 14)

the Word also is Divine truth; and that the Word is the Lord is clear, for it is said that the Word was made flesh. (That the Word signifies Divine truth, and the Lord, may be seen, Arcana Coelestia, n. 4692, 5075, 9987.) The reason why sight here signifies providence also is because all presence of the Lord is providence (as may be evident from what is said in the little work, The New Jerusalem and its Doctrine, n. 267-279; and in the work, Heaven and Hell, n. 9, 12, 145).

sRef John@14 @10 S0′ sRef John@14 @9 S0′ sRef John@14 @6 S0′ sRef John@10 @30 S0′ sRef Rev@1 @5 S0′ 26. (v. 5) And from Jesus Christ. That this signifies, from the Lord as to the Divine Human, is evident from the fact that this was the name of the Lord in the world, thus the name of His Human; but, as to His Divine, His name was Jehovah and God. It is called the Divine Human, because the Lord made His Human Divine when He was in the world; for He united it to His Divine, which was in Him from conception, and which He had as a soul from the Father, consequently, which was His life. For the soul of every one is his life; and the body, which is human, lives from it; therefore, when the Divine was united to the Human in the Lord, as the soul to the body, it is called the Divine Human. (That it is according to the doctrine of the church, that, as the soul and body make one man, so the Divine and Human make one Christ, as also that His Divine and Human were one person, may be seen above, n. 10.) They therefore, who think of the Lord’s Human and not at the same time of His Divine, will on no account admit the expression “Divine Human;” for they think separately of His Human and of His Divine, which is like thinking of a man separately from his soul or life, which, however, would not be to think of the man at all; still less of the Lord. Because such a separate idea is in their thought, they pray the Father to have compassion for the sake of the Son; when, nevertheless, the Lord Himself should be prayed to have compassion, in whom, according to the universal doctrine of the church, the Divine is such as that of the Father; for that doctrine teaches, that as the Father, so also the Son, is uncreate, infinite, eternal, almighty, God, and Lord; and neither is before or after the other, nor greater or less than the other (from the Athanasian Creed). This is also in accordance with the doctrine taught by the Lord Himself, which is; That He and the Father are one; and that he who seeth Him seeth the Father, because He is in the Father and the Father in Him; that He is the way, the truth, and the life; and that no one cometh to the Father but by Him. It is therefore evident how much they turn aside from the way and from the truth, who pass by the Lord, and approach the Father directly. But as I have conversed a good deal upon this subject with angels, and also with spirits, who, when they lived in the world, belonged to the Reformed Church, and some to the Papal religion, I wish to relate these things in the following pages; from which it will be seen what kind of light the church would have concerning the Divine, which is its first and primary, if the Divine Human of the Lord were acknowledged and believed.

sRef Rev@1 @5 S0′ 27. The faithful witness. That this signifies from whom is all truth in heaven, is evident from the signification of a faithful witness, when said of the Lord, as denoting the acknowledgment of the Divine Human, from whom is all truth in heaven; of which more will be said in what follows. The reason why it is said, “all truth in heaven,” is, because Divine truth, going forth from the Divine good of the Lord, constitutes heaven in general, and with each angel there in particular. (That such is the case may be seen in the work, Heaven and Hell, n. 13, 126-140; and that it [viz., the Divine truth] is from His Divine Human, n. 7-12, 78-86.) The Lord, as to the Divine Human, is called the “faithful witness,” because Divine truth going forth from Him in heaven bears witness of Him. This witness is universally present in Divine truth there; which is evident from the fact that the angels of the interior heaven cannot think of the Divine but as under a human form, and, consequently, of a Divine Human. The reason is, that the Divine Human of the Lord fills the whole heaven and forms it, and the thoughts of the angels proceed and flow according to the form of heaven (as may be seen in the work above mentioned, n. 59-102, 200-212, 265-275). Hence it is, that the witness of Jesus Christ signifies the acknowledgment of the Lord’s Divine in His Human (concerning which see above, n. 10). sRef John@1 @34 S2′ sRef John@1 @9 S2′ sRef John@1 @7 S2′ sRef John@1 @8 S2′ [2] From these considerations it is evident what is meant, in the spiritual sense, by witnessing and by witness in the following passages:

“John” (here, John the Baptist) “came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but came to bear witness of the Light. That was the true Light which enlighteneth every man. And I saw and bare witness” (John i. 7, 8, 34).

Light signifies Divine truth; therefore the Lord is there called the true Light which enlighteneth every man; and to bear witness of the Light signifies the acknowledgment of His Divine Human, from which Divine truth goes forth. (That light signifies Divine truth going forth from the Lord, may be seen in the work, Heaven and Hell, in the article on the light of heaven, n. 126-140.)

sRef John@15 @26 S3′ sRef John@3 @31 S3′ sRef John@3 @32 S3′ sRef John@8 @14 S3′ sRef John@5 @33 S3′ sRef John@3 @11 S3′ sRef John@5 @34 S3′ [3] In the same:

“Ye sent unto John, and he bare witness unto the truth: but I receive not witness from man” (v. 33, 34).

In the same: “Jesus said, Verily I say unto thee, We speak that we do know, and bear witness that we have seen. He that cometh from heaven is above all; and what he hath seen and heard, of that he witnesseth” (iii. 11, 31, 32).

In the same:

“Jesus said, Though I bear witness of myself, yet my witness is true, for I know whence I came and whither I go” (viii. 14);

which signifies, that He bare witness of Himself from Himself, because He was Divine truth.

In the same:

“When the Comforter, the Spirit of truth, is come, he shall bear witness of me” (xv. 26);

the Comforter, the Spirit of truth, is Divine truth going forth from the Lord (as may be seen, Arcana Coelestia, n. 9818, 9820, 10,330; and above, n. 25).

sRef John@18 @37 S4′ sRef John@18 @38 S4′ [4] In the same:

“Pilate said, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I might bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate said, What is truth?” (xviii. 37, 38).

The reason why the Lord thus answered when he was asked whether he was a king, was, because the Lord as king, is Divine truth; for this is the regal characteristic of the Lord in heaven, but His Divine good is the priestly characteristic there. This is why the Lord said that He was a king, that to this end He was born, and for this cause He came into the world, that He might bear witness unto the truth, and that every one that is in the truth heareth His voice; and therefore Pilate asked, What is truth? thus whether it was a king. (That Divine truth is the regal characteristic of the Lord in the heavens, may be seen, Arcana Coelestia, n. 3009, 5068; and that therefore kings, in the Word, signify those who are in Divine truths, and thus, abstractedly from persons, Divine truths themselves, n. 1672, 2015, 2069, 4575, 4581, 4966, 5044.) That kings signify those who are in Divine truths, will appear more clearly in the explanation of what follows in the Apocalypse, where kings are named; and presently below, where it is said, “he hath made us kings and priests unto God and his Father.” From these considerations it is evident that by, “from Jesus Christ, who is the faithful witness,” is signified the Lord as to the acknowledgment of His Divine Human, from which goes forth all truth in heaven.

sRef Rev@1 @5 S0′ sRef Matt@22 @31 S0′ sRef Matt@22 @32 S0′ 28. The first-born from the dead. That this signifies from whom is all good in heaven, is evident from the signification of first-born, when said of the Lord, as denoting the Divine good in heaven, thus all good there. The reason why this is signified by first-born, is, because by generations, in general and in particular, are signified spiritual generations, which are those of good and truth, or of love and faith. Therefore, by father, mother, sons, daughters, sons-in-law, daughters-in-law, and sons’ sons, are signified the goods and truths which generate, and which are generated, in their order (Arcana Coelestia, n. 10,490). For in heaven there are no other nativities; and, this being the case, by first-born is not meant first-born, but the good of heaven and the church, because this is in the chief place. Now, because all good in heaven exists from the Lord, therefore He is called the First-born. sRef Ps@89 @27 S2′ [2] The reason why He is called the first-born from the dead, is because, when He rose from the dead, He made His Human Divine Good by union with the Divine which was in Him from conception. This is why He is called the first-born from the dead; and why He says of Himself in David,

“I will make him the first-born, higher than the kings of the earth” (Psalm lxxxix. 27).

What is meant by His being higher than the kings of the earth, will be seen in the subsequent article. (That the Lord, when He departed out of the world, made His Human Divine Good, may be seen, Arcana Coelestia, n. 3194, 3210, 6864, 7499, 8724, 9199, 10,076, thus that He came forth from the Father and returned to the Father, n. 3194, 3210; and that after the union, the Divine truth, which is the Comforter, the Spirit of truth, goes forth from Him, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398, 9407. But this mystery may be seen more fully explained in the small work, The Doctrine of the New Jerusalem, n. 293-295; and in the passages from Arcana Coelestia there cited, n. 303-305.)

Since the Lord as to His Divine Human is called the first-born, because all good goes forth from Him, therefore all the first-born in the Israelitish church were holy to Jehovah; and therefore also the Levites were taken in the place of all the first-born in Israel. For by the sons of Levi were represented those of the church who are in the good of charity. On this account, also, a double portion of the inheritance fell to the first-born. All this, because the first-born signified good from the Lord, and, in the highest sense, the Lord Himself as to the Divine Human, from which all good comes; for all the things commanded in the Israelitish church were representative of spiritual and celestial Divine things. sRef Ex@13 @2 S3′ sRef Ex@22 @30 S3′ sRef Ex@22 @31 S3′ sRef Ex@13 @12 S3′ sRef Ex@22 @29 S3′ [3] That all the first-born in the Israelitish church were holy to Jehovah is evident from Moses, in the following passages:

“Sanctify unto me all the first-born, whatsoever openeth the womb among the sons of Israel, in man and in beast; it is mine” (Exod. xiii. 2).

“Thou shalt cause to pass over unto Jehovah all that openeth the womb, and every firstling that cometh of a beast as many as thou hast, the males shall be Jehovah’s” (xiii. 12).

“Thou shalt not delay the first fruits of thy produce, and the first fruits of thy wine; the first-born of thy sons shalt thou give unto me. Likewise shalt thou do with thine oxen and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it me. And ye shall be men of holiness unto me” (Exod. xxii. 29-31).

The reason why they were to give also the first-born of beasts, was, because these also were representative; on which account, also, they were made use of in burnt-offerings and sacrifices. (What the various beasts in these services represented, may be seen, Arcana Coelestia, n. 1823, 3519, 9280, 10,042.) The Levites were accepted in place of all the first-born in Israel (concerning which, see Numb. iii. 12, 13, 41, 45; viii. 15-19), because, as observed above, the sons of Levi represented, and thence signified, the good of charity, and Levi, in the highest sense, represented the Lord as to that good (as may be seen, n. 3875, 3877, 4497, 4502, 4503, 10,017). The reason why a double portion of the inheritance fell to the first-born (Deut. xxi. 17), was, because a double portion signified the good of love (n. 720, 1686, 5194, 8423).

sRef Rev@1 @5 S0′ 29. And the prince of the kings of the earth. That this signifies from whom is all truth from good in the church, is evident from the signification of prince of the kings, as denoting from whom is all truth, prince denoting what is primary, and kings truths; and because this is said of the Lord, who is here called the prince of the kings, it denotes that all truth is from Him (that a prince denotes what is primary, may be seen, Arcana Coelestia, n. 1482, 2089, 5044; and that kings denote truths, will be seen in the explanation of the following verse, where it is said, “and hath made us kings and priests,” n. 31); and from the signification of the earth, as denoting the church; concerning which more will be said in what follows. He who knows not the internal sense of the Word, cannot know anything else than that the kings of the whole earth are here meant; but kings are not meant, nor earth but by kings are meant all those who are in truths from good and by the earth, the church. [2] (That by earth is signified the church is shown in many places in Arcana Coelestia, from which these particulars may be seen. That by earth, or land, is signified the kingdom of the Lord and the church, see the same, n. 662, 1066, 1068, 1262, 1413, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; the principal reason for which is, because by the earth, or land, is meant the land of Canaan, where the church was situated from the most ancient times, n. 567, 3686, 4447, 4454, 4516, 4517, 5136, 6516, 9325, 9327; and because, in the spiritual sense, by earth, or land, is meant the people who dwell there, and their worship, n. 1262. That the new heaven and the new earth signify the church in the heavens and on earth, see n. 1733, 1850, 2117, 2118, 3355, 4535, 10,373. [3] That by the creation of heaven and earth, spoken of in the first chapters of Genesis, in the internal sense, is described the establishment of the Most Ancient Church, see n. 8891, 9942, 10,545. That to create is to restore and to regenerate, see n. 10,373. That ground also signifies the church; but it is called ground from the reception of seeds, which are truths, and earth or land, from the nation therein, and their worship, see n. 566, 1068, 10,570. Moreover, earth, or land, as it signifies the church, signifies also religion, whence it also signifies an idolatry; as the land of Egypt, the land of the Philistines, the land of Chaldea, and of Babel; and many others. That earth, or land, signifies the church, may also be seen briefly shown in the small work, The Last Judgment, n. 3, 4.)

sRef Rev@1 @5 S0′ 30. To him that loveth us, and washeth us from our sins in his own blood. That this signifies His love, and regeneration by truths from Him, is evident from the signification of washing from sins, as denoting to regenerate (concerning which see The Doctrine of the New Jerusalem, n. 202-209); and from the signification of in His own blood, as denoting by truths from Him (concerning this see the same work, n. 210-213; and the, extracts from Arcana Coelestia there, n. 217, 219, 222). That the blood of the Lord signifies truths from good, thus truths from the Lord, call scarcely be perceived and believed by those who have no knowledge of the spiritual sense of the Word. Besides, it appears to be far-fetched to understand, in this case, truths from the Lord instead of His blood, and yet nothing else is meant in heaven by the blood of the Lord, the reason being that the Lord there is Divine truth united to Divine good, therefore no one there thinks of His flesh and blood; thought concerning these they call material, which is not possible with them. They say also, that they do not know that flesh and blood are mentioned in the Word; the reason of which is, that the things of the literal sense of the Word are with them turned into spiritual things, since they themselves are spiritual and not natural; thus flesh, when it is said, of the Lord, is turned into Divine good, and blood into Divine truth, each going forth from the Lord.

[2] The reason why flesh and blood are mentioned in the literal sense of the Word is, that the spiritual things corresponding to them may be perceived in heaven; for all spiritual things terminate in natural things, in which they have their ultimate plane, therefore the Divine passing through the heavens terminates in that plane, and there subsists, comparatively like a house upon its foundation, and then it is in its fulness. This is why the Word in the letter is of such a quality, and flesh and blood are there mentioned. Nevertheless, the angels are astonished that the man of the church, who may also become spiritual from the Word, does not suffer himself to be raised above the literal sense, and thinks not spiritually but materially of the Lord, and of His flesh and blood. But because they wondered at this, and were told that most people, especially the simple, think spiritually concerning those things, they therefore investigated whether it was so; and they discovered that most people, and almost all the simple, when they go to the Holy Supper, do not think of flesh and blood, but only of the holiness which they then have from the Lord. The angels also perceived that this is continually provided by the Lord, in order that the man of the church, at such time, may be in a spiritual, and not a material idea. [3] The reason why material eating is meant, and is understood in the particular doctrines of the churches is, because they have thought of the Human of the Lord as of the human of another man, and not at the same time of the Divine in His Human, rejecting the expression, “Divine Human.” Those who have thus thought of the Human of the Lord, could not but think materially of His flesh and blood. The case would have been different if they had thought of the Lord according to the universal doctrine of the church, that His Divine and Human are one Person, being united as soul and body (as may be seen above, n. 10 and 26). Moreover, blood is mentioned in many other places in the Word, as also again in the Apocalypse (chap. vi. 12; vii. 14; viii. 7, 8; xi. 6; xii. 11; xiv. 20; xvi. 3, 4, 6; xviii. 24; xix. 2, 13); therefore I wish, in the following pages, more fully to prove the fact, that by blood is signified truth from the Lord, and in an opposite sense, falsity that offers violence to that truth.

sRef Rev@1 @6 S0′ 31. (v. 6) And hath made us kings and priests. That this signifies, that from Him we are in His spiritual and celestial kingdom, is evident from the signification of kings as being those who are in truths from good, and, because these constitute the spiritual kingdom of the Lord, as being those who are in His spiritual kingdom – that such are signified by kings in the Word, will be evident from what follows; and from the signification of priests, as denoting those who are in the good of love, and, because these constitute the celestial kingdom of the Lord, as denoting those who are in His celestial kingdom. (That there are two kingdoms into which the heavens are in general distinguished, may be seen in the work, Heaven and Hell, n. 20-28; and that the spiritual kingdom is called the regal kingdom of the Lord, and the celestial kingdom His priestly kingdom, may be seen in the same work, n. 24.) Mention is made of kings in many places in the prophetic Word, and those who are ignorant of the internal sense, believe that kings are there meant; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord; the reason is, that the Lord is the only King, and those who, from the Lord, are in truths from good, are called His sons. This is why, by princes, sons of the kingdom, sons of kings, and also by kings such are meant; and that abstractedly from persons, as is the case in heaven, truths from good are meant, or, what is the same thing, faith from charity; because truth pertains to faith, and good to charity. sRef Matt@13 @38 S2′ sRef Rev@5 @10 S2′ [2] That kings are not meant, may be evident from the expression alone here used, namely, that Jesus Christ hath made us kings and priests; and afterwards,

“Thou hast made us unto our God kings and priests, and we shall reign on the earth” (Apoc. v. 10);

And in Matthew:

“The [good] seed are the sons of the kingdom” (xiii. 38)

the seed sown in the field denotes truths from good, which man has from the Lord (as may be seen, Arcana Coelestia, n. 3373, 10,248, 10,249). Every one also may perceive that the Lord will not make all those who are there treated of kings, that He calls them kings from the power and the glory belonging to those who are in truths from good from the Lord.

From these considerations it may now be seen, that by king, in the prophetic Word, is meant the Lord as to Divine truth, and by kings and princes, those who are in truths from good from the Lord; and, as most terms used in the Word have also an opposite sense, in that sense kings signify those who are in falsities from evil. sRef John@18 @37 S3′ sRef John@18 @38 S3′ sRef John@19 @19 S3′ sRef John@19 @20 S3′ sRef John@19 @22 S3′ sRef John@19 @21 S3′ [3] That by king in the Word is meant the Lord as to Divine truth, is evident from the words of the Lord Himself to Pilate:

“Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. For this was I born, and for this came I into the world, that I should bear witness unto the truth. Every one that is in the truth heareth my voice. Pilate saith unto him, What is truth?” (John xviii. 37, 38).

From the question of Pilate, What is truth? it is evident that he understood that the Lord called truth a king; but because he was a Gentile, and knew nothing from the Word, he could not be instructed that Divine truth was from the Lord, and that He was Divine truth; therefore, immediately after his question, “He went out to the Jews, saying, I find no fault in him”; and afterwards put upon the cross,

“This is Jesus, the king of the Jews. And when the chief priests said unto him, Write not, The king of the Jews, but that he said, I am the king of the Jews, Pilate answered, What I have written, I have written” (John xix. 19-22).

sRef Rev@19 @19 S4′ sRef Rev@16 @12 S4′ sRef Rev@17 @2 S4′ sRef Rev@17 @18 S4′ sRef Rev@18 @3 S4′ sRef Rev@17 @9 S4′ sRef Rev@17 @10 S4′ sRef Rev@17 @14 S4′ sRef Rev@17 @12 S4′ sRef Rev@21 @24 S4′ [4] These things being understood, it may be known what is meant by kings in the following passages in the Apocalypse:

“The sixth angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared” (xvi. 12).

With the great whore that sitteth upon many waters, “the kings of the earth have committed fornication” (xvii 1, 2).

“The seven heads are seven mountains on which the woman sitteth, and they are seven kings; five are fallen, the other is not yet come. And the ten horns which thou sawest are ten kings, who have not yet received the kingdom, but they receive power as kings one hour with the beast. These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords and King of kings” (xvii. 9, 10, 12, 14).

“And the woman whom thou sawest is the great city, which reigneth over the kings of the earth” (xvii. 18).

“All nations have drunk of the wine of the wrath of the fornication” of Babylon, “and the kings of the earth have committed fornication with her” (xviii. 3).

“And I saw the beast, and the kings of the earth, and their armies, gathered together to make war with him that sat on the horse, and with his army” (xix. 19).

“And the nations which are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honour into it” (xxi. 24).

In these passages by kings are not meant kings, but all who are either in truths from good, or in falsities from evil, as said above.

In like manner in Daniel, by “the king of the south,” and “the king of the north,” who made war against each other (xi. 1 to the end). By the king of the south are there meant those who are in the light of truth from good, and by the king of the north those who are in darkness from evil. (That the South in the Word signifies those who are in the light of truth from good, may be seen, Arcana Coelestia, n. 1458, 3708, 3195, 5672, 9642, and the north those who are in the darkness of falsity from evil, n. 3708, and in general in the work, Heaven and Hell, n. 141-153; where the four quarters in heaven are treated of.)

sRef Isa@52 @15 S5′ sRef Isa@49 @23 S5′ sRef Isa@60 @16 S5′ [5] Kings are also frequently mentioned by the prophets in the Old Testament, where also are likewise meant those who are in truths from good from the Lord, and, in an opposite sense, those who are in falsities from evil; as in Isaiah:

“He shall disperse many nations; kings shall shut their mouths upon him; because what was [not] told them they have seen, and what they have not heard they have understood” (lii. 15).

And in the same:

“Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breasts of kings” (lx. 16).

Also, in the same:

“Kings shall be thy nursing fathers and princesses thy nursing mothers; they shall bow down to thee with their face to the earth” (xlix. 23).

And moreover in Isaiah xiv. 9; xxiv. 21; lx. 10; Jerem. ii. 26; iv. 9; xlix. 38; Lament. ii. 6, 9; Ezek. vii. 26, 27; Hosea, iii. 4; Zeph. i. 8; Psalm ii. 10; cx. 5. Falsities, Gen. xlix. 20.

[6] Because kings signify those who are in truths from good from the Lord, therefore it became a custom from ancient times, that kings, when they were crowned, should be distinguished by certain insignia which signify truths from good; as, for example, that the king should be anointed with oil, that he should wear a crown of gold, that he should hold a sceptre in the right hand, that he should be clothed with a crimson robe, that he should sit upon a throne of silver, and that he should ride with his insignia upon a white horse. (For oil signifies good from which is truth, as may be seen, Arcana Coelestia, n. 886, 4683, 9780, 9954, 10,011, 10,261, 10,268; a crown of gold upon the head has a similar signification, n. 9930; a sceptre, which is a staff, signifies the power of truth from good, n. 4581, 4876, 4966; a robe and cloak signifies Divine truth in the spiritual kingdom, n. 9825, 10,005; and crimson, the spiritual love of good, n. 9467; a throne, the kingdom of truth from good, n. 5313, 6397, 8625; and silver, that truth itself, n. 1551, 1552, 2954, 5658.) A white horse signifies the understanding enlightened from truths (as may be seen in the little work, The White Horse, n. 1-5. That rituals observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also n. 4581, 4966).

sRef Gen@49 @11 S7′ sRef Judg@5 @10 S7′ sRef Gen@49 @10 S7′ sRef 1Ki@1 @33 S7′ sRef Judg@5 @9 S7′ sRef Zech@9 @9 S7′ [7] Since it is evident from these things what is signified by king in the Word, I will add to the above, why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and why the people then proclaimed Him king, and also strewed their garments in the way (Matt. xxi. 1-8; Mark xi. 1-11; Luke xix. 28-40; John xii. 14-16); which is predicted in Zechariah:

“Exult, O daughter of Zion! shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass” (ix. 9; Matt. xxi. 5; John xii. 15).

The reason of this was, that to sit upon an ass, and upon the foal of an ass, was the mark of distinction belonging to a chief, judge and also to a king. This is evident from the following passages:

“My heart is toward the lawgivers of Israel, ye who ride upon white asses” (Judges v. 9, 10).

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; who shall bind his ass’s foal to the vine, and the son of his she-ass to the noble vine” (Gen. xlix. 10, 11).

Because to sit upon an ass and the foal of an ass was a sign of such rank, therefore the judges rode upon white asses (Judges v. 9, 10), and their sons upon asses’ colts (Judges x. 4, and xii. 14); and a king himself, when he was crowned, upon a she-mule (1 Kings i. 33), and his sons upon mules (2 Sam. xiii. 29). He who does not know what is signified in a representative sense by a horse, a mule, and the foal of an ass, supposes that the Lord’s riding upon the foal of an ass, signified affliction and humiliation; whereas it signified regal magnificence; therefore also the people then proclaimed the Lord king, and strewed their garments upon the way. (The reason why this was done when He went into Jerusalem was because by Jerusalem is signified the church, as may be seen in the small work, The New Jerusalem and its Doctrine, n. 6; that garments signify truths clothing good, and ministering to it, may be seen in Arcana Coelestia, n, 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10,536, and in the work, Heaven and Hell, n. 177-182.) [8] From these things it is now evident what is signified by king and by kings in the Word, so also, what by the Anointed, Messiah, and Christ; for Anointed, Messiah, and Christ, just as King, signify the Lord as to Divine truth going forth from His Divine good; for a king is called the anointed, and the term signifying anointed is Messiah in Hebrew and Christ in Greek. (But that the Lord, as to His Divine Human was alone “the Anointed of Jehovah,” because in Him alone was the Divine good of the Divine love from conception, because He was conceived of Jehovah; but all the anointed only represented Him, as may be seen, n. 9954, 10,011, 10,269. But that priests signified the good that exists in the celestial kingdom may be seen in Arcana Coelestia, where it is shown that priests represented the Lord. as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, because this was from the Divine good of His Divine love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites was representative of the work of salvation in successive order, see n. 10,017; that hence by the priesthood, and by priesthoods in the Word, is signified the good of love which is from the Lord, see n. 9806, 9809. That by the two names, Jesus and Christ, is signified both His Priestly and His regal function, that is, by Jesus is signified the Divine good, and by Christ the Divine truth, n. 3004, 3005, 3009. That priests who do not acknowledge the Lord, and also kings, represent the contrary of the above, or evil and the falsity from evil, n. 3670.)

sRef Rev@1 @6 S0′ sRef John@14 @10 S0′ sRef John@16 @32 S0′ sRef John@14 @11 S0′ sRef John@10 @30 S0′ sRef John@10 @38 S0′ 32. Unto God and his Father. That this signifies Divine truth and Divine good, is evident from this, that God denotes Divine truth and Jehovah Divine good, and that therefore, in the Word, the Lord is called God where Divine truth is treated of, and Jehovah, where Divine good is (see n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.) But here, instead of Jehovah, the word Father is used, because the Father of the Lord was Jehovah, and by Father is meant the same as by Jehovah. By both, God and Father, the Lord alone is meant, the Father being in Him as the soul is in the body (as may be seen above, n. 10 and 26); for He was conceived of Jehovah; and the soul of every one is from him of whom he is conceived. Therefore, when the Lord made mention of the Father, He meant His Divine in Himself; this is why He said, that, the Father was in Him and He in the Father (John x. 38; xiv. 10, 11); that the Father and He were one (John x. 30); that He was not alone, but He and the Father (John xvi. 32). (That the Lord called the Divine of Jehovah, which was in Himself from conception and which was the Being (Esse) of His life in His Human, the Father, and the Divine truth which is from Divine good, the Son, see n. 2803, 3704, 7199, 8328, 8897; that the Son of man is Divine truth, and the Father Divine good, see n. 1729, 1733, 2159, 2628, 2803, 2813, 3255, 3704, 7499, 8897, 9807. See also the citations from Arcana Coelestia, in The Doctrine of the New Jerusalem, concerning the union of the Divine, which is called Jehovah the Father, with the Divine Human of the Lord, n. 304.)

sRef Rev@1 @6 S0′ sRef John@15 @8 S0′ sRef John@15 @7 S0′ 33. And to him be the glory and the strength unto the ages of the ages. That this signifies that those things, or Divine good and Divine truth, are from the Lord alone to eternity, is evident from the signification of glory, as being Divine truth in heaven (concerning which, see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429); and from the signification of strength, as denoting Divine good by Divine truth, because Divine good has all strength and all power by means of Divine truth (as may be seen, n. 3091, 3563, 6344, 6423, 8304, 9643, 10,019, 10,182; and in the work, Heaven and Hell, where the power of the angels of heaven from the Lord is treated of, n. 228-233). That unto the ages of the ages denotes to eternity, is evident without explanation. The reason why glory denotes Divine truth in heaven, is because Divine truth is the light there, and those things that exist from the light of heaven are called glory, because they exist from the Lord, and represent the Divine truth which is from Him, and declare His glory; especially those things that are within an angel, which pertain to intelligence and wisdom. (That, the light of heaven is Divine truth, and that all things in heaven, whether without or within an angel, exist from the light there, may be seen in the work, Heaven and Hell, n. 126-140, 172, 173, 176.) It is believed in the world, that by “to God be glory” is meant that God desires glory from man for His own sake, and that He is affected thereby, and does good to man on that account; but this is an error. God desires glory from man for man’s sake; for thus man attributes all things to the Divine, and nothing to himself; and when he does this, then the Divine can flow into him with Divine truth, and impart to him intelligence and wisdom. In this and in no other way is the Lord glorified in man. For the Lord loves everyone, and, from love, wills that His glory, that, is, Divine truth, may be in him. This also the Lord teaches in John:

“If ye abide in me, and my words abide in you, ye shall ask whatever will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; and ye shall become my disciples” (xv. 7, 8).

(That the salvation of the human race is the glory of the Lord, see Arcana Coelestia, n. 4347, 4593, 5957, 7550, 8263, 10,646.)

sRef Rev@1 @6 S0′ 34. Amen. That this signifies Divine confirmation, is evident from the signification of amen, as being truth, for this is meant by amen in the Hebrew language. And as all truth which is truth, is Divine, therefore amen, when used in the Word, signifies Divine confirmation. For truth confirms all things, even Divine truth itself; and because the Lord was Divine truth itself when he was in the world, therefore the Lord so frequently used the word amen.

sRef Rev@1 @6 S0′ 35. Verses 7, 8. Behold, he cometh with clouds; and every eye shall see him, and they who pierced him; and all the tribes of the earth shall wail over him. Even so, Amen. I am the Alpha and the Omega, the beginning and the end, saith the Lord, who is, and who was, and who is to come, the Almighty. “Behold, he cometh with clouds,” signifies, that the Lord is about to reveal himself in the Word by means of the internal sense; “And every eye shall see him,” signifies, that all who are in truths from good will acknowledge Him; “And they who pierced him,” signifies, that they also will see Him who are in falsities from evil; “And all the tribes of the earth shall wail over him,” signifies, that the falsities of the church will be in opposition; “Even so, Amen,” signifies, Divine confirmation, that it will so come to pass.

“I am the Alpha and the Omega, the beginning and the end,” signifies, that He rules all things from primaries by means of ultimates, and therefore all things of heaven to eternity; “Saith the Lord, who is, and who was, and who is to come,” signifies, from Him who is the All in all of heaven and of the church, from eternity to eternity, and Jehovah; “the Almighty,” signifies, from Himself.

sRef Rev@1 @7 S0′ 36. (v. 7) Behold, he cometh with clouds. That this signifies, that the Lord is about to reveal Himself in the Word by means of the internal sense, is evident from the signification of coming, when (spoken) of the Lord, as being to reveal Himself; and from the signification of clouds, as being Divine truths in ultimates, thus the Word in the letter; for the Word as to the literal sense, is Divine truth in ultimates; and because everything there contains an internal or spiritual sense, to come with clouds, denotes that the Lord will reveal Himself by means of that sense. That clouds signify Divine truths in ultimate, is from appearances in the spiritual world. There, clouds appear in varied light; in the inmost or third heaven in flaming light, in the middle or second heaven white light, and in the ultimate or first heaven in a somewhat duller light. Every one there knows that clouds signify Divine truth from the Lord passing through the angels; for when the Divine truth going forth from the Lord, which is itself the light of heaven, passes through the angels, it appears as a cloud, rarer or denser according to their intelligence. I have frequently seen such clouds, and I also perceived what they signified. This is why clouds, such as those seen by men in the world, signify Divine truth in ultimates; and because the Word in the letter is Divine truth in ultimates, such is the signification of clouds. sRef Luke@21 @27 S2′ sRef Matt@26 @64 S2′ sRef Matt@24 @30 S2′ sRef Matt@26 @63 S2′ [2] He who does not know that clouds have this signification, may suppose that the Lord will come for the Last Judgment in clouds, and appear in glory, according to His words in the Evangelists, where He says:

“Then shall appear the sign of the Son of man in heaven, and they shall see the Son of man coming in the clouds of heaven, with power and much glory” (Matt. xxiv. 30; Mark xiii. 26; Luke xxi. 27).

The consummation of the age, which is the subject there treated of, is the last time of the church; and the coming of the Lord at that time is the revelation of Himself, and of the Divine Truth which is from Him, in the Word, by means of the internal sense. The Lord reveals Himself only in the Word, and by means of the internal sense. Power and glory also signify the Word in the internal sense. (That this is fulfilled at this day, namely, that the age is consummated, and the Last Judgment accomplished; and also that the Lord has come in the clouds of heaven, that is, has revealed the internal sense of the Word, may be seen in the small work, The Last Judgment, from the beginning to the end; and also in the work, Heaven and Hell, n. 1; as well as in The Doctrine of the New Jerusalem, n. 249-266. That the consummation of the age signifies the last time of the church, may be seen, Arcana Coelestia, n. 4535, 10,622. That the coming of the Lord is the revelation of Divine truth by means of the internal sense, see n. 3900, 4060; that clouds signify the sense of the letter of the Word, see n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10,551, 10,574; that glory signifies Divine truth in heaven, thus the internal sense, because this is Divine truth in heaven, see n. 5922, 9429, 10,574. The reason why the Lord is said to come in power is, because all power belongs to Divine truth which is from the Lord, see the work, Heaven and Hell, n. 228-233, 539.) The same is meant by the words of the Lord to the chief priest:

“Jesus said” to the chief priest, “Hereafter ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven” (Matt. xxvi. 64; Mark xiv. 62).

The Son of man is the Lord as to Divine truth. To sit at the right hand of power, denotes His omnipotence; to come in the clouds of heaven, denotes revelation of Divine truth concerning Himself in the Word; for He has revealed Himself, and has also fulfilled all things that are contained in the internal sense, which treats especially of the glorification of His Human.

sRef Rev@14 @14 S3′ sRef Dan@7 @13 S3′ sRef Ps@68 @4 S3′ sRef Isa@19 @1 S3′ sRef Rev@14 @16 S3′ sRef Ps@104 @3 S3′ [3] The same is signified by clouds in the following passages. In Daniel:

“I saw in the visions of the night, and behold, one like the Son of man came with the clouds of heaven” (vii. 13).

In the Apocalypse: “I saw, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a crown” (xiv. 14, 16).

In Isaiah: “Behold, Jehovah sitting upon a light cloud” (xix. 1).

In David: “Sing unto God, sing praises to his name, extol him that rideth upon the clouds” (Psalm lxviii. 4).

And again: “Jehovah maketh the clouds his chariot; he walketh upon the wings of the wind” (Psalm civ. 3).

Who cannot see that these things are not to be understood according to the sense of the letter, namely, that Jehovah sits on a cloud, that He rides upon the clouds, and that He makes the clouds His chariot? He who thinks spiritually may know that Jehovah is in His Divine truth, for this proceeds from Him, consequently that this is meant there by clouds; therefore it is said, that Jehovah makes the clouds His chariot; for by chariot is signified the doctrine of truth (as may be seen, Arcana Coelestia, n. 2762, 5321, 8215).

sRef Isa@45 @8 S4′ sRef Ezek@10 @3 S4′ sRef Deut@33 @26 S4′ sRef Ezek@10 @4 S4′ sRef Nahum@1 @3 S4′ sRef Ps@68 @34 S4′ sRef Ps@89 @37 S4′ [4] Similarly in the following places:

In Isaiah: “Drop down ye heavens from above, and ye higher clouds [pour out] justice” (xlv. 8).

In Nahum: “The way of Jehovah is with cloud and storm, and clouds are the dust of his feet” (i. 3).

In David: “Ascribe ye strength unto God; his excellency is over Israel, and his strength is in the higher clouds” (Psalm lxviii. 34).

In Moses: “There is none like unto the God of Jeshurun, riding in the heaven in thy help, and in his magnificence upon the clouds” (Deut. xxxiii. 26).

And in David: “A faithful witness in the clouds” (Psalm lxxxix. 37).

From these things it is evident what is signified where, it is said that the cloud filled the inner court (Ezek. x. 3, 4); and that the cloud rested upon the tent, of which frequent mention is made in Moses. Likewise, that when Jesus was transfigured, He was seen in glory, and a cloud covered His three disciples, and it was said to them out of the cloud,

“This is my beloved Son” (Matt. xvii 1-10; Mark. ix 1-11; Luke ix. 28-36).

(See also what is said concerning the Lord being seen in the midst of angels in a cloud, in the small work, The Earths in the Universe, n. 171.)

sRef Rev@1 @7 S0′ 37. And every eye shall see him. That this signifies, that all who are in truths from good will acknowledge Him, is evident from the signification of seeing, as denoting to understand, to perceive, and to acknowledge (concerning which see Arcana Coelestia, n. 2150, 2325, 2807, 3764, 3863, 3869, 4723, 10,705); and from the signification of the eye, as denoting understanding and faith (concerning which see Arcana Coelestia, n. 2701, 4403-4421, 4523-4594, 9051, 10,569); consequently those who are in truths from good, for these have faith and thence understanding. That the eye signifies understanding and faith is from correspondence; for the understanding is internal sight, and it is this sight which sees by means of the eye, since the understanding directs the eye to its objects, and disposes its many interior parts for reception. This is why the iris and pupil are at one time dilated, at another contracted, now obscure, now lucid, sometimes sparkling, entirely according to the desire and affection of the understanding. For this reason the affection of the thought may, in a measure, be known from the eye. It is from this correspondence that the eye signifies the understanding. The reason why the eye signifies faith also is, because the truths of faith are only in the understanding; the truths that are not there are not in the man (as may be seen in The Doctrine of the New Jerusalem, n. 28-36). That the eye, in the spiritual sense, denotes faith, arises from the way in which the Lord is seen by the angels from aspect; for they turn the faces continually to Him, and see Him by faith and understanding (concerning this turning, see in the work, Heaven and Hell, n. 123, 142, 143, 145, 151, 153, 255, 272, 510).

sRef Rev@1 @7 S0′ sRef Isa@37 @17 S1′ 38. And they who pierced him. That this signifies that they also will see Him who are in falsities from evil, is evident from the signification of piercing, or of they who pierce, as being those who altogether deny the Lord, for such kill and pierce Him in themselves. These also are meant by the soldier who pierced His side (John xix. 34-37). By a soldier, and soldiers, are meant those who belong to the church, and who would fight for the Lord. But those of the Jewish Church, in particular, are there meant, and, in general, all who belong to the church who are in falsities from evil. And because these were signified by the soldiers, therefore they divided the Lord’s garments, and cast lots upon His vesture; which means, that the Jewish Church dispersed the Divine truths of the literal sense of the Word, but that they could not do so with the interior truths, or the truths of the internal sense. (For garments signify truths in ultimates, see Arcana Coelestia, n. 2576, 5248, 6918, 9158, 9212; to divide signifies to dissipate and disperse, see n. 4424, 6360, 6361, 9093; and the vesture interior truths, n. 9049, 9212, 9216, 9826.)

sRef Rev@1 @7 S0′ 39. And all the tribes of the earth shall wail over him. That this signifies that the falsities of the church will resist, is evident from the signification of wailing, as denoting to lament, to grieve, to be indignant, to be angry, to be averse from, thus also to resist; and from the signification of tribes, as denoting all truths and goods in the aggregate, and, in the opposite sense, all falsities and evils in the aggregate, concerning which we shall speak in what follows; and from the signification of the earth, as being the church (on which see above, n. 29). By all the tribes of the earth, therefore, is signified the whole church, and by their wailing over Him, is signified that truths and goods are no more, because falsities and evils are about to dominate and resist. For what the state of the church will be at its end is treated of in general in this verse, when there will be no longer any faith because no charity; that is, that the Lord will then reveal Himself, and that all will acknowledge Him who are in truths from good, and that those also shall see Him who are in falsities from evil, but that the falsities of the church will resist. (That the Apocalypse does not treat of the successive states of the church, but of its last state, or when it is at its end, may be seen above, n. 5; and that its end is when there is no faith because no charity, may be seen in the small work, The Last Judgment, n. 33-39, and following numbers. When there is no faith because no charity, then falsities from evil reign, which offer opposition to truths from good.) [2] Tribes are often mentioned in the Word, because the Israelitish people were divided into twelve tribes; and he who is ignorant of the internal sense of the Word supposes, that by tribes are meant the tribes of Israel; nevertheless, by tribes are not meant tribes, nor is Israel meant by Israel; but tribes mean all those who are in truths from good, and Israel means the church of the Lord. He who does not know this, will easily accept the common belief that the children of Israel were chosen before all others on the whole earth, and also that they will be introduced at last into the land of Canaan. Indeed, he will believe that heaven will consist chiefly of them; although, by the names of those tribes in the Word they are not meant, but those who are in truths from good, that is, those who belong to the church; by the twelve tribes, all, and by each one of them, some special truth and good pertaining to those who belong to the church. [3] These things being understood, it is evident what is meant by these words in the Apocalypse:

“I heard the number of them which were sealed; and there were sealed a hundred and forty and four thousand of all the tribes of the sons of Israel. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Asher were sealed twelve thousand. Of the tribe of Naphtali were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zebulun were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand” (vii. 4-8).

In this passage those who belonged to the Israelitish nation are not meant, but all those, however many they may be, who are in truths from good; for all these are sealed for heaven. The numbers one hundred and forty-four thousand and twelve thousand, also signify all, and each tribe signifies all those who are in that truth or good which is signified by its name. (As may be evident from what is shown in Arcana Coelestia in regard to the following: what good and truth are signified by Judah, n. 3881, 6363; what by Reuben, n. 3861, 3866, 4605, 4731, 4734, 4761, 6342-6345; what by Gad, n. 3934, 3935; what by Asher, n. 3938, 3939, 6408; what by Naphtali, n. 3927, 3928 what by Manasseh, n. 3969, 5354, 6222, 6231, 6238, 6267, 6296 what by Simeon, n. 3869-3872, 4197, 4502, 4503, 5482, 5626, 5630; what by Levi, n. 3875, 3877, 4497, 4502, 4503; what by Issachar, n. 3956, 3957; what by Zebulun, n. 3960, 3961, 6383; what by Joseph, n. 3969, 3971, 4669, 6417; and what by Benjamin, n. 3969, 4592, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 6440. That all numbers in the Word signify things, see n. 482, 487, 647, 648, 755, 813, 1963, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, 9488, 9659, 10,217, 10,253. That twelve signifies all, and all things as to truths from good, see n. 577, 2089, 2129, 2130, 3272, 3858, 3913; also, the numbers 72, 144, 12,000, 144,000, because they arise from the number 12 by multiplication, n. 7973. That numbers multiplied signify the same as the simple numbers from which they are produced by multiplication, see n. 5291, 5335, 5708, 7973.) sRef Rev@21 @14 S4′ sRef Rev@21 @12 S4′ sRef Rev@21 @17 S4′ sRef Rev@21 @16 S4′ [4] He who does not know that numbers signify things, what the numbers twelve, one hundred and forty-four, and twelve thousand signify, and also what tribes and apostles signify, cannot know what is signified by those passages in the Apocalypse, where it is said, that the holy city, New Jerusalem,

“had a wall great and high, having twelve gates, and in the gates twelve angels, and names written which are the names of the twelve tribes of Israel; and the wall had twelve foundations, in which were the names of the twelve apostles of the Lamb. The wall was a hundred and forty and four cubits, and the length and the breadth of the city twelve thousand furlongs” (xxi. 12, 14, 16, 17).

The signification of all these things may be seen explained in the little work, The New Jerusalem and its Doctrine, n. 1; where it is shown, that by Jerusalem is signified the church as to doctrine; by the wall, its truths of defence; by the gates, introductory truths; by the foundations, the knowledges upon which doctrine is founded; by twelve angels, and by twelve tribes, all truths and goods collectively; the same by the twelve apostles; and by the numbers twelve, one hundred and forty-four, and twelve thousand, all things and all persons. sRef Rev@7 @8 S5′ sRef Matt@19 @28 S5′ sRef Rev@7 @5 S5′ sRef Rev@7 @7 S5′ sRef Rev@7 @6 S5′ sRef Rev@7 @4 S5′ [5] Moreover, he who knows that such things are signified by the twelve tribes may see the mystery involved in the names of the twelve tribes being engraved upon the precious stones of the Urim and Thummim, and also the signification of the breast-plate (Exod. xxviii. 21; xxxix. 10-15). (This arcanum may be seen unfolded in Arcana Coelestia, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905.) He may also see what is the signification of the twelve apostles sitting upon twelve thrones, judging the twelve tribes of Israel (Matt. xix. 28), namely, that the Lord alone will judge every one by truths from good (n. 2129, 6397); also what things are meant by the predictions of Israel the father, concerning his sons (Gen. xlix.); and also the meaning of many other passages in the Word where the tribes are mentioned (as in Isaiah xix. 13; xlix. 6; lxiii. 17; Jer. x. 16; Ezek. xlviii. 1, and following verses; Psalm cxxii. 3-5; Deut. xxxii. 8; Numb. xxiv. 2; Apoc. v. 9; vii. 4-9; xi. 9; xiii. 7; xiv. 6; and elsewhere). sRef Matt@24 @30 S6′ sRef Matt@24 @29 S6′ [6] And again, the meaning of the Lord’s words about the consummation of the age and His coming, may be seen:

“After the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man the clouds of heaven, with power and much coming in glory” (Matt. xiv. 29, 30).

(These words may be seen explained in detail in the work, Heaven and Hell, n. 1; and in the following passages in Arcana Coelestia, where it is shown that the twelve tribes of Israel represented, and thence signified, all truths and goods collectively, thus all things of faith and love, n. 3858, 3926, 4060, 6335; that similar things are signified by the twelve apostles, n. 2129, 3354, 3488, 3858, 6397; and that they have various significations according to the order in which they are named, n. 3862, 3926, 3939, 4603, 6337, 6640, 10,335.)

sRef Rev@1 @7 S0′ 40. Even so, amen. That this signifies Divine confirmation that it will so come to pass is evident from the signification of even so, which denotes confirmation of what precedes, that it will so come to pass; and from the signification of amen, as denoting Divine confirmation (as shown above, n. 34).

sRef Luke@24 @39 S0′ sRef Rev@1 @8 S0′ 41. (v. 8) I am the Alpha and the Omega, the beginning and the end. That this signifies that He rules all things from primaries by means of ultimates, and consequently all things of heaven to eternity, is evident from the signification of the Alpha and the Omega, as denoting the first and the last, or in primaries and in ultimates; and he who is in primaries and in ultimates also rules the intermediates; thus all things. These things are said concerning the Divine Human of the Lord, because they are said concerning Jesus Christ, by which names is meant His Divine Human (as shown above, n. 26). By means of this the Lord is in primaries and in ultimates. But that He rules all things from primaries by means of ultimates is a mystery not hitherto perceived by man. For man knows nothing concerning the successive degrees into which the heavens are distinguished, and into which also the interiors of man are distinguished; and little concerning the fact that man, as to his flesh and bones, is in ultimates. Neither does he perceive how intermediates are ruled from primaries by means of ultimates, when nevertheless the Lord came into the world that He might put on a Human and glorify it, that is, make it Divine, even to ultimates, that is, even to flesh and bones, in order that He might thus rule all things. That the Lord put on such a Human, and took it with Him into heaven, is known in the church from the fact that He left nothing of His body in the sepulchre; and also from His words to His disciples:

“Behold my hands and my feet, that it is I myself; [handle me] and see, for a spirit hath not flesh and bones as ye see me have” (Luke xxiv. 39).

It is by means of this, therefore, that the Lord is in ultimates; and because He made these things also Divine, He thus entered into the Divine power of ruling all things from primaries by means of ultimates. If the Lord had not done this, the human race on this earth would have perished in eternal death. But this mystery cannot here be further enlarged on, because many things must be known in order that an idea may be formed and obtained concerning the Divine government from primaries by means of ultimates. (Some light, however, may be obtained on the subject from the following things shown in Arcana Coelestia:-That interior things flow successively into external things, even into what is outermost or ultimate, and that they also exist or subsist there, n. 634, 6239, 6465, 9216, 9217. Concerning the order of influx, that internal things not only flow in successively, but also form what is simultaneous in the ultimate, n. 5897, 6451, 8603, 10,099. That therefore all interior things are held together in connection, from what is primary by means of the ultimate, n. 9828, and in the work, Heaven and Hell, n. 297. That consequently in ultimates there is strength and power, n. 9836; that hence also the ultimate is more holy than interior things, n. 9824; that consequently the first and the last signify all things, n. 10,044, 10,329, 10,335. Concerning the successive degrees into which the heavens are distinguished, and into which also the interiors of man are distinguished, see the work, Heaven and Hell, n. 38.) It is said also, that the Lord is the beginning and the end, by which is meant that He is from eternity to eternity; but this cannot be more fully explained than has been done above (n. 23, which see).

sRef Rev@1 @8 S0′ 42. Saith the Lord, who is, and who was, and who is to come. That this signifies from Him who is the All in all of heaven and the church from eternity to eternity, and Jehovah, is evident from the explanation given above (n. 23) where the same words occur.

sRef John@5 @26 S0′ sRef John@1 @1 S0′ sRef John@15 @5 S0′ sRef John@1 @14 S0′ sRef Rev@1 @8 S0′ sRef John@1 @4 S0′ sRef John@1 @3 S0′ 43. The Almighty. That this signifies from Himself, is evident from the fact that no one has any power in the heavens but the Lord alone; therefore the angels are powerful, or have as much power as they have receptivity of power from the Lord, and their receptivity is according to the degree in which they are in Divine good united with Divine truth; for this is the Lord in heaven. It is therefore evident that the Lord alone is powerful, and no one in heaven is ever powerful but from the Lord; the reason being that the Divine of the Lord is the All in all in heaven; for this makes heaven in general, and with each one in particular. By Him also were all things created which were created, thus heaven and earth, as He Himself also teaches in John:

“In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him; and without him was not any thing made that was made. In him was life, and the life was the light of men. And the Word was made flesh, and dwelt among us” (i. 1, 2, 3, 14).

By the Word is meant the Divine truth in the heavens, from which all things there exist. That the same is the Lord as to the Divine Human is evident, because it is said, “And the Word was made flesh, and dwelt among us.” And because all the life of the angels is also from Him, and all light in the heavens, it is said, “In him was life, and the life was the light of men. (All these things may be seen more fully illustrated in the work, Heaven and Hell, viz., that the Divine of the Lord makes heaven, n. 7-12. That this is His Divine Human, n. 78-86. That all the life of angels is therefrom, n. 9; and also all the light of heaven, n. 126-140. That all the power the angels have is from the Lord, and none at all from themselves, n. 228-233.) From these considerations it is evident that “Almighty” denotes to be, to live, and to have power from Himself. That the Divine Human of the Lord is, lives, and has power from Itself, equally as His Divine in Himself, which is called the Father, the Lord also teaches:

“As the Father hath life in himself, so hath he given to the Son to have life in himself” (John v. 26)

and that no other has life in himself, is plain from the words of Jesus,

“Without me ye can do nothing” (John xv. 5).

sRef Rev@1 @10 S0′ sRef Rev@1 @9 S0′ sRef Rev@1 @11 S0′ 44. Verses 9, 10, 11. I, John, who also am your brother, and companion in affliction, in the kingdom and expectation of Jesus Christ, was in the isle called Patmos, for the Word of God and for the testimony of Jesus Christ. I was in the spirit on the Lord’s day; and I heard behind me a great voice, as of a trumpet, saying, I am the Alpha and the Omega, the First and the Last; and what thou seest write in a book, and send unto the churches which are in Asia; unto Ephesus, and, unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

“I John” signifies, doctrine concerning the Lord; “who also am your brother,” signifies, and concerning the good of love to Him; “and companion in affliction,” signifies the truth of faith infested by falsities; “in the kingdom,” signifies, in the church where there are truths; “and in expectation of Jesus Christ,” signifies, where there is the knowledge of the Divine in His Human; “was in the isle called Patmos,” signifies, revelation to the Gentiles; “for the Word of God,” signifies, that Divine truth may be received; “and for the testimony of Jesus Christ,” signifies, and that the Divine Human of the Lord may be acknowledged.

“I was in the spirit,” signifies, a spiritual state when there is revelation; “on the Lord’s day,” signifies, Divine influx at the time; “and I heard behind me a great voice, as of a trumpet,” signifies clear perception of Divine truth revealed from heaven.

“Saying, I am the Alpha and the Omega, the First and the Last,” signifies, who ruleth all things from primaries by means of ultimates, and thus all things of heaven to eternity; “what thou seest write in a book,” signifies, that they may he revealed for posterity; “and send unto the churches which are in Asia,” signifies, and then to all those who are in the light of intelligence; “unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea,” signifies, in particular according to reception.

sRef Rev@1 @9 S0′ 45. (v. 9) I John. That this signifies doctrine concerning the Lord, is evident from the representation of John, because in the highest sense, by him is meant the Lord as to doctrine (see above, n. 19), therefore by him is also signified doctrine concerning the Lord. For to know the Lord is the chief of all things of doctrine, or the first and last thereof, the principal thing of the church being to know and acknowledge the Lord’s Divine; for it is conjoined with His Divine by acknowledgment and faith, and apart; from such conjunction nothing of doctrine is of any account. This is the reason why the Divine has been revealed. The Divine which has been revealed is the Divine Human; and without the acknowledgment of the Divine in the Lord’s Human there is no salvation (as may be seen in The Doctrine of the New Jerusalem, n. 280-310). It is for this reason that John representing the Lord as to doctrine, also represents doctrine concerning the Lord.

sRef Matt@12 @48 S0′ sRef Matt@23 @8 S0′ sRef Matt@12 @47 S0′ sRef Rev@1 @9 S0′ sRef Matt@12 @49 S0′ sRef Matt@12 @50 S0′ 46. Who also am your brother. That this signifies, and concerning the good of love to Him, is evident from the signification of brother, as denoting the good of love. The reason why a brother signifies the good of love is, because in heaven there are only spiritual affinities and fraternities. For brotherhood, there, is not the result of birth, nor do those who were brothers in the world know each other there as such, but each one is known to another from the good of love; those who are most nearly conjoined in that good, as brethren, and others, according to the conjunction by good, as kindred and as friends. Hence it is that by brother in the Word is signified the good of love. This also the Lord teaches where it is said:

“One said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee; but he answered, Who is my mother? and who are my brethren? My mother and my brethren are they who hear the Word of God and do it” (Matt. xii. 47-50; Luke viii. 19-21).

And in another place:

“One is your master, Christ, but all ye are brethren” (Matt. xxiii. 8);

hence it is evident what it is to be a brother to the Lord. (But concerning this it has been shown, above, that all are associated in heaven according to spiritual affinities, which pertain to the good of love and faith. And that such know each other as kindred, see the work, Heaven and Hell, n. 205. See also what is said in Arcana Coelestia, n. 685, 917, 2739, 3612, 3815, 4121; that therefore, by brethren in the Word, are meant those who are conjoined by good, see n. 2360, 3303, 3803, 3815, 4121, 4191, 4267, 5409, 6756, 10,490. That they are called brethren by the Lord, who are in the good of love and of faith from Him, see n. 4191, 5686, 5692, 6756; that people are also called brethren from spiritual affinity, n. 6756; that charity and faith, thus good and truth, are brethren, and in what respect, n. 367, 3160, 9806; that good and truth are also brother and sister, and in what respect, n. 2508, 2524, 3160; that good and truth are also married partners, and in what respect, n. 3160; that man with brother denotes truth with good, n. 3459, 4725.)

sRef Matt@24 @29 S0′ sRef Matt@24 @9 S0′ sRef Rev@1 @9 S0′ sRef Matt@13 @20 S0′ sRef Matt@24 @21 S0′ sRef Matt@13 @21 S0′ 47. And companion in affliction. That this signifies, the truth of faith infested by falsities, is evident from the signification of companion, as being the truth of faith – see what follows; and from the signification of affliction, as denoting infestation by falsities (concerning which see Arcana Coelestia, n. 6663, 6851, 9196). In the Word mention is frequently made of brother and companion, and by them good and truth are signified; in ancient times also, those were called brethren who were in good, and companions those who were in truth. The reason of this is that truth must be conjoined with good, and when it is so, it becomes a brother; this is why companion here signifies the truth of faith. (That good and truth are meant by brother and companion in the Word, may be seen, Arcana Coelestia 6756, 10,490.) The reason why affliction signifies infestation by falsities is, because the mind which is in truths is afflicted by falsities, when they fight with each other, nor does spiritual affliction spring from any other source. This then is the signification of affliction in the Word, as in Matthew:

“He that received the seed upon stony places hath no root in himself, but when affliction and persecution ariseth because of the Word, immediately he is offended” (xiii. 20, 21).

And in the same:

In the consummation of the age: “they shall deliver you up to affliction, and then shall be great affliction, such as was not from the beginning of the world to this time, no, nor shall be. Immediately after the affliction of those days the sun shall be darkened” (Matt. xxiv. 9, 21, 29; Mark xiii. 19, 24).

The consummation of the age is the last time of the church; and because falsities would then reign and fight against truths, therefore it is said that they shall be in affliction, and so great as was not from the beginning of the world. This is what is meant by the affliction in which John is said to be a companion, by whom is here meant doctrine concerning the Lord; for in the Apocalypse the last time of the church is treated of (see above, n. 5).

sRef Rev@1 @9 S0′ 48. In the kingdom. That this signifies, in the church where truths are, is evident from the signification of kingdom in the Word, as denoting heaven and the church. The reason why it denotes the church as to truth, or where truths are, is, because by the royalty of the Lord is signified the Divine truth proceeding from Him, and hence by kings are signified truths. (See above, n. 31.) It is said the church as to truth, by which is meant the church as to truths from good; the reason is, that truths are not possible without good, for truths have life from good; the truths which a man has who is not in good, are indeed actually in themselves truths, but they are not truths in him (as may be seen fully proved in The Doctrine of the New Jerusalem, n. 11-27). sRef Matt@24 @7 S2′ sRef Matt@21 @43 S2′ sRef Matt@8 @12 S2′ [2] That kingdom in the Word signifies heaven and the church as to truths, is evident from many passages in the Word, of which I will adduce some. Thus in Matthew:

“The sons of the kingdom shall be cast out into outer darkness” (viii. 12).

The sons of the kingdom there mentioned, are those who are of the church where truths do not reign, but falsities. And in the same:

“He who heareth the Word of the kingdom, and giveth no heed to it, the wicked one cometh, and taketh away that which was sown in his heart; this is that which was sown by the way-side. The field is the world; the [good] seed are the sons of the kingdom” (xiii. 19, 38).

To hear the Word of the kingdom is to hear the truths of the church; and because seed signifies truths, therefore those who receive truths are called sons of the kingdom. (That seed signifies the truth of the church see Arcana Coelestia, n. 3038, 3373, 3671, 10,248, 10,249.) In the same:

“Therefore the kingdom of God shall be taken from you and given to a nation bringing forth fruit” (xxi. 43).

That the kingdom of God there signifies the church as to truths, thus also the truths of the church, is clear from its being said that it should be taken from them, and given to a nation bringing forth fruit; and fruit signifies good. Again, in the same:

In the consummation of the age, “nation shall rise against nation, and kingdom against kingdom” (xxiv. 7).

The consummation of the age is the last time of the church; nation against nation denotes evil against good, and kingdom against kingdom denotes falsity against truth. (That nation signifies the good of the church, and in an opposite sense, the evil thereof, see Arcana Coelestia, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005.) sRef Matt@6 @10 S3′ sRef Matt@6 @13 S3′ [3] It is evident from these things what is meant by kingdom in the Lord’s prayer,

“Thy kingdom come. Thy will be done, as in heaven, so also on the earth. Thine is the kingdom, the power, and the glory” (Matt. vi. 10, 13).

Thy kingdom come, signifies, that truth may be received thy will be done, signifies, that it may be received by those who do the will of God; thine is the kingdom, the power, and the glory, signifies, Divine truth from God alone; it is also said power and glory, because to Divine truth belong all power and glory (as may be seen above, n. 33). From these considerations it may be seen that the kingdom of God signifies, in many other passages of the Word, the church as to truths, also heaven, and, in the highest sense, the Lord as to the Divine Human. The reason why kingdom, in the highest sense, signifies the Lord as to the Divine Human is, that all Divine truth proceeds from Him; and the reason why kingdom signifies heaven is, that heaven, with the angels, is from no other source than the Divine truth which proceeds from the Lord’s Divine Human (see in the work, Heaven and Hell, n. 7-12, 78-86, 126-140).

sRef Rev@1 @9 S0′ 49. And expectation of Jesus Christ. That this signifies where the knowledge of the Lord’s Divine in His Human exists, is evident from the signification of the expectation of Jesus Christ, as being, when that time shall come when the church knows the Lord; and the church knows the Lord when it acknowledges the Divine in His Human. (That by Jesus Christ is meant the Lord as to the Divine in His Human, may be seen above, n. 26.) The church, of which these things are said, is a church which is to come after the present one, for it is said “in the expectation.” The church which exists at this day knows, indeed, that the Divine is in the Lord’s Human; for it knows, according to the received doctrine, that the Divine and the Human are not two but one Person; and also that they are like the soul and the body in man (see above, n. 10, 26). Still, it does not know that the Lord’s Human is Divine, for it separates the one from the other. This is evident from the fact that it does not allow the use of the expression Divine Human, and also that it approaches the Father, praying that He may have compassion for the sake of the Son, although the very Divine Itself in heaven is the Divine Human (see in the work, Heaven and Hell, n. 78-86). And because this knowledge and acknowledgment have thus perished, which nevertheless are the chief of all things in the church, as they are the chief of all things in heaven, therefore a New Church is being established by the Lord among the Gentiles, where these are not only known, but likewise acknowledged. This then is the signification of the expectation of Jesus Christ.

sRef Rev@1 @9 S0′ 50. Was in the isle called Patmos. That this signifies revelation to the Gentiles, is evident from the signification of Patmos, as being the revelation contained in the Apocalypse. For all places mentioned in the Word signify things; and the things which they signify, are either from the worship there, from some memorable circumstance there enacted, or from their situation in or near the countries by which the religion of a nation is signified; hence Patmos signifies revelation, from the memorable fact that this revelation was there made to John. The reason why the revelation was made in an island is, that an island signifies a nation remote from true worship, but still desiring to be enlightened. That this is the signification of islands in the Word, will be evident from what follows. But something shall first be said concerning the circumstance that names of places in the Word signify things. All persons who are treated of in the Word, and also those by whom it was written, were led to places which had some signification, in order that all things might be significative of spiritual things; even the Lord Himself, for the same reason, went to similar places; as into Galilee, to Tyre and Sidon, to Jerusalem, and to the Mount of Olives there; and also, when an infant, He was carried into Egypt. That the case was the same with the prophets, and with several others mentioned in the historical Word, might be abundantly shown. For the same reason also, John was commanded to betake himself to the isle of Patmos, that the things which were to take place at the end of the church might be revealed there, because an isle signifies a nation about to receive the truths of doctrine. This isle is also in the Archipelago, where there are many other isles. This is why Greece in the Word signifies such nations, as thus in Dan. viii. 21; x. 20; xi. 2; John xii. 20, 21; Mark vii. 26, and following verses. (That all names of places in the Word signify things, may be seen, Arcana Coelestia, n. 1224, 1264, 1876, 1888, 4310, 4442, 10,329.) sRef Isa@51 @5 S2′ sRef Isa@49 @1 S2′ sRef Isa@42 @4 S2′ sRef Jer@31 @10 S2′ sRef Isa@24 @15 S2′ sRef Zeph@2 @11 S2′ sRef Isa@60 @9 S2′ sRef Isa@42 @12 S2′ sRef Isa@42 @10 S2′ [2] That isles signify nations about to embrace the true worship of God, is evident from the following passages in Isaiah:

“Glorify Jehovah in Urim, the name of the God of Israel in the isles of the sea” (xxiv. 15).

Again:

“He shall not extinguish, neither break to pieces, until he set
judgment in the earth; and the isles shall hope in his law. Sing to Jehovah a new song, his praises, ye ends of the earth; ye that go down to the sea, the isles, and the inhabitants thereof, shall give glory to Jehovah, and shall announce his praise in the isles” (xlii. 4, 10, 12).

Again:

“Listen, O isles, unto me, and hearken ye people from afar” (xlix. 1).

Again:

“In me shall the islands hope, and upon mine arm shall they trust” (li. 5).

Again:

“The islands shall trust in me, and the ships of Tarshish” (lx. 9).

In Jeremiah:

“Hear the words of Jehovah, O ye nations, and declare them in the islands from afar” (xxxi. 10).

And in Zephaniah:

Jehovah “will make lean all the gods of the land, that they may adore him, every one in his place; all the islands of the nations” (ii. 11).

And elsewhere, as in Isaiah xxiii. 2, 6; xli. 1, 5; xlii. 15; lxvi. 19; Jerem. ii. 10; xxv. 22; Ezek. xxvii. 3, 7, 15, 35. From these and other passages it is evident that isles signify the nations [or Gentiles], specifically as to the doctrine of truth, and elsewhere as to the doctrine of falsity; for most things in the Word have also opposite significations.

sRef Rev@1 @9 S0′ 51. For the Word of God. That this signifies that Divine truth may be received, is evident from the signification of the Word of God, as being Divine truth (concerning which see Arcana Coelestia, n. 4692, 5075, 9987).

sRef Rev@1 @9 S0′ 52. And for the testimony of Jesus Christ. That this signifies, that the Lord’s Divine Human will be acknowledged, is evident from the signification of testimony, as denoting acknowledgment in heart (concerning which see above, n. 10, 27); and from the signification of the names Jesus Christ, as denoting the Lord as to His Divine Human (concerning which see also above, n. 26). These things are said concerning the church of the Gentiles, which will receive Divine truth, and acknowledge the Lord’s Divine Human. (That these things are spoken of the church of the Gentiles, see what is said above, n. 50.) The Christian Church indeed acknowledges the Lord’s Divine, but not His Divine Human; when therefore they think and speak from doctrine, concerning the Lord, they separate His Human from the Divine, and regard His Human as like that of another man, when yet His Divine is in His Human, as the soul in the body. This also is the reason why such persons can have no idea of the Divine, and yet it is the idea that conjoins, because thought conjoins; and without conjunction with the Divine by thought and affection, or, what is the same, by faith and love, there can be no salvation. It is said that conjunction by thought and affection is the same thing as conjunction by faith and love, for the reason that I think what I believe, and I am affected by what I love. To believe in that which cannot be perceived is not much unlike believing in the inmost of nature, an error into which the mind is also prone to fall when it indulges in its own phantasies.

Every man, however, has implanted within him, by continual influx from heaven, a desire to see the Divine, and indeed under a human form. [2] This is implanted with the simple, and also with the upright among the Gentiles (see in the work, Heaven and Hell, n. 82); therefore all those of them who have lived in charity, are received by the Lord, and are gifted with heaven; others cannot be received, because there is no conjunction. (That all the angels in heaven, and also the wisest in ancient times and all those who have spiritual faith, or living faith, that is, with whom faith is living, both on this earth, and on all the earths in the universe, see their Divine in thought, because they acknowledge the Divine Human, and are therefore accepted by the Lord, may be seen in The Doctrine of the New Jerusalem, n. 280-310; and in the work, Heaven and Hell, n. 79-86, 316, 321; and in the small work, The Earths in the Universe, n. 7, 40, 41, 65, 68, 91, 98, 99, 107, 121, 141, 154, 158, 159, 169.) Since this heaven-implanted perception is almost entirely repudiated by the learned of the world, and access to the Divine thereby precluded, a New Church is being established by the Lord among the Gentiles, who have not extirpated that idea, and, together with it, faith. The extirpation of this implanted principle from the Christian world, had its origin in the Babylonish nation, which separated the Lord’s Human from the Divine, in order that the leaders among them might be acknowledged as the Vicar of the Lord’s Human, and so might transfer His Divine power to himself, saying, that the Lord received that power from the Father, when notwithstanding He received it from Himself, because from His Own Divine. They are consequently unwilling to hear anything about the Divine Human (see Arcana Coelestia, n. 4738). But on this subject, since it is the chief of all things in the church, more will be related in the following pages.

sRef Rev@1 @10 S0′ 53. (v. 10) I was in the spirit. That this signifies, a spiritual state in which there is revelation, is evident from the signification of being in the spirit, as being to be brought into the state in which spirits and angels are, which is a spiritual state. Man is brought into this state when he comes into the state of his spirit; for every man is a spirit as to his interiors (as may be seen in the work, Heaven and Hell, n. 432-444). When a man is in this state, the things which exist in the spiritual world are seen by him as clearly as objects in the natural world; but because the objects then seen by him are from a spiritual origin, they are in themselves spiritual, and such things as pertain to heavenly wisdom are set before him in a natural image as it were. In this way Divine things are presented in visible forms before the eyes of spirits and angels; hence it is that all the things seen in heaven, are representative and significative, as also the things seen by John, which are treated of in the Apocalypse. (Moreover the nature of such things may be known from what is said and shown concerning representatives and appearances in heaven, in the work, Heaven and Hell, n. 170-176.) [2] While a man is in the body he does not see the things that are in heaven, unless the sight of his spirit is opened; but when this is opened, then he sees them. In this way John saw the things described in the Apocalypse. The prophets saw them also in the same way; they are therefore called “Seers,” and are said to have had their “eyes opened”; angels also were seen in ancient times in the same way, and so also the Lord was seen by the disciples after His resurrection. This sight is that of the spiritual man; and because in such circumstances all things appear representatively, therefore this sight was opened in John.

He who knows nothing of this sight believes that, when angels were seen by men, they assumed a human form, and that when they vanished out of sight, they laid it down; this, however, was not the case, but angels then appeared in their own form, which is the human form, not before the sight of their bodily eyes, but before the sight of their spirit, this sight being then opened. This is plainly evident from the Lord being seen by the disciples after His resurrection, when He Himself showed them that He was a man in a perfect form (Luke xxiv. 39; John xx. 20-28); and nevertheless He became invisible; for when they saw Him, the eyes of their spirit were opened; but when He became invisible those eyes were closed. That man has a sight of this kind, is evident to me from much experience; for all the things that I have seen in the heavens were seen by means of that sight; and then I was in a state of wakefulness similar to that in which I was when they were not seen. But this sight is seldom opened to any one by the Lord at this day, and that for many reasons.

sRef Rev@1 @10 S0′ 54. On the Lord’s day. That this signifies, Divine influx at the time, is evident from the signification of the Lord’s day, as being when the Lord instructs man, thus when He enters by influx. The Lord’s day is the day of the sabbath, and the sabbath in the Ancient Churches, which were representative churches, was the most holy thing of worship, because it signified the union of the Divine and Human in the Lord, and hence also the conjunction of His Divine Human with heaven (as may be seen, Arcana Coelestia, n. 8494, 8495, 10,356, 10,360, 10,370, 10,374, 10,668). But after the Lord united His Divine with His Human, then that holy representative ceased, and that day became a day of instruction (Arcana Coelestia, n. 10,360). For this reason revelation was made to John on the Lord’s day; revelation, in this case, is instruction concerning the state of the church.

sRef Rev@1 @10 S0′ 55. And I heard behind me a great voice, as of a trumpet. That this signifies clear perception of Divine truth to be revealed from heaven, is evident from the signification of hearing, as denoting to perceive and obey (concerning which see Arcana Coelestia, n. 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397); from the signification of “behind me,” as denoting clearly, concerning which more will be said in what follows; from the signification of a voice, when heard from heaven, as denoting Divine truth (concerning which see Arcana Coelestia, n. 219, 220, 3563, 6971, 8813, 8914), and from the signification of a trumpet, as denoting what was to be revealed from heaven, concerning which we shall also speak presently. The reason why “behind me” signifies clearly is, because those things that flow from heaven into the affection of man, flow into the back part of the head, and thus enter clearly into his perception; for the things which enter into the affection are perceived clearly, all the life of perception being from that source; but the things that flow from heaven immediately into the thought, flow into the part above the forehead. (Concerning this influx see what is said in the work, Heaven and Hell, n. 251.) It is therefore evident what is signified by John’s hearing behind him, and by his afterwards turning to see the voice which spake with him. The reason why a trumpet, or horn, signifies Divine truth to be revealed from heaven, is, because Divine truth is sometimes so heard when it flows down from the Lord through the heavens to man; for it becomes louder in its descent and thus flows in. But it is heard in this way only in the beginning, by those to whom Divine truth is to be revealed in the ultimate sense, which is representative of interior things; afterwards it is heard as a human voice. sRef Hos@8 @1 S2′ sRef Jer@4 @6 S2′ sRef Matt@24 @31 S2′ sRef Jer@4 @22 S2′ sRef Jer@6 @18 S2′ sRef Jer@6 @17 S2′ sRef Jer@4 @21 S2′ sRef Ezek@33 @5 S2′ sRef Jer@4 @5 S2′ sRef Ps@47 @5 S2′ sRef Zech@9 @14 S2′ sRef Isa@18 @3 S2′ [2] From these considerations it is evident why it is that the voice of a trumpet, or horn, signifies Divine truth that must be revealed from heaven. He who knows that a horn or trumpet signifies Divine truth from heaven, will be able to understand several passages in the Word in which they are mentioned; as in Matthew:

“He shall send angels with a great voice of a trumpet, and they shall gather together the elect from the four winds” (xxiv. 31).

In Isaiah:

“All ye inhabitants of the world, and dwellers on the earth, when the sign of the mountains is lifted up, behold; and when the trumpet is sounded, hear” (xviii. 3).

In Jeremiah

“Proclaim with the trumpet in the land. Set up the standard towards Zion. How long shall I see the standard, and hear the sound of the trumpet? For my people is stupid they are foolish sons, and have no understanding” (iv. 5, 6, 21, 22).

In the same prophet:

“I have set watchmen over you, saying, Hearken to the voice of the trumpet. But they said, We will not hearken. Therefore hear ye nations” (vi. 17, 18).

In Ezekiel:

“He heard the voice of the trumpet, and took not warning; his blood shall be upon him. But had he taken warning, he would have delivered his soul” (xxxiii. 5).

And in Hosea:

“Set the trumpet to thy mouth, because they have transgressed my covenant, and have trespassed against my law” (viii. 1).

And in Zechariah:

“The Lord Jehovih shall sound with the trumpet, and shall go forth in whirlwinds of the south” (ix. 14).

And in David:

“God goeth up with a shout, and Jehovah with the voice of a trumpet” (Psalm xlvii. 5).


And also in Apoc. iv. 1; viii. 2, 7, 8, 13; ix. 1, 13, 14; x. 7; xviii. 22. Because a trumpet signified Divine truth, therefore when Divine truth had first to be revealed before the people of Israel, the voices of a trumpet were heard from Mount Sinai (Exod. xix. 16). Hence, therefore, to sound with a trumpet became a representative with them, when they were convoked, when they journeyed, and also in their solemnities, in the beginnings of months, at burnt offerings and peace offerings (Numb. x. 1-10). They also sounded with trumpets when they went to battle against the Midianites (Numb. xxxi. 6); and when they took the city of Jericho (Joshua vi. 4-20); for those wars and battles signified spiritual combats, which are combats of truth against falsity, and of falsity against truth.

sRef Rev@1 @11 S0′ 56. (v. 11) Saying, I am the Alpha and the Omega, the First and the Last. That this signifies who rules all things from primaries by means of ultimates, and thus all things of heaven to eternity, is evident from what was said and shown above, n. 41.

sRef Rev@1 @11 S0′ 57. What thou seest write in a book. That this signifies, that the things seen are to be revealed to posterity, is clear without explanation.

sRef Rev@1 @11 S0′ 58. And send to the churches which are in Asia. That this signifies, and then to all those who are in the light of intelligence, is evident from the signification of the seven churches, as being all who are in truths from good, or in faith from charity, thus who belong to the church (concerning this see above, n. 20); and from the signification of Asia, as being those who are in the light of intelligence (concerning this also see above, n. 21).

sRef Rev@1 @11 S0′ 59. Unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. That this signifies, specifically, according to reception, is evident from what follows, where those churches are specifically treated of. It is said, according to reception, because the light of intelligence does not constitute the church in man, but the reception of light in heat, that is, the reception of truth in good. It is said, the reception of light in heat, because spiritual light is Divine truth, and spiritual heat is Divine good; and these two, in the spiritual world, are like light and heat in the natural world, that is, in proportion as the vernal and summer heat is added to the light, in the same proportion all things grow and sprout; but in proportion as that heat is not added to the light, in the same proportion all things become torpid and die off. (That light in the spiritual world is Divine truth, and heat Divine good, and that they are circumstanced like the light and heat in the natural world, may be seen in the work, Heaven and Hell, n. 126-140.)

sRef Rev@1 @16 S0′ sRef Rev@1 @14 S0′ sRef Rev@1 @12 S0′ sRef Rev@1 @13 S0′ sRef Rev@1 @15 S0′

60. Verses 12-16. And I turned to see the voice that spake with me. And being turned, I saw seven golden lampstands; and in the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about the breasts with a golden girdle. His head and his hairs were white as white wool, as snow; and his eyes were as a flame of fire. And his feet were like unto burnished brass, as if they burned in a furnace; and his voice as the voice of many waters. And he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword, and his face was as the sun shineth in his power.

“And I turned to see the voice that spake with me,” signifies, the understanding enlightened; “and being turned I saw seven golden lampstands,” signifies, the New Heaven and the New Church, which are in the good of love.

“And in the midst of the seven lampstands one like the Son of man,” signifies, the Lord, from whom is the all of heaven and of the church; “clothed with a garment down to the foot,” signifies, Divine truth proceeding from Him; “and girt about the breasts with a golden girdle,” signifies, Divine good in like manner.

“His head and his hairs were white,” signifies His Divine in Primaries and ultimates; “as white wool, as snow,” signifies as to good and truth there; “and His eyes were as a flame of fire,” signifies, Divine providence from His Divine love.

“And his feet were like unto burnished brass, as if they burned in a furnace,” signifies, the ultimate of Divine order, which is the Natural; “and his voice as the voice of many waters,” signifies, Divine truth in ultimates.

“And he had in his right hand seven stars,” signifies, all the knowledges (cognitiones) of good and truth from Him; “and out of his mouth went a sharp, two-edged sword,” signifies, the dispersion of all falsities by the Word; “and his face was as the sun shineth in his power,” signifies, His Divine love, from which are all things of heaven.

sRef Rev@1 @12 S0′ 61. (v. 12) And I turned to see the voice that spake with me. That this signifies, the understanding enlightened, is in some degree evident from what was said above (n. 55), in the explanation of what is signified by John’s hearing a voice behind him. It is clear that these words contain an arcanum which cannot be known unless it is known how the Divine enters by influx from heaven into the mind of man; for it was from influx that John heard the voice behind him, and that afterwards, being turned to see it, he saw the things which followed. The Divine influx from heaven is into the will of man, and through it into his understanding. Influx into the will is into the back part of the head, because into the cerebellum, and it advances thence towards the forepart into the cerebrum, where the understanding has its seat; and when it comes by that way into the understanding, it then also comes into sight, for man sees from his understanding. That this is the nature of influx, I have come to know by much experience. Whether we say influx into the will, or into the love, it is the same thing, since the will is the receptacle of love; it is also the same whether we say into the understanding or into faith, for the understanding is the receptacle of faith (concerning this see what is said in The Doctrine of the New Jerusalem, n. 28-35). But at present it is not allowable to adduce more on this subject, because the things relating to it have been hitherto unknown. These few things, however, have been stated in order that it may be known what is involved in the fact of John’s hearing a voice behind him, and of his turning to see it; and why it is that it signifies the understanding enlightened; for that which enters by the will into the understanding, or by love into faith, comes into enlightenment, because what man wills or loves, that he perceives clearly. The case is otherwise, if it enters by way of the understanding alone. It is here said that John turned to see the voice, because seeing, when said of spiritual things, signifies understanding from enlightenment (as was shown above, n. 11); and unless seeing signified understanding, it would not have been said to see the voice.

sRef Rev@1 @12 S0′ 62. And being turned, I saw seven golden lampstands. That this signifies, the New Heaven and the New Church, which are in the good of love, is evident from the signification of turned to see, as denoting to understand from enlightenment (concerning which see what has just been said, n. 61); and from the signification of seven, as denoting all and what is full, and as being said of the holy things of heaven and the church (concerning this see above, n. 20, 24); from the signification of lampstands, as being the New Heaven and the New Church, as will be seen in what follows; and from the signification of gold, as being the good of love (respecting which, see Arcana Coelestia, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). That the seven lampstands signify heaven and the church, is evident from the last verse of this chapter, where it is said, “The seven lampstands which thou sawest are the seven churches.” That the seven churches signify all who belong to the church of the Lord, thus the church in general, may be seen above (n. 20); the reason why they also signify heaven, is, that heaven and the church make one. Heaven also is in those in whom the church is; the reason is, that the good of love and the good of faith constitute the church with man, and also constitute heaven with him, as with the angels; therefore those who, while in the world, had the church in them, that is to say, the goods and truths of the church, come into heaven after death. (That this is the case, may be seen in The Doctrine of the New Jerusalem, n. 12; and in the work, Heaven and Hell, n. 57, 221-227.) The reason why the New Heaven and the New Church are here meant by the seven lampstands is, that these are ultimately treated of in the Apocalypse (as may be seen, chap. xxi.), and thus form the conclusion of all things therein; and since that which is ultimate is also the primary, therefore a prediction concerning them is presented in the beginning of that book.

In the Word it is also usual to mention those things in the first place which are done in the last, because intermediate things are included in them; for the primary thing, in the spiritual sense, is the end for which all the other things exist, inasmuch as the end is the primary and the ultimate, and all other things have respect to it (as may be seen in The Doctrine of the New Jerusalem, n. 98). sRef Zech@4 @2 S2′ sRef Zech@4 @3 S2′ sRef Rev@2 @5 S2′ sRef Rev@21 @23 S2′ sRef Rev@21 @24 S2′ [2] That a lampstand signifies heaven and the church, may be evident from the description of the lampstand which was in the tabernacle; for by the tabernacle was represented heaven in its whole extent; and by the lampstand therein the spiritual heaven, which is the second heaven (see Arcana Coelestia, n. 3478, 9457, 9481, 9485, 9548-9577, 9783). That this is the case is clearly evident from the fact, that John saw in the midst of the seven lampstands one like unto the Son of man; and the Son of man is the Lord as to the Divine Human, from which Divine truth proceeds, which is the all in all of heaven and the church. In the spiritual heaven the inhabitants see lampstands of great splendour; their heaven is represented by these; I have also been permitted to see them. It is, therefore, evident what is meant, in the spiritual sense of the Word, by lampstands and by lamps, in the following passages. In the Apocalypse:

“I will remove thy lampstand out of its place, except thou repent” (ii. 5)

To remove their lampstand, is to take away heaven or the church from them. In Zechariah:

The angel said to the prophet: “What seest thou? And I said, I saw, and behold a lampstand all of gold, its bowl on the top of it, and its seven lamps thereon, with seven pipes to the lamps” (iv. 2, 3).

In this passage Zerubbabel is treated of, who was to lay the foundation of the house of God, and to perfect it; by whom is represented the Lord, who was about to come, and to restore heaven and the church, which are signified by the lampstand; and the holy truths therein are the seven lamps. Because a lampstand derives its representative signification from lamps, and lamps theirs from light, which in heaven is the Divine truth, therefore the Lord also is called a lamp, as in the Apocalypse:

The holy Jerusalem “had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the lamp thereof” (xxi. 23; xxii. 5).

This is why David, and the kings after him, were called “lamps of Israel” (2 Sam. xxi. 17; 1 Kings xi. 36; xv. 4; 2 Kings viii 19). For by David was represented the Lord as to his regal function; and similarly by the kings of Judah and Israel. (The representation by David may be seen in Arcana Coelestia, n. 1888, 9954; and by kings, above, n. 31.) The reason why the lampstands that were seen were of gold, was, that gold signifies the good of love, and all that proceeds from the Lord is from Divine love; wherefore the Divine of the Lord in the heavens is love to Him and love towards the neighbour, which is charity (as may be seen in the work, Heaven and Hell, n. 13-19). This is the reason why the lampstands here mentioned, and also the lampstand lit the tabernacle, was of gold.

sRef Rev@1 @13 S0′ 63. (v. 13) And in the midst of the seven lampstands one like unto the Son of man. That this signifies the Lord, from whom is the all of heaven and of the church, is evident from the signification of “in the midst,” as denoting in the inmost (see Arcana Coelestia, n. 1074, 2940, 2973); and, because all things proceed from the inmost as light from the centre into the circumferences, therefore, “in the midst,” signifies from whom. This is evident also from the signification of the seven lampstands, as denoting the New Heaven and the New Church (concerning which see above, n. 62); and from the signification of the Son of man, as denoting the Lord as to the Divine Human, and also as to Divine truth, because this proceeds from His Divine Human. From these considerations it is evident that the Lord appeared in the midst of seven lampstands, because from Him proceeds the all of heaven and of the church; for the good of love and the good of faith constitute heaven and the church, and that these are from the Divine is known in the Christian world, and because they are from the Divine, they are from the Lord, because the Lord is the God of heaven, and because the Divine of the Lord makes heaven (see the work, Heaven and Hell, n. 2-6, and n. 7-12; and that this is His Divine Human, n. 78-86). sRef John@12 @35 S2′ sRef John@12 @34 S2′ sRef John@12 @36 S2′ [2] That by the Son of man is meant the Lord as to the Divine Human, and also as to Divine truth, because Divine truth proceeds from His Divine Human, is evident from those passages in the Word where mention is made of the Son of man. Thus in John:

The multitude said unto Jesus, “How sayest thou that the Son of man must be lifted up? who is this Son of man? Jesus answered them, Yet a little while the light is with you; walk while ye have the light, lest darkness come upon you. While ye have the light believe in the light, that ye may be sons of light” (xii. 34-36).

From these words it is clear that by the Son of man is signified the same as by light; for when they inquired, “Who is this Son of man?” the Lord answered that He was the light in which they should believe. (That light is the Divine truth proceeding from the Divine Human of the Lord, may be seen in the work, Heaven and Hell, n. 126-140; and in The Doctrine of the New Jerusalem, n. 49; thus also that the Son of man is the Divine truth.) It is said in Luke:

sRef Luke@6 @22 S3′ [3] “Blessed are ye when men shall hate you for the Son of man’s sake” (vi. 22).

For the Son of man’s sake is for the sake of the Divine truth which proceeds from the Lord. Divine truth is the all of faith and love to the Lord; and because they who are evil deny those things, and they who deny also hate them, and the good acknowledge them, therefore it is said, that these latter are blessed. Again, in the same:

sRef Luke@17 @22 S4′ sRef Luke@17 @23 S4′ [4] “The days will come, when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say to you, Behold here, or behold there; go not away, nor follow them” (xvii. 22, 23).

To desire one of the days of the Son of man, is to desire something of genuine Divine truth. The end of the church is there meant, when there will be no longer any faith, because no charity, at which time all Divine truth will perish; and because Divine truth is signified by the Son of man, therefore it is said, “Then shall they say, Behold here, or behold there; follow them not.” And in the same:

sRef Luke@18 @8 S5′ [5] “When the Son of man cometh, shall He find faith on the earth?” (xviii. 8);

that is, when Divine truth shall be revealed out of heaven, it will not be believed. The Son of man, in this place also, is the Lord as to Divine truth; the coming of the Lord is the revelation of Divine truth at the end of the church. (See Arcana Coelestia, n. 3900, 4060.)

sRef Matt@24 @30 S6′ sRef Matt@24 @27 S6′ [6] And in Matthew:

“As the lightning cometh out of the east, and shineth even unto the west; so shall the coming of the Son of man be. Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and glory” (xxiv. 27, 30).

(That by the coming of the Lord in the clouds of heaven, is there signified the revelation of Divine truth at the end of the church, may be seen above, n. 36.) sRef Matt@26 @64 S7′ sRef Luke@22 @69 S7′ [7] And in the same:

“I say unto you, Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (xxvi. 64).

And in Luke:

“Hereafter shall the Son of man sit on the right hand of the power of God” (xxii. 69).

The Son of man is the Lord as to the Divine Human, and as to Divine truth proceeding from It; to sit on the right hand of power, means that He has omnipotence; its being said that they should see this now, means, that Divine truth was in its omnipotence when the Lord in the world had conquered the hells, and reduced to order all things there and in the heavens, and that thus those would be saved who should receive Him in faith and love. (See Arcana Coelestia, n. 9715. That to sit on the right hand denotes omnipotence, may be seen Arcana Coelestia, n. 3387, 4592, 4933, 7518, 8281, 9133; that all the power of good is by truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643. That Divine power itself is by Divine truth proceeding from the Divine Human of the Lord, see n. 6948; that the clouds in which the Son of man will come are the Word in the letter, which is Divine truth in the ultimate of order, see the preface to the xviii. chapter of Genesis, Arcana Coelestia, n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that glory is the Divine truth itself, such as it is in the internal sense of the Word, see n. 4809, 5922, 8267, 9429.)

sRef Rev@14 @14 S8′ sRef Dan@7 @13 S8′ [8] From these considerations it is now evident what is signified by these words in the Apocalypse:

“I saw, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown” (xiv. 14).

And in Daniel:

“I saw in the visions of the night, and behold, one like the Son of man came with the clouds of the heavens” (vii. 13).

Because all judgment is executed from truth, therefore it is said, that it is given to the Lord “to execute judgment, because he is the Son of man” (John v. 27); and that “the Son of man shall render to every one according to his deeds” (Matt. xvi. 27); and that “when the Son of man shall come, he shall sit upon the throne of his glory, and shall judge” (Matt. xxv. 31). sRef John@5 @27 S9′ sRef Matt@25 @31 S9′ sRef Matt@13 @38 S9′ sRef Matt@13 @37 S9′ sRef Matt@16 @27 S9′ [9] And again in Matthew, it is said:

“He who soweth the good seed is the Son of man; the field is the world; the good seed are the sons of the kingdom, but the tares are the sons of the evil” (xiii. 37, 38).

The good seed is Divine truth, therefore it is said that the Son of man soweth it; the sons of the kingdom are Divine truths in heaven and the church; for son denotes truth (see Arcana Coelestia, n. 489, 491, 533, 1147, 2623), and, in an opposite sense, falsity, which also is the son of evil. sRef Luke@17 @25 S10′ sRef Matt@17 @12 S10′ sRef Matt@17 @23 S10′ sRef Matt@17 @22 S10′ sRef Matt@8 @20 S10′ [10] In the same:

“The Son of man hath not where to lay his head” (viii. 20);

by which is signified, that Divine truth had not a place anywhere, or with any man, at that time. Again it is said, that the Son of man would suffer and be put to death (Matt. xvii. 12, 22; xxvi. 2, 24, 45; Mark viii. 31; ix. 12, 31); by which is signified, that thus they would treat Divine truth, consequently the Lord, who was Divine truth itself, as He also teaches in Luke:

“The Son of man must first suffer, and be rejected of this generation” (xvii. 25).

sRef Jer@51 @43 S11′ sRef Jer@49 @18 S11′ sRef Jer@49 @33 S11′ sRef Ps@146 @3 S11′ [11] In Jeremiah:

“No man [vir] shall dwell there; neither shall a son of man [hominis] abide there” (xlix. 18, 33).

In the same:

In the cities “no man shall dwell, nor shall a son of man pass through them” (li. 43).

He who is not acquainted with the spiritual sense of the Word, believes that by cities here are meant cities, and that by man, and by a son of man, are meant a man and a son; also, that the cities were thus to be desolated, so that no one should be in them; but it is the state of the church as to the doctrine of truth which is described by those words; for cities denote the doctrinals of the church (as may be seen, Arcana Coelestia, n. 402, 2449, 3216, 4492, 4493); and man is the essential truth thereof, conjoined with good (see n. 3134, 7716, 9007); thus the Son of man is truth. Because the Son of man signified Divine truth proceeding from the Lord, therefore the prophets also, through whom it was revealed, were called “sons of man,” as Daniel (viii. 17); and Ezekiel (ii. 1, 3, 6, 8; iii. 1, 3, 4, 10, 17, 25; iv. 1, 16; viii. 5, 6, 8, 12, 15; xii. 2, 3, 9, 18, 22, 27). As most things in the Word have also an opposite sense, so also has the signification of a son of man, which in that sense denotes falsity opposed to truth. Thus in Isaiah:

“What art thou, that thou fearest man? he dies; and a son of man? he is as grass” (li. 12).

And in David:

“Place not your trust in princes, in a son of man, with whom there is no salvation” (Psalm cxlvi. 3).

Princes denote primary truths (see Arcana Coelestia, n. 2089, 5044); thus, in an opposite sense, primary falsities; and son of man denotes falsity itself.

sRef Rev@1 @13 S0′ 64. Clothed with a garment down to the foot. That this signifies Divine truth proceeding from Him, is evident from the signification of garments, as being truths which invest good (concerning which see Arcana Coelestia, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10,536). Mention is here made only of a garment reaching to the foot, which is a general covering; by which, as the Lord is treated of, is therefore signified in general all Divine truth. But as the Lord is here described as to the Divine Human, which in this case is the Son of man appearing in the midst of the lampstands, and it is said that He was “clothed with a garment down to the foot, and girt about the breasts with a golden girdle,” and afterwards that “His face shone as the sun in his power,” I desire to give the explanation of what is related in the Evangelists concerning the Lord when He was transfigured, where some similar expressions occur; and then of what is said concerning the soldiers dividing His garments, and casting lots upon His vesture. sRef Matt@17 @1 S2′ sRef Matt@17 @2 S2′ sRef Matt@17 @3 S2′ sRef Matt@17 @4 S2′ sRef Matt@17 @5 S2′ [2] Concerning the Lord’s transfiguration it is thus written: Jesus took Peter, James, and John into an exceedingly high mountain, and was transfigured before them; and his face did shine as the sun, and his raiment became white as the light. And behold there appeared to them Moses and Elias talking with him. And, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, saying, “This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. xvii. 1-5; Mark ix. 2-8; Luke ix. 28-36). The reason why the Lord took Peter, James, and John, was, that they represented the church as to faith, charity, and the works of charity. He took them into a high mountain, because by mountain is signified heaven. His face shone as the sun, because the face signifies the interiors, which, being Divine, shone as the sun; for the sun is the Divine love. His garments became white as the light, because garments signify Divine truth proceeding from Him; the same is also signified by light. Moses and Elias appeared, because they both signify the Word, Moses the historical Word, and Elias the prophetical Word. A bright cloud overshadowed them, because a bright cloud signifies the Word in the letter, in which is the internal sense. The voice out of the cloud said, This is my beloved Son in whom I am well pleased; hear ye Him, because a voice out of a cloud signifies Divine truth from the Word, and beloved Son, the Lord’s Divine Human; and because Divine truth, and therefore all the truth of the church, is from Him, it was said out of the cloud, “In whom I am well pleased; hear ye him.”

sRef John@5 @37 S3′ sRef John@1 @2 S3′ sRef John@1 @18 S3′ sRef John@19 @24 S3′ sRef John@19 @23 S3′ [3] That the Divine Human of the Lord was thus seen, is clear, because the Divine itself cannot appear to any except by means of the Divine Human; this the Lord teaches also in John:

“No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath brought him forth to view” (i. 18).

And in another place:

“Ye have neither heard his voice at any time, nor seen his shape” (John v. 37).

(That such things are signified by these words in the Evangelists, is evident from Arcana Coelestia, where it is shown that, in the Word by Peter, James, and John are signified faith, charity, and the works of charity, n. 3750, and above, n. 9; that by a high mountain is signified heaven, n. 8327, 8805, 9420, 9422, 9434, 10,608; that by face are signified the interiors of the mind, n. 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546, and by the face of the Lord, mercy, peace, and every good, n. 222, 223, 5585, 9306, 9546, 9888. That by the sun is signified Divine love, see n. 2495, 4060, 7083, and in the work, Heaven and Hell, n. 116-125. That by garments, when the Lord is treated of, is signified Divine truth, see n. 9212, 9216; that the same is signified by light, see n. 3195, 3222, 5400, 8644, 9399, 9548, 9684, and in the work, Heaven and Hell, n. 126-140. That Moses and Elias signify the Word; that Moses does so, see Arcana Coelestia, n. 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 9372, 10,234; and that Elias does, see n. 2762, 5247. That clouds signify the Word [in the letter], see above, n. 36; that beloved Son is the Divine Human of the Lord is evident.) From the signification of the Lord’s garments, as being Divine truth, it may be known what is signified by the soldiers dividing the Lord’s garments among them, and casting lots upon His vesture, concerning which it is thus written in John,

“The soldiers took his garments and made four parts, to each soldier a part, and also his coat; now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled, which saith, They parted my garments among them, and for my vesture they did cast lots. These things therefore the soldiers did” (xix. 23, 24).

sRef Num@4 @39 S4′ sRef Num@4 @23 S4′ sRef Num@4 @43 S4′ sRef Num@4 @47 S4′ sRef Num@4 @35 S4′ [4] He who does not know that in every particular of the Word there is an internal sense, which is spiritual, cannot see any arcanum in these things; he only knows that the soldiers divided the garments and not the coat, and he perceives nothing more than this, when, nevertheless, there is not only a Divine arcanum contained in this circumstance, but also in every particular of the things recorded concerning the Lord’s passion. The arcanum which is contained in this circumstance is, that the Lord’s garments signified Divine truth, thus the Word, because the Word is Divine truth; the garments which they divided, the Word in the letter, and the coat, the Word in the internal sense. To divide them, signifies to disperse and falsify; and soldiers signify those who belong to the church, who fight for Divine truth; wherefore it is said, “These things therefore the soldiers did.” It is therefore clear, that by these words in the spiritual sense, is meant, that the Jewish Church dispersed the Divine truth which is in the sense of the letter; but that they could not disperse the Divine truth which is in the internal sense. (That the Lord’s garments signified Divine truth, thus the Word, was shown above; that His coat signified Divine truth, or the Word, in the internal sense, may be seen, Arcana Coelestia, n. 9826, 9942; that to divide is to disperse and separate from good and truth, thus to falsify, may be seen, n. 4424, 6360, 6361, 9094. That soldiers signify those who belong to the church, in this place to the Jewish church, who fought for Divine truth, is evident from the spiritual sense of warfare and of war; that war signifies spiritual combats, which are those of truth against falsity, may be seen, n. 1659, 1664, 8295, 10,455; it is therefore said concerning the Levites, whose function was to deal with the things of the church, that they should go out to the warfare, and should serve in the warfare, by exercising the ministry in the tent of the assembly (Numb. iv. 23, 35, 39, 43, 47; viii. 23, 24).

sRef Rev@1 @13 S0′ 65. And girt about the breasts with a golden girdle. That this signifies Divine good, is evident from the signification of breasts with a girdle, as being to surround the chest; breasts and a girdle are mentioned because the breasts stand out from the chest, and a girdle surrounds. The reason why Divine good proceeding from the Lord is here meant, is, that the chest in general, and the breasts in particular, have such a signification. The reason why these denote good proceeding, is, that all garments signify those things which proceed; for they are outside the body and clothe it; and the things which proceed from, are also outside the body and engird it. (That this is the case, is evident from what is shown in the work, Heaven and Hell, concerning the garments with which the angels are clothed, n. 177-182; that is to say that every one there is clothed with garments according to his affection of understanding and becoming wise, and this affection is what proceeds from them; for there is a sphere which proceeds from each angel and spirit, this being a sphere of affection, and is called the sphere of his life, and they have garments according to this sphere. That their garments are from that sphere, is not evident to their sight, but yet they know that it is so; concerning this sphere, see Arcana Coelestia, n. 2489, 4464, 5179, 7454, 8630.) sRef Isa@60 @15 S2′ sRef Isa@60 @16 S2′ [2] From these considerations it is evident that the Lord’s garments signify the proceeding Divine, which is Divine truth united to Divine good, which fills the whole heaven, and enters into the interiors of the mind, and imparts intelligence and wisdom to him who receives it. This is what is meant by being clothed with white garments. Because proceeding Divine good is signified by the girdle with which the Lord was girded, therefore the girdle appeared to be of gold, for by gold is signified the good of love (as may be seen, Arcana Coelestia, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). The reason why breasts are mentioned instead of the chest, which was girt with the girdle is, because breasts signify spiritual love, and the chest itself the good thereof; this love is also signified by breasts in Isaiah:

“I will place thee for an eternal excellency, a joy of generation and generation. Thou shalt suck the milk of the nations, and shalt suck the breasts of kings” (lx. 15, 16).

Kings denote truths from good from the Lord (as may be seen above, n. 31); breasts and chest denote that good, which is the good of spiritual love. [3] That the chest signifies the good of spiritual love is from correspondence with heaven; for the whole heaven corresponds to all things of man; the inmost or third heaven corresponds to the head; the middle or second to the chest, and the ultimate or first, to the feet. On account of such correspondence, heaven is also called the Grand Man (Maximus Homo); and because the inmost or third heaven corresponds to the head, therefore by the head is signified the good of celestial love, which is the good of love to the Lord. The reason of this is, that the good of celestial love reigns in and constitutes that heaven; and because the middle or second heaven corresponds to the chest, therefore by the chest is signified the good of spiritual love, which is the good of love towards the neighbour, because this good reigns in and constitutes that heaven. And because the ultimate or first heaven corresponds to the feet, therefore by feet is signified the good of natural from spiritual love, which is the good of faith; the reason is that, that good reigns in and constitutes that heaven. From these considerations it is clear why it is that the breasts signify spiritual love, and the chest its good. (But these things may be better understood from what is shown in the work, Heaven and Hell; especially from the articles which treat of the three heavens, n. 29-39, where it is shown, that the Divine of the Lord in the heavens is love to Him and charity towards the neighbour, see n. 13-19; that the whole heaven resembles one man, see n. 59-67; and that there is correspondence of heaven with all things of man, see n. 87-102; and in Arcana Coelestia, n. 4938, 4939, 10,087. It is permitted to adduce from that work, by way of illustration, these few things. That the chest signifies the good of spiritual love, is because within, in the chest, are the heart and lungs, and the heart from correspondence signifies celestial love and the lungs spiritual love, but the lungs fill the chest; that there is such a correspondence, see Arcana Coelestia, n. 3383-3896, 9280, 9300; what celestial love is and what spiritual love, may be seen in the work, Heaven and Hell, n. 23.)

sRef Rev@1 @14 S0′ 66. (v. 14) And his head and his hairs were white. That this signifies the Divine in primaries and in ultimates, is evident from the signification of the head when mentioned in reference to the Lord, of whom these things are said, as denoting the Divine in primaries, concerning which we shall speak presently; and from the signification of hairs, as denoting the Divine in ultimates, of which also we shall speak presently; and from the signification of white, as denoting what is pure. (That white (album) and white (candidum) denote what is pure, may be seen, Arcana Coelestia, n. 3301, 3993, 4007, 5319.) The reason why the head, when mentioned in reference to the Lord, denotes the Divine in primaries, is, that the head is the highest part of man, and therein are those primary things which give rise to all things that take place in the body. For in the head are the understanding and the will, from which, as from their beginnings, all the other things flow that relate to man’s remoter things, as speech, and all actions. But the reason why hairs, when mentioned in reference to the Lord, denote the Divine in ultimates is, that hairs are ultimates, for they grow from the ultimate parts of man, and the primaries terminate in them; therefore, when the head and hairs are mentioned, primaries and ultimates are meant. sRef Judg@16 @17 S2′ sRef Num@6 @15 S2′ sRef Num@6 @17 S2′ sRef Judg@16 @22 S2′ sRef Judg@16 @20 S2′ sRef Judg@16 @21 S2′ sRef Judg@16 @19 S2′ sRef Judg@16 @18 S2′ sRef Num@6 @16 S2′ sRef Num@6 @9 S2′ sRef Judg@16 @13 S2′ sRef Num@6 @10 S2′ sRef Num@6 @11 S2′ sRef Num@6 @12 S2′ sRef Judg@16 @14 S2′ sRef Judg@16 @16 S2′ sRef Num@6 @8 S2′ sRef Judg@16 @15 S2′ sRef Num@6 @13 S2′ sRef Num@6 @14 S2′ sRef Num@6 @6 S2′ sRef Num@6 @18 S2′ sRef Num@6 @19 S2′ sRef Judg@16 @29 S2′ sRef Judg@16 @30 S2′ sRef Judg@16 @31 S2′ sRef Num@6 @20 S2′ sRef Num@6 @4 S2′ sRef Num@6 @5 S2′ sRef Num@6 @21 S2′ sRef Num@6 @1 S2′ sRef Num@6 @2 S2′ sRef Num@6 @3 S2′ sRef Judg@16 @28 S2′ sRef Judg@16 @26 S2′ sRef Judg@16 @25 S2′ sRef Judg@16 @27 S2′ sRef 2Ki@2 @24 S2′ sRef 2Ki@2 @23 S2′ sRef Judg@16 @24 S2′ sRef Num@6 @7 S2′ sRef Judg@16 @23 S2′ [2] He who knows that the head signifies primaries, and the hairs ultimates, even in spiritual things, and that primaries and ultimates signify all things (as was shown above, n. 41), may know many arcana of the internal sense, where those things are mentioned. As, for instance, a Nazarite was not allowed to shave the hair of his head, because, as is said, it was the Nazariteship of God upon his head, and when the days were accomplished, he had to shave it off, and consecrate it (Numb. vi. 1-21); also the strength of Samson was in his hairs, and when they were shaved off he became weak, and when they grew again his strength returned (Judges xvi. 13 to the end). Again, forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head (2 Kings ii. 23, 24). So too Elias was clothed with a garment of hair (2 Kings i. 8) and John the Baptist with camel’s hair (Mark l. 6). Moreover what is signified by the head, hairs, beard and baldness, may be seen where they are mentioned in the Word. sRef Luke@24 @39 S3′ sRef Luke@24 @40 S3′ [3] The reason why a Nazarite was not allowed to shave his hair, because, as is stated, it was the Nazariteship of God upon his head, and that when the days were accomplished, he had to shave it off, and consecrate it, was, that a Nazarite represented the Lord in primaries and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are the ultimates. That He made the Human Divine even to the flesh and bones, is clear from the fact that He left nothing in the sepulchre, and that He said to His disciples that He had flesh and bones, which a spirit has not (Luke xxiv. 39, 40). And when the Divine itself is also Divine in ultimates, then it rules all things from primaries by ultimates. (As is evident from what was said and shown above, n. 41; especially from the things which are adduced in Arcana Coelestia, to the effect that interiors successively flow into exteriors, even to the outermost or ultimate, and that therein also they exist and subsist, n. 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate; concerning which order see n. 5897, 6451, 8603, 10,099; that therefore all interior things are held together in connection, from the primary by means of the ultimate, n. 9828; and in the work, Heaven and Hell, n. 297; that hence the ultimate is more holy than the interiors, n. 9824; that hence in the ultimates there is strength and power, n. 9836.) It was for these reasons that the Nazariteship was instituted. The reason why the Nazarite should ultimately consecrate his hair by putting it into the fire of the altar, was, because the Holy Divine was thereby represented, and the fire of the altar signified that Holy (n. 934, 6314, 6832).

sRef Judg@16 @17 S4′ sRef Judg@16 @16 S4′ sRef Judg@16 @18 S4′ sRef Judg@16 @20 S4′ sRef Judg@16 @19 S4′ sRef Judg@16 @30 S4′ sRef Judg@13 @7 S4′ sRef Judg@16 @13 S4′ sRef Judg@16 @15 S4′ sRef Judg@16 @14 S4′ sRef Judg@16 @21 S4′ sRef Judg@16 @28 S4′ sRef Judg@16 @27 S4′ sRef Judg@16 @31 S4′ sRef Judg@16 @29 S4′ sRef Judg@16 @23 S4′ sRef Judg@16 @22 S4′ sRef Judg@16 @24 S4′ sRef Judg@16 @26 S4′ sRef Judg@16 @25 S4′ [4] From these considerations it is also evident why the strength of Samson was in his hair (Judges xvi. [13] to the end), for it is said that he was a Nazarite from his mother’s womb (Judges xiii. 7; xvi. 17); so also it was not lawful for the chief priest and his sons, nor for the Levites, to shave the head and make themselves bald (Levit. x. 6; xxi. 5, 10; Ezek. xliv. 20). So, too, to cut off the beard, which also had a similar signification, was ignominious with the people of Israel (2 Sam. x. 4, 5). The reason why the forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head, was, that Elijah and Elisha represented the Lord as to the Word, which is Divine truth, the sanctity and strength of which are in the ultimates from primaries, as said above; and because baldness signified the deprivation of them, therefore this circumstance took place; bears also signify truth in ultimates. (That Elijah and Elisha represented the Lord as to the Word, may be seen, Arcana Coelestia, n. 2762, 5247.) sRef Amos@8 @10 S5′ sRef Ezek@29 @18 S5′ sRef Jer@7 @29 S5′ sRef Ezek@5 @1 S5′ sRef Isa@15 @2 S5′ sRef Isa@7 @20 S5′ sRef Ezek@7 @18 S5′ sRef Ps@68 @21 S5′ sRef Jer@7 @28 S5′ [5] From these considerations it is also clear why the garment of Elias was hairy, and that of John was made of camel’s hair; for John the Baptist, as well as Elias, represented the Lord as to the Word, therefore he was also called Elias (as may be seen, Arcana Coelestia, n. 7643, 9372). When these things are understood it can be known what is signified by the head, hairs, beard, and baldness in the Word. As in Isaiah:

“In that time shall the Lord, by the king of Assyria, shave the head, and the hairs of the feet; he shall also consume the beard” (vii. 20).

In the same:

“Upon all heads shall be baldness, every beard shaven” (xv. 2).

In Jeremiah:

“Truth hath perished, and is cut off from their mouth; cut off thine hair and cast it away” (vii. 28, 29).

And in Ezekiel:

“Take a razor, and pass it upon the head and beard” (v. 1).

Again:

“On every face shall be shame, and upon all heads baldness” (vii. 18).

Again:

“Every head was made bald” (xxix. 18).

In Amos:

“I will bring baldness upon every head” (viii. 10).

And in David:

“God shall bruise the head of his enemies, the hairy scalp of him that goeth on in his guilt” (Psalm lxviii. 21).

In these passages, and in others, by cutting off the hair of the head, shaving the beard, and inducing baldness, is signified to deprive of all good and truth, because he who is deprived of the ultimates is also deprived of things prior, for prior things exist and subsist in ultimates, as said above. In the world of spirits also, there are seen those who are bald; and I have been informed that they are those who were abusers of the Word and had applied the sense of the letter, which is Divine truth in the ultimates, to wicked purposes, and consequently were deprived of all truth; they are also the most wicked, and many of them are from the Babylonish nation; but, on the contrary, the angels are seen with becoming hair.

sRef Dan@7 @9 S0′ sRef Rev@1 @14 S0′ sRef Mark@9 @3 S1′ 67. White as white wool, as snow. That this signifies as to good and truth therein, is evident from the signification of white wool, as being good in ultimates, concerning which we shall speak presently, and from the signification of snow, as denoting truth in ultimates. Snow denotes truth in ultimates from the water of which it is composed, and from its whiteness and brightness. (That water signifies truth, maybe seen below, n. 71, and that whiteness and brightness signify truth, from the transparency of light, see Arcana Coelestia, n. 3301, 3993, 4007, 5319, 8459.) The reason why white wool signifies good in ultimates, is, that the wool upon lambs and sheep has a signification similar to that of the hair upon man; and lambs and sheep signify good, lambs celestial good (Arcana Coelestia, n. 3519, 3994, 10,132), and sheep spiritual good (n. 4169, 4809). This is why hairs, by which is signified Divine truth in ultimates, are said to be white, as white wool, and as snow; as also concerning the Lord, when He was transfigured:

“His raiment became shining, exceeding shining white as snow; so as no fuller on earth can whiten them” (Mark ix. 3).

And concerning the Ancient of Days, in Daniel:

“I saw until the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head as white wool” (vii. 9).

Garment also signifies the Divine in ultimates (as may be seen above, n. 64); and the Ancient of Days, the Lord from eternity. sRef Ps@147 @16 S2′ sRef Ezek@34 @3 S2′ sRef Ps@147 @15 S2′ sRef Hos@2 @5 S2′ sRef Isa@1 @18 S2′ sRef Hos@2 @9 S2′ [2] Because wool signifies good in ultimates, therefore good is sometimes described in the Word by wool, and truth by linen and by snow, as in Hosea:

“She said, I will go after my lovers, who give my bread and my waters, my wool and my flax. Therefore I will return and will take my corn in its time, and I will take away my wool and my flax” (ii. 5, 9);

and in Ezekiel:

“Ye eat the fat, and ye clothe yourselves with the wool; ye kill that which is the best, ye feed not the flock” (xxxiv. 3).

In David:

“Jehovah sendeth forth his word upon earth; he giveth snow like wool” (Ps. cxlvii. 15, 16).

And in Isaiah:

“If your sins were as scarlet, they shall be white as snow; if they were red as crimson, they shall be as wool” (i. 18).

The reason why snow is spoken of in reference to sins which were as scarlet, and wool of sins which were red as crimson, is because scarlet signifies truth from good, and, in an opposite sense, falsity from evil (see Arcana Coelestia, n. 4922, 9468) and red and crimson signify good, and, in an opposite sense, evil of every kind (Arcana Coelestia, n. 3330, 9467, 9865).

sRef Rev@1 @14 S0′ sRef Jer@24 @6 S0′ sRef Ps@11 @4 S0′ sRef Ps@33 @18 S0′ 68. And his eyes were as a flame of fire. That this signifies Divine providence from His Divine love, is evident from the signification of eyes, as denoting the understanding (concerning which see above, n. 37), and when said of the Lord, as denoting presence, and thence providence (see Arcana Coelestia, n. 3869, 10,569); concerning which more will be said in what follows; and from the signification of a flame of fire, when said of the Lord, as denoting Divine love. The reason why a flame of fire denotes the Divine love is, that the Lord appears from heaven as a Sun, and the Divine which proceeds from Him as light, flame-coloured in the inmost or third heaven, and shining white in the middle or second heaven; the Divine love itself is what thus appears. For this reason fire and flame in the Word signify love. (As may be evident from what is shown in Arcana Coelestia, viz., that fire in the Word signifies love in each sense, n. 934, 4906, 5215. That sacred and heavenly fire is Divine love, and every affection which belongs to that love, see n. 934, 6314, 6832. That there are two origins of heat, one from the sun of the world, by virtue of which all things upon the earth vegetate, the other from the Sun of heaven, which is the Lord, from which angels and men derive all that pertains to their life, see n. 3338, 5215, 7324. That love is the fire of life, and that life itself is actually therefrom, see n. 4906, 5071, 6032, 6314. That flame is truth from the good of the inmost heaven, and light truth from the good of the middle heaven, see n. 3222, 6832; the reason is, that light in the inmost heaven appears as flaming, and in the middle heaven, shining white, see n. 9570; and also in the work, Heaven and Hell, n. 116-140.) The reason why eyes, when said of the Lord, signify Divine providence, is, because when said of man, they signify understanding; and the Divine understanding, because it is infinite, is Divine providence. Nothing else is signified by the eyes of Jehovah, in the following passage in Isaiah:

“Incline thine ear, O Jehovah, and hear; open thine eyes, O Jehovah, and see” (xxxvii. 17).

In Jeremiah:

“I will set mine eye upon them for good, and I will bring them back upon this land, and I will build them” (xxiv. 6).

And in David:

“Behold the eye of Jehovah is upon them that fear him” (Ps. xxxiii. 18);

and in the same:

“Jehovah is in the temple of his holiness, his eyes behold, and his eyelids prove the sons of man” (Ps. xi. 4.);

and in other places. (Concerning the Divine providence, see The Doctrine of the New Jerusalem, n. 267-279.)

sRef Rev@1 @15 S0′ 69. (v. 15) And his feet like, unto burnished brass, as if they burned in a furnace. That this signifies the ultimate of Divine order which is the Natural, full of Divine love, is evident from the signification of feet, as being the Natural (concerning which see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952); when therefore it is said of the Lord, it denotes the ultimate of Divine order, because that is the Natural. It is also evident from the signification of burnished brass, or polished brass, as denoting natural good, concerning which we shall speak presently; and from the signification of burning, when said of the Lord, as denoting that it is from the Divine love (concerning which see n. 10,055). It is said, as if they burned in a furnace, in order that the Divine love may be expressed in the greatest degree, and in its fullness; for the Divine is in its fulness when it is in its ultimate, and the ultimate is the Natural (as may be seen above, n. 66). It is clear then, that by His feet like fine brass, as if they burned in a furnace, is signified the ultimate of Divine order, which is the Natural, full of Divine love. These things, as also those that precede, are spoken comparatively; as that His head and His hairs were white as white wool, as snow, and that His feet were like unto fine brass, as if they burned in a furnace; but it is to be observed, that all comparisons in the Word are significative, because in the same way as the things themselves, they are from correspondences (as may be seen, Arcana Coelestia, n. 3579, 4599, 8989). [2] The reason why feet, when said of the Lord, signify the ultimate of Divine order, and that this is the Natural, is, that heaven is heaven from the Divine Human of the Lord, and that therefore heaven in the aggregate has reference to one Man. And, because there are three heavens, that the highest heaven has reference to the head, the middle heaven to the body, and the ultimate heaven to the feet. The Divine which constitutes the highest heaven is called the celestial Divine; that which constitutes the middle heaven is called the spiritual Divine, and that which constitutes the ultimate heaven is called the natural Divine from the spiritual and celestial. It is therefore clear why the Lord is in this place described as to His Divine Human, which is the Son of man, seen in the midst of the lampstands, not only as to His garments, but also as to His head, His chest and feet. (That the Son of man is the Lord as to the Divine Human, may be seen above, n. 63; and that the lampstands denote heaven, may be seen n. 62. But as these things are arcana hitherto unknown in the world, and nevertheless ought to be understood in order that the internal sense of this and the following parts of this prophetical book may be comprehended, they are therefore particularly and specifically described in the work, Heaven and Hell; as, that the Divine Human of the Lord constitutes heaven, n. 7-12, 78-86; that hence heaven in the aggregate has reference to one Man, n. 59-77; that there are three heavens, and that the highest refers to the head, the middle to the body, and the ultimate to the feet, n. 29-40.)

When these things are understood, it will be evident that by the feet of Jehovah, or of the Lord, in the Word, is signified the ultimate of Divine order, or the Natural; and because the external of the church, of worship, and of the Word, is the ultimate of Divine order in the church, and is the Natural, therefore this is specifically signified by the feet of Jehovah, or of the Lord. sRef Ex@24 @10 S3′ sRef Isa@60 @14 S3′ sRef Nahum@1 @3 S3′ sRef Ps@99 @5 S3′ sRef Isa@60 @13 S3′ sRef Ezek@1 @7 S3′ sRef Lam@2 @1 S3′ sRef Ps@132 @7 S3′ sRef Rev@10 @1 S3′ sRef Isa@66 @1 S3′ sRef Dan@10 @5 S3′ sRef Dan@10 @6 S3′ [3] It was for this reason that, when the Lord was seen as an angel by the prophets, in other places, He was seen by them also in a similar manner. Thus by Daniel:

“I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the beryl, and his eyes as torches of fire his arms and his feet as the brightness of polished brass” (x. 5, 6).

Similarly, the cherubs, which mean the Lord as to providence and protection (see Arcana Coelestia, n. 9277, 9509, 9673), were seen by Ezekiel:

“Their feet sparkled as the brightness of polished brass” (i. 7).

So also the Lord was afterwards seen as an angel, in the Apocalypse:

“I saw an angel coming down from heaven, clothed with a cloud; and a rainbow was about his head, and his face was as the sun, and his feet as pillars of fire” (x. 1).

Because the Lord was thus seen as to the feet, therefore under the feet was seen, by some of the sons of Israel,

“as it were a work of sapphire stone, and as the substance of heaven in purity” (Exod. xxiv. 10).

The reason why the Lord was not seen by them as to the feet, but under the feet, was, that they were not in the external of the church, of worship, and of the Word, but under it (as may be seen in The Doctrine of the New Jerusalem, n. 248). Since the feet of Jehovah, or the Lord, signify the ultimate of Divine order, and this is specifically the external of the church, of worship, and of the Word, therefore this is called His footstool in the Word, as in Isaiah:

“The glory of Lebanon shall come unto thee, to beautify the place of my sanctuary; I will make the place of my feet honourable. And they shall bow themselves down at the soles of thy feet” (lx. 13, 14).

Again:

“Heaven is my throne, and the earth is my footstool” (lxvi. 1).

In Jeremiah:

God “doth not remember his footstool in the day of anger” (Lam. ii. 1).

And in David:

“Adore ye Jehovah, towards his footstool” (Ps. xcix. 5).

Again:

“We will go into his habitation; we will bow ourselves at his footstool” (Ps. cxxxii. 7).

And in Nahum:

“The clouds of Jehovah are the dust of his feet” (l. 3).

That cloud denotes the external of the Word, or the Word as to the letter, may be seen above, n. 36; and because cloud denotes the external of the Word, it also denotes the external of the church and of worship, for the church and worship are from the Word. It is said the dust of His feet, because those things which are in the sense of the letter of the Word, which sense is natural, appear scattered.

sRef Rev@1 @15 S0′ 70. The reason why the feet are said to be like unto fine brass is, that by fine brass is meant brass polished and shining, like something fiery; and brass in the Word signifies natural good. Metals, like all other things in the Word, are significative. Gold in the Word signifies celestial good, which is inmost good; silver signifies its truth, which is spiritual good; brass natural good, which is ultimate good, and iron its truth, which is natural truth. That such things are signified by metals, is from correspondence; for many things are seen in heaven shining like gold and silver, and also many things shining like brass and iron. And it is there known, that by those things are signified the above-mentioned kinds of good and truth; this is why the ancients, who were in the knowledge of correspondences, named the ages after those metals. The first age they called the golden age, because innocence, love and wisdom therefrom, then reigned; but the second age they called the silver age, because truth from that good, or spiritual good, and intelligence therefrom, then reigned; the third age they called the brazen, or copper, age, because only natural good, which is what is just and sincere pertaining to moral life, then reigned; but the last age they called the iron age, because only truth without good then reigned, and when that reigns, then also falsity reigns. The reason why the ages were thus distinguished, was from the spiritual signification of those metals. sRef Isa@60 @17 S2′ sRef Dan@2 @33 S2′ sRef Dan@2 @32 S2′ [2] From these considerations it is evident what is signified by the statue of Nebuchadnezzar, seen in his dream,

“whose head was of gold, the chest and arms of silver, the belly and thighs of brass, the legs of iron, and the feet partly of iron and partly of clay” (Dan. ii, 32, 33).

The state of the church from its first time to its last as to good and truth, is here signified; its last time was when the Lord came into the world.

When it is known that gold signifies celestial good, silver spiritual good, brass natural good, and iron natural truth, many arcana in the Word where those metals are mentioned can be known. For example, what is signified by these words in Isaiah:

“For brass I will bring gold, for iron I will bring silver, and for wood brass, and for stones iron; I will also make thy government peace, and thine exactors justice” (lx. 17).

sRef Deut@8 @7 S3′ sRef Jer@15 @20 S3′ sRef Jer@15 @21 S3′ sRef Deut@33 @24 S3′ sRef Deut@33 @25 S3′ sRef Ezek@27 @13 S3′ sRef Deut@8 @9 S3′ [3] But as the signification of brass is what is here treated of, as being natural good, it is necessary only to adduce a few passages where brass is mentioned and signifies that good. Thus in Moses:

“Asher acceptable to his brethren, and dipping his foot in oil; iron and brass thy shoe, and as thy day, thy fame” (Deut. xxxiii. 24, 25).

Asher, as one of the tribes, signifies the happiness of life, and the delight of the affections (see Arcana Coelestia, n. 3938, 3939, 6408); to dip the foot in oil signifies natural delight (that oil denotes delight, see n. 9954, and that the foot denotes the Natural, see above, n. 69); the shoe being iron and brass signifies the lowest Natural derived from truth and good, shoe denoting the lowest Natural (see n. 1748, 1860, 6844); iron is its truth, and brass its good, as above. Again,

“Jehovah thy God will bring thee into a rich land; a land out of whose stones thou shalt cut iron, and out of whose mountains brass” (Deut. viii. 7, 9).

And in Jeremiah:

“I will give thee unto this people for a fortified wall of brass, that they may fight against thee, and not prevail over thee” (xv. 20).

And in Ezekiel:

“Javan, Tubal, and Mesech, they were thy merchants; with the soul of man and vessels of brass they gave thy merchandise” (xxvii. 13).

In this chapter the merchandises of Tyre are treated of, by which are signified the knowledges (cognitiones) of good and truth. By the names Javan, Tubal, and Mesech, are signified those things that pertain to good and truth, to which the knowledges relate; the soul of man denotes the truth of life; vessels of brass denote scientifics of natural good. sRef John@3 @15 S4′ sRef John@3 @14 S4′ sRef Ezek@1 @7 S4′ sRef Ezek@40 @3 S4′ sRef Num@21 @6 S4′ sRef Num@21 @8 S4′ sRef Num@21 @9 S4′ [4] (What is signified by Tyre, may be seen, Arcana Coelestia, n. 1201; what by merchandises, n. 2967, 4453; what by Tubal and Mesech, n. 1151; what by Javan, n. 1152, 1153, 1155; what by the soul of man, n. 2930, 9050, 9281; what by vessels, n. 3068, 3079, 3316, 3318.) Again, in the same prophet:

The feet of the cherubs “shone like the appearance of polished brass” (i. 7).

(What the cherubs and the feet signify, may be seen above, n. 69.) And in the same prophet:

I saw, and, “lo, a man, whose appearance was like the appearance of brass, and a thread of flax in his hands; he stood in the gate” (xl. 3).

Because the angel here mentioned measured the wall and the gates of the house of God, which signify the externals of the church, his appearance was seen to be the appearance of brass.

He who knows that brass signifies the external of the church, which in itself is natural, may in some measure understand why the altar of burnt-offering was overlaid with brass, and the gate round it was of brass, and the vessels of brass (Exod. xxvii. 1-4), also why the great vessel, which was called the sea, with the twelve, oxen under it, and the ten lavers with the bases, and also all the vessels of the tabernacle for the house of God, were made by Solomon of polished brass (1 Kings vii. 43-47). He who knows what brass signifies, can also enter into the arcanum why a serpent of brass was commanded to be set up for the people to look at, concerning which it is thus written in Moses:

“Jehovah sent serpents among the people, which bit the people. And he said unto Moses, Make thee a serpent, and set it upon a pole; and it shall come to pass that every one that is bitten, when he hath looked upon it, shall live. And Moses made a serpent of brass, and set it upon a pole, and it came to pass, that when a serpent had bitten any man, and he looked upon the serpent of brass, he lived” (Numb. xxi. 6, 8, 9).

That the Lord was signified by that serpent, He himself teaches in John:

“As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life” (iii. 14, 15).

By the serpent is signified the ultimate of life in man, which is called the external Sensual, which is natural. To represent this ultimate, which in the Lord was Divine, among the sons of Israel, with whom all things were representative, a serpent of brass was made; and the signification was, that, if they looked to the Divine Human of the Lord, they would revive, that is, if they believed in Him, they should have eternal life, as the Lord himself also teaches. (That to see in the spiritual sense is to believe, may be seen above, n. 37, 68; and that a serpent denotes the external Sensual, which is the ultimate of the life of man, see Arcana Coelestia, n. 195-197, 6398, 6949, 10,313.) That brass and iron in the Word also signify what is hard, as in Isaiah xlviii. 4; Dan. vii. 19; and other places, will be seen in the following pages.

sRef Rev@1 @15 S0′

71. And his voice as the voice of many waters. That this signifies Divine truth in ultimates, is evident from the signification of a voice, when it is from the Lord, as denoting Divine truth (concerning which see Arcana Coelestia, n. 219, 220, 3563, 6971, 8813, 8914, and above, n. 55), and from the signification of the waters, as denoting the truths of faith, and also the knowledges (cognitiones) of truth (concerning which see n. 2702, 3058, 5668, 8568, 10,238); and because the knowledges (cognitiones) of truth are in ultimates, therefore by His voice as the voice of many waters, because it relates to the Lord, is signified Divine truth in ultimates. (That knowledges (cognitiones) and Scientifics (scientifica) belong to the external or natural man, because they are in the light of the world, thus, in ultimates, may be seen, Arcana Coelestia, n. 5212, and in general from what is said in The Doctrine of the New Jerusalem, n. 51.) As it is not yet known that waters in the Word signify the truths of faith and the knowledges (cognitiones) of truth, and, perhaps, because it appears far-fetched, I wish here briefly to show that such things are meant by waters in the Word. This is also necessary because without a knowledge of the signification of waters, it cannot be known what is signified by baptism, nor what by the washings observed in the Israelitish Church, of which mention is so frequently made. Waters signify the truths of faith, because bread signifies the good of love; the reason why waters and bread have such a signification is that the things that pertain to spiritual nourishment are expressed, in the sense of the letter, by those things that have reference to natural nourishment. For bread and water, by which are meant all food and drink in general, nourish the body, and the truths of faith and the good of love nourish the soul. This is also from correspondence; for when bread and water are read in the Word, the angels, being spiritual, understand those things which nourish them; these are the goods of love and the truths of faith.

sRef Amos@8 @11 S2′ sRef Ps@147 @19 S2′ sRef Isa@41 @17 S2′ sRef Zech@14 @8 S2′ sRef Isa@41 @20 S2′ sRef Rev@22 @1 S2′ sRef Isa@41 @18 S2′ sRef Isa@44 @3 S2′ sRef Jer@17 @13 S2′ sRef Isa@48 @21 S2′ sRef Isa@58 @11 S2′ sRef Jer@14 @3 S2′ sRef Amos@8 @13 S2′ sRef Ezek@4 @17 S2′ sRef Ezek@4 @16 S2′ sRef Amos@8 @12 S2′ sRef Jer@31 @9 S2′ sRef Isa@58 @10 S2′ sRef Ps@147 @18 S2′ sRef Rev@22 @17 S2′ sRef John@7 @38 S2′ sRef John@7 @37 S2′ sRef Rev@21 @6 S2′ sRef John@4 @8 S2′ sRef John@4 @7 S2′ sRef John@4 @10 S2′ sRef John@4 @9 S2′ sRef Jer@2 @13 S2′ sRef Ps@23 @1 S2′ sRef Ps@23 @2 S2′ sRef Isa@11 @9 S2′ sRef John@4 @6 S2′ sRef Isa@33 @16 S2′ sRef Ps@148 @4 S2′ sRef Ps@63 @1 S2′ sRef Isa@12 @3 S2′ sRef Isa@33 @15 S2′ sRef John@4 @12 S2′ sRef John@4 @11 S2′ sRef John@4 @13 S2′ sRef John@4 @14 S2′ [2] But some passages shall be here adduced, whence it may be known that waters signify the truths of faith, likewise the knowledges (cognitiones) of truth. Thus in Isaiah:

“The earth shall be full of the knowledge (scientia) of Jehovah, as the waters cover the sea” (xi. 9).

Again:

“With joy shall ye draw water out of the fountains of salvation” (xii. 3).

Again:

“He that walketh in justice, and speaketh uprightnesses, bread shall be given him, and sure waters” (xxxiii. 15, 16).

Again:

“The poor and the needy seek water, but there is none; their tongue faileth for thirst. I will open rivers in high places, and fountains in the midst of the valleys. I will make the wilderness a pool of waters, and the dry land springs of waters. That they may see, and know, and hearken, and understand” (xli. 17, 18, 20).

Again:

“I will pour out waters upon him that is thirsty; and, floods upon the dry ground; I will pour my spirit upon thy seed, and my blessing upon thine offspring” (xliv. 3).

Again:

“Thy light shall arise in obscurity, and thy darkness as the noon-day; that thou mayest be as a watered garden, and as the going forth of waters, whose waters shall not lie” (lviii. 10).

In Jeremiah:

“My people have committed two evils; they have forsaken me, the fountain of living waters, to hew out for themselves pits that hold no water” (ii. 13).

Again:

“Their nobles sent their little ones for water; they came to the pits, and found no waters; they returned with their vessels empty; they were ashamed and confounded” (xiv. 3).

Again:

“They have forsaken Jehovah, the fountain of living waters” (xvii. 13).

Again:

“They shall come with weeping, and with weeping will I lead them; I will lead them to fountains of waters, in a way of rectitude” (xxxi. 9).

And in Ezekiel:

“I will break the staff of bread, and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment. That they may want bread and water, and be desolated, a man and his brother, and consume away for their iniquities” (iv. 16, 17; xii. 18, 19; Isaiah, li. 14).

And in Amos:

“Behold, the days come, in which I will send a famine in the land, not a famine of bread, nor a thirst for waters, but for hearing the Word of Jehovah. They shall wander from sea to sea, they shall run to and fro, to seek the Word of Jehovah, and shall not find it; in that day shall the fair virgins and young men faint for thirst” (viii. 11-13).

And in Zechariah;

“In that day living waters shall go out from Jerusalem” (xiv. 8).

And in David:

“Jehovah is my shepherd, I shall not want. He will lead me to the waters of rest” (Psalm xxiii. 1, 2).

In Isaiah:

“They shall not thirst; he will make waters to flow for them out of the rock, and he will cleave the rock, that the waters may flow out” (xlviii. 21).

In David:

“O God, early will I seek thee; my soul thirsteth, weary without waters” (Psalm lxiii. 1).

Again:

Jehovah “sendeth his Word, he maketh the wind to blow, that the waters may flow” (Psalm cxlvii. 18).

Again:

“Praise Jehovah, ye heavens of heavens, and ye waters which are above the heavens” (cxlviii. 4).

In John:

Jesus came to the fountain of Jacob; “A woman of Samaria came to draw water, to whom Jesus said, Give me to drink; – if thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest ask of him, and he would give thee living water. The woman said unto him, Whence hast thou that living water? Jesus said unto her, Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him, shall be in him a fountain of water, springing up into everlasting life” (iv. 7-15).

Again:

Jesus said, “If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water” (vii. 37, 38).

And in the Apocalypse:

“Unto him that is athirst shall be given of the fountain of the water of life freely” (xxi. 6).

And in another place:

The angel showed him “a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb” (xxii. 1).

And again:

“The spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely” (xxii. 17).

sRef Ezek@43 @2 S3′ sRef Ps@29 @3 S3′ sRef Rev@14 @2 S3′ sRef John@3 @5 S3′ [3] These passages are adduced, that it may be known that by waters in the Word are signified the truths of faith, and hence what is signified by the water of baptism, concerning which the Lord thus teaches in John:

“Except a man be born of water and of the spirit, he cannot enter into the kingdom of God” (iii. 5);

where water denotes the truths of faith, and the spirit a life according to them (as may be seen in The Doctrine of the New Jerusalem, n. 202-209, and the following numbers). Because it has not hitherto been known that waters signify the truths of faith, and that all things that were instituted amongst the sons of Israel were representative of spiritual things, it has therefore been believed, that by the washings commanded them their sins were wiped away, although they were in no sense wiped away; those washings only represented purification from evils and falsities, by means of the truths of faith and a life according to them (as may be seen in Arcana Coelestia, n. 3147, 5954, 10,237, 10,240). From these considerations it is now clear, that by His voice as the voice of many waters, is meant Divine truth; as also in Ezekiel:

“Behold the glory of the God of Israel came from the way of the east, and his voice was as the voice of many waters; and the earth was enlightened by his glory” (xliii. 2).

And in David:

“The voice of Jehovah is upon the waters, Jehovah is upon many waters” (Ps. xxix. 3).

And in the following words in the Apocalypse:

“I heard a voice from heaven, as the voice of many waters” (xiv. 2).

[4] I know that some will wonder why waters are mentioned in the Word, and not the truths of faith, although the purpose of the Word is to teach man about his spiritual life; and if the truths of faith had been mentioned instead of waters, men would have known that the waters of baptism and of washings contribute nothing to his purification from evils and falsities. But it must be noted, that the Word, to be Divine, and at the same time to be for heaven and the church, must be altogether natural in the letter; for unless this were the case, it could not be the medium of effecting the conjunction of heaven with the church; for it would be like a house without a foundation, and like a soul without a body; for the ultimates include all the interiors, and are their foundation (as may be seen above, n. 41). Man also is in ultimates, and heaven has its foundation upon the church in him. This is why the style in which the Word is written is of such a character; therefore, when man thinks spiritually from the natural things which are in the sense of the letter of the Word, he is conjoined with heaven which could not otherwise be the case.

sRef Rev@1 @16 S0′ 72. (v. 16) And he had in his right hand seven stars. That this signifies all the knowledges (cognitiones) of good and truth from Him, is evident from the signification of having in His right hand, as denoting from Himself; for hand signifies power, and hence whatever pertains to it, and thus also whatever is from it, the reason why the right hand is mentioned is because it signifies the power of good by means of truth (that the hand signifies power may be seen, Arcana Coelestia, n. 878, 3091, 4931-4937, 6947, 10,019; and therefore whatever pertains to it, and is from it, n. 9133, 10,019, 10,405; that the right hand signifies the power of good by truth, see n. 9604, 9736, 10,061; and that the right hand of Jehovah signifies the Divine power of the Lord, thus omnipotence, see n, 3387, 4592, 4933, 7518, 7673, 8281, 9133, 10,019); and from the signification of stars, as being the knowledges (cognitiones) of good and truth (concerning which in what follows); and from the signification of seven, as denoting all (concerning which see above, n. 20, 24). sRef Dan@12 @3 S2′ [2] That stars signify the knowledges (cognitiones) of good and truth, thus goods and truths, is from appearances in the spiritual world; for there the Lord is seen as a Sun, and the angels from a distance as stars. The reason why the angels are thus seen, is from the reception of light from the Lord as a Sun, thus from the reception of Divine truth, which is from the Lord; for this is the light of heaven. This is why it is said in Daniel,

“They that be intelligent shall shine as the brightness of the firmament; and they that justify many, as the stars for ever” (xii. 3).

They that are intelligent, are those who are in truths, and those that justify many, are those who are in good (as may be seen in the work, Heaven and Hell, n. 346-348).

sRef Isa@13 @9 S3′ sRef Isa@13 @10 S3′ [3] When it is known that the sun signifies the Lord as to Divine love, thus also Divine love from the Lord, and that stars signify the truths of the church, and the knowledges (cognitiones) thereof, it can also be known what is signified in the Word, where it is said that the sun shall be darkened, and that the stars shall withdrawn their shining, and also that they shall fall from heaven; and it may also be seen what stars signify when mentioned in other parts of the Word, as in the following passages in Isaiah:

I will make “the earth a waste, that he may destroy the sinners from it; the stars of the heavens and the constellations thereof shall not shine with their light; the sun shall be covered with darkness in his rising, and the moon shall not give forth the splendour of her light” (xiii. 9, 10).

The vastation of the church is there treated of, which takes place when there is no longer any good of love and truth of faith; the earth which shall be laid waste is the church (as may be seen above, n. 29). sRef Dan@8 @9 S4′ sRef Rev@6 @13 S4′ sRef Matt@24 @29 S4′ sRef Dan@8 @10 S4′ sRef Ezek@32 @7 S4′ sRef Rev@22 @16 S4′ sRef Ezek@32 @8 S4′ sRef Rev@12 @4 S4′ sRef Matt@2 @1 S4′ sRef Matt@2 @2 S4′ sRef Num@24 @17 S4′ sRef Rev@8 @10 S4′ sRef Dan@8 @11 S4′ sRef Matt@2 @9 S4′ [4] In Ezekiel:

“I will cover the heavens when I shall extinguish thee, and will darken the stars; the sun will I cover with a cloud, and the moon shall not cause her light to shine; all the luminaries of light will I darken over thee, and I will give darkness over the land” (xxxii 7, 8).

Darkness over the land denotes falsities in the church. In Joel:

“The sun and the moon shall be darkened, and the stars shall withdraw their shining” (ii. 10, 11; iii. 15).

In Matthew:

In the consummation of the age “after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken” (xxiv. 29; Mark xiii. 24).

In Daniel:

From one of the horns of the he-goat “went forth a little horn, and it increased greatly towards the south, and towards the east, and towards glory; and it increased towards the host of the heavens, and it cast down of the host and of the stars, and trampled upon them; yea, even to the prince of the host it lifted up itself” (viii. 9, 10, 11).

Here, by the host of heaven are meant the goods and truths of the church in their whole extent (as may be seen, Arcana Coelestia, n. 3448, 7236, 7988, 8019), specifically those which combat against falsities (see n. 7277); hence Jehovah is called, Jehovah Zebaoth, that is, of hosts (see n. 3448, 7988). In the Apocalypse:

The dragon, with his tail “drew the third part of the stars of heaven to the earth” (xii. 4).

Stars also in that passage denote the goods and truths of the church, and the knowledges (cognitiones) thereof; the third part denotes the greater part; but what is signified by the dragon will be seen in the following pages. Again:

“The stars of heaven fell to the earth” (Apoc. vi. 13).

Again:

“A star fell from heaven unto the earth” (Apoc. ix. 1).

Again:

“A great star fell from heaven burning as a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters” (Apoc. viii. 10).

Because stars signify the goods and truths of the church and the knowledges (cognitiones) thereof, by their falling from heaven is signified that they perish. In David:

Jehovah “counteth the number of the stars, he calleth them all by names” (Ps. cxlvii. 4)

and in the same:

“Praise ye Jehovah, sun and moon; praise him all ye stars of light” (Ps. cxlviii. 3).

In the book of Judges:

“The kings came, they fought from heaven; the stars fought in their courses” (v. 19, 20).

Because the angels in the spiritual heaven shine as stars, and because all truth and good belonging to them are from the Lord, therefore the Lord, as He is called an angel, is also called a star; as in Moses:

“A star shall arise (orietur) out of Jacob, and a sceptre shall rise (surget) out of Israel” (Numb. xxiv. 17).

And in the Apocalypse:

Jesus, “the bright and morning star” (xxii. 16).

It is therefore clear why it was that

The wise men from the east saw a star, and followed it, and that it stood where Jesus was born (Matt. ii. 1, 2, 9).

From these considerations it can now be known what is signified by the seven stars which were seen in the right hand of the Son of man, who is the Lord as to the Divine Human (as may be seen above, n. 63).

sRef Rev@1 @16 S0′ 73. And out of his mouth went a sharp two-edged sword. That this signifies the dispersion of falsities by the Word, is evident from the signification of going forth from the mouth, when said of the Lord, as denoting Divine truth, thus the Word, for this proceeds out of the mouth of the Lord; and from the signification of a sabre, or sword, as denoting truth fighting; and since by truth when it fights, falsities are dispersed, therefore also by a sword is signified the dispersion of falsities. The reason why the sword is called sharp and two-edged is on account of entire dispersion. (That a sabre, or sword, signifies truth fighting against falsities, and destroying them, may be seen, Arcana Coelestia, n. 2799, 6353, 8294.) As the sword is frequently mentioned in the following pages, as in chap. ii. 12, 16; vi. 4, 8; xiii. 10, 14; xix. 15, 21; it will be illustrated and shown that it signifies truth fighting with and dispersing falsities, when we come to treat of those passages; therefore we shall not adduce here any quotations from the Word in confirmation of this signification at present.

sRef Rev@1 @16 S0′ 74. And his face was as the sun shineth in his power. That this signifies His Divine love, from which are all things of heaven, is evident from the signification of face, when said of the Lord, as being Divine love, from which is all good, thus also all things of heaven (Arcana Coelestia, n. 5585, 9306, 9546, 9888; and that the Lord as to the Divine Human is called in the Word the face of Jehovah, see n. 10,579; that the Lord from Divine love appears from heaven as a Sun shining, and that from Him, as the Sun, all things of heaven exist and subsist, may be seen in the work, Heaven and Hell, n. 116-125; and from the subjects treated of in that work which follow).

sRef Rev@1 @20 S0′ sRef Rev@1 @17 S0′ sRef Rev@1 @18 S0′ sRef Rev@1 @19 S0′ 75. Verses 17-20. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. And am he that liveth, and was dead; and, behold, I am alive unto the ages of the ages, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be; the mystery of the seven stars, which thou sawest in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven churches; and the seven lampstands which thou sawest are the seven churches. “And when I saw him,” signifies the presence of the Divine majesty; “I fell at his feet,” signifies adoration from humiliation of heart on account of the Divine; “as dead,” signifies the failing of his own life. “And he laid his right hand upon me,” signifies life from Him; “saying to me, Fear not,” signifies renewal; “I am the first and the last,” signifies who rules all things from primaries by means of ultimates, and thus all things of heaven.

“And am he that liveth,” signifies who is from eternity; “And was dead,” signifies that He is rejected; “and behold, I am alive unto the ages of the ages,” signifies eternal life from Him. “Amen,” signifies Divine confirmation; “and have the keys of hell and of death,” signifies that He has the power of saving.

“Write the things which thou hast seen, and the things which are, and the things which shall be,” signifies that all these things are for posterity, because they are Divine.

“The mystery of the seven stars which thou sawest in my right hand,” signifies revelation concerning all goods and truths which are from Him; “and the seven golden lampstands,” signifies, and concerning those things in the new heaven and new earth. “The seven stars are the angels of the seven churches,” signifies those who receive goods and truths from the Lord; “and the seven lampstands which thou sawest are the seven churches,” signifies that all such are in the new heaven and in the New Church.

sRef Rev@1 @17 S0′ 76. (v. 17) And when I saw him. That this signifies the presence of the Divine majesty, is evident from those things which precede concerning the Son of man, which all pertain to the Divine majesty, as is clear from the explanation of them in the internal sense. As, that He was clothed with a garment down to the foot, and girt about the breasts with a golden girdle, by which is signified that Divine truth and Divine good proceed from Him; that His head and His hairs were white, as white wool, as snow, by which is signified the Divine in primaries and in ultimates; that His feet were like unto fine brass as if they burned in a furnace, by which is signified that His Human, even in ultimates, was full of Divine love; that His voice was as the voice of many waters, by which is signified that all Divine truth is from Him; that He had in His right hand seven stars, by which is signified that thence are all the goods and truths of heaven and of the church; that out of His mouth went a sharp two-edged sword, by which is signified that by Him all falsities are dispersed; that His face was as the sun shineth in His power, by which is signified that from His Divine love were all things of heaven; that these things are Divine, and were seen full of Divine majesty, is clear. [2] That to see, in this place, signifies the presence of those things, and now the inmost presence, is evident from its being also said before that he saw those things (verse 12), from which sight also they are described; and that now again it is said, I saw Him; and that from this vision he fell at His feet as dead. This is why by seeing is here signified the presence of the Divine majesty; this presence was granted to John, when he saw His face as the sun in his power, for therefrom he was enlightened and filled with astonishment on account of the Divine; for from the Lord, as a Sun, is all Divine light; and Divine light passes into the interiors; such therefore as is the Divine presence, such also is the impletion (as is evident from what is adduced in the work, Heaven and Hell, respecting the Lord as a sun, n. 116-225; respecting the light and heat thence in heaven, n. 126-140; and respecting turning to Him, n. 17, 123, 144, 145, 151, 255, 272, 510, 548, 561). Moreover it must be observed that man has two forms of seeing, one from thought-faith, and the other from love. Whilst he sees only from thought-faith, his seeing is without astonishment on account of the Divine majesty; but when the seeing is from love, then it is attended with astonishment at the Divine majesty; the reason being that it is then turned to Him, for love turns it, but thought-faith without love does not (as is evident from the passages above quoted concerning turning to the Lord, from the work, Heaven and Hell). That this is the case is very well known in the spiritual world. It is therefore clear that by “I saw him,” the second time, is signified the presence of the Divine majesty.

sRef Rev@1 @17 S0′ 77. I fell at his feet. That this signifies adoration from humiliation of heart on account of the Divine, is evident from the signification of falling at the feet, as being adoration from humiliation. The reason why it denotes humiliation of heart, is that the humiliation which comes from the heart on account of the Divine causes that prostration. Every kind of affection has corresponding gestures in the body, the body being led and falling into them as of itself whilst interiorly it is in the affection. Humiliation on account of man causes a bowing down, according to esteem; but humiliation on account of the Divine, causes a total prostration, especially when a man thinks that the Divine is the All as to power and wisdom, and himself comparatively nothing, or that from the Divine comes every good, and from himself nothing but evil. When man makes this acknowledgment from the heart, he then comes as it were out of himself, and falls upon his face; and when he is thus out of himself, he is also removed from his proprium, which in itself is mere evil; when the proprium, is removed, the Divine infills him, and raises him up; not that the Divine desires such humiliation for Himself, but because evil is then removed; and so far as evil is removed from a man, so far what is Divine inflows, for evil alone opposes. (An example of such humiliation may be seen in the small work, The Earths in the Universe, n. 91.) sRef Ezek@1 @28 S2′ sRef Matt@17 @8 S2′ sRef Matt@17 @7 S2′ sRef Dan@10 @7 S2′ sRef Dan@10 @6 S2′ sRef Dan@10 @5 S2′ sRef Ezek@2 @1 S2′ sRef John@5 @37 S2′ sRef Ezek@2 @2 S2′ sRef Dan@10 @12 S2′ sRef Dan@10 @11 S2′ sRef John@1 @2 S2′ sRef John@1 @18 S2′ sRef Matt@17 @5 S2′ sRef Ezek@3 @24 S2′ sRef Dan@10 @8 S2′ sRef Dan@10 @9 S2′ sRef Dan@10 @10 S2′ sRef Matt@17 @6 S2′ [2] The state of man when the Divine presence, removes his proprium, and afterwards infills him, is thus described in this verse: “When I saw him, I fell at his feet as dead; and he laid his right hand upon me, saying to me, Fear not.” This state is further described in Daniel:

“I lifted up mine eyes and looked, and behold a certain man clothed in linen. His face was as the appearance of lightning, and his eyes as torches of fire, and his feet like the brightness of polished brass. I, Daniel, alone saw the vision, for the men who were with me saw not the vision; but a great fear fell upon them, so that they fled. And there remained no strength in me; and I was in a deep sleep, and my faces upon the ground. And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands, and said, Fear not” (x. 5-12).

This state is also described in Ezekiel, when he saw the cherubs, which signify the Lord as to providence:

When I saw the glory of Jehovah, “I fell upon my faces, and I heard a voice speaking, which said, Son of man, stand upon thy feet and I will speak to thee. And the spirit entered into me when he spake unto me, and set me upon my feet, and I heard him that spake unto me” (i. 28; ii. 1, 2; iii. 24).

The same was the case, also, when Jesus was transfigured before Peter, James, and John; concerning which it is thus written in Matthew:

“While Peter was yet speaking, behold a bright cloud overshadowed them; and behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased, hear ye him. And when the disciples heard these things, they fell upon their face, and were sore afraid. And Jesus came and touched them, and said, Arise, be not afraid. And when they lifted up their eyes they saw no man save Jesus only” (xvii. 5-8).

From these passages it is clear that such is the nature of the presence of the Divine Human of the Lord with man, when in a state of humiliation of heart, that he falls upon his face, and by the touch of the Lord’s hand is raised upon his feet. That it was the presence of the Lord as to the Divine Human which produced these effects is evident, for the Son of man who was in the midst of the seven lampstands thus appeared before John. That the Son of man is the Lord as to the Divine Human, may be seen above (n. 63). In the same way the Lord appeared before the disciples when He was transfigured, therefore also it is said, that when they had lifted up their eyes, they saw no one save Jesus only. That it was also the Lord as to the Divine Human, that was seen by Daniel and Ezekiel, is evident from the declaration of the Lord Himself,

That no one hath ever heard the voice of the Father or seen His form (John v. 37; 1. 18). That they also adored the Lord, when He was in the world,

By falling upon the face at His feet, may be seen in Matthew xxviii. 9; and in Mark vii. 25, Luke viii. 41; xvii. 15-18; and in John xi. 32.

sRef Rev@1 @17 S0′ 78. As dead. That this signifies the failing of his own life, is evident from the signification of as dead, when the Divine presence with man is treated of, as being the failing of one’s own life. For a man’s own life is that into which he is born, which in itself is nothing but evil, for it is altogether inverted, regarding only itself and the world, and therefore turning itself backwards from God and from heaven. The life which is not man’s own, is that into which he is led when he is regenerated by the Lord; and when he comes into this life, he looks to God and heaven in the first place, and himself and the world in the second. This life flows into man when the Lord is present; hence it is clear, that, so far as it flows in, so far there is effected a turning of the life; this turning, when it is effected suddenly, causes man to appear to himself as dead; hence it is that by these words is signified the failing of his own life. But these two states cannot be described to the apprehension; they are different also with man from what they are with a spirit, and they differ altogether with the evil and with the good.

sRef Ex@20 @19 S2′ sRef Ex@19 @12 S2′ sRef Judg@13 @22 S2′ sRef Ex@33 @20 S2′ sRef Ex@19 @11 S2′ [2] It is impossible for man to live in the body in the presence of the Divine; and they who do live are surrounded with a column of angels, which moderates the Divine influx; for the body of no man whatever is capable of receiving of the Divine, therefore it dies and is cast off. That man cannot live in the body in the presence of the Divine, is evident from the words of the Lord to Moses,

“Thou canst not see my face; for there shall no man see me, and live” (Exod. xxxiii. 20);

therefore Moses, because he desired to see Him, was placed in the hole of a rock, and covered until the Lord had passed by. It was known also to the ancients that man could not see God and live, as is evident from the book of Judges:

“Manoah said unto his wife, Dying we shall die, because we have seen God” (xiii. 22).

This was also testified among the sons of Israel, when the Lord was seen from Mount Sinai, concerning which it is thus written in Moses:

“Be ready against the third day; for the third day Jehovah will come down in the sight of all the people upon Mount Sinai. And thou shalt set bounds unto the people round about, saying, Take heed to yourselves that ye go not up into the mountain, or touch the border of it; whosoever toucheth the mountain, dying he shall die;” and because terror seized upon them, they said to Moses, “Speak thou with us, and we will hear; but let not God speak with us, lest we die” (Exod. xix. 11, 12; xx. 19).

(That by Mount Sinai is signified heaven, where the Lord is, and that by touching is signified to communicate, to transfer, and to receive, and that for this reason it was forbidden to touch the border of that mountain, may be seen in the explanation of that chapter in Arcana Coelestia.)

[3] The reason why Jehovah was seen by many, as recorded in the Word, was, that they were at the time surrounded with a column of spirits, and thus preserved, as said above; thus also the Lord has been oftentimes seen by me. But the state of spirits before the Divine presence differs from the state of man; spirits cannot die; therefore, if they are evil, they undergo a spiritual death at the Divine presence, the nature of which death will be presently described; but those who are good, are taken to societies, where the sphere of the Divine presence is tempered and accommodated to reception. This is why there are three heavens, and in each heaven many societies, and those who are in the higher heavens are nearer to the Lord, and those who are in the lower are more remote from Him (concerning this see what is said in the work, Heaven and Hell, n. 20-28, 29-40, 41-50, 206-209). What the spiritual death is which evil spirits undergo at the Divine presence, shall be briefly stated. [4] Spiritual death is an aversion and removal from the Lord; but, when evil spirits who are not yet vastated, that is, determined to their ruling love, enter any angelic society, then, because the Divine of the Lord is there present, they are direfully tortured, and not only avert themselves, but also cast themselves into the deep, where no light from heaven enters; some into dark caverns of rocks; in a word, into the hells (concerning this see what is shown in the work, Heaven and Hell, n. 54, 40, 410, 525, 527). This aversion and removal from the Lord is called spiritual death; the spiritual of heaven is also dead with them.

sRef Rev@1 @17 S0′ 79. And he laid his right hand upon me. That this signifies life from Him, is evident from the signification of right hand, when said of the Lord, as being life from Him (concerning this see above, n. 72). The reason why this signifies life from the Lord, is, that it follows immediately after the words, “I fell at his feet as dead.” And, moreover, by touching with the hand, is signified to communicate and transfer to another that which belongs to oneself, and also to receive from another and to communicate and transfer to another what belongs to oneself, when said of the Lord, as in this passage, denotes life, such as is communicated to those who are in a state of enlightenment, and see and hear such things as are in heaven. This also was the case with John; for he was in such a state of enlightenment when he saw and heard the things described in the Apocalypse. [2] The reason why to touch with the hand denotes to communicate, and to transfer to another, is, because all the power of man is transferred from the body into the hands; therefore, what the mind wills that the body should do, the arms and hands perform accordingly. Hence it is that by arms and hands in the Word is signified power (as may be seen, Arcana Coelestia, n. 878, 3091, 4931-4937. 6947, 7673, 10,019); this power, however, is natural power, and communication thereby is the exertion of the forces of the body; but spiritual power is to will the good of another, and, as much as possible, to be willing to transfer to another what belongs to oneself. This power is signified by hand in the spiritual sense, and its communication and translation by touching with the hand.

From these considerations it is evident that, by the Lord, who is there called the Son of man, laying His right hand upon John, when he lay as dead, is signified, that He communicated and transferred to him life from Himself (concerning which, see above). sRef Matt@9 @29 S3′ sRef Jer@1 @9 S3′ sRef Luke@8 @44 S3′ sRef Dan@10 @4 S3′ sRef Luke@8 @43 S3′ sRef Matt@8 @14 S3′ sRef Matt@8 @3 S3′ sRef Matt@8 @15 S3′ sRef Luke@22 @51 S3′ sRef Matt@9 @30 S3′ sRef Luke@8 @46 S3′ sRef Matt@17 @6 S3′ sRef Luke@8 @45 S3′ sRef Luke@7 @14 S3′ sRef Luke@7 @15 S3′ sRef Mark@10 @8 S3′ sRef Matt@17 @5 S3′ sRef Mark@10 @16 S3′ sRef Matt@17 @7 S3′ sRef Mark@10 @13 S3′ [3] To touch, and to touch with the hand, has a similar signification in many passages in the Word, as in the following. In Daniel:

The Lord, who there appeared to him as a man clothed in linen, whose aspect was as the appearance of lightning, and His eyes as torches of fire, and His feet as the brightness of polished brass, touched him; restored him to his station; set him upon his knees; touched his lips, and opened his mouth; and again touched him, and strengthened him (x. 4 to the end).

In Jeremiah:

“Jehovah put forth his hand and touched my mouth, and said, I give my words into thy mouth” (i. 9).

And in Matthew:

Jesus put forth His and to the leper “and touched him, saying, I will, be thou clean. And immediately his leprosy was cleansed” (viii. 3).

In the same:

Jesus saw Peter’s wife’s mother sick of a fever “and he touched her hand, and the fever left her” (viii. 14, 15).

In the same:

Jesus touched the eyes of two blind men and their eyes were opened (ix. 29).

In the same:

“While Peter was speaking, behold a bright cloud overshadowed the disciples, and behold a voice out of the cloud which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell upon their face, and were sore afraid. Then Jesus came near and touched them, and said, Arise, be not afraid” (xvii. 5-7).

In Luke:

Jesus came and touched the bier of the dead man, and said, “Young man, I say unto thee, Arise. Then he that was dead sat up, and began to speak” (vii. 14, 15).

In the same:

Jesus touched the ear of the deaf man, and healed him (xxii. 51).

In Mark:

“They brought young children to him, that he should touch them. And he took them up in his arms, put his hands upon them, and blessed them” (x. 13, 16).

In the same:

They brought unto Jesus those that were sick “that they might touch the hem of his garment; and as many as touched were made whole” (Matt. xiv. 35, 36).

In Luke:

“A woman having an issue of blood, touched the border of Jesus’ garment; and immediately her issue of blood stanched. Jesus said, Some one hath touched me, for I perceive that virtue is gone out of me” (viii. 43, 44, 46).

sRef Ex@30 @28 S4′ sRef Ex@29 @37 S4′ sRef Ex@30 @26 S4′ sRef Ex@30 @27 S4′ sRef Ex@30 @29 S4′ sRef Num@19 @16 S4′ sRef Num@19 @11 S4′ sRef Num@19 @13 S4′ sRef Lev@6 @18 S4′ sRef Num@19 @21 S4′ sRef Num@19 @22 S4′ sRef Lev@6 @27 S4′ [4] Because by the touching and laying on of hands, is signified to communicate and transfer to another what is one’s own, therefore from ancient times it has been customary in the churches to lay hands upon the heads of those who were inaugurated and blessed, as Moses was commanded to do in the case of Joshua (Numb. xxvii. 18-23; Deut. xxxiv. 9). Since all things among the sons of Israel were representative and significative of spiritual things, so also was the touch; therefore those were sanctified who touched what was holy, and those were polluted who touched what was unclean, for the touch signified communication and transference from one to another, and reception from one by another; as is evident from the following passages in Moses: whosoever shall touch the tent of the assembly, the ark of the testimony, the table and all its vessels, the lampstand and its vessels, the altar of incense, the altar of burnt offering and all its vessels, and the laver and its foot, shall be holy (Exod. xxx. 26-29). Whatsoever touched the altar should be holy (Exod. xxix. 37). Every thing which touched the remainder of the meat-offering, and the remainder of the flesh from the sacrifices, should be holy (Lev. vi. 11-20).

“Whosoever touched a dead body, and purified not himself, defiled the tabernacle of Jehovah; therefore that soul should be cut off from Israel. Whosoever touched one that was slain with a sword in the open fields, or a bone of a man, or a grave, should be unclean seven days. He that toucheth the waters of separation, shall be unclean until even. Whatsoever the unclean person toucheth shall be unclean until even” (Numb. xix. 11, 13, 16, 21, 22).

He who toucheth unclean beasts, and unclean creeping things, shall be unclean; everything upon which they shall fall shall be unclean, whether a vessel of wood, raiment, water, an earthen vessel, food, drink, an oven, except a fountain, pit, a receptacle of waters, shall be unclean (Lev. xi. 31-36). Besides other places, as Lev. v. 2, 3; vii. 21; xi. 37, 38; xv. 1 to the end; xxii. 4; Numb. xvi. 26; Isaiah lii. 11; Lam, iv. 14, 15; Hos. iv. 2, 3; Hagg. ii. 12, 13, 14.

sRef Rev@1 @17 S0′ 80. Saying to me, Fear not. That this signifies renewal, is evident from the series of things in the internal sense. For John lay as dead, and the Lord, appearing as the Son of man, laid His right hand upon him, and said to him, Fear not. His lying as dead signified a failing of his own life; the Lord’s laying His right hand upon him, signified life from Him; hence His saying to him, Fear not, signified renewal; for all who come suddenly from their own life into a life which is in some degree spiritual, are at first afraid, but are renewed by the Lord. This renewal is effected by the Divine presence, and the fear on that account, being accommodated to reception. The Lord is indeed present with all in the universe, but nearer and more remotely, according to the reception of good by means of truths with them from Him. For it is good in which the Lord is present with angels, spirits, and men. Hence, according to the quantity and quality of good which they possess from the Lord is the degree and quality of His presence with them; if the presence is in excess, it causes anguish and tremor, whereas by accommodation to the state of reception, it produces renewal, as is also evident from what has just been said and shown above (n. 78). This renewal is signified by “Fear not” also in other places, where it is said by the Lord, or by the angel of the Lord, “Fear not,” as in Daniel x. 12; 19; Luke i. 12, 13; ii. 8, 9, 10 Matt. xxviii. 5, 9, 10. The renewal, which is caused by accommodation to reception, appears in the spiritual world, when it is presented visibly, as a cloud; such clouds encompass as with a veil all the societies there, and are more dense or attenuated, according to the state of reception. That the angels also are veiled with a thin correspondent cloud, lest they should be hurt by a nearer influx of the Divine of the Lord, may be seen n. 6849. (What clouds in the spiritual world are, and hence what they signify in the spiritual sense, may be seen above, n. 36.)

sRef Rev@1 @17 S0′ 81. I am the first and the last. That this signifies who rules all things from primaries by means of ultimates, and thus all things of heaven, is evident from the explanation given above (n. 41).

sRef John@14 @6 S0′ sRef John@1 @4 S0′ sRef John@1 @2 S0′ sRef John@1 @1 S0′ sRef Rev@1 @18 S0′ sRef John@1 @3 S0′ sRef John@5 @26 S0′ sRef John@1 @14 S0′ sRef John@11 @25 S0′ 82. (v. 18) And am he that liveth. That this signifies who is from eternity, is evident from the fact that He alone lives who is from eternity, and that all others, who are not from eternity, have been created from Him, and thus made recipients of life from Him; therefore He alone who is from eternity has life in Himself, and no one besides Him. That the Lord, with respect to the Human, as well as to the Divine, has life in Himself, is evident from what is said in John:

“In the beginning was the Word, and the Word was with God, and God was the Word. In him was life, and the life was the light of men. And the Word was made flesh, and dwelt among us” (i. 1, 4, 14).

That it is the Lord who is here meant by the Word is clear; for it is said, the Word was made flesh, and dwelt among us. And again:

“As the Father hath life in himself; so hath he given to the Son to have life in himself” (v. 26).

And again:

“Jesus said, I am the resurrection and the life” (xi. 25).

And again:

“Jesus said, I am the way, the truth, and the life” (xiv. 6).

It is commonly believed that man has life implanted in him, and thus that it does not continually flow in from Him who alone has life in Himself, and who thus alone is life; but this is a faith of falsity (as may be seen in the work, Heaven and Hell, n. 9).

sRef Rev@1 @18 S0′ 83. And was dead. That this signifies that He is rejected, is evident from this, that the Lord is said to be dead, when there are no longer faith in and love to Him; for the Lord lives with those who are in love and in faith to Him; but with those who are not in love and in faith He does not live, but is said to be dead, because rejected. This is what is here meant, in the internal sense, by “and was dead,” but in the sense of the letter it denotes that He was crucified. The Lord’s being crucified also similarly signifies, in the internal sense, that He was rejected and so treated by the Jews. For the Lord, when He was in the world, was Divine truth itself; and because Divine truth was altogether rejected by the Jews, therefore also the Lord, who was the Divine truth, suffered Himself to be crucified. Such things are signified by all the facts related by the Evangelists concerning the Lord’s passion; the particulars relating thereto, even the most detailed, involve such a signification; therefore, when the Lord speaks of His passion, He calls Himself the Son of man, that is, Divine truth (as may be seen above, n. 63). That the Divine truth was entirely rejected by the Jews is well known, for they did not acknowledge anything said by Him, not even that He was the Son of God. sRef Luke@18 @32 S2′ sRef Luke@9 @22 S2′ sRef Luke@17 @25 S2′ sRef Mark@9 @12 S2′ sRef Luke@18 @33 S2′ sRef Luke@18 @31 S2′ [2] From these considerations it can be known how those things also are to be understood which the Lord spake to His disciples concerning His rejection by the Jews. Thus in Luke:

“The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes” (ix. 22).

And again:

“The Son of man must suffer many things, and be rejected of this generation” (xvii. 25).

in Mark:

“It is written of the Son of man, that he must suffer many things, and be set at nought” (ix. 12).

In Luke:

“When Jesus took unto him the twelve, he said unto them, Behold, we go up to Jerusalem, and all things foretold by the prophets concerning the Son of man shall be accomplished; that he shall be delivered unto the Gentiles, and shall be mocked and spitefully entreated, and spit upon; and afterwards they shall scourge him, and put him to death; and the third day he shall rise again” (xviii. 31, 32, 33).

The particulars here mentioned show how the Jews treated the Divine truth, which was from the Word. Jerusalem, in this passage, is the Jewish church; to be delivered to the Gentiles, to be mocked, to be spitefully entreated, to be spit upon, to be scourged, to be put to death, denote the wicked ways in which they treated Divine truth; and because the Lord was Divine truth itself, as being the Word (John l. 14), and it was foretold in the prophets that Divine truth would be so treated in the end of the church, therefore it is said that all things should be accomplished which are written by the prophets concerning the Son of man. sRef Luke@24 @44 S3′ sRef John@19 @28 S3′ sRef Dan@9 @26 S3′ sRef Dan@9 @27 S3′ [3] Similarly it is said in another passage:

“These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me” (Luke xxiv. 44).

That all things were accomplished, when Jesus was crucified, He Himself said, when He was upon the cross:

“When Jesus knew that all things were now accomplished, that the Scripture might be fulfilled, he saith, I thirst” (John xix. 28).

The reason why He then said, I thirst, was, because He desired a new church, which should acknowledge Him. (That to thirst, in the spiritual sense, signifies to desire, and that it is said of the truths of the church, may be seen, Arcana Coelestia, n. 4958, 4976, 8568.) These are also the things which are predicted by Daniel concerning vastation and desolation:

“After sixty and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come, shall destroy the city and the sanctuary, so that its end shall be with a flood. At last upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation” (ix. 26, 27).

Desolation and vastation signify reprobation and rejection of Divine truth, with those who are of the church (as may be seen, Arcana Coelestia, n. 5360, 5376). sRef Matt@17 @12 S4′ [4] That Divine truth, which is the Word, was so rejected by the Jews, is also meant by these words in Matthew:

“I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise also shall the Son of man suffer of them” (xvii. 12).

By Elias is signified the Word (as may be seen in Arcana Coelestia, in the preface to Gen. chap. xviii., and n. 2762, 5247), and also by John the Baptist, therefore he was called Elias (n. 7643, 9372). Hence it is plain what is signified by its being said that Elias was come, and that they had done to him whatsoever they listed, and that the Son of man would in like manner suffer of them. How the Jews explained the Word, and thus rejected it, is evident from very many passages in the Evangelists, where the Lord makes it, clear. From these considerations it is now evident, that by “I was dead,” is signified that He was rejected. (That the Lord also by the passion of the cross, glorified His Human, that is, made it Divine, may be seen in The Doctrine of the New Jerusalem, n. 294, 295, 302, 305.)

sRef John@4 @10 S0′ sRef Rev@1 @18 S0′ sRef John@4 @11 S0′ 84. And, behold, I am alive unto the ages of the ages. That this signifies life eternal from Him is evident from the signification of being alive, as being to be from eternity, and that in Him alone life is from Himself (concerning which see above, n. 82), but here, it denotes life in others, and His life in others is life eternal; for it is said, just before, that He was dead, by which is signified that He was rejected, because not received in faith and love. By being alive, therefore, is here signified His being received by those who are in His life, which life is in faith and love with man, and that life is life eternal. That unto the ages of the ages signifies to eternity, is clear without explanation. sRef John@3 @15 S2′ sRef John@4 @14 S2′ sRef John@6 @63 S2′ sRef John@3 @16 S2′ sRef John@6 @40 S2′ sRef John@3 @36 S2′ sRef John@11 @25 S2′ sRef John@6 @27 S2′ sRef John@11 @26 S2′ sRef John@3 @14 S2′ [2] That the life of the Lord is the life of faith and love to Him, and that this life is eternal, is evident from many passages in the Word, as from the following:

“As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have life eternal. He that believeth on the Son hath everlasting life; but he that believeth not the Son shall not see life” (John iii. 14, 15, 16, 36).

And again:

“The water that I shall give him shall be in him a well of water, springing up into everlasting life” (iv. 14):

water is the truth of faith (as may be seen above, n. 71). In the same:

“Every one who seeth the Son, and believeth on him, hath eternal life. The words that I speak unto you, they are spirit, and they are life” (vi. 40, 63).

The words which the Lord speaks, are also the truths of faith. In the same:

“I am the resurrection and the life; he that believeth in me, though he die, yet shall he live” (xi. 25, 26).

In the same:

“Labour for the food which endureth unto eternal life, which the Son of man shall give unto you” (vi. 27).

The food which the Lord gives, is also the truth and good of faith, because spiritual food is meant (see Arcana Coelestia, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 8562, 9003). sRef John@15 @9 S3′ sRef John@14 @19 S3′ sRef John@15 @4 S3′ sRef John@15 @5 S3′ sRef John@15 @8 S3′ sRef John@15 @10 S3′ sRef John@15 @6 S3′ sRef John@15 @7 S3′ [3] It was said that the life of the Lord is in faith in Him and love to Him with man; the reason is, that the all of faith and love is from Him, and that which is from Him is also Himself; for it is His proceeding Divine, which is called the Spirit of truth, and the Holy Spirit; and because the Lord is therein, and it is Himself, therefore it is said that they should abide in the Lord, by which is meant to abide in faith and love to Him, from Him; as He says in John:

“Abide in me, and I in you. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Continue ye in my love. If ye keep my commandments, ye shall abide in my love. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing” (xv. 4-10).

From these things it may be known what is meant by these words in John:

“Ye see me; because I live ye shall live also” (xiv. 19).

(That to see the Lord is to believe in Him, may be seen above, n. 14, 25, 37; and that to have faith, or to believe in the Lord, is to be in love and charity, see the small work, The Last Judgment, n. 33-39; and in The Doctrine of the New Jerusalem, n. 108-122.)

sRef Rev@1 @18 S0′ 85. Amen. That this signifies Divine confirmation may be seen above (n. 34).

sRef Rev@1 @18 S0′ 86. And have the keys of hell and of death. That this signifies that He has the power of saving, is evident from the signification of keys, as being the power of opening and shutting (concerning which, see Arcana Coelestia, n. 9410); and from the signification of hell, as being evils, because all evils are from hell and are of hell; and from the signification of death, as denoting damnation, which also is called spiritual death (concerning which see Arcana Coelestia, n. 5407, 6119, 9008). The reason why to have the keys of hell and of death, denotes also the power of saving, is, that the Lord alone removes the hells from man, and thereby damnation; and when they are removed, then man is saved, for in their place heaven and eternal life flow in. For the Lord is constantly present with man, and desires to infill him with heaven, but evils oppose its reception; therefore so far as the hells are removed, that is, so far as man desists from evils, so far the Lord with heaven flows in. The reason why the Lord here says that He has the keys of hell and of death, is, because in the immediately preceding words it is said, that He is alive unto the ages of the ages, by which is meant that life eternal is from Him. So far also as the Lord is received in faith and love, so far He is in man; and so far as He is in man, so far He removes evils, and thus the hells and eternal death. He alone effects this, on which account He is to be received, as is also evident from the passages quoted just above from the Word. [2] The reason why by hell are signified evils of every kind, is that all evils are therefrom; whatsoever a man thinks or wills, is either from hell or heaven; if he thinks and wills evil, it is from hell, but if he thinks what is good, it is from heaven; nor is it possible for a man to think and will from any other source.

The man who believes that he thinks and wills from himself is ignorant of this; nevertheless, I can assert from all my experience concerning this circumstance, that everything that a man thinks and wills, is from either one or other of those two sources. This also is the reason why a man who thinks and wills evil, is actually in hell; and where he actually is when he lives in the world, thither also he comes after death; he cannot go to any other place, because his spirit is formed and composed of those things which he thinks and wills, therefore when he thinks and wills evil, he is wholly formed and constituted of evil, so that he is his own evil in form. Hence it is that infernal spirits are altogether the images of their own evil, monstrous and horrible according to the species of evil; but the only means by which a spirit can be formed and fitted for heaven is to receive the Lord in faith and love, for the Lord alone, because He is present in faith and love with man, removes evils, and forms him into an image of heaven, which is an angel. [3] From these considerations it is evident what is signified by having the keys of hell and of death. The reason why they are called keys is, that all the hells are shut up, and only opened when evil spirits are cast in thither, and when any are taken out, as in the case when evils increase with men. The openings then made are called gates, and because they are called gates, therefore mention is made of keys, by which, on that account, is signified the power of opening and shutting, for the opening and shutting of gates is effected by means of keys. Something similar to this is signified by the keys given to Peter (Matt. xvi. 18, 19), because by Peter is there signified truth from good which is from the Lord, thus that the Lord alone, from whom is all the truth of faith and good of love, has that power (as may be seen in the small work, The Last Judgment, n. 57).

sRef Rev@1 @19 S0′

87. (v. 19) Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. That this signifies that all those things are for posterity, because they are Divine, is evident from the signification of writing, as being that it was for remembrance (concerning which, see Arcana Coelestia n. 8620), thus, that those things were for posterity; and from the signification of “which thou hast seen, and which are, and which shall be hereafter” as being all things; for the three times, namely, the past, the present and the future, signify all things; and because the things which he should write were from the Lord, therefore they signify things Divine, for nothing can proceed from the Lord but what is Divine. The various particulars, also, recorded in the Apocalypse, as well as those which are in the other prophetical parts of the Word, have an internal sense, and the internal sense is in the light of heaven, which is Divine truth proceeding from the Lord. It is here said, “which thou hast seen, and which are, and which shall be,” because it was spoken above concerning the Lord, who is, and who was, and who is to come, and there the Lord Himself is treated of; but here the Divine things from Him with man are treated of, as is evident from what precedes and from what follows in the series.

sRef Rev@1 @20 S0′ 88. (v. 20) The mystery of the seven stars which thou sawest in my right hand. That this signifies revelation concerning goods and truths, which are all from Him, is evident from the signification of mystery, as being what lies concealed in the vision which John had, but here that vision revealed, because in what immediately follows it is said what is meant by the seven stars and the seven lampstands; and from the signification of the seven stars, as being the knowledges (cognitiones) of all things pertaining to good and truth, and hence all goods and truths (concerning which, see above, n. 72); and from the signification of in my right hand, when said of the Lord, as being what is from Him (concerning which see also, n. 72); hence it is clear, that by the mystery of the seven stars which thou sawest, is signified revelation concerning goods and truths, which are all from Him.

sRef Rev@1 @20 S0′ 89. And the seven golden lampstands. That this signifies, and concerning those in the new heaven and in the new earth, is evident from the signification of the seven lampstands, as denoting the New Heaven and the New Church (concerning which, see above, n. 62). The reason why they denote the good and truth pertaining to those who are in the New Heaven and in the New Church, is, that in the internal sense they thus cohere with the things immediately preceding; for the things which in the sense of the letter appear scattered, are connected in the internal sense (as may be seen above, n. 17).

sRef Rev@1 @20 S0′ 90. The seven stars are the angels of the seven churches. That this signifies those who receive goods and truths from the Lord, is evident from the signification of the seven stars, as denoting all goods and truths from the Lord (concerning which, see above, n. 72); and from the signification of angels, as being those in the heavens who are in similar correspondent good and truth with those who are in the church on earth, concerning which more will be said in what follows; and from the signification of seven churches, as denoting all who are in truths from good, or in faith from charity, thus all who belong to the church (concerning which, see above, n. 20). From these considerations taken together, it follows as a conclusion, that these words, “the seven stars are the angels of the seven churches,” signify all those who receive goods and truths from the Lord. The reason why by angels are here signified those who are in similar correspondent good and truth in heaven with those who are in the church on earth, is, that the whole of heaven is distinguished into societies, and the societies are arranged in order according to the affections of good and truth, in general and in particular. These societies correspond to those on earth that are in similar affections of good and truth; these societies collectively are called angels, and each one is called an angel; a society also, when it is seen from afar, and when it is presented so as to be seen as one, is seen as one angel (as may be seen in the work, Heaven and Hell, n. 62, 68-72). Moreover there is a universal correspondence of heaven with the church, or of the angels of heaven with the men of the church; by this correspondence heaven makes one with the church. From these considerations it is clear what is here signified by the angels of the seven churches, and in the following chapter by the angel of each church, where it is said, Write to the angel of the church of Ephesus, to the angel of the church of Smyrna, to the angel of the church of Pergamos, to the angel of the church of Thyatira, to the angel of the church in Sardis, to the angel of the church in Philadelphia, and to the angel of the church in Laodicea. It is quite clear that the command was not to write to angels, but to churches, thus to those who are in such good and truth from the Lord, who are described by each church, concerning whom we shall treat in the following pages. (That by an angel in the Word nothing else is meant but good and truth which are from the Lord with angels and men, will be more fully shown in the following pages; in the mean time the reader may consult what is said and shown concerning the heavens and the angelic societies, in the work, Heaven and Hell, since without some knowledge thence concerning those things, what is said in the following pages respecting angels can be but little understood; for knowledge must precede, in order that the understanding may be enlightened.

sRef Rev@1 @20 S0′ 91. And the seven lampstands which thou sawest are the seven churches. That this signifies all those who are in the New Heaven and in the New Church is evident from the signification of the seven lampstands, as being the New Heaven and the New Church (concerning which, see above, n. 62); and from the signification of the seven churches, as denoting those who are in truths from good, or in faith from charity (concerning which, see also above, n. 20). It is therefore clear, that by the seven lampstands, and the seven churches, are signified all those who will be in the New Heaven and in the New Church. All things that are treated of in the Apocalypse have respect to what is signified by the seven lampstands, that is, the New Heaven and the New Church, as to their end and conclusion; the last chapters, therefore, treat of them; all the other things which intervene are such as stand in the way, and are to be removed, as the things related concerning the dragon, and the beasts of Babylon, which being removed, or no longer in the way, the New Heaven and the New Church rise up and are manifest.

92. CHAPTER II.

1. UNTO the angel of the Ephesian church write: These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden lampstands;

2. I know thy works, and thy labour, and thy endurance, and that thou canst not bear them that are evil; and hast explored them that say they are apostles, and are not, and hast found them liars;

3. And hast borne, and hast endurance, and for my name’s sake hast laboured, and hast not fainted.

4. But, I have against thee, that thou hast left thy first charity.

5. Remember therefore whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy lampstand out of its place except thou repent.

6. But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate.

7. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God.

8. And unto the angel of the church of the Smyrnaeans write: These things saith the First and the Last, who was dead and is alive.

9. I know thy works, and tribulation, and poverty (but thou art rich), and I know the blasphemy of them that say they are Jews, and are not, but are the synagogue of Satan.

10. Fear none of those things which thou shalt suffer. Behold the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days; be thou faithful unto death, and I will give thee a crown of life.

11. He that hath an ear, let him hear what the Spirit saith unto the churches: he that overcometh shall not be hurt of the second death.

12. And to the angel of the church in Pergamos write: These things saith he that hath the sharp two-edged sword.

13. I know thy works, and where thou dwellest, even where Satan’s throne is: and thou holdest fast my name, and hast not denied my faith, even in the days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

14. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel, to eat things sacrificed unto idols, and to commit fornication.

15. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

16. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

17. He that hath an ear let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna; and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth.

18. And unto the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like burnished brass:

19. I know thy works, and charity, and ministry, and faith, and thy endurance, and thy works; and the last to be more than the former.

20. But I have a few things against thee, because thou sufferest that woman Jezebel, who calleth herself a prophetess, to teach, and to seduce my servants to commit whoredom and to eat things sacrificed unto idols.

21. And I gave her time to repent of her whoredom; and she repented not.

22. Behold, I cast her into a bed, and them that commit adultery with her into great affliction, except they repent of their deeds.

23. And I will kill her sons with death. And all the churches shall know that I am he that searcheth the reins and hearts and I will give unto every one of you according to his works.

24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and who have not known the depths of Satan, as they speak; I put upon you none other burden.

25. Nevertheless, that which ye have, hold fast till I come.

26. And he that overcometh and keepeth my works unto the end, to him will I give power over the nations;

27. And he shall rule them with a rod of iron, as earthen vessels shall they be broken in pieces, even as I received of my Father.

28. And I will give him the morning star.

29. He that hath an ear, let him hear what the Spirit saith unto the churches.

IN the preceding pages it has been explained what is meant by the seven churches, and by the angels thereof, which is as follows:- the seven churches mean all those who are in truths from good; and the seven angels, all those who correspond to them in heaven (as may be seen, n. 20 and 90). And because heaven and the church make one, by correspondence, therefore it is said in what follows, “Write to the angel of the church,” and not, “Write to the church.” The reason why it is thus said, is also that there must be correspondence, in order that the church may be the church with man; for if there were not correspondence, there would be no communication with heaven, thus heaven would not be with man; and if heaven were not with him, the church would not be with him (as may be seen in the work, The Doctrine of the New Jerusalem, n. 241-248. What the correspondence of the man of the church with heaven is, cannot be stated in a few words; but he who desires to know it, may be instructed on the subject from the things said and shown in the work, Heaven and Hell, n. 87-115 and 291-310). In a word, there is correspondence when man is made spiritual, and man becomes spiritual when he acknowledges that which is Divine, and specifically the Lord, and loves to live according to the precepts contained in the Word; for when he does this, he is conjoined with heaven and then the Spiritual corresponds with his Natural. I know, however, that these things will seem to many to be beyond their apprehension; but the reason is, that it is not the delight of their love to know them; for if it were, they would not only see them clearly, but would also desire to know more of such things; for what a man loves he desires, and what he loves is his delight; whatever also is loved, enters with joy, and at the same time with light, into the idea of the mind.

93. It is here first written to the angel of the church of Ephesus. By the angel of that church are meant all those in the church that are in the knowledges (cognitiones) of truth and good, thus in the knowledges (cognitiones) of such things as pertain to heaven and the church, and who nevertheless are not, or not as yet, in a life according to them. By these knowledges are chiefly meant doctrinals; but doctrinals alone, or knowledges alone, of good and truth, do not make man spiritual, but a life according to them; for doctrinals or knowledges (cognitiones) without a life according to them, reside only in the memory, and thence in the thought; and all things which only reside there, reside in his natural man; a man therefore does not become spiritual before those things enter into his life, and they then enter into his life when he wills the things which he thinks, and thence does them. That this is the case, any one may know from this fact alone that, supposing any one to know all the laws of moral and civil life, and not to live according to them, he would yet not be a moral and civil man; he may indeed speak respecting them with more knowledge than others, but nevertheless he is rejected. The same also is the case if any one knows the ten precepts of the Decalogue, so that he can even explain them and preach them intelligently, and yet does not live according to them. Those therefore within the church who have the knowledges (cognitiones) of such things as pertain to the church, that is, who have the knowledges (cognitiones) of truth and good from the Word, and are not, or not as yet, in a life according to them, are here first treated of; and they are described by the things written to the angel of the Ephesian church.

sRef Rev@2 @4 S0′ sRef Rev@2 @5 S0′ sRef Rev@2 @7 S0′ sRef Rev@2 @2 S0′ sRef Rev@2 @1 S0′ sRef Rev@2 @6 S0′ sRef Rev@2 @3 S0′ 94. EXPLANATION.

VERSES 1-7. Unto the angel of the Ephesian church write: These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden lampstands.

I know thy works, and thy labour, and thy endurance, and that thou canst not bear them that are evil, and hast explored them that say they are apostles and are not, and hast found them liars: And hast borne, and hast endurance, and for my name’s sake hast laboured, and hast not fainted. But, I have against thee, that thou hast left thy first charity. Remember therefore whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent. But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God.

“Unto the angel of the Ephesian church write,” signifies, for remembrance to those within the church who are in the knowledges (cognitiones) of good and truth from the Word: “these things saith he that holdeth the seven stars in his right hand,” signifies, from whom are all the knowledges (cognitiones) of good and truth; “who walketh in the midst of the seven golden lampstands,” signifies, from whom is life to all in the New Heaven and the New Church.

“I know thy works, and thy labour, and thy endurance,” signifies all things that they think, will, and do, thus all things of love and faith in the spiritual and in the natural man: “and that thou canst not bear them that are evil,” signifies, that they reject evils: “and hast explored them that say they are apostles and are not, and has found them liars,” signifies, also falsities, as far as they can be searched out.

“And hast borne, and hast endurance,” signifies, resistance against those who assault the truths of faith, and zeal in instruction: “and for my name’s sake hast laboured,” signifies, acknowledgment of the Lord and of the knowledges (cognitiones) of truth which refer to Him: “and hast not fainted” signifies as far as they were able.

“But, I have against thee that thou hast left thy first charity,” signifies, that they do not make such a life as pertains to those who live in the beginning of the church, the essential of knowledges (cognitiones).

“Remember therefore whence thou art fallen, and repent and do the first works,” signifies remembrance of former things, and hence that they have departed from the truth, and that the good of life, as at the beginning of the church, may come into mind: “or else I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent,” signifies, if not, it is certain that heaven will not be given.

“But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate,” signifies, aversion from the Divine in regard to those who separate good from truth, or charity from faith, from which there is no life.

“He that hath an ear, let him hear what the Spirit saith unto the churches,” signifies, that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church: “To him that overcometh will I give to eat of the tree of life,” signifies, that he who receives in the heart shall be filled with the good of love, and hence with heavenly joy; “which is in the midst of the paradise of God,” signifies that all the knowledges (cognitiones) of good and truth in heaven and in the church look thither and proceed thence.

sRef Rev@2 @1 S0′ 95. (v. 1) Unto the angel of the Ephesian church write. That this signifies for remembrance to those within the church who are in the knowledges (cognitiones) of truth and good from the Word, is evident from the signification of writing, as being for remembrance (concerning which see Arcana Coelestia, n. 8620). The reason why it is for those within the church who are in the knowledges (cognitiones) of truth and good from the Word, is that these are they who are meant by the angel of the Ephesian Church. That these are meant is evident from those things that are written to the angel of that Church. What is meant by the angel of each church, can be known only from the internal sense of the subsequent things that are written. It is said from the internal sense, because all things in the Apocalypse are prophetic, and things prophetic cannot be explained except by means of the internal sense. Who is there, when he reads the prophets, that does not see that there are arcana therein, more deeply hidden than in the plain sense of the letter? And because those arcana cannot be seen by the natural man alone, therefore, those who regard the Word as holy, pass by those things they do not understand, acknowledging that there is an arcanum therein which they do not understand, and which some call mystical. That this is the spiritual of the Word, is known to some, because they think that the Word in its bosom is spiritual, since it is Divine. Still, however, it has been hitherto unknown that this is its spiritual sense, and that the Word is understood in this sense by the angels, and that by this sense there is conjunction of heaven with the man of the church (as may be seen in the work, Heaven and Hell, n. 303-310). The reason why those who are in the knowledges (cognitiones) of good and truth from the Word, are meant by the angel of the Ephesian church is, because by the knowledges (cognitiones) of truth and good are meant the doctrinals, of the church, and these can be obtained from no other source than from the Word. The reason why it is said, Write to the angel of the church, and not to the church, may be seen above (n. 92).

sRef Rev@2 @1 S0′ 96. These things saith he that holdeth the seven stars in his right hand. That this signifies from whom are all the knowledges (cognitiones) of good and truth, is evident from the signification of the seven stars, as denoting all the knowledges (cognitiones) of good and truth (concerning which see above, n. 72), and from the signification of the right hand, when said of the Lord, as being that they are from Him (concerning which also see above, n. 72, 79); hence by these words, “who holdeth the seven stars in his right hand,” is signified, that from the Lord are all the knowledges (cognitiones) of good and truth. The
reason why it is stated that He so speaks who holdeth the seven stars in His right hand, and walketh in the midst of the golden lampstands, is, because by stars are signified the knowledges (cognitiones) of good and truth, and by golden lampstands, the New Heaven and the New Church. A Divine characteristic is thus prefixed to the description of each church, which indicates the subject treated of (as also in the description of the churches following, verses 8, 12, 18; chap. iii. 1, 7, 14). The reason why the characteristics are so prefixed, is, that the all of the church is from the Lord; hence also it is clear, that in the first chapter the Lord as to His Divine Human is described by representatives seen by John, so that there might be taken thence what was to be prefixed to the description of each church, for a testimony and a memorial that the all of the church is from the Lord, and indeed from His Divine Human; for from this proceed all the good of love and the truth of faith which constitute the church.

What immediately proceeds from His essential Divine does not come to man, because His essential Divine is invisible, and therefore does not fall into the thought, and what does not fall into the thought does not enter into faith; for everything of faith must be the subject of thought. (That the Son of man, who is described by the representatives seen by John in the first chapter, is the Lord as to the Divine Human and the Divine truth thence proceeding, may be seen above, n. 63.) The reason why the knowledges (cognitiones) of truth and good are here first treated of, is, that they are the first things of the church; for no one can be initiated into faith and charity, which constitute the church, except by knowledges (cognitiones) pertaining to the church from the Word (as may be seen in the Appendix from the Arcana Coelestia in Heaven and Hell, after n. 356).

sRef Rev@2 @1 S0′ 97. He that walketh in the midst of the seven golden lampstands. That this signifies from whom is life to all in the New Heaven and the New Church, is evident from the signification of walking, as being to live; and when said of the Lord, as being life itself (concerning which more will be said in what follows); and from the signification of seven golden lampstands, as being all in the New Heaven and in the New Church (concerning which see above, n. 62). Hence it is clear that the reason why the Lord was seen in the midst of the lampstands, was, that the midst signifies the inmost; the lampstands signify heaven and the church, and walking signifies life, and to be in the midst, when said of the Lord, signifies to be in all things that are round about; therefore it was hereby represented that all the life of faith and of love in heaven and in the church is from Him (as may be seen above, n. 84. That the midst denotes the inmost and the centre from which is all influx, see Arcana Coelestia, n. 1074, 2940, 2973, 7777. That the Lord is the common centre from whom is all direction and determination in heaven, see the work, Heaven and Hell, n. 123, 124. That the propagation of the light of heaven, which is Divine truth proceeding from the Lord, from which the angels have intelligence and wisdom, takes place also from the midst into those who are round about, may be seen in the same, n. 43, 50, 189). That to walk signifies to live, and, when said of the Lord, life itself, is from appearances in the spiritual world, where all walk according to their life, the evil in those ways that lead to hell, but the good in those ways only that lead to heaven; therefore all spirits are known there from the ways wherein they walk. Ways are really seen, but by the evil only the ways that lead to hell, and by the good only the ways that lead to heaven; by this means every one is brought to his own society; it is from this circumstance that to walk signifies to live. (Concerning these ways, and concerning walking therein in the spiritual world, see what is said in the work, Heaven and Hell, n. 195, 479, 534, 590; and in the small work, The Last Judgment, n. 48.)

sRef John@12 @36 S2′ sRef John@12 @35 S2′ sRef Isa@9 @2 S2′ sRef Isa@50 @10 S2′ sRef Ps@56 @13 S2′ sRef Deut@11 @22 S2′ sRef Isa@42 @24 S2′ sRef Mal@2 @6 S2′ sRef Lev@26 @12 S2′ sRef Lev@26 @21 S2′ sRef Lev@26 @24 S2′ sRef Lev@26 @23 S2′ sRef John@8 @12 S2′ sRef Lev@26 @11 S2′ sRef Isa@38 @3 S2′ sRef Micah@4 @5 S2′ sRef Mark@7 @5 S2′ sRef Deut@23 @14 S2′ sRef Lev@26 @27 S2′ sRef Isa@57 @2 S2′ [2] That in the Word ways signify truths or falsities, and that to walk signifies to live, is evident from several passages therein: a few only shall here be adduced by way of confirmation. Thus in Isaiah:

We have sinned against Jehovah “nor would they walk in his ways, neither have they heard his law” (xlii. 24).

And in Moses:

“If ye shall keep all these commandments, by loving Jehovah your God, by walking in all his ways” (Deut. xi. 22).

And again:

“Thou shalt keep all these commandments to do them, by loving Jehovah thy God, and walking in his ways all the days” (Deut. xix. 9; xxvi. 17).

Again:

“I will set my dwelling place in the midst of you, and I will walk in the midst of you, and I will be to you for a God” (Lev. xxvi. 11, 12).

Again:

“Jehovah thy God walketh in the midst of thy camp, and therefore shall thy camp be holy” (Deut. xxiii. 14).

And in Isaiah:

“Remember now, Jehovah, that I have walked before thee in truth” (xxxviii. 3).

Again:

“Entering into peace, walking in uprightness” (lvii. 2).

And in Malachi:

“In peace and in uprightness hath he walked with me (ii. 6).

And in David:

“Thou hast delivered my feet from stumbling, that I may walk before God in the light of the living” (Psalm lvi. 13).

And in John:

Jesus said, “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (viii. 12).

In the same:

“Yet a little while the light is with you; walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have the light, believe in the light” (xii. 35, 36).

And in Mark:

“The Pharisees and Scribes asked him, Why walk not thy disciples according to the tradition of the elders?” (vii. 5.)

And in Moses:

“If ye walk contrary to me, and will not hearken unto me, I will also walk contrary to you” (Lev. xxvi. 21, 23, 24, 27).

And in Isaiah:

“The people that walk in darkness have seen a great light; they that dwell in the land of the shadow [of death], upon them hath the light shined” (ix. 2).

And in Micah:

“All people walk in the name of their god, and we will walk in the name of Jehovah our God” (iv. 5).

And in Isaiah:

“Who among you feareth Jehovah? who walketh in darkness, and hath no light?” (l. 10);

besides many other passages, as in Jer. xxvi. 4; Ezek. v. 6; xx. 13, 16; Mic. iv 5; Zech. x. 12; Luke i. 6. From these passages it is evident that by walking, in the spiritual sense, is signified to live; and because it signifies to live, therefore, when said of the Lord, as in this passage, life itself is signified; for the Lord is life itself, and all others are recipients of life from Him (as may be seen above, n. 82, 84).

sRef Rev@2 @2 S0′ 98. (v. 2) I know thy works, and thy labour, and thy endurance. That this signifies all things that they will, think and do, thus all things of love and faith in the spiritual and in the natural man, is evident from the signification of works, as being the things of the will and love (concerning which more will be said in what follows); and from the signification of labour, as being the things of the thought and faith (concerning which also more will be said in what follows); and from the signification of endurance, as being the things thence effected, or which they do. But that such things are signified by these words can hardly be comprehended unless it be known that all things done by man flow from the interiors of his mind, and that the mind is all in all things which man performs, and that the body is only a subservient agent which exhibits in a visible form what the mind wills and thinks. This is why by those external things which are here called works, labour and endurance, are signified to will, to think, and thence to do, or, what is the same, to love, believe, and thence to show forth in act. But still these things cannot be comprehended unless it be also known that man possesses two faculties, which are called will and understanding, and that these two faculties are, under one expression, called the mind; also that man has an internal and an external, the internal being in the light of the spiritual world, and the external in the light of the natural world. (These are treated of in The Doctrine of the New Jerusalem, concerning the will and the understanding, n. 28-35; and concerning the internal and the external man, n. 36-52.) These things being understood, it can be known that, by works, in the spiritual sense, is meant whatever a man wills and loves, by labour whatever a man thinks or believes, and by endurance whatever he thence brings forth into act. sRef Rev@3 @1 S2′ sRef Rev@2 @8 S2′ sRef Rev@3 @7 S2′ sRef Rev@2 @13 S2′ sRef Rev@3 @8 S2′ sRef Rev@2 @12 S2′ sRef Rev@2 @18 S2′ sRef Rev@2 @9 S2′ sRef Rev@3 @15 S2′ sRef Rev@2 @19 S2′ sRef Rev@3 @14 S2′ [2] But let us pass by these things, as being perhaps too little known, and consequently too obscure, to be clearly perceived, and attend to this only, that by works, in the spiritual sense, are meant all things of the will or love of man, and this because, in what follows, where the seven churches are treated of, it is first said of each, “I know thy works:” as

“Unto the angel of the church of the Smyraeans write; these things, saith the first and the last, I know thy works, and affliction, and poverty” (verses 8, 9);

“Unto the angel of the church in Pergamos write, These things said he that hath the sharp two-edged sword, I know thy works, and where thou dwellest” (vers. 12, 13);

“Unto the angel of the church in Thyatira write, These things saith the Son of God, I know thy works and charity” (vers. 18, 19);

“Unto the angel of the church in Sardis write, These things saith he that hath the seven spirits of God, I know thy works, that thou art said to live” (iii. 1);

“Unto the angel of the church in Philadelphia write, These things saith he that is holy, he that is true, I know thy works” (verses 7, 8); and

“Unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, I know thy works” (vers. 14, 15).

[3] Because it was there said of each, “I know thy works,” it is clear that by works are signified in general all things of the church; and because all things of the church have reference to love and faith, therefore these are meant by works in the spiritual sense. The reason why such things are meant by works in the spiritual sense, is, that every work, or every deed, or every act, which is apparently done from the body, is not done from the body, but by the body from the will and thought of man; for not one particle of the body is moved, but from the will and thought. This is why works signify those things, but not the things which are manifested in the external form. That this is the case, is known to every one who reflects. Who is there that is wise that regards a man from his deeds alone, and not from his will? If he wills well, he loves his deeds; but if he wills evil, he does not love his deeds: the latter he also sees and explains according to the intention of his will. He who is spiritual attends still less to the deeds, and explores the will. The reason is, as has been said, that deeds are nothing in themselves, but they derive their character entirely from the will; for deeds are the will in act. It is said the will, but, in the spiritual sense, is meant the love, because a man wills what he loves, and what, he loves that he wills. The will of man is only a receptacle of his love (as may be seen from what is said and shown in The Doctrine of the New Jerusalem, concerning that faculty of man, n. 28-35; and in the work, Heaven and Hell, n. 358, 470-484).

sRef Matt@25 @34 S4′ sRef Matt@25 @45 S4′ sRef Matt@25 @46 S4′ sRef Matt@25 @36 S4′ sRef Matt@16 @27 S4′ sRef Matt@25 @35 S4′ sRef Matt@25 @37 S4′ sRef Matt@25 @38 S4′ sRef Matt@25 @40 S4′ sRef Matt@25 @42 S4′ sRef Matt@25 @41 S4′ sRef Matt@25 @32 S4′ sRef Matt@25 @33 S4′ sRef Matt@25 @39 S4′ sRef Matt@25 @44 S4′ sRef Matt@25 @43 S4′ sRef Rev@22 @12 S4′ sRef Rev@20 @12 S4′ sRef Rev@2 @23 S4′ sRef Hos@4 @9 S4′ sRef Rev@20 @13 S4′ sRef Jer@32 @19 S4′ sRef Rev@14 @13 S4′ sRef Jer@25 @14 S4′ [4] Because works or deeds in the Word signify specifically those things that proceed from a man’s love or will, therefore it is often said in the Word that man shall be judged and rewarded according to his works, where works such as they are in the external form are not meant, but in the internal, as in the following passages:

“The Son of man shall come in the glory of his Father with his angels, and then he shall reward every man according to his works” (Matt. xvi. 27)

“Blessed are the dead which die in the Lord, Yea, saith the spirit, that they may rest from their labours; their works do follow them” (Apoc. xiv. 13).

“I will give unto every one of you according to his works” (Apoc. ii. 23).

“I saw the dead, small and great, standing before God; and the books were opened: and the dead were judged out of those things which were written in the books, according to their works. The sea gave up the dead that were in it; and death and hell delivered up the dead that were in them; and they were judged every man according to their works” (Apoc. xx. 12, 13).

“Behold I come, and my reward is with me, to give every man according to his works” (Apoc. xxii. 12).

And in Jeremiah:

“I will recompense them, according to their works, and according to the doing (factum) of their hands” (xxv. 14).

O Jehovah, “whose eyes are open upon all the ways of men, to give to every one according to his ways and according to the fruit of his works” (xxxii. 19).

“I will punish them for their ways, and reward them for their works” (Hosea iv. 9).

“According to our ways and according to our works, so Jehovah hath dealt with us” (Zech. i. 6).

When the Lord foretells concerning the Last Judgment, He makes mention only of works, and declares that those who have done good works shall enter into life eternal, and those who have done evil works into condemnation (Matt. xxv. 32-46). sRef John@9 @4 S5′ sRef John@6 @29 S5′ sRef John@6 @28 S5′ [5] That works signify the things of love and faith, the Lord also shows in these words:

“They said unto Jesus, What shall we do, that we may work the works of God? He answered, This is the work of God, that ye believe on him whom” the Father “hath sent” (John vi. 28, 29).

And in another place:

“The night shall come when no man can work” (John ix. 4).

Night signifies the last time of the church, when there is no faith, because no charity. (That night signifies time see Arcana Coelestia, n. 2353, 6000.) The reason why works are so often mentioned, is, that the sense of the letter of the Word consists only of things external, which are in nature, and are seen by the eyes in order that the spiritual sense may be in each of the expressions, as the soul is in the body; for otherwise the Word would not be a means of communication with the angels, but would be like a house without a foundation (see what was said above, n. 8, 16). This is why the angels, because they are spiritual, do not understand works, when works are named, but the things from which works proceed, which are, as was said above, the will or love, and thence the thought belonging to faith. (But this circumstance may be seen more clearly set forth in the work, Heaven and Hell, n. 470-483, where it is shown that a man after death is such as his life was in the world.) The reason why by labour in the spiritual sense is meant everything that a man thinks, is, that to labour spiritually is to think; and the reason why endurance signifies every thing that a man does is, that to endure in this case is to be assiduous, and to remove the obstacles which are in the natural man, which continually rise up and cause hindrance.

sRef Rev@2 @2 S0′ 99. And that thou canst not bear them that are evil. That this signifies that they reject evils, is evident from the signification of not being able to bear, as being to reject, for what a man cannot bear, he rejects. The reason why those who are evil signify evils, is, that the angels think abstractedly from persons, and hence, when, in the sense of the letter of the Word, the evil are spoken of, they think of evils; for by the evil are meant man who are evil, thus persons. The reason why such is the thought of the angels is, that they are in heavenly wisdom, and that wisdom has extension into the whole heaven; therefore if their thought should have reference to persons, that extension would perish, and with it also their wisdom. In this, what is spiritual differs from what is natural. This is now the reason why by the evil are signified evils. (Concerning the wisdom of angels, as having extension into the whole heaven, through their thinking apart from space, from time, and from what is material, see the work, Heaven and Hell, n. 169, 191-199, 265-275; and that they think apart from persons may be seen in Arcana Coelestia, n. 8343, 8985, 9007.)

sRef Rev@2 @2 S0′ 100. And hath explored them that say they are apostles, and are not, and hast found them liars. That this signifies falsities also so far as they can be searched out, is evident from the signification of exploring, as being to inquire into and search out; and from the signification of apostles, as being those who teach the truths of the church, and, apart from persons, the truths themselves that are taught (concerning which we shall speak in what follows); and from the signification of not being apostles and being found liars, as being not truths but falsities; for a lie and liar signify what is false (see Arcana Coelestia, n. 8908, 9248). From these and the preceding considerations it is evident, that by these words: “I know that thou canst not bear them that are evil, and hast explored them that say they are apostles, and are not, and hast found them liars,” is signified, that they reject evils, and also falsities, so far as they can be searched out. For in the things written to this church, those are treated of who are in the knowledges (cognitiones) of truth and good, thus in the knowledges (cognitiones) of such things as pertain to heaven and the church (as may be seen above, n. 93); therefore it is here first said concerning them, that they reject evils, and falsities also so far as they can be searched out; for it concerns those who are in the knowledges (cognitiones) of the holy things of the church, first to know in general what good and truth are, and also what evil and falsity; for upon this knowledge (cognitio) all other knowledges (cognitiones) are founded. (For this reason The Doctrine Of the New Jerusalem first of all treats concerning good and truth, n. 11-27, from which also it is clear what evil and falsity are.)

[2] The reason why by apostles are signified those who teach the truths of the church is, that they are called apostles from the fact of their being sent to teach and to preach concerning the Lord and concerning, the bringing near of the kingdom of God by Him; thus the truths of the church, by which the Lord is known and the kingdom of God is brought near: the kingdom of God on earth is the church. It is therefore evident that by apostles, in the spiritual sense of the Word, are meant not the twelve apostles who were sent by the Lord to teach concerning Himself and His kingdom, but all those who are in the truth of the church, and, apart from persons, those truths in themselves. For in the Word it is customary to speak of persons; but those who are in its spiritual sense, as the are, think not at all of persons, but apart from them, therefore of things only. The reason of this also is, that it is material to think of persons, but spiritual to think without the idea of a person; as, for instance, wherever the disciples are named in the Word, and prophets, priests, kings, Jews, Israel, inhabitants of Zion and of Jerusalem, and so on. sRef Rev@21 @14 S3′ sRef Luke@6 @13 S3′ sRef Luke@9 @1 S3′ sRef Luke@9 @11 S3′ sRef Luke@9 @10 S3′ sRef Luke@11 @49 S3′ sRef Luke@9 @2 S3′ [3] (The very names of persons and places are also changed into things with the angels, as may be seen, Arcana Coelestia, n. 768, 1224, 1264, 1876, 1888, 4310, 4442, 5225, 5095, 6516, 10,216, 10,282, 10,329, 10,432; and that the angels think apart from persons, n. 8343, 8985, 9007.) That the Lord’s disciples were called apostles from the fact of their being sent to teach concerning Him and His kingdom, is clear in Luke:

Jesus sent His twelve disciples to preach the kingdom of God: and the apostles, when they returned, told him all that they had done; and He spake unto them of the kingdom of God (ix. 1, 2, 10, 11).

In the same:

“When it was day, Jesus called unto him his disciples; and of them be chose twelve, whom also he named apostles” (vi. 13).

In the same:

“I will send unto them prophets and apostles, and some of them they shall slay and persecute” (xi. 49).

They are called prophets and apostles, because by prophets, just as by apostles, are meant those who are sent to teach truths; but by prophets those who are in the Old Testament, and by apostles those who are in the New. (That prophets, in the Word, signify those who teach truths, and, apart from persons, the truths themselves, may be seen, Arcana Coelestia, n. 2534.) Because the twelve apostles signify the truths themselves of the church, therefore it is said, in the Apocalypse:

“The wall” of the New Jerusalem “had twelve foundations, and in them the names of the twelve apostles of the Lamb” (xxi. 14).

(That by the New Jerusalem is meant the church as to doctrine, may be seen in the small work, The New Jerusalem and its Doctrine, n. 6: that by its wall are signified truths of doctrine for defence, see in the Arcana Coelestia, n. 6411); that by the foundations of the wall are signified the knowledges (cognitiones) of truth, upon which doctrine is founded, n. 9643; that by twelve are signified all truths in the aggregate, n. 577, 2089, 2129, 2130, 3272, 3858, 3913: hence it is clear why it is said that in the foundations of the wall were the names of the twelve apostles of the Lamb.)

sRef Rev@2 @3 S0′ 101. (v. 3) And hast borne and hast endurance. That this signifies resistance against those who assault the truths of faith, and zeal in instructing, is evident from the signification of bearing, when said of those who are instructed in the knowledges (cognitiones) of truth and good, as being resistance against those who assault the truths of faith; for those who are in possession of such knowledges (cognitiones) defend them, and resist those who are against them; and from the signification of having endurance or patience, as being zeal in instructing.

sRef Rev@2 @3 S0′ 102. And for my name’s sake hast laboured. That this signifies acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, is evident from the signification of the name of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (concerning which see Arcana Coelestia, n. 2628, 6887), and in the relative sense, all things of love and of faith by which the Lord is worshipped, because these are Divine things which proceed from His Divine Human (Arcana Coelestia, n. 2724, 3006, 6674, 9310). This is evident also from the signification of labouring as being earnest application of the mind, and study in order that those things may be known and acknowledged; for this is signified by labouring, when it is said of those who study the knowledges (cognitiones) of truth and good. From these considerations it follows, that by “and for my name’s sake hast laboured,” is signified acknowledgment of the Lord, and of the knowledges (cognitiones) which have regard to Him. The knowledges (cognitiones) which have regard to the Lord, are all those things which belong to love and faith.

In many passages of the Word, it is said, “for the sake of the name of Jehovah,” “for the sake of the name of the Lord,” “for the sake of the name of Jesus Christ,” and that the name of God should be hallowed, and similar expressions. Those who do not think beyond the sense of the letter are of opinion, that in these passages name alone is understood: but this is not so, but everything by which the Lord is worshipped, everything which has relation to love and faith. Hence by the name of the Lord in the Word, are meant all things of love and of faith by which He is worshipped, but, in this case, the acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, because this is said to those only who study those knowledges (cognitiones). [2] The reason why by the name of Jehovah, or of the Lord, is not meant the name itself, but everything of love and faith, is found in the spiritual world. In that world, the names used on earth are not enunciated, but the names of the persons spoken of are formed from the idea of all those things that are known about them, which things are summed up in one expression. Such is the enunciation of names in the spiritual world; this is why names in that world, as well as all other things, are spiritual. Nor are the names of the Lord and of Jesus Christ uttered there as on earth, but, instead of them, a name is formed from the idea of all those things that are known and believed concerning Him, which idea is derived from everything of love and of faith in Him. The reason is, that these things in the aggregate are the Lord with them; for the Lord is present with every one in the goods of love and of faith that are from Him. This being the case, the character of every one as to his love and faith in the Lord is there immediately known, merely from his enouncing in a spiritual expression, or a spiritual name, “the Lord” or “Jesus Christ.” This is why those who have no love or faith towards Him, cannot utter His name, that is, they cannot form any spiritual name of Him. From these considerations it is now clear why it is that by the name of Jehovah, of the Lord, or of Jesus Christ, in the Word, is not meant the name, but the all of love and of faith by which He is worshipped.

sRef John@14 @14 S3′ sRef Matt@10 @22 S3′ sRef Matt@24 @26 S3′ sRef Matt@24 @27 S3′ sRef John@3 @18 S3′ sRef John@3 @17 S3′ sRef Luke@19 @38 S3′ sRef John@14 @13 S3′ sRef Matt@24 @25 S3′ sRef John@1 @12 S3′ sRef John@2 @23 S3′ sRef Matt@24 @5 S3′ sRef Matt@18 @20 S3′ sRef Luke@21 @8 S3′ sRef John@20 @31 S3′ sRef Matt@21 @9 S3′ sRef Matt@23 @39 S3′ sRef Matt@24 @23 S3′ sRef Matt@24 @24 S3′ sRef Matt@19 @29 S3′ sRef Matt@24 @11 S3′ [3] Lest, therefore, the opinion entertained by many should prevail, that the name alone of Jesus Christ, without love and faith in Him, thus without the knowledges (cognitiones) by which love and faith exist, contributes something to salvation, I adduce herewith a few passages from the Word in which the above-mentioned expressions are found, from which those who think more deeply may see that name alone is not meant. Thus in the following:

“Jesus said, Ye shall be hated of all men for my name’s sake” (Matt. x. 22: xxiv. 9, 10.)

“Where two or three are gathered together in my name, there am I in the midst of them” (Matt. xviii. 20).

“As many as received him, to them gave be power to become the sons of God, even to them that believe in his name” (John i. 12).

“When Jesus was in Jerusalem, many believed in his name” (John ii. 23).

“He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God” (John iii. 18).

“These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John xx. 31).

“Blessed is he that cometh in the name of the Lord (Matt. xxi. 9; xxiii. 39; Luke xiii. 35; xix. 38).

“And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundred fold, and shall inherit life everlasting” (Matt. xix. 29).

(What is here signified by houses, brethren, sisters, father, mother, wife, children, and lands, which are to be left for the sake of the name of the Lord, may be seen in Arcana Coelestia, n. 10,490.)

“Jesus said, Whatsoever ye shall ask in my name, I will do it” (John xiv. 13, 14);

here “to ask in my name,” is to ask from love and faith.

“Many shall come in my name, saying, I am: go ye not therefore after them” (Luke xxi. 8; Mark xiii. 6);

by these “coming in the name of the Lord” and saying “I am” denotes to preach false doctrines and declare that they are true, and thus lead astray. The same is signified by these words in Matthew:

“Many shall come in my name, saying, I am Christ, and shall deceive many” (xxiv. 5, 11, 23-27);

for by Jesus is meant the Lord as to Divine good, and by Christ, the Lord as to Divine truth (Arcana Coelestia, n. 3004, 3005, 3009, 5502), and by not being Christ, is signified, not Divine truth, but falsity.

sRef Isa@26 @13 S4′ sRef Deut@16 @2 S4′ sRef Deut@16 @16 S4′ sRef Isa@26 @8 S4′ sRef Mal@1 @11 S4′ sRef Isa@43 @7 S4′ sRef Deut@5 @11 S4′ sRef Deut@16 @15 S4′ sRef Micah@4 @5 S4′ sRef Deut@16 @11 S4′ sRef Deut@16 @6 S4′ sRef Isa@12 @4 S4′ sRef Isa@41 @25 S4′ sRef Deut@10 @8 S4′ [4] In the Old Testament, the name of Jehovah has a signification similar to that of the name of the Lord, because Jehovah, in the Old Testament, is the Lord. Thus it is said in Isaiah:

“And in that day shall ye say, Confess ye to Jehovah, call upon his name” (xii. 4).

Again:

“O Jehovah, we have waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. By thee only will we make mention of thy name” (xxvi. 8, 13).

Again:

“From the rising of the sun shall my name be called upon” (xli. 25).

And in Malachi:

“From the rising of the sun even unto the going down of the same, my name shall be great among the nations: and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the nations” (i. 11).

And in Isaiah:

“Every one that is called by my name, I have created him for my glory; I have formed him; yea, I have made him ” (xliii. 7). And in Micah:

“All people walk in the name of their God, and we will walk in the name of Jehovah our God” (iv. 5).

And in Moses:

“Thou shalt not take the name of thy God in vain for the Lord will not hold him guiltless that taketh his name in vain” (Deut. v. 11).

Again:

“Jehovah separated the Levites, that they should minister and bless in the name of Jehovah” (Deut. x. 8).

Again:

“They shall worship Jehovah in one place, where he shall place his name” (Deut. xii. 5, 11, 13, 14, 18, 26; xvi. 2, 6, 11, 15, 16).

“Where he shall place his name,” denotes where there shall be worship from the good of love and the truths of faith. This was done at Jerusalem, and therefore by Jerusalem is signified the church as to doctrine and worship (as may be seen in the small work, The New Jerusalem and its Doctrine, n, 6).

sRef Isa@42 @8 S5′ sRef John@12 @28 S5′ sRef Matt@6 @9 S5′ sRef Jer@23 @5 S5′ sRef Jer@23 @6 S5′ sRef Isa@42 @6 S5′ [5] Because by the name of Jehovah, or of the Lord, in the spiritual sense, is signified all worship from the good of love and the truths of faith, therefore, in the highest sense, by the name of Jehovah is meant the Lord as to the Divine Human, because from His Divine Human proceeds the all of love and of faith. That the Lord, in the highest sense, is meant by the name of Jehovah, is clear in John:

“Jesus said, Father, glorify thy name. A voice came from heaven, saying, I have both glorified it, and will glorify it again” (xii. 28).

And in Isaiah:

“I will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah, that is my name, and my glory will I not give to another” (xlii. 6, 8).

The coming of the Lord is here treated of. In Jeremiah:

“Behold the days come, saith Jehovah, that I will raise unto David a righteous branch, and a king shall reign, and this is his name whereby he shall be called, Jehovah, our righteousness” (xxiii. 5, 6).

Hence it is clear that in the Lord’s Prayer the words “hallowed be thy name” (Matt. vi. 9) mean, that the Divine Human of the Lord is to be regarded as holy, and to be worshipped. sRef Luke@10 @20 S6′ sRef John@10 @3 S6′ sRef Matt@10 @42 S6′ sRef Rev@3 @4 S6′ sRef Matt@10 @41 S6′ [6] Because the name of the Lord signifies such things, it is evident what is meant by the following passages.

In John:

“The shepherd of the sheep calleth his own sheep by name” (x. 3).

In Luke:

“Rejoice because your names are written in heaven (x. 20).

And in the Apocalypse:

“Thou hast a few names in Sardis” (iii. 4).

He who does not know what name signifies in the Word cannot possibly know how these words are to be understood in Matthew:

“He that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s reward; and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward” (x. 41, 42).

To receive a prophet in the name of a prophet, a righteous man in the name of a righteous man, and to give drink in the name of a disciple, signifies to love truth for the sake of truth, good for the sake of good, and to exercise charity from the faith of truth. For by a prophet is signified truth, by a righteous man is signified good, and by a disciple is signified good from truth; and to give to drink of cold water is to exercise charity from obedience; in their name denotes for the sake of their quality, thus for the sake of those things. Who could ever understand these things, unless it were known what name signifies? To love and to do truth for the sake of truth, and good for the sake of good, is to be affected with truth and good for their own sake, and not for the sake of one’s own fame, honour, and gain. The former affection of truth and good is an affection truly spiritual; but the affection of truth and good for the sake of one’s own fame, honour, and gain, is an affection merely natural. And because those who love truth and good for their own sake, or because they are truth and good, are in the spiritual affection of truth and good, it is therefore said, that they shall receive the reward of a prophet and of a righteous man; by which is meant, that they are in the spiritual affection of truth and good, this affection having its reward in itself, because it has heaven in itself. (That the happiness of heaven is in the affection of loving and doing truth and good without regarding reward as an end, thus for the sake of truth and good, may be seen in Arcana Coelestia, n. 6388, 6478, 9174, 9984. That a prophet signifies one who teaches truth, thus also, abstractedly, the truth which is taught, see n. 2534, 7269. That a righteous man signifies the good of love to the Lord, n. 2235, 9857. That a disciple signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That to give to drink is to instruct in the goods and truths of faith, and thus to exercise charity, n. 3069, 3772, 4017, 4018, 8562, 9412; and that name signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence the name of Jehovah, or of the Lord, signifies all the quality by which He is worshipped, n. 2724, 3006, 6674, 9310.)

sRef Rev@2 @3 S0′ 103. And hast not fainted. That this signifies as far as they were able, is evident from the signification of not fainting when said of those who study the knowledges (cognitiones) of truth and good, as being, as far as they are able. For in what now follows, a life according to those knowledges is treated of. Those who live such a life advance farther, and do not faint but those who are as yet in knowledges alone, advance as far as they are able, not having as yet the light of life, whence comes vigour.

sRef Rev@2 @4 S0′ 104. (v. 4) Nevertheless I have against thee, that thou hast left thy first charity. That this signifies that they do not make such a life as pertains to those who live in the beginning of the church the essential of knowledges (cognitiones), is evident from the signification of first charity, as being a life according to the knowledges of good and truth, such as pertains to those who are in the beginning of the church (concerning which we shall speak presently), and from the signification of leaving that charity, as being that it is not made the essential of knowledges. For those who study the knowledges of truth and good, and believe that they shall be saved by means of them, make knowledges and not life the essential, although a life according to knowledges is the essential. But as this essential of the church and of salvation is treated of in what now follows, more shall be said concerning it. The reason why charity denotes life, is, because all life according to the precepts of the Lord in the Word is called charity; wherefore to exercise charity is to live according to those precepts. (That this is the case may be seen in The Doctrine of the New Jerusalem, in the article concerning, love towards the neighbour, or charity, n. 84-106; and in the small work, The Last Judgment, n. 33-39.) The life of the church in its commencement is here meant by first charity, for every church begins from charity, and declines successively from it to faith alone, or to merit-seeking works. (Concerning this matter, and concerning charity, see what is said in Arcana Coelestia, namely, that every church commences from charity, but that in process of time it declines from it, n. 494, 501, 1327, 3773, 4689; and thus to falsities from evil, and at length to evils, n. 1834, 1835, 2910, 4683, 4689; commonly to faith alone, n. 1834, 1835, 2231, 4683, 8094. A comparison of the beginning and the decline of the church with the rising and setting of the sun, n. 1837; and with the infancy and old age of man, n. 10,134. That the church is not in man until the knowledges of good and truth are implanted in the life, n. 3310; that charity constitutes the church, n. 809, 916, 1798, 1799, 1844, 1894; that the internal of the church is charity, n. 4766, 5826; that the church would be one, and not many as at this day, if all were regarded from charity, although the may differ as to doctrinals of faith, and as to rituals of worship, n. 1286, 1316, 1798, 1799, 1834, 1844, 2385, 2982, 3267, 3451; that the worship of the Lord consists in a life of charity, n. 8254, 8256: that the quality of worship is according to the quality of charity, n. 2190.)

sRef Rev@2 @5 S0′ 105. (v. 5) Remember therefore whence thou art fallen, and repent, and do the first works. That this signifies remembrance of former things, and hence that they have departed from the truth, and that the good of life of the church at its beginning may come into mind, is evident from the signification of “remember,” as here being remembrance of former things; and from the signification of whence thou art fallen, as being departure therefrom, thus departure from the truth; and from the signification of repent, as being that it should come into mind; and from the signification of do the first works, as being the good of life of the church at its beginning. (That works denote all those things of the life that proceed from love and faith, may be seen above, n. 98; and that the first works, which are those of charity, denote such as belong to the church at its beginning, maybe seen just above, n. 104.) That a life in agreement with knowledges (cognitiones) is the essential of the church, and not knowledges without a life in agreement with them, will be evident to every one who examines the subject; for knowledges, so long as there is not a life in agreement with them, reside only in the memory; and as long as they reside only there, they do not affect the interiors of the man. For a man’s memory is a receptacle, from which may be taken those things which are serviceable to his life; and they are serviceable to his life when he wills and does them. [2] A man’s whole spirit is nothing else but his will; therefore when a man becomes a spirit, he cannot resist anything which is not contrary to his will, for the whole man strives after it. That this is, the case is perfectly well known in the spiritual world; and I have also occasionally seen the experiment made, whether a spirit could do anything against his own will from which he exists, and it was found that he could not; it therefore appeared evident, that it is a man’s will which forms his spirit, and that the spirit of man, after it leaves the body, is his will. Whether we say the will, or the love, it is the same thing; for what a man loves, this he wills: wherefore, also, whether we say that a man’s spirit cannot resist his will, or say that it cannot resist his love, it is the same thing. The knowledges (cognitiones) of good and truth, before they enter the will or love of man, are of no avail for salvation, because they are not in the man, but without him. Still, knowledges are necessary, because without them a man can know nothing concerning spiritual life, and he who knows nothing concerning it cannot become spiritual; for that which a man knows, he can think of, will, and do, but not that which he does not know; but, if knowledges enter no deeper into man than into his memory, and thence into his thought, they have no effect upon him, consequently they do not save him. [3] It is at this day believed by many in the world, especially by those who make faith alone the essential of the church, that to know doctrinals and from knowledge (scientia) to believe that they are true, saves man, however he may live; but I can assert, that no one is saved by those things alone. I have seen many, even the most learned, cast into hell; but those, on the other hand, who have lived in agreement with the knowledges of truth and good from the Word, I have seen raised up into heaven. It is therefore evident that knowledges alone avail nothing, but a life in agreement with them, and that knowledges only teach man how he ought to live. To live in agreement with the knowledges of truth and good, is to think that a man ought to act in a certain manner, and no other, because it is commanded by the Lord in the Word. When man thinks from the Word, and thence wills and acts, then he becomes spiritual; but it is necessary for those who are within the church, to believe in the Lord, and when they think concerning Him, to think of His Divine in His Human, because from His Divine Human proceeds everything of charity and faith.

sRef Rev@2 @5 S0′ 106. Or else I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent. That this signifies, if not, that it is certain that heaven will not be given to them, is evident from the signification of coming quickly, as being for certain (that quickly denotes certain, may be seen above, n. 7); and from the signification of lampstand, as being the church and heaven, concerning which also see above, n. 62. Therefore, to remove the lampstand out of its place, denotes to separate from the church and heaven, or that heaven is not given to then). (That heaven is not given to those who are in knowledges alone, and not in a life in agreement with them, may be seen above, n. 104.)

sRef Rev@2 @6 S0′ 107. (v. 6) But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate. That this signifies aversion, derived from the Divine, in regard to those who separate good from truth, or charity from faith, from which there is no life, is evident from the signification of “this thou hast, that thou hatest,” as being aversion. The reason why it denotes aversion derived from the Divine, is, because it is said, “which I also hate”; and from the signification of works, as being things which pertain to the mind, whence works proceed (concerning which see above, n. 98); and from the signification of the Nicolaitanes, as being those who separate good from truth, or charity from faith, those who do this being without life. The reason why those who separate charity from faith are without life, is that all spiritual life pertains to charity, and none to faith separated from charity; for to know and to think pertain to faith, but to will and to do pertain to charity. Those who separate charity from faith cannot possibly know what constitutes heaven and the church with man, thus what constitutes spiritual life, because they do not think within themselves, but extrinsically. To think extrinsically, is to think from the memory only; for the memory is extrinsic to the man, being as it were a court, through which there is an entrance into the house and its inner chambers. Moreover, heaven cannot flow into thought which is extrinsic to a man, for it flows into those things which are within him, and through them into those things that are extrinsic to him. This is why they cannot be instructed in those things that constitute heaven and the church, or life eternal. For every one is instructed from heaven, or through heaven from the Lord, concerning those things that pertain to life eternal, thus through the medium of his life, or through his soul and heart.

He who believes that those can be in the knowledges (cognitiones) of truth who separate charity from faith, is much deceived, for they suppose everything to be from themselves, and nothing from heaven. And the things which a man apprehends from self, and not from heaven, are falsities, because he thinks in darkness, and not in the light; all light in those things that pertain to the church, must come from heaven. [2] There are indeed many in the church who say that charity is the essential of the church and not faith separate from it; but to say this and believe it, and not to live the life of charity, is merely to say that it is, and not to make it the essential; these, therefore, are like those who say that faith is the essential, for with them charity is a matter of faith alone, and not of the life; therefore they cannot be enlightened. In the spiritual world there is seen with such persons something snowy, of light as it were; but the light from which the snowy appearance comes, is natural, this being of such a character, that, on the influx of the light of heaven, which is spiritual, it is changed into darkness. These dwell to the left in the spiritual world, almost in the angle of the north and west. Those only are intelligent who apply the knowledges of truth and good to the life. [3] All those who are in the knowledges (cognitiones) of truth and good, and not in the good of life in agreement with them, may live a moral life equally with those who are in knowledges, and thereby in the good of life by means of them; but their moral life is natural, and not spiritual, because they do not live sincerely, justly and well from religion; and those who are such cannot be conjoined with heaven, for religion makes man spiritual, and conjoins him with the angels, who are spiritual. To live well from religion, is to think, to will, and to do, because it is so taught in the Word, and because the Lord has commanded it; but not to live from religion, is to think, will, and do, only on account of civil and moral laws. The latter, because they regard nothing else but those laws, are conjoined only with the world, for which those laws are made; but the former look to the Lord, and thence are conjoined to Him.

The reason why the Gentiles are saved, is solely from this fact, that in their life they have regard to religion, thinking and saying, that they ought to act in a certain way and no other, because it is in agreement with the laws of their religion, and such and such things are to be left undone, because they are contrary to those laws, thus against the Divine; and when they so think and act, spiritual life is imparted to them, which is of such a nature with them, that they afterwards receive truths in the spiritual world, more readily than those Christians who, when they do anything, think nothing from the Word, and the doctrine of the church, which is from the Word. [4] Those who do not think from religion, since they, are not spiritual, have no conscience; if therefore their external bonds, which are fear of the law and of the loss of reputation, were removed, they would rush into every kind of enormity; but, on the other hand, if the external bonds, which are fear of the law and of the loss of reputation, were taken away from those who think from religion, they would still act justly, uprightly, and well; for they fear God, and are kept in a life of obedience and charity by influx out of heaven from the Lord, to whom they are conjoined. The reason why those who separate charity from faith are called Nicolaitanes, is chiefly from the sound of that expression in heaven, for it sounds from truth or faith, and not from good or charity. (That from expressions in the Word it may be known whether they involve good or truth, thus also whether they involve one separate from the other, may be seen in the work, Heaven and Hell, n. 241.)

sRef Luke@6 @48 S0′ sRef Matt@7 @26 S0′ sRef Luke@6 @49 S0′ sRef Luke@8 @20 S0′ sRef Luke@8 @21 S0′ sRef Matt@7 @24 S0′ sRef Luke@8 @19 S0′ sRef Luke@6 @47 S0′ sRef Matt@11 @15 S0′ sRef Matt@13 @43 S0′ sRef Mark@4 @23 S0′ sRef Rev@2 @7 S0′ sRef Mark@4 @9 S0′ sRef Matt@13 @23 S0′ sRef Matt@13 @15 S0′ sRef Matt@13 @13 S0′ sRef Mark@7 @16 S0′ sRef Matt@13 @14 S0′ 108. (v. 7) He that hath an ear, let him hear what the Spirit saith unto the churches. That this signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church, is evident from the signification of he who hath an ear let him hear, as being that he who understands should hearken or obey (that to hear denotes to understand and to do, or to hearken, may be seen above, n. 14); from the signification of the Spirit, in this case the Spirit of God, as being Divine truth proceeding from the Lord (concerning which see Arcana Coelestia, n. 3704, 5307, 6788, 6982, 6993, 7004, 7499, 8302, 9199, 9228, 9229, 9303, 9407, 9818, 9820, 10,330); and from the signification of the churches, as denoting, those who are in truths from good, or in faith from charity, thus those who belong to the church, for no others are of the church. These words, namely, “He that hath an ear let him hear what the Spirit saith unto the churches,” are said to each of the churches (here to the church of Ephesus, and afterwards to the church of Smyrna, v. 11; to the church in Pergamos, v. 17; in Thyatira, v. 29; in Sardis, chap. iii. 6; in Philadelphia, v. 13; and in Laodicea, v. 22); because every one who belongs to the church may know that to know and understand the truths and goods of faith, or doctrinals, and also the Word, does not constitute the church, but to hearken, that is, to understand and to do, constitutes the church; for this is signified by the words, “he that hath an ear let him hear what the Spirit saith unto the churches,” because this constitutes the church, and forms heaven with man, but not knowing and understanding without doing; therefore the Lord also occasionally uses the same words,

“He that hath all ear to hear let him hear” (as in Matt. xi. 15; xiii. 43; Mark iv. 9, 23; vii. 16; Luke viii. 8; xiv. 35).

In the Apocalypse it is added, “What the Spirit saith unto the churches,” because by this is signified what Divine truth teaches and says to those who belong to the church, or, what is the same thing, what the Lord teaches and says, for all Divine truth proceeds from Him (see the work, Heaven and Hell, n. 13, 133, 137, 139); therefore also the Lord himself did not use the words, “What the Spirit saith,” because He Himself was the Divine truth that said it.

That to know and understand Divine truths does not constitute the church and form heaven with man, but to know, to understand and to do, the Lord teaches plainly in very many passages; as in Matthew,

“Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, and every one that heareth, and doeth not, shall be likened unto a foolish man” (vii. 24, 26).

Again:

“He that received seed into the good ground, is he that heareth the Word, and understandeth it, which also beareth fruit” (xiii. 23).

And in Luke:

“Whosoever cometh to me and heareth my sayings, and doeth them, I will show you to whom he is like. He is like a man which built a house, and laid the foundation on a rock. But he that heareth and doeth not, is like a man that without a foundation built a house upon the earth” (vi. 47, 48, 49).

In the same:

“My mother and my brethren are those who hear the Word of God and do it” (viii. 21);

besides in many other passages. In these passages, to hear simply signifies to hear, which is to know and to understand to hear also, in common discourse, has this signification when a man is said to hear anything; but it signifies both to understand and to do, when he is said to give ear, or to be attentive; so also when he is said to hearken. Moreover, those who separate life from faith, are like those of whom the Lord speaks in Matthew:

“Seeing they see not, and hearing they hear not, neither do they understand” (xiii. 13, 14, 15; Ezek. xii. 2).

sRef Rev@2 @7 S0′ 109. To him that overcometh will I give to eat of the tree of life. That this signifies that he who receives in the heart shall be filled with the good of love, and hence with heavenly joy, is evident from the signification of overcoming, as being to receive in the heart, concerning which we shall treat in what follows; and from the signification of eating, as being to appropriate and to be conjoined (concerning which see Arcana Coelestia, n. 2187, 2343, 3168, 3813, 5643); and from the signification of the tree of life, as being the good of love, and thence heavenly joy, concerning which also we shall speak presently. The reason why to overcome denotes to receive in the heart is, that everyone who is about to receive spiritual life will fight against the evils and falsities of his natural life, and when he overcomes them, then goods and truths, which belong to the spiritual life, are received in the heart (to receive in the heart is to receive in the will and love, for the heart in the Word signifies the will and love, as may be seen, Arcana Coelestia, n. 2930, 3313, 7542, 8910, 9050, 9113, 10,336); wherefore to receive goods and truths in the heart, is to do them from the will or love; this is what is meant by overcoming. [2] The reason why the tree of life signifies the good of love, and thence heavenly joy is, that trees signify those things that are internally in man, which pertain to his interior mind (mens), or his external mind (animus), the boughs and leaves those things which pertain to the knowledges (cognitiones) of truth and good, and the fruits the goods of life themselves. This signification of trees originates in the spiritual world; for in that world trees of all kinds are seen; and these trees correspond to the interiors of the minds of angels and spirits; beautiful and fruitful trees to the interiors of those who are in the good of love, and thence in wisdom; trees less beautiful and fruitful to those who are in the good of faith; but trees bearing leaves only, and without fruit, to those who are only in the knowledges (cognitiones) of truth; and trees of a dismal hue, with malignant fruits, to those who are in knowledges (cognitiones) and in evil of life; but by those who are not in knowledges, and are in evil of life, trees are not seen, but instead stones and sand.

These appearances in the spiritual world, actually flow from correspondence; for the interiors of the mind of the inhabitants of that world are by such forms actually presented before their eyes. (These things may be seen better from two articles in the work, Heaven and Hell; in the first, where the correspondence of heaven with all things of the earth is treated of, n. 103-115; and in the other, where representatives and appearances in heaven are treated of, n. 170-176, and n. 177-190.) [3] This then is why trees are so often mentioned in the Word, by which are signified those things which pertain to a man’s mind; and why it is, that in the first chapters of Genesis, two trees are said to have been placed in the garden of Eden, one of which was called the tree of life, and the other the tree of knowledge (scientia). By the tree of life mentioned there is signified the good of love to the Lord, and thence heavenly joy, which those possessed who at that time formed the church, and who are meant by the man and his wife; and by the tree of knowledge is signified the delight of knowledges (cognitiones) without any other use than to be accounted learned, and to acquire renown for erudition, solely for the sake of honour or gain. The reason why the tree of life also signifies heavenly joy is, because the good of love to the Lord, which is specifically signified by that tree, has heavenly joy in it. (See the work, Heaven and Hell, n. 395-414, and The Doctrine of the New Jerusalem, n. 230-239.)

sRef Ezek@20 @47 S4′ sRef Rev@8 @7 S4′ sRef Dan@4 @11 S4′ sRef Dan@4 @10 S4′ sRef Isa@60 @13 S4′ sRef Ezek@17 @24 S4′ sRef Joel@1 @12 S4′ sRef Isa@41 @19 S4′ sRef Dan@4 @12 S4′ [4] That trees, so often mentioned in the Word, signify the interiors of man’s internal and external minds, and the things produced by the trees, as the leaves and fruit, such things as are derived from them, is evident from the following passages:

“I will give in the desert the cedar, the schittah tree, and the myrtle, and the oil tree; I will set in the wilderness the fir tree, the pine and the box” (Isa. xli. 19).

The establishment of the church is there treated of;

“The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary” (Isa. lx. 13).

“Let all the trees of the field know that I, Jehovah, humble the lofty tree, and exalt the humble tree, cause the green tree to become dry, and make the dry tree to bud” (Ezek. xvii. 24).

“Behold, I will kindle a fire in thee, and it shall consume every green tree in thee, and every dry tree” (Ezek. xx. 47).

“The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, all the trees of the field are withered, because joy is withered away from the sons of men” (Joel i. 12).

“When the angel sounded, there followed hail and fire which fell upon the earth; and the third part of the trees was burnt up” (Apoc. viii. 7)

Nebuchadnezzar saw in a dream “a tree in the midst of the earth, and the height thereof was great, the leaf thereof fair, and the flower thereof much, and in it was food for all” (Dan. iv. 10-12).

Because trees in general signify such things as pertain to man, and constitute the interiors of his mind, and thus the spiritual things pertaining to the church, and both the latter and the former are various, therefore so many species of trees are mentioned, and every species signifies something different. (What the various species signify is shown in Arcana Coelestia, as what is signified by the oil tree, n. 9277, 10,261 what by the cedar, n. 9472, 9486, 9528, 9715, 10,178 what by the vine, n. 1069, 5113, 6375, 6378, 9277; what by the fig, n. 217, 4231, 5113, and so forth.) sRef Ps@1 @3 S5′ sRef Ps@1 @1 S5′ sRef Ps@1 @2 S5′ sRef Ps@148 @9 S5′ sRef Ps@104 @16 S5′ sRef Jer@17 @8 S5′ sRef Rev@22 @2 S5′ sRef Joel@2 @22 S5′ sRef Ezek@47 @12 S5′ [5] Moreover, the things which are upon trees, as leaves and fruits, signify those things that pertain to man; leaves signify the truths pertaining to him, and fruits the goods, as in the following passages:

“He shall be as a tree planted by the waters, and that spreadeth out her roots by the river; her leaf shall be green; neither shall it cease from yielding fruit” (Jer. xvii. 8).

By the river which went out from the house of God “upon the bank thereof, on this side and on that side, ascendeth the tree of food, whose leaf falleth not off, nor is its fruit consumed; it springeth again in its months, because its waters issue out of the sanctuary, whence its fruit is for food, and its leaf for medicine” (Ezek. xlvii. 12).

“In the midst of the street of it, and of the river (going out from the throne of God and the Lamb), on this side and on that side, was there the tree of life bearing twelve fruits, and yielding her fruit every month, and the leaves of the tree are for the healing of the nations” (Apoc. xxii. 1, 2).

“Blessed is the man whose delight is in the law; he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, his leaf also shall not wither” (Ps. i. 1-3).

“Be not afraid, for the tree shall bear her fruit, the fig tree and the vine shall yield their strength” (Joel ii. 22).

“The trees of Jehovah are full of sap, the cedars of Lebanon which he hath planted” (Ps. civ. 16).

“Praise Jehovah, ye fruitful trees, and all cedars” (Ps. cxlviii. 9).

sRef John@15 @2 S6′ sRef Deut@20 @19 S6′ sRef Lev@23 @41 S6′ sRef Matt@3 @10 S6′ sRef Luke@13 @7 S6′ sRef Luke@13 @8 S6′ sRef Deut@20 @20 S6′ sRef Luke@13 @9 S6′ sRef Luke@13 @10 S6′ sRef Luke@13 @6 S6′ sRef John@15 @5 S6′ sRef John@15 @6 S6′ sRef Lev@25 @20 S6′ sRef Lev@25 @4 S6′ sRef John@15 @8 S6′ sRef John@15 @7 S6′ sRef Lev@23 @40 S6′ sRef Matt@12 @33 S6′ sRef John@15 @3 S6′ sRef John@15 @4 S6′ [6] Because fruits signified the goods of life with man, therefore in the Israelitish church, which was a representative church, it was commanded that the fruit of trees, like the men themselves, should be circumcised, concerning which it is thus written: The fruit of a tree serving for food shall be uncircumcised in the land of Canaan;

“three years shall it be uncircumcised unto you; and in the fourth year all the fruit thereof shall be holy, the praises of Jehovah. And in the fifth year shall ye eat of the fruit thereof” (Lev. xix. 23, 24, 25).

Because the fruit of the tree signified goods of life, therefore also it was commanded, that

in the feast of tabernacles they should take the fruit of the tree of honour, and the boughs, and should rejoice before Jehovah, and thus they should keep the feast (Lev. xxiii. 40, 41);

for by tabernacles were signified the goods of celestial love, and thence holy worship (see Arcana Coelestia, n. 414, 1102, 2145, 2152, 3312, 4391, 10,545); and by the feast of tabernacles was signified the implantation of that good of love (n. 9296). Because fruit signified the goods of love, which are the goods of life, therefore it was among the blessings that the tree of the field should yield its fruit; and among the curses that it should not yield its fruit (Lev. xxvi. 4, 20). And therefore also they were forbidden, when any city was besieged, to lay the axe to any tree of good fruit (Deut. xx. 19, 20).

From these considerations it is now evident that by fruits are signified the goods of love, or, what is the same, goods of life, which are also called works, as also what is meant in these passages in the Evangelists:

“The axe lies at the root of the trees; every tree which bringeth not forth good fruit shall be hewn down and cast into the fire” (Matt. iii. 10; vii. 16-21).

Either make the tree good and the fruit good, or else make the tree corrupt and the fruit corrupt; for the tree is known by its fruit” (Matt. xii. 33; Luke vi. 43, 44).

“Every branch in me that beareth not fruit shall be taken away: but every branch that beareth fruit shall be purged, that it may bring forth more fruit” (John xv. 2-8).

“A certain man had a fig-tree planted in his vineyard he came seeking fruit thereon, and found none. Then saith he unto the vinedresser, Behold, these three years I come seeking fruit on the fig-tree, and find none: cut it down; why cumbereth it the ground?” (Luke xiii. 6-9).

“Jesus saw a fig-tree in the way; he came to it, and found nothing thereon but leaves only; he said, Let no fruit grow on thee for ever. And immediately the fig tree withered away” (Matt. xxi. 19; Mark xi. 1:13, 14, 20).

By the fig-tree is signified the natural man and his interiors, and by the fruit his goods (see Arcana Coelestia, n. 217, 4231, 5113); but leaves signify knowledges (cognitiones), (n. 885). Hence it is clear what is signified by the fig-tree withering away, because the Lord found on it leaves only, and no fruit. All these passages are quoted in order that it may be known that by the tree of life in the midst of the paradise of God, is signified the good of love proceeding from the Lord, and heavenly joy therefrom.

sRef Rev@2 @7 S0′ 110. Which is in the midst of the paradise of God. That this signifies that all knowledges (cognitiones) of good and truth in heaven and in the church, look thither and proceed thence, is evident from the signification of the midst, as being the centre to which all things in the circumference look, and from which they proceed (concerning which see above, n. 97): and from the signification of paradise, as being the knowledges of good and truth, and intelligence therefrom (concerning which see Arcana Coelestia, n. 100, 108, 1588, 2702, 3220). And because these things are signified by paradise, therefore by the paradise of God is signified heaven, and because heaven is signified, the church also is signified for the church is the Lord’s heaven on earth; these are called the paradise of God, because the Lord is in the midst thereof, and from Him are all intelligence and wisdom. Because hitherto it has not been known that all things in the Word are written by correspondences, and consequently that spiritual things are involved in the most minute things there related, it is believed that, by the paradise treated of in the second chapter of Genesis, is meant a paradisiacal garden, whereas no terrestrial paradise is there meant, but a heavenly paradise, which those possess who have, intelligence and wisdom from the knowledges (cognitiones) of good and truth (see above, n. 109, and in the work, Heaven and Hell, n. 176, 185). sRef Ezek@31 @9 S2′ sRef Ezek@31 @3 S2′ sRef Ezek@31 @8 S2′ sRef Isa@51 @3 S2′ sRef Ezek@28 @13 S2′ [2] It is therefore evident, not only what is signified by paradise, or the garden of Eden, but also by the paradises, or gardens of God, mentioned in other parts of the Word; as in Isaiah:

“Jehovah will comfort Zion, he will comfort all her waste places, so that he will make her wilderness into Eden, and her desert into the garden of Jehovah: joy and gladness shall be found therein” (li. 3).

In Ezekiel:

“Thou hast been in Eden, the garden of God every precious stone thy covering” (xxviii. 13).

These things are said concerning Tyre, because by Tyre in the Word is signified the church which is in the knowledges (cognitiones) of good and truth, and thence in intelligence (see Arcana Coelestia, n. 1201). Its intelligence derived therefrom is signified by Eden, the garden of God, also by every precious stone of which was his covering (see Arcana Coelestia, n. 114, 9863, 9865, 9868, 9873). In the same:

“Behold, Asshur a cedar in Lebanon. The cedars did not hide it in the garden of God; nor any tree in the garden of God was equal to it in beauty. I have made it beautiful by the multitude of its branches; and all the trees of Eden in the garden of God, envied it” (xxxi. 3, 8, 9).

By Asshur in the Word are meant those who have become rational by the knowledges (cognitiones) of good and truth, thus whose winds are enlightened from heaven. (That Asshur denotes man’s Rational may be seen, Arcana Coelestia, n. 119, 1186.) [3] Something shalt here be said to explain, how it is to be understood that all knowledges (cognitiones) of good and truth have regard to the good of love to the Lord, and also that they thence proceed; which things are signified by the words: “To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God.” The good of love to the Lord is the Lord Himself because the Lord is in the good of His own love with men, spirits, and angels.

That all knowledges (cognitiones) of good and truth look to this, or to the Lord, is known in the Christian Church; for the doctrine of the church teaches that without the Lord there is no salvation; and also, that all salvation is in the Lord; the knowledges (cognitiones) of good and truth, or doctrinals from the Word, teach how man may come to God, and be conjoined to Him. (That no one can be conjoined to God except from the Lord, and in the Lord, may be seen in The Doctrine of the New Jerusalem, 283, 296.) It is therefore evident that all things which the church teaches from the Word, have regard to the Lord and to love to Him, as the end to which they are all directed. That all knowledges of good and truth, or doctrinals from the Word, proceed from the Lord, is also known in the church; for it is taught in the church that everything of love and of faith is from heaven, and nothing from man, and also that no one can love God and believe in Him from himself. To love God and to believe in Him, involve all those things that the church teaches, which are called doctrinals and knowledges (cognitiones), because it is from these that He is loved and believed in. Love and faith are not granted to man without previous knowledges (cognitiones); for without the latter man would be empty. sRef Rev@22 @2 S4′ sRef Ps@104 @16 S4′ [4] From these considerations it follows, that as everything of love and of faith proceeds from the Lord, so also all the knowledges (cognitiones) of good and truth, which constitute and form love and faith, proceed from Him, because all these knowledges look to the Lord, and proceed from Him; and this is what is signified by the tree of life in the midst of the paradise of God; therefore, all the trees in the paradise are called trees of life, and trees of Jehovah. Thus, in the Apocalypse they are called trees of life:

“In the midst of the street of it, and of the river going out from the throne of God and the Lamb, on this side and on that side, was there the tree of life, which bare twelve fruits” (xxii. 1, 2);

and “trees of Jehovah” in David:

“The trees of Jehovah are full of sap, and the cedars of Lebanon which he hath planted” (Ps. civ. 16).

It is therefore clear that by the tree of life in the midst of paradise, is meant every tree there, that is, every man, in the midst of whom, that is, in whom, is the Lord. From these considerations, and those adduced in the preceding article, it may be known what is signified by the statement, that to him that overcometh the Lord will give to eat of the tree of life, which is in the midst of the paradise of God.

sRef Rev@2 @8 S0′ sRef Rev@2 @9 S0′ sRef Rev@2 @11 S0′ sRef Rev@2 @10 S0′ 111. (Verses 8-11) And unto the angel of the church of the Smyrnaeans write, These things saith the first and the last, who was dead and is alive. I know thy works, and tribulation, and poverty (but thou art rich); and I know the blasphemy of them that say they are Jews, and are not, but are a synagogue of Satan. Fear none of those things which thou shalt suffer. Behold the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful even unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches. He that overcometh shall not be hurt of the second death.

“And unto the angel of the church of the Smyrnaeans write,” signifies, for remembrance to those within the church who wish to understand the Word, and do not yet understand it, and therefore as yet have but little knowledge of truth and good, which nevertheless they desire in heart. “These things saith the first and the last,” signifies the Lord who rules all things from the Divine Human, from primaries by means of ultimates. “Who was dead and is alive,” signifies that He is rejected, and that nevertheless eternal life is from Him.

“I know thy works,” signifies love; “and tribulation,” signifies anxiety from the desire of knowing truths; “and poverty (but thou art rich),” signifies acknowledgment that they know nothing of themselves; “and the blasphemy of them that say they are Jews and are not,” signifies vituperation by those who think themselves to be in the knowledges (cognitiones) of good and truth, because they have the Word, and yet it is not so; “but are a synagogue of Satan,” signifies the doctrine of all their falsities.

“Fear none of those things which thou shalt suffer,” signifies not to grieve on account of such persecution. “Behold, the devil is about to cast some of you into prison,” signifies that those who are in falsities from evil, will attempt to deprive them of all truth from the Word; “that ye may be tried,” signifies that consequently there will be increase of the desire for truth; “and ye shall have tribulation ten days,” signifies that infestation, and thence temptation, will endure for some time; “be thou faithful even unto death,” signifies continuance in truths to the end; “and I will give thee a crown of life,” signifies wisdom, and thence eternal happiness.

“He that hath all ear, let him hear what the Spirit saith unto the churches,” signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church. “He that overcometh shall not be hurt of the second death,” signifies that he who continues in the genuine affection for truth to the end of his life in the world, shall come into the New Heaven.

sRef Rev@2 @8 S0′ 112. (v. 8) And unto the angel of the church of the Smyrnaeans write. That this signifies for remembrance to those within the church who wish to understand the Word, and do not yet understand it, and therefore have as yet but little knowledge of truth and good, which nevertheless they desire in heart is evident from the signification of writing as being for remembrance (see above, n. 95); and from the signification of the angel of the church of the Smyrnaeans, as being those within the church who wish to understand the Word and do not yet understand it, and therefore have but little knowledge of truth and good, which, nevertheless, they desire in heart. That these are meant by the angel of the church of the Smyrnaeans is evident from the things written to that angel, which follow. For it cannot be known who are meant by the angels of the several churches, except from the internal sense of the things written to them. [2] In the things written to the angel of the church of Ephesus, treated of above, those are described who are in the knowledges (cognitiones) of truth and good, and not at the same time, or not yet, in a life in agreement with them; and now those are described who are in the knowledges of truth and good and at the same time in a life in agreement with them; the latter therefore are those who have the affection of truth from a spiritual origin, but the former are those who have the affection of truth from a natural origin. In general, the affection of truth has two origins, namely, a natural origin and a spiritual origin. Those who have the affection of truth from a natural origin, primarily regard themselves and the world, and consequently are natural; but those who have the affection of truth from a spiritual origin, primarily regard the Lord and heaven, and consequently are spiritual. A man’s affection or love looks either downwards or upwards; those who regard themselves and the world look downwards, but those who have regard to the Lord and to heaven look upwards. The interiors of a man’s mind actually look to where his love or affection is, for his love determines them; and according to the determination of his interiors such is the man after death, and such he remains to eternity. To look downwards or upwards is to look from the love by means of the understanding, thus by means of those things which form and constitute the understanding, these being the knowledges of truth and good.

[3] The reason why that which is written to the angel of the church of Ephesus is concerning those within the church who are in the knowledges (cognitiones) of truth and good and not at the same time, or not as yet, in a life according to them, thus concerning those who are in the affection of truth from a natural origin; and now, in what is written to the angel of the church of the Smyrnaeans, concerning those who are in the knowledges of truth and good and at the same time in a life in agreement with them, thus concerning those who are in the affection of truth from a spiritual origin, is, that the former is the first principle of the church, and the latter is the second. For no one can be introduced into the church, and formed for heaven, except by means of knowledges from the Word, without which a man would not know the way to heaven, and without which the Lord cannot dwell with him. That without the knowledges of truth and good from the Word no one can know anything concerning the Lord, the angelic heaven, or charity and faith, may easily be known; and what a man does not know, he cannot think about, and thus cannot will, therefore neither can he believe or love. It is therefore evident that a man by means of knowledges learns the way to heaven. That without the knowledges of good and truth from the Word, the Lord cannot be present with a man and lead him, is also known; for in the case of him who knows nothing concerning the Lord, concerning heaven, charity and faith, the spiritual mind, which is the higher mind, and is intended to see by the light of heaven, is void and has nothing from the Divine in it, and yet the Lord cannot dwell with a man except in that which is His own, that is, in those things which are from Him; hence it was said, that the Lord cannot dwell with man unless he be in the knowledges of truth and good from the Word, and thence in the life thereof.

From these considerations taken together it follows, that the natural man can by no means become spiritual without the knowledges of truth and good from the Word.

[4] The reason why by the angel of the church of the Smyrnaeans are meant those within the church who are willing to understand the Word, and do not as yet understand, and consequently are, as yet, but little in the knowledges of truth and good, which nevertheless they desire, is, that they are in the spiritual affection of truth, and such also live the life of charity; for they have spiritual affection as a result of this, because there can be nothing spiritual in man but from charity. They who are in that affection study the Word, and desire nothing more than that they may understand it, and this because there are innumerable things in it which they do not understand, because the Word in its bosom is spiritual, involving infinite arcana. While therefore a man lives in the world, and sees from the natural man, he can be but little established in the knowledges of truth and good, but only in the generals, in which, however, innumerable things may be implanted when be comes into the spiritual world, or heaven. sRef Matt@13 @12 S5′ sRef Luke@6 @38 S5′ [5] The man who is in the affection of truth from a spiritual origin, then knows much more than he knew before; for the general knowledges which he has are vessels, as it were, that can be filled with many things, and which actually are filled, when he comes into heaven. That this is the case is evident from this circumstance alone, that all the angels in heaven are from the human race, and yet their wisdom is such as can be described only by things inexpressible and incomprehensible, as is well known. (That the angels of heaven have no other origin than the human race, may be seen in the work, Heaven and Hell, n. 311-317; and in the small work, The Last Judgment, n. 14-22.) The infilling with intelligence and wisdom above referred to, is meant by the words of the Lord in Luke:

“Good measure, pressed down and shaken together and running over, shall be given into your bosom” (vi. 38).

In Matthew:

“Whosoever hath, to him shall be given, and he shall have more abundance” (xiii. 12; xxv. 29).

And in Luke:

“The Lord said to the servant who, from the pound given to him, gained ten pounds, Because thou hast been faithful in little, thou shalt have authority over ten cities (xix. 16, 17).

By ten is there signified what is much and fall, and by cities intelligence and wisdom. (That ten signify much and full, may be seen, Arcana Coelestia, n. 1988, 3107, 4638; and that cities signify those things which belong to intelligence and wisdom, 2449, 2712, 2943, 3216, 3584, 4492, 4493, 5297.)

sRef Rev@2 @8 S0′ sRef Rev@2 @1 S1′ 113. These things saith the first and the last. That this signifies the Lord, who rules all things from the Divine Human, from primaries by means of ultimates, is evident from the signification of the first and the last, when said of the Lord, as being His ruling all things from primaries by means of ultimates (concerning which see above, n. 41). That it is the Lord as to the Divine Human, who, in this passage and those that follow, speaks to the angels of the churches, is evident from the preceding chapter, in which similar things are said concerning the Son of man; and the Son of man is the Lord as to the Divine Human (as may be seen above, n. 63). This becomes quite clear when the passages are compared; for in the preceding chapter the Son of man is described as being seen “in the midst of the golden lampstands, having in his right hand seven stars” (v. 13, 16). The same things are premised in what is written to the angel of the church of Ephesus, in these words,

“These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden lampstands” (v. 1, of this chapter).

sRef Rev@1 @18 S2′ sRef Rev@2 @8 S2′ sRef Rev@2 @12 S2′ sRef Rev@1 @17 S2′ sRef Rev@1 @14 S2′ sRef Rev@1 @18 S2′ sRef Rev@1 @15 S2′ sRef Rev@1 @16 S2′ [2] In the preceding chapter the Son of man is thus described:

“I am the first and the last; I am he that liveth, and was dead; and, behold, I am alive unto the ages of the ages” (v. 17, 18).

These things are here premised in what is written to the angel of the church of the Smyrnaeans, in these words:

“These things saith the first and the last, who was dead and is alive” (v. 8).

In the preceding chapter, the Son of man is thus described:

“Out of his mouth went a sharp two-edged sword” (v. 16),

which is also premised in what is written to the angel of the Church in Pergamos, in these words:

“These things saith he who hath the sharp two-edged sword” (v. 12).

In the preceding chapter, the Son of man is described as having eyes like a flame of fire, and feet like to fine brass as if they burned in a furnace (v. 14, 15). These things are premised in what is written to the angel of the church of Thyatira, in these words:

“These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass” (v. 18).

[3] Similar things are premised in what is written to the angels of the other three churches, of which we shall treat in the following chapter. From these considerations it is evident, that it is the Son of man who says the things which are written to the churches. And because by the Son of man is meant the Lord as to the Divine Human (as was shown above, n. 63), it follows that all the things written to the churches are from the Divine Human of the Lord; and hence it also follows, that the Divine Human is the All in all of the church, as it is the All in all of heaven. Here, also, by his being styled the First and the Last, is signified that the Lord from His Divine Human rules all things from primaries by means of ultimates. (That the Lord as to the Divine Human is the All in all of heaven, may be seen in the work, Heaven and Hell, n. 7-12, and n. 78-86, and other places. And because the Lord is the All in all of heaven, He is also the All in all of the church, for the church is the kingdom of the Lord on the earth.) This I can assert, that no one within the church who does not acknowledge the Divine of the Lord in His Human, can enter into heaven. To acknowledge the Divine of the Lord in His Human, is to think of His Divine when His Human is thought of. The reason why He should thus be thought of, is, because the whole heaven is from His Divine Human (as may be seen explained in the work, Heaven and Hell, from beginning to end. See also above, n. 10, 49, 52, 82).

sRef John@1 @2 S0′ sRef Rev@2 @8 S0′ 114. Who was dead and is alive. That this signifies that He is rejected, and yet that eternal life is from Him, is evident from the signification of being dead, when said of the Lord, as denoting to be rejected (concerning which see above, n. 83), and from the signification of being alive, as denoting that eternal life is from Him in (concerning which see also above, n. 84). The Lord is said to be rejected when He is not approached and worshipped, and also when He is approached and worshipped only as to His Human, and not at the same time as to the Divine. At this day therefore He is rejected by those within the church who do not approach and worship Him, but pray to the Father to have compassion on them for the sake of the Son, although no man, or angel, can ever approach the Father, and worship Him directly, the Divine being invisible, with which no one can be conjoined in faith and love. For that which is invisible cannot come into the thought, nor, consequently, into the affection of the will; and what does not come into the thought, does not enter into the faith, for what pertains to faith must be an object of thought. So also what does not enter into the affection of the will, does not enter into the love, for the things which pertain to the love must affect a man’s will, as all a man’s love resides in the will (see The Doctrine of the New Jerusalem, n. 28-35). But the Divine Human of the Lord can be thought of and enter into the faith, and thence into the affection of the will, or into the love.

sRef John@14 @9 S2′ sRef John@14 @10 S2′ sRef John@10 @30 S2′ sRef John@14 @6 S2′ sRef Matt@11 @27 S2′ sRef John@15 @5 S2′ sRef John@14 @7 S2′ sRef John@5 @37 S2′ sRef John@14 @8 S2′ sRef John@1 @18 S2′ sRef John@10 @38 S2′ sRef John@14 @11 S2′ [2] It is therefore evident, that there can be no conjunction with the Father unless from the Lord, and in the Lord. This the Lord Himself teaches very clearly in the Evangelists. In John:

“No one hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath brought him forth to view” (i. 18).

Again:

“Ye have neither heard the Father’s voice at any time, nor seen his shape” (v. 37).

In Matthew:

“Neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him” (xi. 27).

In John:

I am the way, the truth and the life; no man cometh unto the Father but by me” (xiv. 6).

Again:

“If ye know me, ye know my Father also; he that seeth me seeth the Father”; (Philip) “believest thou not that I am in the Father, and the Father in me? believe me, that I am in the Father, and the Father in me” (xiv. 7-11);

and that the Father and the Lord are one (x. 30, 38).

Again:

“I am the vine, ye are the branches; without me ye can do nothing” (xv. 5).

[3] It is therefore evident, that the Lord is rejected by those within the church who approach the Father directly, and pray to Him to have compassion for the sake of the Son; for these cannot but think of the Human of the Lord, as of the human of another man, thus they cannot think of His Divine in the Human, and still less of His Divine united with His Human as the soul is conjoined with the body, according to the doctrine universally received in the Christian world (see above, n. 10 and 26).

Who is there in the Christian world, that acknowledges the Divine of the Lord that desires by this acknowledgment to separate His Divine from His Human? Nevertheless, to think of the Human alone, and not at the same time of the Divine in the Human, is to regard them as separate, which is not to think of the Lord, or of both as one person, although the doctrine received in the Christian world is, that the Divine and Human of the Lord make not two persons but one person. [4] Those who constitute the church at this day do, indeed, think of the Divine of the Lord in His Human, when they speak from the doctrine of the church; but it is quite otherwise when they think and speak within themselves apart from doctrine. But let it be known, that a man is in one state when he thinks and speaks from doctrine, and another when he thinks and speaks apart from it. When a man thinks and speaks from doctrine, he thinks and speaks from the memory of his natural man; but when he thinks and speaks unfettered by doctrine, his thought and speech are then from his spirit. For to think and speak from the spirit, is to think and speak from the interiors of one’s mind, therefore, what he then speaks is his real faith. The state of a man also after death is such as were the thought and speech of his spirit within himself unfettered by doctrine, and not such as were his thought and speech from doctrine, if the latter has not become one with the former. [5] Man has two states as to faith and love, one while he is in doctrine, and another when he is unfettered by it, but the state of his faith and love apart from doctrine saves him, and not the state of his speech concerning faith and love derived from doctrine, unless the latter has become one with the former. Man does not know this, although to think and speak from doctrine concerning faith and love, is to speak from the natural man and its memory, is evident from this circumstance alone, that both the evil and the good can think and speak in this way when they are with others. And it is for this reason that evil equally with good prelates, or prelates who have no faith equally with those who have faith, can preach the gospel, to all appearance with a similar zeal and affection. The reason is, that, in such case, a man, as stated, thinks and speaks from his natural man and its memory; but to think from the spirit is not to think from the natural man and its memory, but from the spiritual man, and from the faith and affection of this man. From this alone it is evident, that there are two states pertaining to man, and that the former state just referred to does not save him, but the latter. For after death a man is a spirit, therefore such as he was in the world as to his spirit, such does he remain after his departure out of the world.

[6] Moreover, that there are two states pertaining to the man of the church, it has been granted me to know from much experience; for after death a man can be brought into either state, and also is actually brought into both; many, when they have been brought into the former state, have spoken like Christians, and from their speech were believed by others to be Christians, but as soon as they were brought back into the latter state, the state of their own spirit, they then spoke like diabolical spirits, and in complete opposition to what they had spoken before (see the work Heaven and hell, n. 491-498, and n. 499-511). [7] From these considerations it also is evident how it is to be understood that the Lord is repudiated at this day by those who are within the church, that is, that from doctrine indeed the Divine of the Lord must be acknowledged and believed equally as the Divine of the Father; for the doctrine of the church teaches, that, “as is the Father, so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord, neither of them greater or less, before or after the other” (see the creed of Athanasius). Notwithstanding this, however, they do not approach and worship the Lord as Divine, but they worship the Divine of the Father, as is the case when they pray to the Father that He may have compassion on them for the sake of the Son. When they use these words, they do not in the least think of the Divine of the Lord, but of His Human separate from the Divine, thus of His Human as similar to that of another man. They then think not of one God, but of two, or three. To think in this way of the Lord, is to repudiate Him; for not to think of His Divine in conjunction with His Human, which nevertheless are not two persons but one person, and make a one as soul and body, is by separation to exclude the Divine.

[8] I have occasionally talked with spirits who, whilst they lived in the world, were of the Popish religion, and I inquired whether they ever thought in the world concerning the Lord’s Divine? They said that they had thought on the subject as often as they were in doctrine with insight, and that then they acknowledged His Divine to be equal with that of the Father, but apart from doctrine, they thought of His Human alone, and not of His Divine. They were asked why they say that the power, which belonged to the Human of the Lord, was given Him by the Father, and not by Himself, since they acknowledged His Divine to be equal to that of the Father? They then turned away, without answering; but they were told that the reason was, that they arrogated to themselves all His Divine power; which they could not have done, unless they had separated the Divine from the Human. That the Lord is repudiated by them, every one may conclude from this circumstance, that they worship the Pope as the Lord, and that they no longer ascribe any power to the Lord. [9] I will here relate a great scandal uttered by the Pope who was called Benedict XIV. He declared openly that he believed, when he lived in the world, that the Lord had no power, because He had transferred it all to Peter, and thence to his successors; adding that he believed that the Romish saints have more power than the Lord, because they retain it from God the Father, but that the Lord abdicated it entirely, and conferred it on the Popes; but that still He must be worshipped, because without such worship the Pope would not be worshipped with sanctity. But this Pope, because he arrogated to himself what was Divine, even after death, was, after some days, cast, into hell.

sRef Rev@2 @8 S0′ 115. The reason why the Lord says to the angel of this church, “I am the first and the last, who was dead and is alive,” is, that those within the church who are in the spiritual affection of truth are here treated of; these are such as search out truths from the Word, and who, when they have found them, rejoice in heart, for no other reason than that they are truths; and that also those are here spoken of who are in a merely natural affection of truth, being such as neither search for truths, nor rejoice in them because they are truths, but only acquiesce in the doctrinals of their church, not caring whether they are true or false; these they learn, so far as to retain them in the memory, and they also confirm them from the literal sense of the Word; and this they do solely for the sake of acquiring fame, honours, or gain; these are they with whom the Lord is said to be dead, that is, repudiated. The spiritual affection of truth, which is to love truth because it is truth, is granted only to those who are conjoined to the Lord by the acknowledgment of and faith in His Divine Human, because all the truth of heaven and all the truth of the church is from no other source than the Divine Human of the Lord, for therefrom proceeds the Divine truth, which is called the Spirit of Truth, or the Holy Spirit; also all affection of truth, and all wisdom to the angels of heaven. (That this is the case may be seen in the work, Heaven and Hell, n. 126-140, 265-275, 346-356). These are they with whom the Lord is alive.

sRef Rev@2 @9 S0′ 116. (v. 9) I know thy works. That this signifies love, is evident from the signification of works, as denoting the things of the will or love, because works proceed therefrom, and that from which anything proceeds constitutes the all in that which proceeds, just as the cause is in the effect; for when the cause is removed, the effect also ceases. The same is the case with man’s will, and the works that result; the will is the cause, and the works are the effect, and it is well known, that if the will ceases, the work ceases; it is therefore evident, that works are the will in the cause. Man’s will is spiritual, but the works therefrom are natural; and therefore by works, in a spiritual sense, the will is understood. The reason why by works is also meant the love, is, that what a man loves, that he also wills, and what he wills in heart, that he loves; and if the subject be more minutely examined, it will be seen that all things of the interior will of man pertain to his love. But the reason why, in common discourse, it is called the love of man, and not his will, is, because loves are manifold, and one man possesses many, and all are together in the will; this is perceived only as one by man, because he distinguishes between the will and the understanding: the will therefore is the Spiritual itself of man, because love is spiritual. The reason why works, and not the will, or love, are mentioned in the Word, as in this place, and in what follows to the angels of the churches, “I know thy works,” and not, I know thy will, or love, is, because all the things in the literal sense of the Word are natural, and contain within them things spiritual. In order therefore that the spiritual sense of the Word may be manifest, the Spiritual which is in the natural, or from which the natural proceeds, must be explored.

sRef Rev@2 @9 S0′ 117. And tribulation. That this signifies anxiety from the desire to know truths, is evident from the signification of tribulation, as being such anxiety; for those are here treated of who wish to understand the Word, and do not yet well understand it (as may be seen above, n. 112), and these are in a state of anxiety as to the spirit when they do not understand. That they have such anxiety when they do not understand, none can know but those who are in the affection of truth for the sake of truth, thus, who are in spiritual affection. Who these are, may be seen above (n. 115). The reason is, that they are conjoined to the angels of heaven, who continually desire truths, because they desire intelligence and wisdom. They desire these as the hungry desire food; therefore, also, intelligence and wisdom are called spiritual food. This desire man has from his infancy, because, when he is an infant, and afterwards when he becomes a boy, he is conjoined to heaven; and this desire is from heaven, but it perishes with those who turn themselves to the world. From these considerations it may be known what the anxiety of mind, or spiritual anxiety, is, which is here signified by tribulation. [2] The reason why they have such anxiety when they read the Word and do not well understand it, is, that all the truths of heaven and the church are from the Word, and lie concealed in its spiritual sense, but are not opened to any except those who are conjoined with heaven, because that sense of the Word is in heaven. But the spiritual sense itself of the Word – does not flow into man directly from heaven, but it flows into his affection, and by this into the knowledges (cognitiones) which he has, and thus enkindles his desire, and then, so far as be can see from the literal sense of the Word, so far be receives the genuine truths of the church. Every one who is in the spiritual affection of truth perceives that there are few things which he knows, and infinitely numerous things which he does not know. He knows also that to know and acknowledge this, is the first step to wisdom; and that those have not arrived at the first step to wisdom who pride themselves on their knowledge (scientia), and thence believe themselves to be highly intelligent. Such persons also are in the habit of being more proud of falsities than of truths, for they have regard to their own fame, and are influenced by that alone, and not by the truth itself. Such are those who are only in a natural affection, and the desire thence derived (concerning whom also see above, n. 115).

sRef Rev@2 @9 S0′ 118. And poverty (but thou art rich). That this signifies acknowledgment that they know nothing from themselves, is evident from the signification of poverty, as being acknowledgment of the heart that they know nothing from themselves, concerning which we shall speak presently. That by poverty is here meant spiritual poverty, and that by thou art rich is meant to be spiritually rich, is evident, because these things are said to the church. To be spiritually poor and nevertheless to be rich, is to acknowledge in heart that a man of himself knows nothing, that he has neither understanding nor wisdom, but that all knowledge, understanding and wisdom are from the Lord. In such acknowledgment are all the angels of heaven; therefore they are intelligent and wise, and this in a degree corresponding to their acknowledgment and perception that this is the case; for they know and perceive that nothing of the truth which is called the truth of faith, and nothing of the good which is called the good of love, is from themselves, but from the Lord; they know also that all things which they understand, and in which they are wise, have reference to the truth of faith and to the good of love. They also know that all their intelligence and wisdom are from the Lord. And because they know and acknowledge this, and also because they desire and love it to be so, therefore Divine truth continually flows into them from the Lord, from whom they have all intelligence and wisdom, which they receive in proportion as they are affected by it, that is, in proportion as they love it. But, on the other hand, infernal spirits believe that everything they think, will and thence speak and do, is from themselves, and not from God; for they do not believe in the Divine; consequently, also, instead of being intelligent and wise, they are insane and foolish; for they think contrary to the truth, and will contrary to good, which is to be insane and foolish. Every man who is in the love of self acts in a similar way; because he looks only to himself, he cannot do otherwise than attribute every thing to himself, and he does this because he does not acknowledge that all intelligence and wisdom are from the Lord. Consequently, when such persons think in themselves, they do so against the goods and truths of the church and of heaven, although when speaking with men they say otherwise, from a fear of losing their reputation.

[2] From these considerations it may be known what is meant by poverty in the spiritual sense. The reason why he who is spiritually poor, nevertheless is rich, is, that he is in the spiritual affection of truth; for intelligence and wisdom flow from the Lord into this affection. Every one’s affection receives and takes in things congenial to itself, as a sponge absorbs water: thus the spiritual affection of truth receives and takes in spiritual truths, which are the truths of the church derived from the Word. The reason why the spiritual affection of truth is from the Lord alone is, that the Lord is Divine truth in heaven and in the church, for it proceeds from Him; and because the Lord loves to lead every one to Himself, and to save him, and this can only be effected by the knowledges (cognitiones) of good and truth from the Word, therefore He loves to implant these in man, and to make them principles of his life; for in this and in no other way can he lead man to Himself and save him. It is therefore clear that all spiritual affection of truth is from the Lord, and that no one can be in that affection unless he acknowledges the Divine of the Lord in His Human; for by this acknowledgment there is conjunction, and according to conjunction there is reception. (On this subject more may be seen in the work, Heaven and Hell, where it treats of the wisdom of the angels of heaven, n. 265-275; and concerning the wise and the simple in heaven, n. 346-356, and in the same work, n. 13, 19, 25, 26, 133, 139, 140, 205, 297, 422, 523, 603, and in The Doctrine of the New Jerusalem, n. 11-27; and above, n. 6, 59, 112, 115, 117.)

sRef Isa@41 @17 S3′ sRef Isa@14 @30 S3′ sRef Luke@14 @21 S3′ sRef Matt@5 @6 S3′ sRef Luke@6 @21 S3′ sRef Matt@25 @35 S3′ sRef Luke@6 @20 S3′ sRef Matt@5 @3 S3′ sRef Isa@41 @18 S3′ [3] Throughout the Word frequent mention is made of the poor and needy, and also of the hungry and thirsty. By the poor and needy are signified those who believe that they know nothing of themselves, and also those who do not know, because they have not the Word. By the hungry and thirsty are signified those who continually desire to possess truths, and to be perfected by them. Both the latter and the former are meant by the poor, the needy, the hungry, and thirsty, in the following passages:

“Blessed are the poor in spirit; for theirs is the kingdom of the heavens. Blessed are they which do hunger and thirst after righteousness; for they shall be filled” (Matt. v. 3, 6).

“Blessed be ye poor; for yours is the kingdom of the heavens. Blessed are ye that hunger; for ye shall be filled” (Luke vi. 20, 21).

“To the poor the gospel shall be preached,” and “the poor hear the gospel” (Luke vii. 22; Matt. xi. 5).

“The master of the house said to his servant, Go out into the streets and lanes of the city, and bring in the poor” (Luke xiv. 21).

“Then the first-born of the poor shall feed, and the needy shall lie down in safety” (Isa. xiv. 30).

“I was an hungered, and ye gave me to eat: I was thirsty, and ye gave me to drink” (Matt. xxv. 35).

“The poor and needy seek water, and there is none; their tongue faileth for thirst. I, Jehovah, will hear them. I will open rivers in high places, and fountains in the midst of the valleys” (Isa. xli. 17, 18).

From this last passage it is evident that by the poor and needy are meant those who desire the knowledges (cognitiones) of good and truth; for the water which they seek denotes truth. (That water denotes the truth of faith, may be seen above, n. 71.) Their desire is here described by their tongue failing for thirst; and the abundance which they should have, by rivers being opened in high places, and fountains in the midst of the valleys.

[4] Those who do not know that by the rich are signified those who have the Word, and who can therefore have the knowledges (cognitiones) of truth and good, and that by the poor are signified those who have not the Word and yet desire truths, cannot but suppose that by the rich man in Luke (xvi. 19, and following verses), who was clothed in crimson and fine linen, are meant the rich in the world, and that by the poor man who lay at his gate, and desired to be fed with the crumbs which fell from the rich man’s table, are meant the poor in the world. But here, by the rich man is meant the Jewish nation, which possessed the Word, and could therefore be in the knowledges of truth and good; and by the poor man are meant the Gentiles, who had not the Word, and yet desired the knowledges of truth and good. The reason why the rich man is described as being clothed with crimson and fine linen, is, that crimson signifies genuine good (see Arcana Coelestia, n. 9467), and fine linen signifies genuine truth (see Arcana Coelestia, n. 5319, 9469, 9596, 9744), both from the Word. The reason why the poor man is described as being laid at the rich man’s gate, and desiring to be fed with the crumbs which fell from his table, is, that to be laid at the gate denotes to be cast out, and to be deprived of reading and understanding the Word; and to wish to be fed with the crumbs which fell from the rich man’s table denotes to desire some truths therefrom, for food signifies the things of knowledge (scientia), intelligence and wisdom, and in general, good and truth (see Arcana Coelestia, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003), and a table signifies that which receives such things (see Arcana Coelestia, n. 9527). Because the poor man had that desire, which is the same thing as being in the spiritual affection of truth, therefore it is said of him that he was carried by the angels into Abraham’s bosom, by which is signified that he was raised up into an angelic state of intelligence and wisdom; the bosom of Abraham denoting the Divine truth which is in heaven; for those who are therein are with the Lord. (That Abraham in the Word signifies the Lord, may be seen, Arcana Coelestia, n. 2010, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 6098, 6185, 6276, 6804, 6847.) sRef Luke@1 @53 S5′ [5] What is here signified by the rich man, and by the poor man who hungered, is also signified by the rich and the hungry in Luke:

“He hath filled the hungry with good, and the rich he hath sent empty away” (i. 53).

(That by riches in the Word, are signified spiritual riches, which are the knowledges (cognitiones) of truth and good from the Word, may be seen, Arcana Coelestia, n. 1694, 4508, 10,227; and in the work, Heaven and Hell, n. 365; and in the opposite sense, the knowledges of falsity and evil, which they confirm from the sense of the letter of the Word, Arcana Coelestia, n. 1694. That riches in the Word signify the knowledges of truth and good, and therefore intelligence and wisdom, is the result of correspondence; for with the angels in heaven all things appear shining, as it were from gold, silver, and precious stones; and this according as they are in the intelligence of truth and in the wisdom of good: with spirits also who are below the heavens, there are riches in appearance according to their reception of truth and good from the Lord.)

sRef Rev@2 @9 S0′ 119. And the blasphemy of them that say they are Jews, and are not. That this signifies vituperation from those who think themselves to be in the knowledges of good and truth because they have the Word, and yet it is not so, is evident from the signification of blasphemy, as being scandalous reproach and vituperation; and from the signification of Jews, as being those who are in the knowledges of good and truth from the Word; for Judah, in the highest sense of the Word, signifies the Lord as to celestial love, in the internal sense, the celestial kingdom of the Lord, and the Word, and in the external sense doctrine from the Word, which is of the celestial church (as may be seen, Arcana Coelestia, n. 3881, 6363). It is therefore evident by the blasphemy of those who say they are Jews and are not is signified scandalous reproach and vituperation from those who say that they acknowledge the Lord, and are in His kingdom, and in true doctrine because they have the Word, and yet are not; and, in general, those who say they are in the knowledges of good and truth from the Word, and nevertheless are in falsities and evils. [2] Those who are ignorant of the internal sense of the Word, cannot but suppose that, in the prophetic parts of the Word, by Judah and the Jews are meant Judah and the Jews; but these are not there meant by these names, but all those who are in the true doctrine of the church, thus those who are in the knowledges of good and truth from the Word; and, in the opposite sense, those who are in false doctrine, thus who adulterate the truths and goods of the Word. That Judah and the Jews are not meant is evident from this consideration alone, that there is an internal sense in all the details of the Word, and also in the names of persons and places. This sense treats solely of the things of heaven and the church, therefore such things are also signified by the names Judah and Israel. And whereas a church was instituted with them in which all things were representative and significative of celestial things, therefore by their names was signified that which essentially constitutes the church, namely, in the highest sense, the Lord Himself; in the internal sense, His Word; and, in the external sense, doctrine from the Word, as said above.

It is therefore evident how much those are mistaken who believe, according to the letter, that the Jews are to be brought back into the land of Canaan, and that they are elected and destined for heaven in preference to others; whereas few from that nation are saved, because none are saved but those who believe in the Lord; and he who believes in the Lord in the world, believes in Him after his departure out of the world; but that nation altogether casts Him out from its belief. sRef Gen@49 @10 S3′ sRef Gen@49 @11 S3′ sRef Gen@49 @9 S3′ [3] That by Judah is meant the Lord as to His kingdom and as to the Word, may be seen from the prophecy of Israel concerning his sons, which, when it is unfolded by the internal sense, shows what each tribe represented in the church. That the tribe of Judah represented the Lord’s kingdom, or the church where the Word is, is quite clear from what is said concerning Judah:

“Judah is a lion’s whelp; from the prey, my son, thou art gone up. The sceptre shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come, and unto him shall the gathering of the people be; who shall bind to the vine the foal of his ass, and to the noble vine the son of his she-ass; whilst he washeth his garment in wine, and his covering in the blood of grapes” (Gen. xlix. 9, 10, 11).

That the particulars mentioned signify the Lord’s kingdom, or the church, may be seen in Arcana Coelestia, where they are explained. sRef Joel@3 @6 S4′ sRef Joel@3 @18 S4′ sRef Isa@48 @1 S4′ sRef Joel@3 @20 S4′ [4] He who knows that by Judah, in the highest sense, is meant the Lord, and, in the internal sense, His kingdom and Word, and in the external sense doctrine from the Word, also, in an opposite sense, those who deny the Lord and adulterate the Word, may know what is signified by Judah in many other places of the Word; as in these following:

“Hear ye, O house of Jacob, called by the name of Israel, and they have gone forth from the waters of Judah” (Isa. xlviii. 1).

The house of Jacob, and Israel, is the church; to go forth from the waters of Judah signifies from doctrine out of the Word, for the church is thence. (That waters denote truths of doctrine from the Word, may be seen above, n. 71.)

“The sons of Judah and the sons of Jerusalem have ye sold unto the sons of the Grecians, that ye might remove them far from their borders. It shall come to pass in that day, that all the rivers of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and Judah shall sit to eternity” (Joel iii. 6, 18, 20).

To sell the sons of Judah and the sons of Jerusalem to the sons of the Grecians, is to falsify the goods and truths of the church; in that day, denotes when that church is at its end and a new one established among the Gentiles; all the rivers of Judah shall flow with waters, signifies abundance of truths and goods from the Word, to those who are in the New Church; that these are from the Word is signified by the fountain going forth out of the house of Jehovah. It is therefore clear that by Judah who shall sit to eternity, is not meant Judah, or the Jewish nation, but all those who are in good by means of truths from the Word.

sRef Zech@2 @11 S5′ sRef Hos@1 @11 S5′ sRef Isa@65 @9 S5′ sRef Zech@10 @6 S5′ sRef Ps@69 @35 S5′ sRef Hos@1 @7 S5′ sRef Ps@69 @36 S5′ sRef Zech@2 @12 S5′ sRef Zech@10 @3 S5′ [5] Similar things are meant by Judah in the following passages:

“I will have mercy upon the house of Judah, and will save them. Then shall the sons of Judah and the sons of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land; for great is the day of Jezreel” (Hosea i. 7, 11).

“Then many nations shall adhere to Jehovah in that day; they shall be to me for a people, for I will dwell in thee; then Jehovah shall make Judah a heritage to himself, his portion upon the land of holiness, and shall again choose Jerusalem” (Zech. ii. 11, 12).

“Jehovah Zebaoth shall visit his flock, the house of Judah, and shall make them [as] a horse of glory in the war: I will render the house of Judah powerful” (Zech. x. 3, 6).

“God will save Zion, and will build the cities of Judah; and they shall dwell there, and inherit it. The seed also of his servants shall inherit it: and they who love the name of Jehovah shall dwell therein” (Ps. lxix. 35, 36).

“And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains, that mine elect may, possess it” (Isa. lxv. 9);

besides in many other places. (That the Jewish nation is not meant in the Word in these and other places where they are called elect and heirs, may be further seen from what is adduced concerning that nation from Arcana Coelestia, in The Doctrine of the New Jerusalem, n. 248.) From these considerations it is now evident what is signified by “The blasphemy of those who say they are Jews, and are not.”

sRef Rev@2 @9 S0′ 120. But are a synagogue of Satan. That this signifies the doctrine of all their falsities, is evident from the signification of synagogue, as being doctrine (concerning which we shall speak presently); and from the signification of Satan, as being the hell whence all falsities go forth. There are two kinds of hells, one in which are those who are in evils, and the other in which are those who are in the falsities of evil. The hell in which the former are, is by one expression called the Devil, and that in which the latter are, is called by one expression Satan. That the hells are thus named is totally unknown to those who are unacquainted with the particulars concerning them, and who have formed the opinion about the devil that he was created an angel of light, and that, because he rebelled, he was cast down with his crew, and in this way hell was made. (That the hells are called by the names Devil and Satan, may be seen in the work, Heaven and Hell, n. 311, 544, 553; and in the small work, The Last Judgment, in the article where it is shown that heaven and hell are from the human race, n. 14-22.) Besides, it should be known, that as all goods and truths proceed out of the heavens from the Lord, so all evils and falsities are from the hells. He who believes that they proceed from any other source is much deceived. [2] Man is only a receptacle of these, and to whichever he turns himself, he receives therefrom. If he turns himself to heaven, which is brought about by the goods of love and the truths of faith, he then receives goods and truths from the Lord; but if he turns himself to hell, which is brought about by the evils of love and the falsities of faith, he then receives evils and falsities from hell. Now, because all evils and falsities are from the hells, and as the hells are designated, by one expression, either the Devil or Satan, it follows, that by the Devil are also signified all evils, and by Satan all falsities. This is why a synagogue of Satan signifies all kinds of false doctrine. [3] The reason why by synagogue is signified doctrine is, that doctrine was taught in the synagogues, and also because differences in doctrinal matters were there adjusted. That doctrine was taught in the synagogues, is clear from Matt. iv. 23; ix. 35 xiii. 54; Mark i. 21, 22, 29, 39; vi. 2; Luke iv. 15, 16, 44; xiii. 10, 14; John xviii. 20. That differences in doctrinals were adjusted in the synagogues, may be concluded from what is said in Matt. x. 17; Mark xiii. 9; Luke xii. 11; xxi. 12; John ix. 22; xii. 42; xvi. 2, 3.

That there was every kind of false doctrine among the Jewish nation, is evident from many things known concerning that nation; for instance, that they deny the Lord, that they expect a Messiah who shall establish an earthly kingdom, and exalt them above all the other nations of the world; that they place all worship in externals, and reject the internals of worship which belong to faith and love to the Lord; that they regard all things in the Word as referring to themselves, and falsify it by traditions of their own invention, as may be seen, Matt. xv. 6-9; Mark vii. 1-13. Moreover, what the character of that nation has been from the beginning, as to their interiors, is evident from the song of Moses (in Deut. xxxii.), and from many other places. (See also the citations from Arcana Coelestia, in The Doctrine of the New Jerusalem, n. 248.)

sRef Rev@2 @10 S0′

121. (v. 10) Fear none of those things which thou shalt suffer. That this signifies that they should not grieve on account of such persecution is evident from the signification of fear when said of those who are about to suffer persecutions, as being that they should not grieve in mind, for such fear is also grief; and from the signification of those things which thou shalt suffer from those who are in all kinds of falsity, as being that these are about to persecute. The persecution of those who are in the spiritual affection of truth, by those who are in falsities, is now treated of. This is particularly evident from those who are of such a character in the world of spirits (concerning which world see what is said in the work, Heaven and Hell, n. 421-535); for there the quality of every one as to the interiors of his thought and intention is made evident, because every one there is in himself, because he is a spirit, and it is the spirit which thinks and intends. All spirits there are conjoined either with the hells or with the heavens. Those who are conjoined with the hells, as soon as they perceive any one who is in the spiritual affection of truth, begin to burn with hatred, and endeavour to destroy him; they cannot even endure the sight of him. When most of these perceive only slightly the delight of the spiritual affection of truth, which is the essential delight of heaven, they become insane, as it were, and nothing is then more delightful to them than to endeavour to extinguish it. It is evident from this, that all in the hells are in opposition, to the spiritual affection of truth, and all in the heavens are in that affection. It would be similar on earth among men, if they had the perception which spirits have; but because this is not the case, and hence they do not know those who are in spiritual affection, they remain quiet, and act amicably, according to the delights of the world.

This disposition, however, manifests itself in the churches, among those who study religious dogmas, and also among those who are in that spiritual affection, by this circumstance, that falsities break out in their thoughts, striving to extinguish their desire, and the delight thence derived. Such falsities are from hell; for everything that a man thinks is either from hell
or heaven (as was said above, n. 120).

sRef Matt@21 @37 S0′ sRef Matt@21 @40 S0′ sRef Matt@21 @34 S0′ sRef Matt@21 @35 S0′ sRef Matt@21 @39 S0′ sRef Matt@21 @38 S0′ sRef Rev@2 @10 S0′ sRef Matt@21 @33 S0′ sRef Matt@21 @41 S0′ sRef Luke@6 @22 S0′ sRef Luke@6 @23 S0′ sRef Matt@21 @36 S0′ 122. Behold, the devil is about to cast some of you into prison. That this signifies that those who are in falsities from evil will attempt to deprive them of all truths from the Word, is evident from the signification of casting into prison, when said of those who are in the spiritual affection of truth, as being to attempt to deprive them of truths from the Word (concerning which we shall speak presently), and from the signification of the devil, as being the hells which are in evil and thence in falsities (concerning which see above, n. 120). The reason why to cast into prison, when said of those who are in the spiritual affection of truth, denotes to attempt to deprive them of truths from the Word is, because truths are in prison, as it were, when falsities break in; and so long as the latter are under the mind’s view, truths cannot be seen, still less can they be set at liberty. Those who are in the spiritual affection of truth, that is, those who love truths because they are truths, are detained in such a prison as often as they do not understand the Word, and yet wish to understand it; the falsities which imprison them, rise up out of hell into the natural man, when the delights of the love of self and of the world rule there; for these delights are the origin of all evils and falsities therefrom (see The Doctrine of the New Jerusalem, n. 65-83). [2] This is what is meant in the spiritual sense by being cast by the devil into prison; for by the devil is meant hell, and from hell proceeds all evil; and it’s influx is into the natural man, and not into the spiritual; therefore it thus affects all those who are in the delights of those loves, and subjects them to itself, and makes them its crew; for all who are in the hells are in evils and thence in falsities from the loves of self and of the world (see the work, Heaven and Hell, n. 551-565); but that the delights of those loves are changed into corresponding things (the nature of which may be seen also in the same work, n. 485-490). This casting into prison by the devil is described in the Word, where it is said that the Jews and the wicked would persecute the disciples of the Lord, evil entreat, and kill them. For by the Lord’s disciples are meant all who are in truths from good, thus who are in truths from the Lord; and when these are meant by the Lord’s disciples, in a sense apart from persons (which sense is the very spiritual sense of the Word), truths and goods themselves, which are from the Lord by means of His Word, are also meant. (That by the Lord’s twelve disciples are meant all things of faith and love in the aggregate, thus all the truths and goods of the church, may be seen, Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397; that the Word in heaven is understood apart from persons, may be seen above, n. 99, 100.)

sRef Matt@24 @9 S3′ sRef Matt@5 @11 S3′ sRef Matt@5 @12 S3′ sRef Matt@24 @11 S3′ sRef Luke@11 @49 S3′ sRef Matt@10 @18 S3′ sRef Matt@10 @17 S3′ sRef Matt@23 @34 S3′ sRef Luke@21 @12 S3′ [3] He who knows that by the Lord’s disciples are meant all those who are in truths from good from the Lord, and in an abstract sense, the truths themselves from good and that by their being cast into prison by the devil is meant the endeavour of those who are in falsities from evil to deprive them of truths, and, in the abstract, detention or imprisonment of truths by falsities, as said above, will be able to understand what is signified in each of these senses in the following passages:

“They shall lay their hands on you, and persecute you, delivering you up to synagogues and into prisons, for my name’s sake” (Luke xxi. 12).

(That for the Lord’s name’s sake signifies on account of the goods of love and the truths of faith, from Him, may be seen above, n. 102.)

“Then shall they deliver you up to affliction, and shall kill you, and ye shall be hated for my name’s sake” (Matt. xxiv. 9, 11).

“They will deliver you up to councils, to synagogues, and they will scourge you, for my sake” (Matt. x. 17, 18; Mark xiii. 9).

“Behold, I send unto you prophets, and wise men and scribes; and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues, and persecute them from city to city” (Matt. xxiii. 34).

“There was a certain householder, which planted a vineyard, and let it out to husbandmen. And when the time of the fruits drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants, and they did unto them likewise: last of all, he sent unto them his son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they took him, and cast him out of the vineyard, and slew him” (Matt. xxi. 33-44).

“The wisdom of God said, I will send them prophets and apostles, and some of them they shall slay and persecute” (Luke xi. 49).

(That by prophets in the Word are meant those who teach truths, and, in an abstract sense, the doctrine of truth, may be seen, Arcana Coelestia, n. 2534, 7269; and that apostles have a similar signification, see above, n. 100.)

“Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad; for great is your reward in the heavens; for so persecuted they the prophets who were before you” (Matt. v. 11, 12).

“Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you and cast out your name as evil, for the Son of man’s sake; for in the like manner did their fathers unto the prophets” (Luke vi. 22, 23).

sRef Matt@16 @24 S4′ sRef Luke@14 @27 S4′ sRef John@15 @20 S4′ sRef Mark@10 @21 S4′ [4] Similar to this is the signification of the words of the Lord to His disciples, in which He exhorts them to take up their cross and follow Him; as in the following passages:

“Jesus said unto his disciples, If any one will come after me, let him deny himself, and take up his cross, and follow me” (Matt. xvi. 24; Mark viii. 34);

to deny one’s-self, is to reject the evils which are from the proprium.

“Whosoever doth not bear his cross, and come after me, cannot be my disciple” (Luke xiv. 27).

Jesus said to the young man who was rich:

“One thing thou lackest; go thy way, sell whatsoever thou hast, and come, take up the cross and follow me” (Mark x. 21).

By this is meant, in the spiritual sense, that he should reject the falsities of Jewish doctrine, should receive the doctrine of truth from the Lord, and undergo assaults and temptations from falsities. They therefore are deceived who believe that those who desire to follow the Lord should sell their goods, and suffer the cross. Because the Lord is Divine truth itself, which (in John i. 1, 2, 3, 14) is called the Word, therefore by the Lord’s suffering Himself to be scourged and crucified is signified, that Divine truth which is in the Word was so treated by the Jews (that all things related concerning the passion of the Lord in the Evangelists, involve and signify that the Jews so treated Divine truth, may be seen above, n. 83); therefore the Lord says,

“Remember my word: If they have persecuted me, they will also persecute you” (John xv. 20).

sRef Matt@25 @43 S5′ sRef John@8 @43 S5′ sRef John@8 @44 S5′ [5] That the Jews in particular are meant by the devil who should cast the disciples of the Lord into prison, and that, in general, all who call themselves Jews, and are not, but are a synagogue of Satan, are meant, according to what was adduced above, n. 119, 120, is evident from the words of the Lord in John,

“Ye do not understand my speech because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it” (viii. 43, 44).

By their father being a murderer from the beginning, and by the truth not being in him, but a lie, is signified that, from the beginning, they had been opposed to truths, and in falsities from evil; for by a murderer is meant a destroyer of the truth of the church, and a father denotes those that were before. (Concerning the quality of the Jewish nation, what it was formerly, and also what it is at this day, see The Doctrine of the New Jerusalem, n. 248; that by the bound in prison are signified those who are in falsities from evil, see Arcana Coelestia, n. 4958, 5096: that to be bound in prison signifies to be held back and separated from truths, n. 5037, 5038, 5086, 5096; and also to be tempted, n. 5037, 5038.) [6] The reason why the Jews were of such a character was, that they were influenced by the love of self and of the world more than any other nation; and such persons, when they read the Word, apply everything to their own loves, and especially the Jews because they are so often named. The case is similar with others who are in those loves, for the love which rules turns the mind of him who reads to those things only which favour it. For love is like a fire, which gives light to such things, whilst all other things are either passed by as if unseen, or they are considered from the point of view of a sinister explanation, and are thus falsified. Both the latter and the former infest those who are in the spiritual affection of truth, and are what is meant by the devil, who casts into prison those who belong to the Lord’s church; for from these all falsities from the spiritual world flow into those who desire truths, and hold them as if they were bound in prison. The same are also meant by those concerning whom the Lord says,

“I was in prison, and ye visited me not” (Matt. xxv. 43).

sRef Rev@2 @10 S0′ 123. That ye may be tried. That this signifies a consequent increase of the desire of truth, is evident from the signification of being tried, as being to be infested by falsities (concerning which see The Doctrine of the New Jerusalem, n. 197, 198). Here, however, because it is said, the devil shall cast some of you into prison, by which that infestation is meant, therefore by being tried is signified increase of desire, and thence of truth, because this is effected by temptations. (That by temptations in which man conquers, there is brought about enlightenment and perception of truth and good, may be seen in Arcana Coelestia, n. 8367, 8370; that hence is intelligence and wisdom, n. 8966, 8967: that truths increase in an immense degree after temptations, n. 6663, with many other particulars, which may be seen in The Doctrine of the New Jerusalem, n. 187-201.)

sRef Rev@2 @10 S0′ 124. And ye shall have tribulation ten days. That this signifies that infestation, and thence temptation, will endure for some time, is evident from the signification of tribulation, as being the infestation and temptation of those who are in the spiritual affection of truth by those who are in falsities (that this is meant by tribulation is clear, because it is spoken of those who are in such affection), and from the signification of ten days, as being duration for some time. The reason why by ten days is signified duration for some time, is, that by forty days is signified an entire duration of infestation and temptation (see Arcana Coelestia, n. 2959, 7985, 7986), and because ten is some part thereof. For all numbers in the Word signify things or states, with variety according to their relation to other numbers. (The number ten, without relation to other numbers, signifies what is full, or much, see n. 3107, 4638; but in relation to a greater number it signifies as much as is conducive to uses, n. 9757; here therefore it signifies duration for some time, thus as use requires. That all numbers in the Word signify things or states, see Arcana Coelestia n. 482, 487, 647, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, 9488, 9659, 10,217, 10,253.) Anyone who considers the subject may see, that by the tribulation of ten days here mentioned, which those should have who are cast into prison by the devil, is signified something more than ten days’ tribulation.

sRef Rev@2 @10 S0′ 125. Be thou faithful unto death. That this signifies continuance in truths to the end, is evident without explanation. It is said, unto death, because such as a man is when he dies, such he remains to eternity; the life which he before lived is only the life of the formation of his spirit (concerning which fact many things may be seen in the work, Heaven and Hell, n. 470-484).

sRef Rev@2 @10 S0′ 126. And I will give thee a crown of life. That this signifies wisdom, and thence eternal happiness, is evident from the signification of a crown, when said of those who are in the spiritual affection of the knowledges (cognitiones) of truth and good, as being wisdom, concerning which more will be said in what follows; and from the signification of life, as being eternal happiness, which is also called life eternal. The reason why those who are in the spiritual affection of truth and good, and who are here treated of, have eternal happiness is, that heaven is implanted in man by means of the knowledges of truth and good from the Word. He who believes that heaven is implanted by any other means, is much deceived; for man is born natural only, with the faculty of becoming spiritual; but he becomes spiritual by means of truths from the Word, and by a life according to them. How can any one ever become spiritual, unless he be instructed about the Lord, about heaven, a life after death, faith, and love, and other things which are the means of salvation? If man is ignorant of these things, he must remain natural; and a merely natural man cannot have anything in common with the angels of heaven, who are spiritual.

Man has two minds, one exterior, and the other interior the exterior mind is called the natural mind, but the interior is called the spiritual mind; the former is opened by means of the knowledges (cognitiones) of things in the world, but the latter by the knowledges (cognitiones) of things which are in heaven; these the Word teaches, and the church from the Word; by means of these man becomes spiritual, when he knows them and lives according to them. sRef John@3 @5 S2′ [2] This is meant by the words of the Lord in John:

“Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (iii. 5):

by water, are signified the truths of faith, and by spirit, a life according to them (as may be seen above, n. 71; and in The Doctrine of the New Jerusalem, n. 202-209). Very many people believe at this day, that mankind will go to heaven solely by sacred worship performed in temples, and by adorations and prayers; but such of them as are unconcerned about the knowledges (cognitiones) of truth and good from the Word, and who neglect to furnish not only the memory, but also the life, with these, remain natural as before, nor do they become spiritual, because their sacred worship, adorations and prayers, do not proceed from a spiritual origin; for their spiritual mind is not opened by the knowledges of spiritual things and by a life according to them, but is empty; and worship proceeding from what is void is only a natural gesture, within which there is nothing spiritual. If such persons are insincere and unjust as to moral and civil life, then their sacred worship, adorations and prayers are inwardly of such a nature as to repel heaven, instead of which they believe that they receive heaven by this means; for such worship is like a vessel containing putrid or filthy matters, which filter through; it is also like a splendid garment that clothes a body covered with ulcers: I have seen many thousands of such cast into hell. But it is otherwise with the holy worship, the adorations and prayers of those who are in the knowledges of truth and good, and whose life is in accordance with them; with such, those things are pleasing to the Lord, for they are the effects of their spirit in the body, or the effects of their faith and love, and thus are not only natural gestures, but spiritual acts.

From these considerations it is evident that the knowledges of truth and good from the Word, and a life in agreement with them, alone make man spiritual: and that he who is thus made spiritual can be gifted with angelic wisdom from the Lord, together with eternal happiness; nor do the angels derive happiness from any other source than wisdom. sRef Ezek@16 @11 S3′ sRef Ezek@16 @12 S3′ [3] The reason why a crown signifies wisdom is, that all those things that clothe man, and distinguish him, derive their signification from that part of him which they clothe or adorn (see Arcana Coelestia, n. 9827), and a crown signifies wisdom, because it is worn on the head, by which in the Word wisdom is signified, for there wisdom resides. Accordingly it is written in Ezekiel:

“I have adorned thee with ornament, and I have placed bracelets upon thy hands; and a chain upon thy neck. Moreover, I have put a jewel upon thy nose, and earrings upon thine ears, and a crown of ornament upon thy head” (xvi. 11, 12).

Jerusalem is here treated of, by which is signified the church, as established by the Lord, and its quality; by the particular adornments here mentioned are meant, in the spiritual sense, such things as belong to the church; these derive their respective significations from the part to which they are applied; by a crown is here meant wisdom. (But what is meant specifically by ornament, may be seen, Arcana Coelestia, n. 10,536, 10,540; what by bracelets, n. 3103, 3105; what by a chain, n. 5320; what by a jewel, n. 4551; and what by earrings, n. 4551, 10,402.) Similarly the wisdom that is from the knowledges of truth and good from the Word and from a life according to them, is signified by a crown in many other passages in the Word, as in Isaiah xxviii. 5; Jer. xiii. 18; Lam. v. 15, 16; Ezek. xxi. 25, 26; xxiii. 42; Zech. vi. 11-13; Ps. lxxxix. 38, 39; cxxxii. 17, 18; Job. xix. 9; Apoc. iii. 11; iv. 4. The custom of crowning kings comes down from ancient times, when men were acquainted with representatives and significatives, for they knew that kings represented the Lord as to Divine truth, and that a crown was used to signify wisdom. (That kings represented the Lord as to Divine truth, may be seen, Arcana Coelestia, n. 1672, 2015, 2069, 3009, 4581, 4966, 5068, 6148.) That those who are in truths are called kings and kings’ sons (see above, n. 31). And because those who are in the knowledges of truth are called kings in the Word, and kings have crowns, therefore in this place, where they are treated of, it is said that they should receive a crown of life.

sRef Rev@2 @11 S0′ 127. (v. 11) He that hath an ear, let him hear what the Spirit saith unto the churches. That this signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church, may be seen above, n. 108, where similar expressions occur.

sRef Rev@21 @8 S0′ sRef Rev@2 @11 S0′ sRef Rev@20 @5 S0′ sRef Rev@20 @6 S0′

128. He that overcometh shall not be hurt of the second death. That this signifies that he who continues in the genuine affection of truth to the end of his life in the world shall come into the new heaven, is evident from the signification of overcoming, when said of those who desire the knowledges of truth and good from the Word, as being to continue in the genuine affection of truth, even to the end of life in the world. It is said “he that overcometh” because these are they who undergo spiritual temptation, which is from evils and falsities, and fight against them; and to resist evils and falsities and to tame and subdue them as enemies, is to overcome. But no one overcomes, unless be continues in the spiritual affection of truth, even to the end of his life in the world. The work is then finished, for a man remains to eternity such as he then is, that is, such as his life has been up to that time: death is its completion. But no one can overcome except the Lord alone; the man who believes that he overcomes of himself, and not the Lord with him, does not overcome, but falls; for it is spiritual faith which overcomes, and nothing of spiritual faith is from man, but it is entirely from the Lord. (What spiritual faith is may be seen in the small work, The Last Judgment, n. 33-39; and in The Doctrine of the New Jerusalem, n. 108-120; and what spiritual temptation is, n. 187-201 in the same.) That “shall not be hurt of the second death,” denotes to come into the New Heaven, cannot be understood unless it be known what is meant by the former heaven, and what by the New Heaven, which are treated of in chap. xxi. of the Apocalypse. (What is meant by the former heaven is shown in the small work, The Last Judgment, n. 65-72; and what by the New Heaven, in The New Jerusalem and its Doctrine, n. 1-7.) But what is meant by the first death and by the second death, as also by the first and second resurrection, is shown in the explanation of chaps. xx. and xxi., where it is said:

“The rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ” (xx. 5, 6).

“Their part shall be in the lake which burneth with fire and brimstone, which is the second death” (xxi. 8).

It is therefore evident that the second death is damnation: to be hurt of it, is to be damned, and, on the contrary, not to be hurt of it is to be saved. And because all those who are saved come into the New Heaven, therefore to come into the new heaven is what is signified by not being hurt of the second death. (Concerning which heaven and those of whom it consists, see the small work, The New Jerusalem and its Doctrine, n. 2-6.)

sRef Rev@2 @13 S0′ sRef Rev@2 @12 S0′ sRef Rev@2 @17 S0′ sRef Rev@2 @14 S0′ sRef Rev@2 @16 S0′ sRef Rev@2 @15 S0′ 129. (Verses 12-17) And to the angel of the church in Pergamos write; These things saith he that hath the sharp two-edged sword. I know thy works, and where thou dwellest, where Satan’s throne is; and thou holdest fast my name, and hast not denied my faith, even in the days wherein Antipas was my faithful martyr, who was slain among you where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the sons of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna; and I will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth.

“And to the angel of the church in Pergamos write,” signifies for remembrance to those within the church who are in temptations. “These things saith he that hath the sharp two-edged sword,” signifies the Lord, who alone fights in temptations.

“I know thy works,” signifies love and faith; “where thou dwellest,” signifies among whom he now lives; “where Satan’s throne is,” signifies where every kind of falsity reigns; “and thou boldest fast my name,” signifies the acknowledgment of the Divine in the Human; “and hast not denied my faith,” signifies constancy in truths; “even in the days wherein Antipas was my faithful martyr, who was slain among you,” signifies, in that time and state when all were held in hatred who professed the Divine Human of the Lord; “where Satan dwelleth,” signifies, by those who are in the doctrine of all falsities.

“But I have a few things against thee,” signifies that they should take heed; “because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the sons of Israel,” signifies those whose understanding is enlightened and who teach truths, but still love to destroy by guile those who belong to the church; “to eat things sacrificed unto idols, and to commit fornication,” signifies in order that they may acquire evils, and the falsities therefrom.

“So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate,” signifies those who separate good from truth, or charity from faith, which is against Divine order.

“Repent,” signifies dissociation from them: “or else I will come unto thee quickly, and will fight against them with the sword of my mouth,” signifies, if not, when visitation comes, they will be dispersed.

“He that hath an ear, let him hear what the Spirit saith unto the churches,” signifies, that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church: “To him that overcometh will I give to eat of the hidden manna,” signifies, to him who conquers in temptations, the delight of heavenly love from the Divine Human of the Lord: “and I will give him a white stone,” signifies wisdom and intelligence; “and in the stone a new name written, which no man knoweth saving he that receiveth,” signifies the state of the interior life, which is unknown to all except those who are in it.

sRef Rev@2 @12 S0′ 130. (v. 12) And to the angel of the church in Pergamos write. That this signifies for remembrance to those within the church who are in temptations, is evident from the signification of writing, as being for remembrance (concerning which see Arcana Coelestia, n. 8620); from the signification of angel, as being a recipient of Divine truth, and, in the highest sense, the Divine truth itself proceeding from the Lord (concerning which more will be said in what follows); and from the signification of the church in Pergamos, as being those within the church who are in temptations. That such are meant by the church in Pergamos, is evident from the things written to that church, which follow; for from no other source can it be known what is signified by each of the seven churches. For, as was before shown, by the churches here mentioned are not meant churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Laodicea, but all those who belong to the Lord’s church, and by each church something which constitutes the church with man. And because the primary things of the church are the knowledges of truth and good and the affection of spiritual truth, therefore the subject first treated of are those things, written to the angel of the church of Ephesus and Smyrna; concerning the knowledges of truth and good to the angel of the church of Ephesus, and concerning the spiritual affection of truth to the angel of the church of Smyrna. And because no one can be infilled with the knowledges of truth and good as to life, and persevere in the spiritual affection of truth, unless he undergoes temptations, therefore the subject now treated of in what is written to the angel of the church in Pergamos is those temptations. [2] It is therefore clear in what order the things taught under the names of the seven churches follow. The reason why it is said, “To the angel of the church, write,” and not to the church is, that by angel is signified the Divine truth which constitutes the church; for Divine truth teaches how man is to live that he may become a church. That by angel in the Word, in the spiritual sense, is not meant any angel, but, in the highest sense, the Divine truth proceeding from the Lord, and, in a relative sense, he who receives it, is evident from this consideration, that all the angels are recipients of Divine truth from the Lord, and that no angel is of himself an angel; also, that in proportion as he receives Divine truth, in the same proportion he is an angel. For angels know and perceive better than men, that all the good of love and truth of faith are not from themselves, but from the Lord; and, because the good of love and truth of faith constitute their wisdom and intelligence, and these the whole angel, therefore they know and acknowledge that they are only recipients of the Divine proceeding from the Lord, and thus that they are angels in that, degree in which they receive it. This is why they are desirous that the term angels should be understood spiritually, that is, impersonally, and be interpreted as meaning Divine truths.

By Divine truth is meant also Divine good, because they proceed unitedly from the Lord (as may be seen in the work, Heaven and Hell, n. 13, 140). sRef Ex@23 @23 S3′ sRef Ex@23 @21 S3′ sRef Ex@23 @20 S3′ sRef Ex@23 @22 S3′ sRef Gen@48 @16 S3′ sRef Isa@63 @9 S3′ [3] Now because Divine truth proceeding from the Lord constitutes an angel, therefore, in the highest sense, in the Word, by angel is meant the Lord Himself, as in Isaiah:

“The angel of the faces of Jehovah liberated them; on account of his love, and his indulgence, he redeemed them; and he bore, and carried them all the days of eternity” (Isa. lxiii. 9).

And in Moses:

“The angel who hath redeemed me from all evil, bless them (Gen. xlviii. 16).

In the same:

“Behold, I send an angel before thee to keep thee in the way; beware of his faces, and obey his voice, for my name is in the midst of him” (Exod. xxiii. 20-23).

sRef Matt@13 @49 S4′ sRef Matt@13 @41 S4′ sRef John@1 @51 S4′ sRef Matt@25 @31 S4′ sRef Matt@24 @31 S4′ [4] Because the Lord as to Divine truth is called an angel, therefore also Divine truths are meant, in the spiritual sense, by angels, as in the following passages:

“The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend. In the consummation of the age the angels shall go forth, and sever the wicked from among the just” (Matt. xiii. 41, 49).

“And he shall send his angels with a great sound of a trumpet, and shall gather together the elect from the four winds” (Matt. xxiv. 31).

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory” (Matt. xxv. 31).

Jesus said, “Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man” (John i. 51).

In these passages, in the spiritual sense, by angels are meant Divine truths, and not angels; as in the foregoing passages, where it is said that, in the consummation of the age, the angels shall gather out all things that offend, shall sever the wicked from the just, that they shall gather together the elect with a great sound of a trumpet from the four winds, and that the Son of man with His angels shall sit upon a throne of glory. It is not meant that the angels will do these things, together with the Lord, but the Lord alone by His Divine truths; for an angel has no power of himself, but all power is from the Lord by means of His Divine truth (see the work, Heaven and Hell, n. 230-233). Similarly by the angels of God seen ascending and descending upon the Son of man is meant, that Divine truths were in Him and from Him.

sRef Rev@8 @7 S5′ sRef Rev@12 @9 S5′ sRef Rev@14 @6 S5′ sRef Rev@16 @12 S5′ sRef Rev@16 @8 S5′ sRef Rev@16 @4 S5′ sRef Rev@16 @10 S5′ sRef Rev@16 @3 S5′ sRef Rev@16 @1 S5′ sRef Rev@16 @2 S5′ sRef Rev@8 @6 S5′ sRef Rev@21 @12 S5′ sRef Rev@12 @7 S5′ sRef Rev@8 @8 S5′ [5] By angels also in other places are meant Divine truths proceeding from the Lord, consequently the Lord as to Divine truths, as where it is said, that

to the seven angels were given seven trumpets, and that the angels sounded the trumpets (Apoc. viii. 2, 6-8, 10, 12, 13; ix. 1, 13, 14).

It is said, that to the angels were given trumpets, and that they sounded them, because trumpets and the sound of them signify Divine truth to be revealed (see above, n. 55). Similar things are also meant

by the angels fighting against the dragon (Apoc. xii. 7, 9);
by the angel flying in the midst of heaven, having the everlasting Gospel (Apoc. xiv. 6);
by the seven angels pouring out the seven vials (Apoc. xvi. 1-4, 8, 10, 12);
by the twelve angels at the twelve gates of the New Jerusalem (Apoc. xxi. 12).

sRef Gen@2 @7 S6′ sRef Ps@104 @4 S6′ sRef John@3 @8 S6′ [6] That this is the case will also be seen in what follows. That by angels are meant Divine truths from the Lord, is quite clear in David:

Jehovah “maketh his angels winds, and his ministers a flaming fire” (Ps. civ. 4).

By these words are signified Divine truth and Divine good; for the wind of Jehovah in the Word signifies Divine truth, and His fire Divine good. (As is evident from what is shown in Arcana Coelestia, as, that the wind of the nostrils of Jehovah denotes Divine truth, n. 8286; that the four winds denote all things of truth and good, n. 3708, 9642, 9668; that hence to breathe in the Word signifies the state of the life of faith, n. 9280; from which it is evident what is signified by Jehovah breathing into the nostrils of Adam (Gen. ii. 7); by the Lord breathing upon His disciples (John xx. 22): and by these words of the Lord, “The wind bloweth where it listeth, and thou hearest the voice thereof, and knowest not whence it cometh” (John iii. 8); concerning which see n. 96, 97, 9229, 9281; and, moreover, n. 1119, 3886, 3887, 3889, 3892, 3893. That flaming fire denotes Divine love, and thence Divine good see in the work, Heaven and Hell, n. 133-140, 566, 567, 568; and 7 above, n. 68.) sRef Rev@21 @17 S7′ [7] That an angel signifies Divine truth proceeding from the Lord, is quite clear from these words in the Apocalypse:

“He measured the wall” of the New Jerusalem “an hundred and forty-four cubits, the measure of a man, that is, of an angel” (xxi. 17).

That the wall of the New Jerusalem is not the measure of an angel anyone may see; but that the term signifies all truths for defence, which are there meant by angel, is evident from the signification of the wall of Jerusalem, and of the signification of the number one hundred and forty-four. (That a wall signifies all truths for defence, may be seen, Arcana Coelestia n. 6419; that the number one hundred and forty-four signifies all things of truth in the aggregate, n. 7973; that measure signifies the quality of a thing as to truth and good, n. 3104, 9603, 10,262. These things may also be seen explained as to the internal sense in the small work, The New Jerusalem and its Doctrine, n. 1.) sRef Rev@8 @10 S8′ sRef Rev@8 @12 S8′ sRef Rev@8 @2 S8′ sRef Mal@2 @7 S8′ sRef Luke@7 @27 S8′ sRef Rev@8 @13 S8′ [8] Because by angels in the Word are meant Divine truths, therefore men through whom Divine truths are made known are sometimes called angels, as in Malachi:

“The priest’s lips should keep knowledge, and they should seek the law at his mouth, because he is the angel of Jehovah” (ii. 7).

He is said to be the angel of Jehovah, because he teaches Divine truth; not that he is the angel of Jehovah, but the Divine truth which he teaches is. It is also known in the church that no one has Divine truth from himself. Lips, in the above passage, also signify the doctrine of truth, and law the Divine truth itself. (That lips signify the doctrine of truth may be seen, Arcana Coelestia, n. 1286, 1288, and that the law is the Divine truth itself, n. 3382, 7463.) This also is why John the Baptist is called an angel:

Jesus said, “This is he of whom it is written, Behold, I send my angel before thy face, who shall prepare thy way before thee” (Luke vii. 27).

[9] The reason why John is called an angel is, because by him, in the spiritual sense, is signified the Word, which is Divine truth, just as by Elias. (See Arcana Coelestia, n. 7643, 9372; and that what is signified, the same is meant, by a person in the Word, see n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4307, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229.) [10] It is said, that by angels in the Word, in the spiritual sense, are meant Divine truths proceeding from the Lord, because these constitute angels, and when angels utter them, they do not speak from themselves but from the Lord. That this is the case, the angels not only know but also perceive. A man who believes that nothing of faith is from himself, but from God, also knows this, but he does not perceive it. That nothing of faith is from man, but all from God, is the same thing as if it were said, that nothing of truth which has life is from man, but from God; for truth has relation to faith, and faith to truth.

sRef Luke@22 @37 S0′ sRef Luke@22 @35 S0′ sRef Luke@22 @38 S0′ sRef Luke@22 @36 S0′ sRef Rev@2 @12 S0′ sRef Rev@1 @16 S1′ 131. These things saith he that hath the sharp two-edged sword. That this signifies the Lord who alone fights in temptations, is evident from the signification of a sword, as being truth fighting against falsity, and, in an opposite sense, falsity fighting against truth. It is called sharp, and two-edged, because it cuts on both sides. Because this is signified by sword, therefore it also signifies dispersion of falsities, and also temptation. That it signifies dispersion of falsities, may be seen above (n. 73). That it signifies temptation is because, in what is written to the angels of this church, temptations are treated of, and also because temptation is a combat of truth against falsity, and of falsity against truth. (That spiritual temptation is such combat, may be seen in The Doctrine of the New Jerusalem, n. 187-201.) The reason why by these things saith he that hath the sharp two-edged sword, is meant the Lord as alone fighting in temptations is, that, in the preceding chapter, ver. 16, it is said that out of the mouth of the Son of man was seen going forth a sharp two-edged sword; and by the Son of man is meant the Lord as to Divine truth, as may be seen above, n. 63. (That the Lord alone fights in temptations, and not man at all, may be seen in The Doctrine of the New Jerusalem, 195-200.) The reason why by a sword is signified the combat of truth against falsity, and of falsity against truth, is, that by wars in the Word, are signified spiritual wars; and spiritual wars are those that take place between truths and falsities. And because wars in the Word have such a signification, therefore also all the arms used in war, as a sword, a spear, a bow, darts, a shield, and many others, signify specifically something pertaining to spiritual combat, especially the sword, because in wars they formerly fought with swords. (That wars signify spiritual combats may be seen in Arcana Coelestia, n. 1659, 1664, 8295, 10,455; and that hence, particular arms of war signify what belongs to spiritual combat, may be seen, n. 1788, 2686.) sRef Matt@10 @34 S2′ [2] That a sword in the Word signifies truth combating against falsity, and falsity against truth, and hence the dispersion of falsities, and also spiritual temptation, is evident from many passages, of which we will adduce a few only by way of confirmation. Thus in Matthew:

Jesus said, that he was not come to send peace upon earth, but a sword (x. 34);

where, by sword is meant the combat of temptation; the reason it is so said, was, that men at that time were immersed in falsities, and the Lord revealed interior truths; and falsities cannot be cast forth except by combats from those truths. [3] In Luke:

Jesus said to the disciples “Now he that hath a purse, let him take it, and likewise a scrip; and he that hath no sword, let him sell his garment and buy one” (xxii. 35-38).

By a purse and scrip are signified spiritual knowledges (cognitiones), thus truths; by garments are signified things proper to themselves; and by a sword is signified combat. sRef Jer@50 @38 S4′ sRef Jer@50 @36 S4′ sRef Jer@50 @37 S4′ sRef Jer@50 @35 S4′ [4] Again in Jeremiah:

“O sword, against the Chaldeans, and against the inhabitants of Babylon, and against her princes, and against her wise men. O sword, against liars that they may become foolish; O sword, against her mighty men that they may be dismayed; O sword, against her horses and against her chariots; O sword, against her treasures that they may be spoiled; a drought upon her waters, that they may be dried up” (l. 35-38).

By sword is here signified the dispersion and vastation of truth by each of those against whom it is denounced, as by the Chaldeans, the inhabitants of Babylon, the princes and wise men thereof, liars, mighty men, horses, chariots and treasures, are signified the persons or things that will be vastated; as by horses are signified intellectual things; by chariots, doctrinals; and by treasures, knowledges (cognitiones); hence it is said a drought is upon her waters, and they shall be dried up; for waters signify the truths of the church, and a drought by which they are dried up, signifies vastation. (That drought and drying up denote where there is no truth, may be seen, Arcana Coelestia, n. 8185; that waters denote the truths of the church, may be seen above, n. 71; that treasure denotes knowledges, n. 1694, 4508, 10,227; that horses denote intellectual things and chariots doctrinals, may be seen in the small work, The White Horse, n. 2-5.) sRef Isa@21 @14 S5′ sRef Ps@149 @6 S5′ sRef Ps@149 @5 S5′ sRef Rev@19 @15 S5′ sRef Ezek@21 @15 S5′ sRef Ezek@21 @12 S5′ sRef Ezek@32 @12 S5′ sRef Ezek@32 @11 S5′ sRef Rev@6 @4 S5′ sRef Ps@45 @3 S5′ sRef Ezek@32 @10 S5′ sRef Ezek@21 @11 S5′ sRef Ezek@21 @10 S5′ sRef Ps@45 @5 S5′ sRef Ezek@21 @13 S5′ sRef Rev@19 @21 S5′ sRef Ezek@21 @9 S5′ sRef Isa@21 @15 S5′ sRef Ps@45 @4 S5′ sRef Jer@12 @12 S5′ sRef Ezek@21 @14 S5′ sRef Ezek@21 @28 S5′ [5] In Isaiah:

“Jehovah shall contend, and by his sword with all flesh, and the slain of Jehovah shall be multiplied” (lxvi. 16).

In Jeremiah:

“Upon all the hills in the desert the spoilers have come, because the sword of Jehovah devoureth from the end of the earth even to the end of the earth” (xii. 12).

In Ezekiel:

“Prophesy, and say, a sword well sharpened, and also well polished; it is sharpened to slay a slaughter, it is polished to glitter; the sword shall be repeated the third time; the sword of the slain, the sword of great slaughter penetrating into the secret chambers, that the heart may faint, and offences may be multiplied against all their gates will I set the point of the sword ah! it has become lightning” (xxi. 9, 10, 14, 15, 28).

In Isaiah:

“Bring waters to meet him that is thirsty, with bread prevent him that wandereth; for before the sword shall they wander, before the drawn sword, and before the bended bow, and for the grievousness of war” (xxi. 14, 15).

In Ezekiel:

“They shall quake with fear when I shall brandish my sword before their faces, that they may tremble every moment, a man for his own soul; by the swords of the mighty casting down the multitude of them” (xxxii. 10-12).

In David:

“The saints will be joyful in glory; they will sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand” (Ps. cxlix. 5, 6).

In the same:

“Gird thy sword upon thy thigh, O mighty. In thy honour ascend thy chariot, ride on the Word of truth; thy right hand shall teach thee wonderful things. Thine arrows are sharp” (Ps. xlv. 3-5).

And in the Apocalypse:

“And there was given to him sitting on the red horse a great sword ” (vi. 4).

And in another place:

“And out of the mouth of him sitting upon the white horse goeth a sharp sword, that with it he should smite the nations. And the remnant were slain with the sword of him that sat upon the horse” (xix. 15, 21).

By sword in the above passages is signified truth combating and destroying; this destruction is especially evident in the spiritual world, where those who are in falsities cannot sustain the truth. They are in a state of anguish, as if struggling with death when they come into the sphere of light, that is, where Divine truth is, and also they are thus deprived of truths, and vastated.

sRef Isa@66 @16 S6′ sRef Luke@21 @24 S6′ [6] As most expressions In the Word have also an opposite sense, so also has sword, and in that sense it signifies falsity combating against truth and destroying it. The vastations of the church, which take place when there are no longer any truths, but only falsities, are described in the Word by a sword, as in the following passages:

“They shall fall by the edge of the sword, and shall be led away captive among all nations; at length Jerusalem shall be trodden down of” all “nations, until the times of the nations shall be fulfilled” (Luke xxi. 24).

The consummation of the age, here treated of, is the last time of the church, when falsities shall prevail. To fall by the edge of the sword, denotes that truths would be destroyed by falsity; nations denote evils; by Jerusalem is signified the church. sRef Isa@13 @12 S7′ sRef Isa@13 @15 S7′ [7] In Isaiah:

“I will make a man more rare than fine gold. Every one that is found shall be thrust through; and every one that is gathered together shall fall by the sword” (xiii. 12, 15).

By the man who is rare, is denoted those who are in truths; to be thrust through and to fall by the sword, denotes to be consumed by falsities. sRef Isa@31 @7 S8′ sRef Isa@31 @8 S8′ [8] In the same:

“In that day they shall cast away every man the idols of his silver, and the idols of his gold, which your own hands have made unto you. Then shall Asshur fall by the sword, not of a man (vir) and the sword, not of a man (homo), shall devour him but he who fleeth before the sword, his young men shall be for tribute” (xxxi. 7, 8).

The idols which their hands have made denote falsities from their own intelligence; by Asshur is denoted the Rational by which this is effected. To fall by the sword, not of a man (vir), and not of a man (homo), denotes not to be destroyed by any combat of truth against falsity. By he who fleeth before the sword, his young men shall be for tribute, is denoted, that the truth which is not destroyed shall be made subservient to falsities. That this is the meaning of those words is not evident in the sense of the letter; it is therefore evident how far removed is the spiritual sense from the sense of the letter. sRef Jer@2 @30 S9′ [9] In Jeremiah:

“I have smitten your sons in vain; and they received not correction; your own sword hath devoured your prophets” (ii. 30).

In the same:

“Behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine. By sword and famine shall those prophets be consumed. If I go forth into the field, then behold the slain with the sword; and if I enter into the city, then behold the sicknesses of famine” (xiv. 13-18).

Both these passages treat of the vastation of the church as to truth: by prophets are meant those who teach truths, and by the sword which consumes them, falsity combating and destroying. By field is signified the church; by city doctrine; the slain with the sword in the field, denote those in the church with whom truths are destroyed; by the sicknesses of famine in the city is signified a defect of all truth in doctrine.

sRef Jer@11 @22 S10′ sRef Jer@5 @12 S10′ [10] In the same:

“They have denied Jehovah, and said, It is not he; neither shall evil come upon us: neither shall we see sword and famine” (v. 12).

In the same:

“The young men shall die by the sword; their sons and their daughters shall die by famine” (xi. 22).

By young men are signified those who are in truths, and, in the abstract, truths themselves; to die by the sword is to be destroyed by falsities; sons and daughters signify the knowledges of truth and good; by famine is meant a defect of them. sRef Lam@5 @9 S11′ [11] In Lamentations:

“We get our bread with the peril of our souls, because of the sword of the wilderness” (v. 9).

By wilderness is meant where there is no good because no truth; by the sword thereof, the destruction of truth; bread denotes good, which is obtained with the peril of the soul because all good is implanted in man by truth. sRef Ezek@7 @15 S12′ [12] In Ezekiel:

“The sword without, and the pestilence and famine within; he that is in the field shall die by the sword, and he that is in the city, famine and pestilence shall devour him” (vii. 15).

By sword is here meant the destruction of truth; by pestilence, consequent extinction; and famine signifies a complete defect. The signification is similar in other places; as in Jeremiah (xxi. 7; xxix. 17, 18; xxxiv. 17). sRef Zech@11 @17 S13′ [13] In Zechariah:

“Woe to the shepherd of nought deserting the flock, a sword upon his arm, and upon his right eye; his arm in drying up shall dry up, and his right eye in darkening shall be darkened” (xi. 17).

A sword upon the arm denotes the destruction of the Voluntary as to good; by a sword upon the right eye is signified the destruction of the Intellectual as to truth; that all good and all truth would perish, is signified by its being said, that the arm in drying up shall dry up, and the right eye in darkening shall be darkened. sRef Isa@37 @37 S14′ sRef Isa@37 @6 S14′ sRef Isa@37 @7 S14′ sRef Isa@37 @38 S14′ [14] In Isaiah:

“Thus shall ye say unto your master, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Asshur have blasphemed Jehovah. Behold, I will cause him to fall by the sword in his own land. And Sennacherib the king of Asshur returned; and it came to pass, when he bowed himself in the house of Nisroch his god, his two sons smote him with the sword” (xxxvii. 6, 7, 37, 38).

Because it is the Rational that acknowledges and that denies the Divine, and when it denies it seizes eagerly on every falsity instead of truth, and thus perishes, therefore this representative came to pass, that is, that the king of Asshur, because he blasphemed Jehovah, was smitten with the sword by his sons, in the house of Nisroch his god. Asshur signifies the Rational in both senses (see Arcana Coelestia, n. 119, 1186); the sons of that king signify falsities, and the sword signifies destruction by them. So also, in Moses, it was commanded that the city which worshipped other gods should be smitten with the sword, and burned with fire (Deut. xiii. 12, 13, 15, 16). sRef Deut@13 @13 S15′ sRef Deut@13 @12 S15′ sRef Deut@13 @16 S15′ sRef Deut@13 @15 S15′ [15] This statute was made, because at that time all things were representative; to worship other gods is to worship from falsities; to be smitten with the sword is to perish by falsity; and to be burned with fire is to perish by the evil of falsity. [16] In the same:

“Whosoever toucheth one that is slain with the sword in the field shall be unclean” (Numb. xix. 16, 18, 19).

The slain in the field with the sword, represented those within the church who destroyed the truths which they had; by field is meant the church. sRef Matt@26 @52 S17′ sRef Matt@26 @51 S17′ sRef Ps@57 @4 S17′ sRef Ps@59 @7 S17′ sRef Ps@64 @3 S17′ sRef Ps@64 @2 S17′ [17] That sword signifies falsities destroying truth is clear in David:

“The sons of men are inflamed; their teeth are as spears and darts, and their tongue a sharp sword” (Ps. lvii. 4).

“Behold, they belch out with their mouth, swords are in their lips” (Ps. lix. 7).

Working iniquity “they whet their tongue like a sword; they make ready their bow with bitter words” (Ps. lxiv. 3).

From these considerations it is clear what is signified by the words of the Lord to Peter:

“All they that take the sword shall perish by the sword” (Matt. xxvi. 51, 52);

that is, those who believe falsities will perish by them.

[18] From these things it is now clear what is signified in the Word by sword in both senses. The reason why such things are signified by it, is also from appearances in the spiritual world. When spiritual combats take place there, which are combats of truth against falsity, and of falsity against truth, various weapons of war are seen there, as swords, spears, shields, and similar things; not that these combats are carried on by such things, for they are appearances only, representative of spiritual combats. When falsities fight keenly against truths, sometimes the glitter or sheen of a sword waving itself on both sides, and striking with great terror, is seen, by which those are dispersed who fight from falsities. sRef Ezek@32 @10 S19′ sRef Gen@3 @24 S19′ sRef Ezek@21 @10 S19′ sRef Ezek@21 @28 S19′ sRef Ezek@21 @13 S19′ sRef Ezek@32 @11 S19′ sRef Ezek@21 @14 S19′ sRef Ezek@21 @12 S19′ sRef Ezek@21 @11 S19′ sRef Ezek@32 @12 S19′ sRef Jer@14 @13 S19′ sRef Jer@14 @16 S19′ sRef Ezek@21 @15 S19′ sRef Ezek@21 @9 S19′ sRef Jer@14 @15 S19′ sRef Jer@14 @14 S19′ sRef Ezek@28 @7 S19′ sRef Jer@14 @17 S19′ sRef Jer@14 @18 S19′ [19] From this it is clear what is meant by these words in Ezekiel:

“They shall be horribly afraid when I shall brandish my sword before their faces, that they may tremble at every moment for their own soul” (xxxii. 10, 11, 12).

In the same:

“Prophesy, and say, a sword has been sharpened, and also well polished, that it may shine, that the heart may faint, ah! it has become lightning” (xxi. 9, 10, 15).

The reason why a sword causes such great terror is that iron, of which it is made, signifies truth in ultimates, and glitter and sheen are from the light of heaven, and its shining upon it; the light of heaven is Divine truth proceeding from the Lord; Divine truth, thus falling into those who are filled with falsity, strikes terror. [20] It is therefore clear what is signified when Adam was cast out

“By cherubim being placed at the east of Eden, and the flame of a sword turning every way, and brandishing itself to guard the way to the tree of life (Gen. iii. 24).

By the tree of life is signified celestial love, which is love to the Lord; by cherubim a guard; by the flame of a sword turning itself every way, the terrible driving away and rejection of all who are in falsities; the east of Eden denotes where the presence of the Lord is in that celestial love. By those words therefore is signified that all approach to the acknowledgment of the Lord alone is closed to those who do not live a life of love. That by sword is signified falsity is quite clear in Ezekiel, where is thus said of the prince of Tyre:

“They shall unsheath swords upon the beauty of thy wisdom ” (xxviii. 7).

By the prince of Tyre is here signified intelligence derived from the knowledges (cognitiones) of truth; and because this is extinguished by falsities it is therefore said that they should unsheathe their swords upon wisdom, which could not have been said unless by swords were meant falsities.

sRef Rev@2 @13 S0′ 132. (v. 13) I know thy works. That this signifies love and faith, is evident from what was shown above (n. 98 and 116).

sRef Rev@2 @13 S0′ 133. Where thou dwellest. That this signifies amongst whom he now lives is evident from the signification of dwelling, as being to live. The reason why to dwell, in the spiritual sense denotes to live is that habitations, in the spiritual world, are all distinct according to the life, and the differences of life. (This is evident from what is shown in the work, Heaven and Hell, concerning the Societies in heaven, n. 41-50 and n. 205; hence it is that in the Word by dwelling is signified to live. That to dwell denotes to live, may be seen in Arcana Coelestia, n. 1293, 3384, 3613, 4451, 6051. That dwelling together denotes agreement of life, n. 6792. That dwellings in the Word signify the things pertaining to the mind, thus intelligence and wisdom, from which man has life, n. 7719, 7910. That cities are said of truths of doctrine, and dwellers of the good of life, n. 2268, 2451, 2712. That to dwell in the midst of them, when said of the Lord, denotes His presence and influx into the life of love and faith, n. 10,153. That the dwelling-place of the Lord is heaven, n. 8269, 8309. That the habitation of the tent with the children of Israel, represented and signified heaven, n. 9481, 9594, 9632.)

sRef Rev@2 @13 S0′ 134. Where Satan’s throne is. That this signifies where every kind of falsity rules is evident from the signification of where a throne is, as being where anything rules; for by a throne is signified a kingdom; and from the signification of Satan, as being the hells, where and whence all falsities are (concerning which see above, n. 120). Thrones are mentioned in many passages in the Word, and by them, in the spiritual sense, is signified judgment from Divine truths, and, in the highest sense, the spiritual kingdom of the Lord, where the Divine truth of the Lord is received more fully than His Divine good (see Arcana Coelestia, n. 2129, 5313, 5315, 6397, 8625). But as throne is here mentioned in an opposite sense, the consideration of those passages from the Word in confirmation thereof is here omitted; it shall be shown in the following pages.

sRef Rev@2 @13 S0′ 135. And thou holdest fast my name. That this signifies acknowledgment of the Divine in the Human of the Lord, and of all things of love and faith towards Him is evident from what has been shown above concerning the signification of the name of Jehovah, of the Lord, and of Jesus Christ (n. 102). The reason why by the name of the Lord in the Word is meant primarily the acknowledgment of the Divine in His Human is that all things of love and faith are therefrom. For the Divine goods of love, and the Divine truths of faith, proceed from the Lord alone; and those things cannot flow into man unless he thinks of the Divine of the Lord at the same time that he thinks of His Human; nor is His Divine separated from the Human, but is in the Human (as may be seen above, n. 10, 26, 49, 52, 77, 97, 113, 114). I can assert, from all my experience of the spiritual world, that no one is in the truths of faith and the goods of love but he who thinks of the Divine of the Lord at the same time that he thinks of His Human; as also that no one is spiritual, or an angel, but he who had been in that thought and acknowledgment while in the world. Man must be conjoined to the Divine in his faith and love, in order that he may be saved. And all conjunction is with the Lord; and to be conjoined only to His Human, and not at the same time to His Divine, is not conjunction; for the Divine saves, but not the Human without the Divine. (That the Human of the Lord is Divine, may be seen in The Doctrine of the New Jerusalem, n. 280-310.)

sRef Rev@2 @13 S0′ 136. And hast not denied my faith. That this signifies constancy in truths is evident from the signification of not denying, when predicated of faith, as being to be constant, for he who is constant does not deny; and from the signification of faith, as being truths, because truth has reference to faith, and faith to truth. There are two things which constitute the spiritual life of man, love and faith. All good has reference to love, and all truth to faith; but the faith of man has only so much of truth as it derives from the good of love, because all truth is from good, for it is the form thereof, and all good is the being (esse) of truth; for good, when it is formed, so as to be evident to the mind and through the mind in speech, is called truth – therefore it is said, that good is the being (esse) of truth. (But concerning this subject more may be seen in The Doctrine of the New Jerusalem, n. 11-27; likewise 28-35, 54-64, 108-122.)

sRef Rev@2 @13 S0′ 137. Even in the days wherein Antipas was my faithful martyr, who was slain among you. That this signifies in that time and state wherein all are hated who acknowledge the Divine Human of the Lord, is evident from the signification of day, as denoting time and state (concerning which see Arcana Coelestia, n. 23, 488, 493, 893, 2788, 3462, 3785, 4850, 10,656); hence, in the days in which, signifies, in that time and state. And the same is evident from the signification of Antipas, my faithful martyr, as being those who acknowledge the Divine Human of the Lord, concerning which more will be said in what follows; and also from the signification of being slain, as being to be hated. The reason why this is denoted by being slain, is, that he who hates is perpetually endeavouring to kill; for he thinks of nothing else and desires nothing else but to kill, and also he would kill if the laws did not restrain him. This is concealed in hatred; therefore, those who hate their neighbour, in the other life, when external bonds are removed, continually breathe out murder; this has been made known to me from much experience.

aRef Luke@16 @21 S2′ [2] The reason why “Antipas, my faithful martyr,” signifies those who are hated because of their acknowledgment of the Divine Human of the Lord is that at that time one Antipas was on this account slain, therefore by him are meant all those who are hated on that account: just as by Lazarus, who lay at the rich man’s gate, and desired to be fed with the crumbs which fell from his table, are meant all those whom the Lord loves because they desire truths from spiritual affection (as may be seen above, n. 118). That the Lord loved a certain person called Lazarus, whom also He raised from the dead is evident in John (chap xi. 3, 5, 36), and that he sat with the Lord at table (chap. xii.), therefore, he who desired to be fed with the crumbs which fell from the rich man’s table, by which is signified a desire for truths from spiritual affection, was called by the Lord Lazarus. As he was named Lazarus on that account, so Antipas is here mentioned because he became a martyr for the name of the Lord, that is, because of the acknowledgment of His Divine Human. sRef John@14 @6 S3′ sRef John@15 @18 S3′ sRef John@15 @19 S3′ sRef John@14 @9 S3′ sRef John@15 @21 S3′ sRef John@1 @18 S3′ sRef Matt@28 @18 S3′ sRef John@14 @10 S3′ sRef John@15 @22 S3′ sRef John@15 @25 S3′ sRef John@5 @37 S3′ sRef John@14 @11 S3′ sRef John@15 @23 S3′ sRef John@15 @24 S3′ sRef John@15 @20 S3′ sRef Matt@24 @10 S3′ sRef John@1 @2 S3′ sRef John@14 @8 S3′ sRef Matt@24 @9 S3′ sRef John@14 @7 S3′ [3] That such are hated by all those who do not think of the Divine of the Lord at the same time as they do of His Human, cannot be known from their conduct while they are in the world, but they make it clear in the other life, where they burn with so much hatred against those who approach the Lord alone as cannot be described in words; there is nothing which they more eagerly desire than to murder them. The reason is that all who are in the hells are against the Lord, and all who are in the heavens are in favour of the Lord; and those who belong to the church, and do not acknowledge the Divine of the Lord in His Human, act as one with the hells, hence they entertain such great hatred. It has been often told them that they do evil, because they know from the Word,

that the Lord hath all power in the heavens and on earth (Matt. xxviii. 18);

thus that He is the God of heaven and earth: also

that He is the way, the truth, and the life, and that no one cometh to the Father but by Him (John xiv. 6);

as also that

he who seeth the Lord seeth the Father, because He is in the Father and the Father in Him (John xiv. 7-11);

and

that no one hath seen the Father’s shape, nor heard His voice, but the Lord alone, who is in His bosom, and is one with Him (John i. 18; v. 37);

besides many other places. When they hear these truths they turn themselves away, for they cannot deny them, but are offended, and even breathe out murder against all those who acknowledge them, because hatred is rooted in them (as may be seen above, n. 114). That such persons would hate all those who thus acknowledge the Lord, was foretold by the Lord Himself in several passages, as in Matthew:

In the consummation of the age, “they shall deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake” (xxiv. 9, 10).

And in John:

Jesus said, “If the world hate you, know ye that it hated me before it hated you. If they have persecuted me, they will also persecute you. All these things will they do unto you for my name’s sake” (xv. 18-25).

(See moreover the passages adduced above from the Word, n. 122.) These things are said, that it may be known that by “Antipas, my faithful martyr, who was slain among you,” is meant those who are hated because they acknowledge the Divine Human of the Lord.

sRef Rev@2 @13 S0′ 138. Where Satan dwelleth. That this signifies those who are in the doctrine of all kinds of falsity is evident from what was adduced and shown above, n. 120 and 134. In preceding passages is described those amongst whom those are who are in temptations, that is those who are in all kinds of falsities. For a man, as to his body, is associated with men in the natural world, but as to thoughts and intentions he is conjoined with spirits in the spiritual world; when he comes into spiritual temptation he is then amongst those spirits who are in falsities, who bind his thoughts and hold them, as it were, shut up in prison, and continually infuse into his mind scandals against the truths of faith, and call forth the evils of his life. But the Lord continually defends man by influx from the interior, and thus holds him in the constancy of resisting; such are spiritual temptations. That the man who is in temptations, is amongst spirits who are in falsities is meant by these words in this verse, “I know where thou dwellest, where Satan’s throne is”; and also by these, “Even in the days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth;” and the constancy of resisting is meant by these words, “Thou holdest fast my name, and hast not denied my faith.” But none are admitted into spiritual temptations but those who acknowledge the Divine of the Lord in His Human, and are in the spiritual affection of truth; all others are natural men, and consequently cannot be tempted. (But concerning temptations, see what is shown in The Doctrine of the New Jerusalem, n. 187-201.)

sRef Rev@2 @14 S0′ 139. (v. 14) But I have a few things against thee. That this signifies that they should take heed is evident from what follows; for it is there explained of whom they should take heed.

sRef Rev@2 @14 S0′ 140. Because thou hast there them, that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel. That this signifies those whose understanding is enlightened, and who teach truths, but still love to destroy by guile those who belong to the church is evident from the historical parts of the Word which treat of Balaam and Balak, understood according to the spiritual sense, which shall therefore here be first treated of. sRef Num@25 @9 S2′ sRef Num@31 @9 S2′ sRef Num@22 @7 S2′ sRef Num@24 @4 S2′ sRef Num@24 @3 S2′ sRef Josh@13 @22 S2′ sRef Num@23 @12 S2′ sRef Num@25 @1 S2′ sRef Num@24 @15 S2′ sRef Num@23 @16 S2′ sRef Num@23 @5 S2′ sRef Num@24 @1 S2′ sRef Num@24 @16 S2′ sRef Num@31 @16 S2′ sRef Num@25 @3 S2′ sRef Num@31 @8 S2′ sRef Num@25 @2 S2′ sRef Num@25 @18 S2′ [2] Balaam was a soothsayer from Pethor of Mesopotamia, and was therefore called by Balak, king of Moab, to curse the people of Israel; but Jehovah prevented this, and caused him to speak prophetically; notwithstanding, he afterwards consulted with Balak how he might destroy that people by guile, by withdrawing them from the worship of Jehovah to the worship of Baal-peor. By Balaam, therefore, are meant those whose understanding is enlightened and who teach truths, but still love to destroy by guile those who belong to the church.

That Balaam was a soothsayer is evident from these words in Moses:

“The elders of Moab and the elders of Midian departed with the rewards of divination in their hand, and they came unto Balaam” (Numb. xxii. 7).

“When Balaam saw that it was good in the eyes of Jehovah to bless Israel, he went not as at other times to seek for divinations” (Numb. xxiv. 1).

And in Joshua:

“Balaam the son of Beor, the soothsayer, did the sons of Israel slay with the sword upon their slain” (xiii. 22).

That he was called by Balak, king of Moab, to curse the people of Israel, may be seen, Numb. xxii. 5, 6, 16, 17; Deut. xxiii. 3, 4; but that Jehovah prevented this, and caused him to speak prophetically, Numb. xxii. 9, 10, 12, 20; xxiii. 5, 16. The prophecies which he uttered may be seen Numb. xxiii. 7-10, 18-24; xxiv. 5-9, 15-19, 20-24; all of which things are truths, because it is said, that:

“Jehovah put a word into his mouth” (Numb. xxiii. 5, 12, 16).

That afterwards he consulted with Balak how he might destroy the people of Israel by guile, by withdrawing them from the worship of Jehovah to the worship of Baal-peor, is clear from these words in Moses:

“In Shittim the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat and bowed down to their gods. And especially did he join himself unto Baal-peor. Therefore twenty and four thousand were slain of Israel” (Numb. xxv. 1-3, 9).

They slew Balaam amongst the Midianites: and the sons of Israel led captive all the women of the Midianites, which thing was “agreeable to the counsel of Balaam to deliver them to iniquity against Jehovah, in the matter of Peor” (Numb. xxxi. 8, 16).

That by Balaam are meant those whose understanding is enlightened and who teach truths follows from what is said in the above passages; for he spoke truth prophetically concerning Israel, and also concerning the Lord; that he spoke also concerning the Lord may be seen in his prophecy (Numb. xxiv. 17). To speak prophetically concerning Israel, is not to speak concerning the people of Israel, but concerning the Lord’s church, which is signified by Israel. The enlightenment of his understanding he himself also describes in these words:

“The saying of Balaam, the son of Beor, of the man whose eyes are opened, who heareth the words of God, falls prostrate, and has his eyes uncovered” (Numb. xxiv, 3, 4, 15, 16).

To have the eyes opened, or to have them uncovered, is to have the understanding enlightened; for eyes in the Word signify the understanding (as may be seen, Arcana Coelestia, n. 2701, 4410-4421, 4523-4534, 9051, 10,569). [3] That by Balaam are also meant those who love to destroy by guile those who belong to the church is also evident from what has been shown above; and moreover, that when he rode upon the ass, he continually meditated the use of divinations, to destroy the sons of Israel. When he could not accomplish this by curses, he consulted with Balak to destroy them by calling them to the sacrifices of his gods, and to commit whoredom with the daughters of Moab; by the sons of Israel whom he wished to destroy, is signified the church, because the church was instituted amongst them (see Arcana Coelestia, n. 6426, 8805, 9340).

sRef Num@24 @1 S4′ sRef Num@22 @32 S4′ sRef Num@22 @33 S4′ [4] The arcanum concerning the ass upon which Balaam rode, which turned three times out of the way on seeing an angel with a sword drawn, and the fact of its speaking to Balaam, shall be here briefly explained. Balaam, when he rode upon the ass, continually meditated divinations against the sons of Israel; the gain with which he should be honoured was in his mind, as is clear from these words concerning him,

“He went not as at other times to seek for divinations” (Numb. xxiv. 1).

He was also a soothsayer in heart, therefore he thought of nothing else, when he thought in himself. By the ass upon which he rode is signified, in the spiritual sense of the Word, an enlightened Intellectual; therefore to ride upon an ass or mule was amongst the distinctions of a chief judge and of king (as may be seen above, n. 31; and in Arcana Coelestia, n. 2781, 5741, 9212). The angel with the sword drawn signifies Divine truth enlightening and fighting against falsity (as may be seen above, n. 131); hence, the ass turning three times out of the way signifies that the enlightened understanding did not agree with the thought of the soothsayer, which also is meant by what the angel said to Balaam:

“Behold, I went out to withstand thee, because thy way is evil before me” (Numb. xxii. 32).

By way, in the spiritual sense of the Word, is signified that which a man thinks from intention (as may be seen in the work, Heaven and Hell, n. 479, 534, 590, and in the small work, The Last Judgment, n. 48). That he was withheld from the thought and intention of using divinations by the fear of death, is clear from what the angel said to him:

“Unless the ass had turned from me, surely now also I had slain thee” (Numb. xxii. 33).

sRef Num@23 @23 S5′ [5] It sounded in the ears of Balaam as if the ass spoke to him, although she did not speak, but the speech was heard as if proceeding from her. That this is the case, has often been shown me by actual experience. It has been granted me to hear horses, as it were, speaking, although the speech was not from them, but as it were from them. This was actually the case with Balaam, to the intent that this history might be described in the Word for the sake of the internal sense in detail. In the internal sense is described how the Lord defends those who are in truths and goods, lest they should be hurt by those who speak as from enlightenment, and yet have the disposition and intention to lead astray. He who believes that Balaam could do injury to the sons of Israel by divinations is much deceived; for these could avail nothing, against them; this Balaam also confessed when he said:

“Divination avails not against Jacob, nor soothsayings against Israel” (Numb. xxiii. 23).

The reason why Balaam could lead that people astray by guile was because they were such in heart that they worshipped Jehovah with the mouth only, but Baal-peor with the heart; and because they were of such a nature, this was permitted. [6] Moreover it is to be noted that man’s understanding can be enlightened, although his will is in evil; for the intellectual faculty is separated from the voluntary faculty in the case of all those who are not regenerated; but these two faculties act as one only in those who are regenerated; for it is the office of the understanding to know, to think, and to speak truths, but that of the will, to will the things that are understood, and from the will or love to do them. The disagreement between these faculties is quite manifest with evil spirits; for when such are turned towards good spirits they even understand truths, and also acknowledge them, almost as if they were enlightened; but as soon as they turn themselves from them, they return to the love of their will, and see nothing of truth; indeed, they even deny the things that they had heard (as may be seen in the work, Heaven and Hell, n. 153, 424, 455). [7] The possibility of having his understanding enlightened has been granted to man for the sake of reformation. For in man’s will dwells every kind of evil, both that into which he is born, and that into which he comes of himself; and the will cannot be amended unless man knows, and by the understanding acknowledges, truths and goods, and also evils and falsities, otherwise he cannot turn away from the latter and love the former. (More may be seen concerning the will and the understanding in The Doctrine of the New Jerusalem, n. 28-35.)

sRef Num@25 @1 S0′ sRef Num@25 @9 S0′ sRef Num@25 @2 S0′ sRef Num@25 @3 S0′ sRef Rev@2 @14 S0′ 141. To eat things sacrificed unto idols, and to commit fornication. That this signifies that they may acquire evils and thence falsities is evident from the signification of to eat, as denoting to appropriate to themselves, and to consociate (concerning which see n. 2187, 2343, 3168, 3513, 5643, 8001); thus also to acquire; and from the signification of things sacrificed to idols, which are things sanctified to idols, as denoting evils of every kind (concerning which more will be said in what follows); and from the signification of committing fornication, as denoting to falsify truths (concerning which also more will be said presently). That Balaam consulted with Balak that he might invite the sons of Israel to the sacrifices of his gods is evident from what was shown in the preceding article, and from these words of Moses:

“Israel abode in Shittim, where the people began to commit whoredom with the daughters of Moab. For they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. Especially did he join himself to Baal-peor; therefore the anger of Jehovah was kindled against Israel, and twenty and four thousand were slain” (Numb. xxv. 1-3, 9).

It was among the statutes when sacrifices were instituted, that some part of the sacrifices, especially the eucharistic, should be burnt upon the altar, and some part should be eaten in the holy place. The sacrifices themselves signified worship grounded in love and faith, and the eating of them together, signified appropriations of that good. (That sacrifices signified all things of worship from the good of love and faith, may be seen, n. 923, 6905, 8680, 8936, 10,042; and that eating together signified the appropriation of good, n. 10,109.) Because the eating together of things sanctified to Jehovah signified the appropriation of good, therefore the eating together of the sacrifices which were for the gods of the Gentiles, and which were called things sacrificed to idols, signified the appropriation of evil.

[2] That to commit whoredom, in the spiritual sense, signifies to acquire falsities and also to falsify truths is evident from several passages in the Word. The same was signified by the whoredoms of the sons of Israel with the daughters of Moab; for all the historicals of the Word involve and signify spiritual things (as is evident from the explanations of Genesis and Exodus, which are called Arcana Coelestia). And because the sons of Israel eating of things sacrificed to idols, and their whoredoms with the daughters of Moab, involved also such things (for what they signify they also involve), therefore it was commanded that the heads of the people should be hung up to Jehovah before the sun; and therefore also Phinehas the son of Eleazar thrust through a man of Israel and a Midianitish woman in a tent, on account of which he was also blessed; and for the same reason there were slain of Israel twenty and four thousand, as may be seen, Numb. xxv. 1 to the end. Such punishments and plagues would by no means have been commanded solely because of their eating of the idolatrous sacrifices, and committing whoredom with the women of another nation, unless these things involved things unlawful against heaven and the church, which are not evident in the literal sense of the Word, but only in its spiritual sense. The unlawful things involved were the profanation at the same time of the goods and truths of the church, which, as said above, was the appropriation of evil and falsity.

sRef Ezek@16 @32 S3′ sRef Ezek@16 @15 S3′ sRef Ezek@16 @33 S3′ sRef Ezek@16 @26 S3′ sRef Ezek@16 @28 S3′ sRef Ezek@16 @35 S3′ sRef Ezek@16 @29 S3′ [3] That adulteries and whoredoms involve such things is evident from numerous passages in the Word, where they are referred to, from which it is clear that by them are signified the adulterations of good and the falsifications of truth. In Ezekiel:

Jerusalem, “thou hast trusted in thy beauty, and hast played the harlot because of thy renown, so that thou hast poured out thy fornications on every one that passed by. Thou hast committed fornication with the sons of Egypt thy neighbours, great of flesh, and hast multiplied thy whoredoms. Thou hast played the whore with the sons of Asshur, when there was no satiety to thee, with whom thou committedst whoredom. Thou hast multiplied thy fornication even to Chaldea, the land of merchandise. An adulterous woman receiveth strangers under her own husband. All others give reward to their harlots, but thou hast given reward to all thy lovers, and hast rewarded them that they may come unto thee on every side in thy whoredoms. Wherefore, O harlot! hear the word of Jehovah” (xvi. 15, 26, 28, 29, 32, 33, 35, and following verses).

Who cannot see, that by the whoredoms here mentioned are not meant whoredoms in an ordinary natural sense? For the church in which all the truths of the Word are falsified is here treated of; these things are what are meant by whoredoms; for whoredoms, in the spiritual sense, or spiritual whoredoms, are nothing but falsifications of truth. Jerusalem, there, is the church; the sons of Egypt with whom she committed whoredom, are scientifics (scientifica) and knowledges (cognitiones) of every kind, perversely applied to confirm falsities. The sons of Asshur, are fallacious reasonings therefrom; Chaldea, the land of merchandize, signifies the profanation of truth; the rewards which she gave to her lovers, signify the selling of falsities. From the adulteration of good by means of the falsification of truth, that church is called a woman adulterous under her own husband. sRef Ezek@23 @11 S4′ sRef Ezek@23 @3 S4′ sRef Ezek@23 @5 S4′ sRef Ezek@23 @14 S4′ sRef Ezek@23 @2 S4′ sRef Ezek@23 @7 S4′ sRef Ezek@23 @16 S4′ sRef Ezek@23 @17 S4′ sRef Ezek@23 @8 S4′ [4] In the same:

“Two women, the daughters of one mother, have committed whoredoms in Egypt; they committed whoredoms in their youth.” One “committed whoredom under me, and chose for lovers the Assyrians her neighbours: she gave her whoredoms upon them, nevertheless she hath not deserted her whoredoms in Egypt.” The other “hath corrupted her love more than she, and her whoredoms above the whoredoms of her sister she added to her whoredoms, she loved the Chaldeans the sons of Babel came to her to the bed of loves, and they defiled her with their whoredom” (xxiii, 2, 3, 5, 7, 8, 11, 14, 16, 17, and following verses).

That by whoredoms are here also meant spiritual whoredoms, is evident from the particulars mentioned. The two women, daughters of one mother, are the two churches, the Israelitish and the Jewish; their whoredoms with the Egyptians, the Assyrians and Chaldeans signify things similar to what were explained above; the bed of loves with the sons of Babel is the profanation of good. sRef Jer@3 @9 S5′ sRef Jer@3 @1 S5′ sRef Jer@3 @8 S5′ sRef Jer@3 @6 S5′ sRef Jer@3 @2 S5′ [5] In Jeremiah:

“Thou hast played the harlot with many companions, thou hast profaned the land with thy whoredoms, and with thy wickedness. Hast thou seen that which backsliding Israel hath done? Going away upon every high mountain and under every green tree, and there hast thou played the harlot: perfidious Judah also hath gone away and played the harlot, so that by the voice of her whoredom she hath profaned the land; she hath committed adultery with stone and with wood” (iii. 1, 2, 6, 8, 9).

Israel is the church which is in truth, Judah is the church which is in good, for they represented these two churches; the falsifications of truth are signified by the whoredoms of Israel, and the adulterations of good by the whoredoms of Judah. To go away upon every high mountain and under every green tree, and commit whoredom, is to inquire into all the knowledges of good and truth, even from the Word, and to falsify them; to commit adultery with stone and wood, is to pervert and profane all truth and good; stone signifies truth, and wood signifies good. sRef Jer@5 @1 S6′ sRef Jer@5 @7 S6′ [6] In the same:

“Run ye through the streets of Jerusalem, and seek in the broad ways thereof, if ye can find a man (vir), if there be any that executeth judgment, that seeketh the truth. When I fed them to the full, they committed whoredom and came by troops to the house of the harlot” (v. 1, 7).

To run through the streets, and to seek in the broad ways of Jerusalem is, to see and examine the doctrinals of that church; for Jerusalem is the church, and streets and broad ways are doctrinals. If thou canst find a man (vir), if there be any that executeth judgment, that seeketh the truth denotes whether there be any truth in the church. When I had fed them to the full they committed whoredom denotes, that when truths were revealed to them they falsified them; such a church, as to doctrine, is the house of the harlot, into which they came by troops. sRef Jer@13 @27 S7′ [7] In the same:

“Thine adulteries, and thy neighings, the crime of thy whoredom, and thine abominations on the hills in the field have I seen. Woe unto thee, O Jerusalem! thou wilt not be made clean” (xiii. 27).

Neighings denote profanations of truth, because a horse signifies the Intellectual where truth dwells; the hills in the field signify the goods of truth in the church, which are perverted. sRef Jer@23 @14 S8′ sRef Jer@29 @23 S8′ [8] In the same:

“I have seen in the prophets of Jerusalem an horrible obstinacy, in committing adultery and going in a lie” (xxiii. 14).

In the same:

“They have done foolishness in Israel, and have committed adultery with the wives of their companions, and have spoken my word in my name lyingly” (xxix. 23).

To adulterate and to commit adultery here clearly denote to pervert truths; the prophets signify those who teach truths from the Word; for it is said, in committing adultery and going in a lie, and they have spoken my word lyingly. A lie, in the Word, signifies what is false. sRef Num@14 @33 S9′ [9] In Moses:

“Your sons were feeding in the desert forty years; and they bore your whoredoms even till their bodies were consumed in the desert” (Numb. xiv. 33).

That the sons of Israel were not consumed in the wilderness because they bore whoredoms, but because they rejected heavenly truths is evident from the fact that this was said to them because they were not willing to enter into the land of Canaan, but wished to return into Egypt. For by the land of Canaan is signified heaven and the church, with its truths; and by Egypt are signified those things falsified, and turned into magic. sRef Micah@1 @7 S10′ [10] In Micah:

“All the graven images thereof shall be beaten to pieces, and all the rewards of whoredom shall be burned in the fire; and all the idols thereof will I lay desolate, for she hath gathered them from the hire of an harlot, and they shall return to the hire of an harlot” (i. 7).

Graven images and idols signify the falsities which are from man’s own intelligence; the hire of a harlot denotes the knowledges of truth and good which they applied to falsities and evils, and thus perverted. sRef Hos@1 @2 S11′ [11] And in Hosea:

Jehovah said to the prophet, “Take unto thee a wife of whoredoms and children of whoredoms, for the land doth commit great whoredom in departing from Jehovah” (i. 2).

By this was represented that the quality of the church was such that it was wholly immersed in falsities. sRef Hos@4 @11 S12′ sRef Hos@4 @13 S12′ sRef Hos@4 @7 S12′ sRef Hos@4 @10 S12′ [12] In the same:

“They sinned against me; I will change their glory into shame; they committed whoredom, because they have quite forsaken Jehovah. Whoredom, wine and new wine, occupied the heart. Your daughters commit whoredom, and your daughters-in-law commit adultery” (iv. 7, 10, 11, 13).

Whoredom, wine and new wine, are falsified truths. Whoredom is the falsification itself, wine is interior falsity, new wine is exterior falsity; the daughters who commit whoredom are the goods of truth perverted; the daughters-in-law who commit adultery are evils conjoined with falsities therefrom. sRef Isa@23 @18 S13′ sRef Isa@23 @17 S13′ [13] In Isaiah:

“It shall come to pass after the end of seventy years that Jehovah will visit Tyre, that she may return to her meretricious hire, and commit fornication with all the kings of the earth upon the faces of the world; at length her merchandize shall be holy to Jehovah” (xxiii. 17, 18).

Tyre, in the Word, signifies the church with respect to the knowledges (cognitiones) of truth and good; the meretricious hire spoken of denotes the same knowledges applied to evils and falsities by perversion; her merchandize is the selling thereof. To commit fornication with all the kings of the earth, denotes with everyone of the truths of the church. The reason why it is said that her merchandize and her meretricious hire shall be holy to Jehovah, is, that by these are signified knowledges of truth and good applied by them to falsities and evils. And a man, by definite knowledges, may become wise; for they are the means of becoming wise; they are also a means of becoming insane when they are falsified by application to evils and falsities.

The same is signified where it is said that

they should make to themselves friends of the mammon of unrighteousness (Luke xvi. 9);

and where it is commanded that

the sons of Israel should borrow from the Egyptians gold, silver and raiment, and take them away with them (Exod. iii. 22; xii. 35, 36);

for by the Egyptians are signified scientifics (scientifica) of every kind, which they applied to falsify truths. sRef Nahum@3 @1 S14′ sRef Lev@20 @5 S14′ sRef Nahum@3 @3 S14′ sRef Rev@14 @8 S14′ sRef Nahum@3 @4 S14′ sRef Rev@18 @3 S14′ sRef Isa@57 @2 S14′ sRef Rev@17 @2 S14′ sRef Ex@34 @16 S14′ sRef Rev@17 @1 S14′ sRef Num@15 @39 S14′ sRef Ex@34 @15 S14′ sRef Rev@19 @2 S14′ sRef Isa@57 @3 S14′ [14] In Moses:

“I will cut off the soul which looketh back to such as have familiar spirits, and to wizards, to go a whoring after them” (Lev. xx. 5).

“He entereth into peace, he walketh in uprightness. But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore” (lvii. 2, 3).

“Woe to the city of bloods, full of lies; the horseman ascendeth, and the glitter of the sword, and the sheen of the spear, the multitude of the slain, above the multitude of the whoredoms of the harlot, of the mistress of sorceries, selling the nations by her whoredoms” (iii. 1, 3, 4).

In Moses

A covenant was not to be made with the inhabitants of the land, lest their sons and their daughters go a whoring after their gods (Exod. xxxiv. 15).

In the same:

“That ye may remember all the commandments of Jehovah, and do them: and that ye seek not after your own heart and your own eyes, after which ye used to go a whoring” (Numb. xv. 39).

In the Apocalypse:

Babylon “hath made all nations drink of the wine of the wrath of her fornication” (xiv. 8).

The angel said: “I will show the judgment of the great harlot that sitteth upon many waters: with whom the kings of the earth have committed fornication” (xvii. 1, 2).

Babylon “all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her” (xviii. 3).

“He hath judged the great harlot, which did corrupt the earth with her fornication” (xix. 2).

sRef Lev@21 @9 S15′ sRef Lev@21 @7 S15′ sRef Lev@21 @14 S15′ sRef Deut@23 @18 S15′ sRef Deut@23 @17 S15′ sRef Lev@21 @13 S15′ sRef Lev@20 @10 S15′ [15] That in these passages by whoredoms are meant falsifications of truth, is evident. Because such things are signified by whoredoms and adulteries, and as they have the same signification in heaven, therefore, in the Israelitish church, which was a representative church in which all things were significative, the following commands were given:

That there should not be a whore nor a whoremonger in Israel (Deut. xxiii. 17).

That the man who committed adultery with the wife of a man, and he who committed adultery with the wife of his companion, should be put to death (Levit. xx. 10).

That the gift of a whore should not be brought into the house of Jehovah with any vow (Deut. xxiii. 18).

That the sons of Aaron should not take a harlot to wife, nor a woman put away by her husband. That the high priest should take a virgin to wife. That the daughter of a priest, if she profaned herself by committing whoredom, should be burned with fire (Levit. xxi. 7, 9, 13, 14), besides many other passages.

[16] That whoredoms and adulteries involve such things, has been testified to me from much experience in the other life. The spheres of spirits who have been of such a quality, manifest those things. From the presence of spirits who have confirmed in themselves falsities, and applied truth from the sense of the letter of the Word to confirm them, there goes forth an abominable sphere of whoredom; such spheres correspond to all the prohibited degrees (concerning which see Levit. xx. 11-21), with differences according to the application of truths to falsities, and according to the conjunction of falsities with evils, especially with the evils flowing from the love of self (concerning which more may be seen in the work, Heaven and Hell, n. 384, 385, 386).

sRef Rev@2 @15 S0′ 142. (v. 15) So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. That this signifies those who separate good from truth, or charity from faith, which is contrary to Divine order, is evident from what was said and shown above, n. 107, where similar words occur. To which must be added, that those who separate truth from good, or faith from charity, turn away from themselves all influx of heaven into the good works which they do, in consequence of which their good works are not good; for heaven flows in, that is the Lord, through heaven, into the good of man’s love, therefore he who casts out the good of charity from the doctrine of the church, and instead of it receives only those things which are said to belong to faith, is excluded from heaven, the truths pertaining to him not having life. And it is the life of truth, which is good, that conjoins, but not truth without life, or faith without charity. (But more may be seen concerning these things in The Doctrine of the New Jerusalem, where it treats concerning charity, n. 84-107, and concerning faith, n. 108-122.)

sRef Rev@2 @16 S0′ 143. Repent. That this signifies dissociation from them is evident from the signification of “repent” when predicated of those things which are signified by the doctrine of Balaam, and by the doctrine of the Nicolaitanes, as being to be dissociated from them. Repentance is nothing else, for no one can be said to repent unless he actually separate himself from those things of which he has repented; and he separates himself from them when he shuns them and holds them in aversion. (That this is repentance, or penitence, may be seen in The Doctrine of the New Jerusalem, n. 159-172.)

sRef Rev@2 @16 S0′ 144. Or else I will come unto thee quickly, and will fight against them with the sword of my mouth. That this signifies, if not, when visitation comes, that they shall be dispersed, is evident from the signification of, I will come to thee quickly, when said of the Lord, as being visitation, concerning which more will be said in what follows, and from the signification of the sword of my mouth, as being truth combating against falsity, and then dispersion of falsities (concerning which see above, n. 73, 131). Here, however, it signifies the dispersion of those who hold the doctrine of Balaam, and the doctrine of the Nicolaitanes, that is, of those who have the understanding enlightened and teach truths, and yet love to destroy by guile those who belong to the church; also those who separate good from truth, or charity from faith (concerning whom see above, n. 140 and 142). The reason why coming quickly denotes visitation is, that the coming of the Lord in the Word signifies visitation (as may be seen, Arcana Coelestia, n. 6895). Visitation is the exploration of man after death as to his quality, before he is judged.

sRef Rev@2 @17 S0′ 145. (v. 17) He that hath an ear let him hear what the spirit saith unto the churches. That this signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church is evident from what was said and shown above (n. 14 and 108), where similar words are explained.

sRef Rev@2 @17 S0′ sRef John@6 @48 S1′ sRef John@6 @49 S1′ sRef John@6 @45 S1′ sRef John@6 @50 S1′ sRef John@6 @58 S1′ sRef John@6 @46 S1′ sRef John@6 @55 S1′ sRef John@6 @57 S1′ sRef John@6 @56 S1′ sRef John@6 @52 S1′ sRef John@6 @51 S1′ sRef John@6 @53 S1′ sRef John@6 @54 S1′ sRef John@6 @47 S1′ sRef John@6 @31 S1′ sRef John@6 @41 S1′ sRef John@6 @42 S1′ sRef John@6 @38 S1′ sRef John@6 @34 S1′ sRef John@6 @40 S1′ sRef John@6 @37 S1′ sRef John@6 @44 S1′ sRef John@6 @43 S1′ sRef John@6 @33 S1′ sRef John@6 @35 S1′ sRef John@6 @36 S1′ sRef John@6 @39 S1′ sRef John@6 @32 S1′ 146. To him that overcometh will I give to eat of the hidden manna. That this signifies that to those who conquer in temptations will be given the delight of heavenly love from the Divine Human of the Lord is evident from the signification of him that overcometh, as being those who conquer in temptations; for such are treated of in what is written to the angel of this church (as may be seen above, n. 130); also from the signification of I will give to eat, as being to be appropriated and conjoined by love and charity (concerning which see Arcana Coelestia, n. 2187, 2343, 3168, 3513, 5643), and because it is said concerning the hidden manna, by which is meant the Lord as to the Divine Human; by eating thereof, is here signified the delight of heavenly love, for this is appropriated from the Divine Human of the Lord by those who receive Him in love and faith; and from the signification of the hidden manna, as being the Lord as to the Divine Human.

That this is what is meant by manna is evident from the words of the Lord Himself in John:

“Our fathers did eat manna in the desert, as it is written, He gave them bread from heaven to eat. The bread of God is he who cometh down from heaven, and giveth life unto the world. I am the bread of life. Your fathers, did eat manna in the desert and are dead. This is that bread which cometh down from heaven, that he that eateth of it may not die. I am the living bread that came down from heaven, if any man eat of this bread he shall live for ever. The bread that I will give is my flesh” (vi. 31-58).

That it is the Lord Himself who is meant by manna and by bread, He plainly teaches, for He says,

“I am the bread of life that came down from heaven.”

That it is the Lord as to the Divine Human, He also teaches when He says,

“The bread which I will give is my flesh.”

sRef John@6 @27 S2′ sRef Luke@22 @30 S2′ sRef Matt@26 @26 S2′ sRef Luke@14 @15 S2′ sRef Matt@8 @11 S2′ [2] The Lord taught the same when He instituted the holy supper:

“Jesus took bread, and blessed, and gave it to the disciples, and said, Take, eat, this is my body” (Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19).

To eat of this bread is to be conjoined to Him by love, for to eat signifies to appropriate and be conjoined, as said above; and love is spiritual conjunction. The same thing is signified by eating in the kingdom of God, in Luke:

“Blessed is he that eateth bread in the kingdom of God” (xiv. 15).

Again:

“Ye shall eat and drink at my table in the kingdom of God” (xxii. 30).

In Matthew:

“Many shall come from the east and west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom” of God (viii. 11).

(That by Abraham, Isaac, and Jacob, is meant the Lord, may be seen, Arcana Coelestia, n. 1893, 4615, 6098, 6185, 6276, 6804, 6847.) And in John:

“Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man will give unto you” (vi. 27).

sRef Ex@16 @31 S3′ sRef Deut@8 @3 S3′ sRef Ex@16 @15 S3′ sRef Ex@16 @14 S3′ sRef Ex@16 @4 S3′ [3] (That the Son of man is the Lord as to the Divine Human, may be seen above, n. 63.) The reason why it is called hidden manna is, because the delight of heavenly love, which those receive who are conjoined to the Lord by love is quite unknown to those who are not in heavenly love; and this delight no one can receive but he who acknowledges the Divine Human of the Lord; for it proceeds from this. Because this delight was unknown to the sons of Israel in the desert, they therefore called it manna, as is evident in Moses:

“Jehovah said unto Moses, Behold, I will rain bread from heaven for you. And in the morning the dew lay round about the camp. And when the dew that lay was gone up, behold, upon the face of the desert there lay a small round thing; and when they saw it, they said, It is manna (What is this?). Moses said unto them, This is the bread which Jehovah hath given you to eat. And the house of Israel called the name thereof manna” (Exod. xvi. 3 to the end).

“Jehovah fed thee with manna which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of Jehovah doth man live” (Deut. viii. 3).

The reason why this delight, which is meant by manna, was unknown to the sons of Israel was, that they were in bodily delight more than other nations; and those who are in this delight cannot know anything at all of heavenly delight. (That the sons of Israel were of such a character may be seen in The Doctrine of the New Jerusalem, n. 248.) It is called delight, and by this is meant the delight of love; for all the delight of life is from love. sRef John@6 @34 S4′ sRef John@6 @33 S4′ sRef John@6 @42 S4′ sRef John@6 @43 S4′ sRef John@6 @36 S4′ sRef John@6 @35 S4′ sRef John@6 @53 S4′ sRef Deut@8 @3 S4′ sRef John@6 @31 S4′ sRef John@6 @32 S4′ sRef John@6 @56 S4′ sRef John@6 @58 S4′ sRef John@6 @57 S4′ sRef John@6 @44 S4′ sRef John@6 @46 S4′ sRef John@6 @55 S4′ sRef John@6 @54 S4′ sRef John@6 @47 S4′ sRef John@6 @45 S4′ sRef Ps@105 @40 S4′ sRef John@6 @37 S4′ sRef John@6 @41 S4′ sRef John@6 @50 S4′ sRef John@6 @49 S4′ sRef John@6 @40 S4′ sRef John@6 @39 S4′ sRef John@6 @51 S4′ sRef John@6 @52 S4′ sRef Ps@78 @23 S4′ sRef John@6 @48 S4′ sRef Ps@78 @24 S4′ sRef John@6 @38 S4′ [4] Because it is the delight of heavenly love that is signified by eating of the hidden manna, it is therefore called the bread of the heavens in David:

“Jehovah commanded the clouds from above, and opened the doors of the heavens; and rained down manna upon them to eat, and gave them of the corn of the heavens” (Psalm lxxviii. 23, 24).

And in another place:

“Jehovah satisfied them with the bread of the heavens” (Psalm cv. 40).

It is called the bread of the heavens because it rained down from heaven with the dew, but in the spiritual sense it is called the bread of the heavens because it flows down from the Lord through the angelic heaven; in this sense, no other heaven is meant, and no other bread than that which nourishes the soul of man. That bread is here meant in this sense is evident from the words of the Lord himself in John, where He says, that

He is the manna or bread which came down from heaven (vi. 31-58).

And in Moses, where it is said

that Jehovah fed them with manna that He might teach that man doth not live by bread alone, but by every utterance of the mouth of Jehovah (Deut. viii. 3).

The utterance of the mouth of Jehovah is everything that proceeds from the Lord, and this, specifically, is Divine truth united with Divine good (as may be seen in the work, Heaven and Hell, n. 13, 133, 139, 140, 284-290).

sRef Ex@16 @31 S5′ sRef Num@11 @7 S5′ sRef Num@11 @8 S5′ [5] This delight is also described by correspondences in Moses:

The manna was “like coriander seed, white, and the taste of it was like a cake made with honey” (Exod. xvi. 31).

And in another place:

“They made cakes of it; and the taste of it was as of the juice of oil” (Numb. xi. 7, 8).

The reason why the manna had such an appearance and taste was, that the white seed of coriander signifies truth from a celestial origin, a cake the good of celestial love, honey its external delight, oil that love itself, and its juice, whence was the taste, its internal delight, and the rain with the dew, in which the manna was, the influx of Divine truth in which that delight is contained. (That seed signifies truth from a heavenly origin, may be seen, Arcana Coelestia, n. 3038, 3373, 10,248, 10,249: that white is said of that truth, n. 3301, 3993, 4007, 5319; that cake signifies the good of heavenly love, n. 7978, 9992, 9993; that oil signifies that love itself, n. 886, 3728, 9780, 9954, 10,261, 10,269; hence its juice signifies its delight, because the taste is therefrom and the taste is the delight and pleasantness, see n. 3502, 4791-4805. But more may be seen concerning these things in the explanation of chap. xvi. of Exodus in Arcana Coelestia.) The reason why the delight of celestial love is signified by eating of the hidden manna, although by the hidden manna the Lord as to the Divine Human is signified, is that it is the same thing whether we say the Divine Human of the Lord, or the Divine love, for the Lord is Divine love itself, and what proceeds from Him is Divine good united to Divine truth; both belong to love, and are also the Lord in heaven. Therefore to eat of Him is to be conjoined to Him, and this is effected by love from Him. (But these things may be better understood from what is said and shown in the work, Heaven and Hell, n. 13-19, 116-125, 126-140; and also in The Doctrine of the New Jerusalem, n. 210-222 and 307.)

sRef Rev@2 @17 S0′ 147. And I will give him a white stone. That this signifies wisdom and intelligence is evident from the signification of a white stone, when it is from the Lord, as being reception from Him and influx. And because it denotes reception and influx from the Lord, it also denotes wisdom and intelligence from Him; for those who receive from the Lord, and with whom the Lord inflows, are in wisdom and intelligence. The reason why to give a white stone signifies these things is, that, formerly, in judicial proceedings the votes were given by means of stones; affirmative votes were expressed by white stones, and negative by black stones, hence by a white stone is signified the reception of wisdom and intelligence.

sRef Rev@2 @17 S0′ 148. And in the stone a new name written, which no man knoweth saving he that receiveth it. That this signifies the state of the interior life, which is unknown to all but those who are in it, is evident from the signification of name, as denoting quality of state (concerning which see Arcana Coelestia, n. 1754, 1896, 2009, 3237, 3421). Here it denotes the quality of the state of the interior life, because it is called a new name which no one knoweth saving he that receiveth it; for the quality of this state of the life is entirely unknown to those who are not in it. Those are in the interior state of life who are in love to the Lord, and none are in love to the Lord but those who acknowledge the Divine in His Human. (That to love the Lord is to live according to His precepts, may be seen, Arcana Coelestia, n. 10,143, 10,153, 10,578, 10,645, 10,829.) Interior life is the spiritual life in which the angels of heaven are, but exterior life is the natural life in which are all those who are not in heaven. With those also who live according to the precepts of the Lord, and acknowledge the Divine in His Human, the interior mind is opened, and they then become spiritual; but those who do not thus live, nor thus acknowledge, remain natural. (That the state of the interior or spiritual life is unknown to all those who are not in heavenly love, may be seen in the work, Heaven and Hell, n. 395-414, and in The Doctrine of the New Jerusalem, n. 105, 238.)

sRef Isa@49 @1 S2′ sRef John@10 @2 S2′ sRef Isa@45 @4 S2′ sRef Isa@45 @3 S2′ sRef Isa@40 @26 S2′ sRef John@10 @3 S2′ sRef Isa@43 @1 S2′ [2] That name in the Word signifies quality of state is evident from many passages, some of which shall here be adduced by way of confirmation. Thus in Isaiah:

“Lift up your eyes on high, and see; Who hath created these things? he who leadeth out the host in number; he called them all by name” (xl. 26).

His calling them all by name, denotes that He knows the qualities of all, and gives to them according to their state of love and faith. And in John:

“He that entereth in by the door is the shepherd of the sheep. To him the porter openeth, and the sheep hear his voice; and he calleth his own sheep by name, and leadeth them out” (x. 2, 3).

Similarly, in Isaiah:

“Thus saith Jehovah thy creator, O Jacob, and thy former, O Israel, Fear not, for I have redeemed thee, I have called thee by name, thou art mine” (xliii. 1).

Again:

“That thou mayest know that I am Jehovah, who had called thee by thy name. For Jacob, my servant’s sake, and Israel mine elect, I have called thee by thy name, though thou hast not known me.” (xlv. 3, 4).

I have called thee by thy name, denotes that he knew the quality of the state of the church; for Jacob and Israel are the church, Jacob the external church, and Israel the internal church. sRef Isa@65 @15 S3′ sRef Isa@62 @1 S3′ sRef Isa@48 @18 S3′ sRef Ezek@22 @5 S3′ sRef Isa@48 @19 S3′ sRef Ezek@22 @2 S3′ sRef Isa@62 @2 S3′ [3] Again, in the same prophet:

O Israel, “if thou hadst hearkened to my commandments, thy name should not have been cut off nor destroyed before me” (xlviii. 19).

Cutting off and destroying the name before Jehovah, denotes the quality of the state by which conjunction is effected; this is the spiritual state of those who belong to the church which is signified by Israel. In the same:

“Jehovah hath called me from the womb, from the bowels of my mother hath he remembered my name” (xlix. 1).

Here remembered my name, denotes to know the quality. In the same:

“For Zion’s sake I will not be silent, and for Jerusalem’s sake I will not rest. And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall utter” (lxii. 1, 2).

Again, in the same prophet:

“He shall call his servants by another name” (lxv. 15).

To call by a new name, and by another name, denotes to give another state of life, namely, a state of spiritual life. And in Ezekiel:

“The city of bloods, polluted by name” (xxii. 2, 5).

The city of bloods, denotes doctrine which offers violence to the good of charity, which is said to be polluted by name, when it abounds with falsities and thence with evils, which constitute its quality. sRef Ex@33 @12 S4′ sRef Ex@33 @17 S4′ sRef Rev@3 @5 S4′ sRef Rev@3 @12 S4′ sRef Rev@3 @4 S4′ sRef Rev@22 @4 S4′ sRef Rev@13 @8 S4′ [4] And in Moses:

“Moses said unto Jehovah, Thou hast said, I know thee by name. And Jehovah said unto Moses, This word also which thou hast spoken I will do, for I have known thee by name” (Exod. xxxiii. 12, 17).

That He knew Moses by name, denotes that He knew his quality. And in the Apocalypse:

“Thou hast a few names in Sardis, which have not defiled their garments. He that overcometh, the same shall be clothed in white raiment, and I will confess his name before my Father. Him that overcometh, I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, and my new name” (iii. 4, 5, 12).

That name here signifies quality of state as to the good of love and truth of faith is evident. And in another place,

“whose names are not written in the book of life” (Apoc. xiii. 8; xvii. 8).

The names written in the book of life, are all things of a man’s love and faith, thus all things of his spiritual life as to their quality. Again:

“They shall see the face” of God and the Lamb, “and his name shall be in their foreheads” (Apoc. xxii. 4).

[5] His name being in their foreheads, denotes a state of love; for the forehead corresponds to love, and hence signifies love. The reason why name in the Word signifies the quality of the state of man is, that in the spiritual world each one is named according to the state of life in which he is, thus variously. For spiritual speech is not like human speech; all things there are expressed according to ideas of things and of persons; and those ideas fall into words or expressions. (This will be more evident from what is shown concerning the speech of the angels of heaven, in the work, Heaven and Hell, n. 234-245. Moreover it may be seen above, n. 102 and 135, where it is shown what the name of Jehovah, of the Lord, and of Jesus Christ, in the Word signifies.)

sRef Rev@2 @21 S0′ sRef Rev@2 @25 S0′ sRef Rev@2 @22 S0′ sRef Rev@2 @20 S0′ sRef Rev@2 @27 S0′ sRef Rev@2 @24 S0′ sRef Rev@2 @29 S0′ sRef Rev@2 @28 S0′ sRef Rev@2 @19 S0′ sRef Rev@2 @26 S0′ sRef Rev@2 @18 S0′ sRef Rev@2 @23 S0′ 149. (Verses 18-29) And unto the angel of the church in, Thyatira write: These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass. I know thy works, and charity, and ministry, and faith, and thy endurance, and thy works, and the last to be more than the first. But I have a few things against thee, because thou sufferest that woman Jezebel, who calleth herself a prophetess, to teach, and to seduce my servants to commit whoredom and to eat things sacrificed unto idols. And I gave her time to repent of her whoredom; and she repented not. Behold, I cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her sons with death; and all the churches shall know that I am he who searcheth the reins and hearts; and I will give unto every one of you according to his works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and who have not known the depths of Satan, as they speak, I put upon you none other burden. Nevertheless, that which ye have, hold last until I come. And he that overcometh and keepeth my works even unto the end, to him will I give power over the nations. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken in pieces, even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches.

“And unto the angel of the church in Thyatira write:” signifies, those of the church with whom the internal and external, or the spiritual and natural man, make one: “These things saith the Son of God,” signifies the Lord as to the Divine Human, from which that quality of the church is derived: “who hath his eyes like unto a flame of fire,” signifies the Divine Providence from His Divine love, and Divine wisdom and intelligence communicated to those who are in love, and thence in faith towards Him; “and his feet like fine brass,” signifies the ultimate of Divine order, which is the Natural, full of Divine love.

“I know thy works, and charity,” signifies the internal of those who belong to the church; “and ministry and faith,” signifies good and truth therein; “and thy endurance,” signifies conjunction with the external; “and thy works, and the last to be more than the first,” signifies the externals thence derived.

“But, I have a few things against thee,” signifies, that they should take heed. “Because thou sufferest that woman, Jezebel,” signifies the delight of the love of self and of the world; “who calleth herself a prophetess, to teach, and to seduce my servants,” signifies that thence is the doctrine of every kind of falsity; “to commit whoredom and to eat things sacrificed unto idols,” signifies the falsifications of truth, and the adulterations of good.

“And I gave her time to repent of her whoredom, and she repented not,” signifies that those who are thence in falsities do not turn themselves to truths and by truths.

“Behold, I cast her into a bed,” signifies that they are left to their own natural man, and to the doctrine of falsities therein; “and them that commit adultery with her into great tribulation,” signifies grievous temptations to those who addict themselves to their falsities; “except they repent of their deeds,” signifies unless they separate themselves from them.

“And I will kill her children with death,” signifies that thus falsities are extinguished. “And all the churches shall know that I am he who searcheth the reins and the hearts,” signifies the acknowledgment of all who belong to the church that the Lord alone knows and explores the exteriors and interiors, also the things of faith and of love; “and I will give to every one of you according to your works,” signifies, eternal blessedness according to the state of his internal in the external.

“But unto you I say, and unto the rest in Thyatira,” signifies to every one with whom the internal is conjoined to the external; “as many as have not this doctrine,” signifies with whom external delight, which is that of the love of self and of the world, does not rule; “and who have not known the depths of Satan as they speak,” signifies entangled by these: “I will put upon you none other burden,” signifies that of this alone they should take heed.

“Nevertheless, that which ye have, hold fast until I come,” signifies permanence in a state of love and of faith, even to visitation.

“And he that overcometh, and keepeth my works even unto the end,” signifies after combat against those loves and the removal of them, as far as possible, perseverance in love and faith; “to him will I give power over the nations,” signifies over his evils, which will then be expelled by the Lord.

“And he shall rule them with a rod of iron,” signifies, that he will chastise evils by means of the truths which are in the natural man: “as the vessels of a potter shall they be broken in pieces,” signifies the total dispersion of falsities; “even as I received of my Father,” signifies comparatively as the Lord did from His Divine when He glorified his Human. “And I will give him the morning star,” signifies intelligence and wisdom from the Divine Human of the Lord.

“He that hath an ear, let him hear what the spirit saith unto the churches,” signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church.

sRef Rev@2 @18 S0′ 150. (v. 18) And unto the angel of the church in Thyatira write. That this signifies to those of the church with whom the internal and the external, or the spiritual and natural man make one, is evident from the things written to this angel understood in the internal sense, where the subject treated of is the conjunction of the internal or spiritual man with the external or natural man, or those of the church with whom they are. conjoined. Every man has an internal and an external; his internal is called the spiritual man, and the external is called the natural man. When a man is born, the external or natural man is first opened; and afterwards, as he grows up and advances towards perfection in intelligence and wisdom, the internal or spiritual man is opened. The external or natural man is opened by means of those things that a man derives from the world, but the internal or spiritual man is opened by means of those things that he derives from heaven; for the external or natural man is formed for the reception of those things that are in the world, but the internal or spiritual man, for the reception of those things that are in heaven. The things which are in the world, for the reception of which the external or natural man is formed, have reference in general to whatever pertains to civil and moral life; but the things which are in heaven, for the reception of which the internal or spiritual man is formed, have reference, in general, to all that pertains to love and faith. [2] Because these two, the internal and external, pertain to man, and each is to be separately opened by its own means, it is evident, that unless the internal is opened by its own means, a man must remain merely natural, and that in this case his internal must remain closed. But those with whom the internal is closed, do not belong to the church; for the church is formed in man by communication with heaven, and communication with heaven is not granted to man unless his internal be opened by its own means, which all, as said above, have reference to love and faith.

It is moreover to be observed, that, with the man of the church who is regenerated by the Lord by means of the truths that are called truths of faith, and by a life according to them, the internal and external, or spiritual and natural man, are conjoined, and that this is effected by correspondences. (What is the nature of correspondences, and thence the nature of the conjunction which is thereby effected, is evident from what is shown concerning them in Arcana Coelestia, and from the extracts from that work in The Doctrine of the New Jerusalem, n. 261.) [3] Now because man does not become a member of the church before his internal or spiritual man is opened and is conjoined with the external or natural man, therefore those within the church in whom this conjunction is effected, are now treated of. For, as said above (n. 20), by the seven churches are not meant seven churches, but all those in general who belong to the Lord’s church. Hence, in writing to the angel of each church, the subject treated of is those things that constitute that church; in the present case, therefore, or in what is said to the angel of the church of Thyatira, the internal and external man are treated of, and the conjunction of both in those who are within the church. (But inasmuch as it has been hitherto unknown that these two principles actually pertain to man, and that they are to be opened and conjoined in order that man may become a member of the church, and as these things cannot be described in a few words, they may be seen treated of more at large in The Doctrine of the New Jerusalem, n. 36-53, and 179-182.)

sRef Rev@2 @18 S0′ 151. These things saith the Son of man. That this signifies the Lord as to the Divine Human, from which is that constituent of the church, is evident from the signification of the Son of God, as denoting the Lord as to His Divine Human, and as to Divine truth, inasmuch as the latter proceeds from Him (concerning which see above, n. 63). That it also denotes from whom is that constituent of the church, that is, the opening of the internal or spiritual man and its conjunction with the external, is, that everything of the church pertaining to man is from the Lord’s Divine Human. For everything of love and faith constituting the church proceeds from the Divine Human of the Lord, and not immediately from the Divine itself; for what immediately proceeds from the Divine itself does not enter into any thought or affection of man, and consequently not into faith and love, because it is far above them, as is evident from the fact that a man cannot think of the Divine without connecting with such thought the human form, unless he thinks of nature, as it were, in its minutest parts. The thought which is not directed to some particular form is diffused in all directions, and what is thus diffused is dissipated. This it has been specially granted me to know, from those in the other life who come from the Christian world, and who have thought only of the Father, and not of the Lord, that they make nature in its minutest parts their God, and at length fall away from any idea of God, consequently from the idea and faith of all things of heaven and the church.

[2] It is different with those who have thought of God in the human form; all these have their ideas directed to the Divine, nor do their thoughts, like those of the former, wander in every direction. And, inasmuch as the Divine under a human form, is the Divine Human of the Lord, therefore the Lord bends and determines their thoughts and affections to Himself. Because this is the essential of the church, therefore it continually flows in from heaven with man, consequently it is, as it were, implanted in every one to think of the Divine under a human form, and thus inwardly in themselves to see the Divine, except in the case of those who have extinguished this impression in themselves (as may be seen in the work, Heaven and Hell, n. 82). It is therefore evident why all men after death, however vast their number, when they become spirits, are turned to their own loves, and that hence those who have worshipped the Divine under the human form turn to the Lord, who is seen by them as a Sun above the heavens. But those who have not worshipped Him under the human form are turned to the loves of their own natural man, all of which have reference to the loves of self and of the world; thus they turn backwards from the Lord; and to turn themselves backwards from the Lord, is to turn towards hell. (That all turn themselves to their own loves in the spiritual world, may be seen in the work, Heaven and Hell, n. 17, 123, 142-145, 151, 153, 255, 272, 510, 548, 552, 561.

[3] All those who lived in ancient times, and worshipped the Divine, saw the Divine, in thought, under a human form, and scarcely any one thought of an invisible Divine; and the Divine under the human form, even at that time, was the Divine Human. But because this Divine Human was the Lord’s Divine in the heavens and passing through the heavens, when heaven became weakened for the reason that men, of whom heaven consists, from internal became successively external, and thus natural, it therefore pleased the Divine Himself to put on the Human, and to glorify this, or make it Divine, that thus from Himself He might affect all, both those who are in the spiritual world and those who are in the natural world, and save those who acknowledge and worship His Divine in the Human.

sRef John@1 @2 S4′ sRef John@1 @8 S4′ sRef John@1 @1 S4′ sRef John@1 @9 S4′ sRef John@1 @7 S4′ sRef John@1 @6 S4′ sRef John@1 @4 S4′ sRef John@1 @5 S4′ sRef John@1 @10 S4′ sRef John@1 @14 S4′ sRef John@1 @13 S4′ sRef John@1 @12 S4′ sRef John@1 @3 S4′ sRef John@1 @11 S4′ [4] This is manifest from many passages in the Prophets of the Old Testament, and also in the Evangelists, from which we shall adduce only the following in John:

“In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him, and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world knew him not. And the Word was made flesh, and dwelt among us, and we beheld his glory” (i. 1-14).

That the Lord as to the Human is there meant by the Word, is quite clear, for it is said, “the Word was made flesh, and dwelt among us, and we beheld his glory;” and that the Lord made His Human Divine, is also plain from these words, “the Word was with God, and God was the Word,” and this was made flesh, that is, man. And whereas all Divine truth proceeds from the Divine Human of the Lord, and this is His Divine in the heavens, therefore by the Word is also signified Divine truth; and it is said, He was the true light which lighteth every man that cometh into the world. Light also is Divine truth; and because men, from being internal, became external or natural, because they no longer acknowledged Divine truth, or the Lord, therefore it is said that the darkness comprehended not the light, and that the world acknowledged Him not. (That the Word is the Lord as to the Divine Human, and Divine truth thence proceeding, may be seen in The Doctrine of the New Jerusalem, n. 263 and 304. That light is Divine truth, and that darkness denotes the falsities in which those are who are not in the light, may be seen in the work, Heaven and Hell, n. 126-140, 275.) sRef John@1 @12 S5′ sRef John@1 @13 S5′ [5] That those who acknowledge the Lord, and worship Him from love and faith, and are not in the loves of self and of the world, are regenerated and saved, is also taught in these words,

“As many as received him, to them gave he power to become the sons of God, to them that believe in his name; which were born, not of bloods, nor of the will of the flesh, nor of the will of man (vir), but of God” (i. 12, 13).

Those who are born of bloods, are those who destroy love and charity; the will of the flesh denotes all evil derived from the loves of self and of the world, and is man’s voluntary proprium, which in itself is nothing but evil; the will of man is falsity derived from that voluntary proprium. That those who are not in these loves receive the Lord, are regenerated and saved, is meant by them that believe in His name becoming the sons of God, and being born of God. (That to believe in the name of the Lord, is to acknowledge His Divine Human, and to receive from Him love and faith, may be seen above, n. 102, 135. That bloods denote those things that destroy love and charity, see Arcana Coelestia, n. 4735, 5476, 9127: that flesh denotes the voluntary proprium of man, which in itself is nothing but evil, n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 4328, 8480, 8550, 10,283-10,286, 10,731; and that man’s proprium is the love of self and the love of the world, n. 694, 731, 4317, 5660. That man (vir) denotes the Intellectual, and hence truth or falsity, because the Intellectual is from the one or the other, see n. 3134, 3309, 9007, thus the will of man (vir) denotes the intellectual proprium, which, when it exists from the voluntary proprium, which in itself is nothing but evil, if; nothing but falsity; for where evil is in the will there falsity is in the understanding. That to be born of God is to be regenerated by the Lord, may be seen in The Doctrine of the New Jerusalem, n. 173-184. Moreover, that all in the universe, from influx out of heaven, and from revelation, worship the Divine under the human form, may be seen in the small work, The Earths in the Universe, n. 98, 121, 141, 154, 158, 159, 169; and likewise all the angels of the higher heavens, in the work, Heaven and Hell, n. 78-86.)

[6] From these considerations it is now evident that the all of the church, thus also the all of heaven pertaining to men, is from the Lord’s Divine Human. It is on this account that the Son of Man, who is the Divine Human, is described, in the first chapter of the Apocalypse, by various representatives, and afterwards from that description are taken the exhortations to the several churches (as may be seen above, n. 113), and specifically to this church, in writing to which this great essential of the church is treated of, that is, the conjunction of the internal and external, or the regeneration of the man of the church; for it is said to the angel of this church, “These things saith the Son of man, who hath his eyes like unto a flame of fire.”

sRef Rev@2 @18 S0′ 152. Who hath his eyes like unto a flame of fire. That this signifies Divine providence from His Divine love, and Divine wisdom and intelligence communicated to those who are in love to and thence in faith towards Him is evident from what was said above (n. 68), where it was shown, that eyes like unto a flame of fire, when said of the Lord, signify His Divine providence from His Divine love. The reason why by this are also denoted Divine wisdom and intelligence communicated to those who are in love to and thence in faith towards Him is, that by eyes, in the Word, when said of man, is signified the understanding of truth, and the understanding of truth is intelligence and wisdom; hence by eyes, when said of the Lord, are signified Divine wisdom and intelligence proceeding from Him, and what proceeds from Him is communicated to angels and to men who are in love to, and thence in faith towards Him. All wisdom and intelligence also, pertaining to angels and men, are not of themselves, but of the Lord with them. This is also well known in the church; for it is there known that all the good of love, and all the truth of faith are from God, and nothing of them from man; and truths interiorly seen and acknowledged, constitute intelligence, and being united with goods interiorly perceived, and thence seen, they constitute wisdom. Hence then it is, that by having his eyes like unto a flame of fire, is also signified the Divine wisdom and intelligence of the Lord communicated to those who are in the goods of love, and thence In faith towards Him.

[2] The reason why eyes signify the understanding is, that all the sight of the eyes with men and angels is therefrom. That all the sight of the eyes is from the understanding, seems like a paradox to those who do not know the interior causes of things, from which effects are manifested in the body. Those who are ignorant of those causes believe simply that the eye sees of itself, that the ear hears of itself, that the tongue tastes of itself, and that the body feels of itself, when, nevertheless, the interior life of man, which is the life of his spirit, this being the life of his understanding and will, or of his thought and affection, feels by the organs of the body the things that are in the world, and thus perceives them naturally. The whole body, with all its sensories, is only an instrument of its soul or spirit. This also is the reason why, when the spirit of man is separated from his body, the latter is altogether without sensation, but the former afterwards sensates as before. (That a man’s spirit sees, hears and feels, after it is freed from the body, just as it did before in the body, may be seen in the work, Heaven and Hell, n. 461-469. Concerning the correspondence of the understanding with the sight of the eye, see Arcana Coelestia, n. 4403-4421, 4523-4534.) With beasts also, their interior life, which is also called their soul, sensates in a similar manner by means of the external organs of their body, but with this difference, that a beast does not sensate rationally like man, thus does not think from understanding and will, as man does (as may be seen in the work, Heaven and Hell, n. 108; and in the work, The Last Judgment, n. 25).

[3] This then is why eye in the Word signifies the understanding of truth or intelligence and wisdom, as may be seen from the following passages:

“Say to this people, hear ye in hearing, but understand not; and see ye in seeing, and know not. Make the heart of this people fat, and make their ears heavy, and smear their eyes, lest they see with their eyes” (Isaiah vi. 9, 10; John xii. 40).

To smear the eyes lest they see with their eyes, is to darken their understanding lest they should understand. sRef Isa@29 @10 S4′ [4] In the same:

“Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers, hath he covered” (xxix. 10).

Here closing the eyes, covering the prophets, and the heads and the seers hath He covered denotes the [covering] of the understanding of truth. By prophets are meant those who teach truths; these are also called heads, because the head signifies intelligence; and they are also called seers, from the revelation of Divine truth with them. sRef Isa@33 @17 S5′ sRef Isa@33 @15 S5′ sRef Isa@32 @3 S5′ [5] In the same:

“The eyes of them that see shall not blink, and the ears of them that hear shall harken” (xxxii. 3).

The eyes of them that see denote those who understand truths. In the same:

“Who shutteth his eyes lest they may see evil. Thine eyes shall see the king in his beauty” (xxxiii. 15, 17).

To shut the eyes lest they may see evil denotes not to admit evil into the thought; that their eyes should see the king in his beauty denotes that they should understand truth in its own light with pleasantness; for by the king in this passage, is not meant a king, but truth (as may be seen above, n. 31). sRef Lam@5 @16 S6′ sRef Jer@5 @21 S6′ sRef Lam@5 @17 S6′ [6] In Jeremiah:

“Hear this, O foolish people, who are without heart who have eyes, and see not; who have ears, and hear not ” (v. 21; Ezek. xii. 2).

In Lamentations:

“The crown of our head hath fallen; for this our heart is become faint, and for this our eyes are dim” (v. 17).

By the crown of the head is denoted wisdom (as may be seen above, n. 126); the heart being faint denotes that the will of good is no more. (That the heart denotes the will and love, may be seen in the work, Heaven and Hell, n. 95.) The eyes denote the understanding of truth, and are said to grow dim when truth is no more understood. sRef Zech@11 @17 S7′ [7] In Zechariah:

“The punishment of the shepherd deserting the flock, a sword upon his right eye; and his right eye in darkening shall be darkened” (xi. 17).

By the sword upon the right eye, and the right eye in darkening shall be darkened, is meant that all truth in the understanding should perish by falsity. (That sword denotes the destruction of truth by falsity, may be seen above, n. 131.)

sRef Zech@14 @12 S8′ [8] Again:

“The plague wherewith Jehovah will smite all peoples who shall fight against Jerusalem; their eyes shall consume away in their sockets” (xiv. 12).

The peoples who shall fight against Jerusalem denote those who fight against the church: Jerusalem is the church; that their eye should consume away denotes that all intelligence should perish, because they fight from falsities against truths. sRef Zech@12 @4 S9′ [9] Again, in Zechariah:

“I will smite every horse with astonishment, and every horse of the peoples with blindness” (xii. 4).

The vastation of the church is there treated of; by horse is signified the Intellectual, wherefore by the horse being smitten with astonishment and blindness is denoted the stupidity and blindness of the understanding. (That horse signifies the Intellectual, may be seen in the small work, The White Horse, n. 1-5.) sRef Deut@16 @19 S10′ sRef Ps@13 @3 S10′ [10] In David:

“Hear me, O Jehovah, my God! enlighten mine eyes lest I sleep death” (Psalm xiii. 3).

Here eyes denote the understanding. In Moses:

“Thou shalt not take a gift, for a gift doth blind the eyes of the wise” (Deut. xvi. 19).

To blind the eyes of the wise denotes to prevent them from seeing or understanding the truth. sRef Matt@6 @22 S11′ sRef Matt@6 @23 S11′ [11] In Matthew:

“The lamp of the body is the eye; if thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness” (vi. 22, 23; Luke xi. 34).

By eye in this passage is not meant eye, but the understanding; by a single eye, the understanding of truth; by an evil eye, the understanding of falsity; darkness denotes falsities, the whole body denotes the whole spirit, for this is wholly of such a quality as the will and the understanding therefrom.

If man’s spirit has the understanding of truth from the will of good, it is then an angel of light, but if it has only the understanding of falsity, it is a spirit of darkness. In the above passage is described the reformation of man by the understanding of truth; hence it is clear, that he who knows what the eye signifies, may know the arcanum contained in those words. (That man is reformed by means of truths received in the understanding, may be seen above, 112, 126.) sRef Matt@5 @29 S12′ [12] In Matthew:

“If thy right hand offend thee, pluck it out, and cast it from thee; for it is good to enter into life one-eyed, rather than having two eyes to be cast into the gehenna of fire” (v. 29; xviii. 9; Mark ix. 47).

By eye in these passages is not meant eye, but the understanding thinking; by the right eye offending, the understanding thinking evil; to pluck it out, and cast it away, denotes not to admit such evil, but to reject it; one-eyed, denotes the understanding not thinking evil, but truth only; for the understanding can think truth: if it thinks evil, it is from the will of evil. The reason why the right eye is mentioned, is, that the right eye signifies the understanding of good, and the left eye the understanding of truth (see Arcana Coelestia, n. 4410, 6923). sRef Isa@42 @7 S13′ sRef Isa@43 @8 S13′ sRef Isa@42 @6 S13′ sRef Isa@35 @5 S13′ sRef Isa@29 @18 S13′ [13] In Isaiah:

“In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness” (xxix. 18).

In the same:

“Then the eyes of the blind shall be opened, and the ears of the deaf” (xxxv. 5).

In the same:

Again:

“I will give thee for a light of the nations; to open the eyes of the blind, to lead him that is bound out of the prison, and them that sit in darkness out of the prison house” (xlii. 6, 7).

Again:

“Bring forth the blind people that have eyes, and the deaf that have ears” (xliii. 8).

To open the eyes of the blind is to instruct those who as yet are ignorant of truths, but who, yet, desire them; these are signified by the nations. Similar things are signified by the

Lord’s healing the blind (Matt. ix. 27-29; xx. 30 to the end; xxi. 14; Mark viii. 23, 25; Luke xviii. 35 to the end; John ix. 1-21).

For all the miracles of the Lord involve those things that belong to the church and heaven, and therefore they were all Divine (as may be seen, Arcana Coelestia, n. 7337, 8364, 9031). sRef Lev@21 @18 S14′ sRef Lev@21 @17 S14′ sRef Lev@22 @22 S14′ sRef Lev@21 @19 S14′ sRef Lev@21 @22 S14′ sRef Lev@21 @21 S14′ sRef Lev@21 @20 S14′ sRef Lev@21 @23 S14′ sRef Lev@26 @16 S14′ [14] Because the eye signified the understanding, it was commanded among the statutes given to the sons of Israel,

That no one of the seed of Aaron who was blind, or had a blemish in the eye, should approach to offer the sacrifice, nor enter within the veil (Levit. xxi. 17-23);

That what was blind should not be offered for a sacrifice (Levit. xxii. 22; Mal. i. 8):

hence also it was among the curses,

That a fever should consume the eyes (Levit. xxvi. 16).

From these considerations it may now be known that, by the eyes of the Son of man which were as a flame of fire is signified the Divine wisdom and intelligence communicated to those who are in love and thence in faith towards the Lord. sRef Rev@4 @6 S15′ sRef Ezek@10 @12 S15′ sRef Rev@4 @8 S15′ [15] That His Divine providence is also hereby signified, is evident from what was shown above (n. 68), to which may be added what was said of the cherubim in Ezekiel, and of the four animals about the throne mentioned in the Apocalypse, by which is also signified the Divine providence, and specifically a guard that the Lord should not be approached except by means of good. In Ezekiel:

“I looked, behold four wheels near the cherubim: their whole flesh, and their backs, and their hands, and their wings, and the wheels were full of eyes round about” (x. 9, 12).

And in the Apocalypse:

“About the throne were four animals full of eyes, before and behind; each one had wings about him, and they were full of eyes within” (iv. 6, 8).

These four animals also were cherubim, for the description given of them is almost similar to that of the cherubim in Ezekiel. So many eyes are ascribed to them because the Divine providence of the Lord, which is signified by cherubim, is His government of all things in the heavens and in the earths from Divine wisdom; for the Lord from His Divine providence sees all things, disposes all things, and foresees all things. (That by cherubim is signified the Divine providence of the Lord, and specifically a guard that the Lord should not be approached except by means of good, may be seen, n. 9277, 9509, 9673.)

sRef Rev@2 @18 S0′ 153. And his feet like fine brass. That this signifies the ultimate of Divine order, which is the Natural, full of Divine love, is evident from what was said and shown above (n. 69), where similar words occur. Because in what is written to the angel of this church, the subject treated of is the internal of the church, which is spiritual, and its external, which is natural, that they should make one (as may be seen above, n. 150), therefore it is premised concerning the Lord, from whom is the all of the church,

“These things saith the Son of man, who hath his eyes like unto a flame of fire, and his feet like fine brass.”

For by eyes, when said of men, is signified the internal, which is spiritual, and by feet the external, which is natural; but by eyes and feet, when said of the Lord, are signified the Divine things from which those exist with man.

sRef Rev@2 @19 S0′ 154. (v. 19) I know thy works and charity. That this signifies the internal of those who belong to the church is evident from the signification of works, as being the things of the will, or of celestial love (concerning which see above, n. 98), and from the signification of charity, as being the things of spiritual love. The reason why by works and charity is signified the internal of the church is, that the things of the will or love constitute its internal, but the things of the understanding and of faith constitute its external. There are two loves which constitute heaven and the church, love to the Lord and love towards the neighbour, or charity; love to the Lord is called celestial love, and love towards the neighbour, which is charity, is called spiritual love. These are so called from the fact that heaven is divided into two kingdoms, one of which is called the celestial kingdom, the other the spiritual kingdom, hence also the loves which reign in them are so called (as may be seen in the work, Heaven and Hell, n. 13-19 and 20-28; also in The Doctrine of the New Jerusalem, n. 54-62 and 84-100, where it is also shown what celestial love is, and what spiritual love, namely, that celestial love is to do the precepts of the Lord from the affection of the will, and that spiritual love is to do the same, from the affection of the understanding). There are two things with man that constitute heaven or the church with him – love and faith. Love dwells in man’s will, for what a man loves that he also wills; but faith resides in the understanding, for what a man believes that he also thinks; and thought belongs to the understanding. The internal of the celestial church therefore is to do the precepts of the Lord from the affection of the will, consequently, from the love of good; but the internal of the spiritual church is to do the precepts of the Lord from the affection of the understanding, consequently, from the love of truth; for to do the precepts of the Lord is to love Him; this He himself teaches in John xiv. 21, 23. The internal of the celestial church is meant by works, and the internal of the spiritual church is meant by charity. (But as these things cannot be expounded in a few words, so as to be clearly perceived, see what is said concerning them in The Doctrine of the New Jerusalem, namely, concerning the will and the understanding, n. 28-36; concerning the internal and the external man, n. 36-53; concerning love in general, n. 54-64; concerning love towards the neighbour or charity, n. 84-107; and concerning faith, n. 108-122; and in the work, Heaven and Hell, where celestial and spiritual love are treated of, n. 13-19.)

sRef Rev@2 @19 S0′

155. And ministry and faith. That this signifies good and truth pertaining to them is evident from the signification of ministry, as denoting good, of which we shall speak presently; and from the signification of faith, as denoting truth. The reason why faith signifies truth is, that truth is of faith, and faith is of truth. The reason why ministry signifies good is, that, in the Word, it is used in reference to good; hence the office of Aaron, of his sons, and of the Levites, was called ministry, and in general the offices of priests. By ministering to Jehovah, or the Lord, is meant to worship Him from the good of love; hence it is evident that ministry has reference to works, and faith to charity, concerning which see above, where it is said,

“I know thy works and charity”;

for faith and charity make one, because where there is no charity there is no faith (as may be seen in The Doctrine of the New Jerusalem, n. 108-122; and in the small work, The Last Judgment, n. 33-40).

sRef Ps@104 @4 S2′ [2] That ministry, and to minister, in the Word, are said of the good of love, is evident from the following passages; as in David:

Jehovah “maketh his angels spirits, his ministers a flaming fire” (Ps. civ. 4).

By Jehovah making His angels spirits is signified that they are recipients of His Divine truth (see above, n. 130). By making His ministers a flaming fire, is signified that they are recipients of His Divine good, for flaming fire signifies the good of love (as may be seen above, n. 68). Hence it is clear, that by ministers are meant those who are in the good of love.
sRef Ps@103 @21 S3′ [3] In the same:

“Bless Jehovah, all ye his hosts; ye ministers of his that do his will” (Ps. ciii. 21).

Those are called the hosts of Jehovah who are in truths (see n. 3448, 7236, 7988, 8019), and ministers those who are in goods; therefore it is said that they do His will. To do the will of the Lord is to act from the good of love; for all good has reference to the will, as all truth has to the understanding. sRef Isa@61 @6 S4′ sRef Jer@33 @21 S4′ [4] In Isaiah:

“Ye shall be called the priests of Jehovah; the ministers of our God” (lxi. 6).

Priests are called ministers because they represented the Lord as to the good of love, and hence, those who are in the good of love are, in the Word, called priests (see Arcana Coelestia, n. 2015, 6148, 9809, 10,017). It is also from this circumstance that they are called the ministers of God. This is why the office of Aaron and his sons is called the ministry, as likewise that of the Levites is called the priesthood, and why to enter into the tent of assembly and officiate in the ministry, as also to approach to the altar and there officiate in the ministry, is called ministering (as may be seen in Exodus xxviii. 35, xxx. 20; Numb. viii. 15, 19, 24-26). And in Jeremiah:

“My covenant shall be broken with the Levites the priests, my ministers” (xxxiii. 21).

(That Aaron represented the Lord as to the good of love, may be seen, Arcana Coelestia, n. 9806, 9946, 10,017; that the priests in general signified the same, n. 2015, 6148; that hence by the priesthood in the Word is signified the Divine good of the Lord’s Divine love, n. 9806, 9809.) sRef Isa@56 @6 S5′ sRef Matt@20 @27 S5′ sRef Matt@20 @28 S5′ sRef Matt@20 @26 S5′ sRef Luke@12 @37 S5′ sRef John@12 @26 S5′ [5] The whole heaven is divided into two kingdoms: in one kingdom are the angels who are in the good of celestial love, in the other the angels who are in the good of spiritual love, or charity. The celestial kingdom of the Lord is called His priesthood, and the spiritual kingdom His royalty (see the work, Heaven and Hell, n. 24, 226). To minister is predicated of those who are in the Lord’s celestial kingdom, but to serve of those who are in His spiritual kingdom. Hence it is clear what is meant in the following passages by to minister and minister, and to serve and servant. Jesus said to the disciples:

“Whosoever will be great among you, must be your minister. And whosoever will be chief among you, must be your servant: even as the Son of man came not to be ministered unto, but to minister” (Matt. xx. 26-28; xxiii. 11; Mark ix. 35; Luke xxii. 24-27).

Jesus said,

“If any man will minister to me, let him follow me; then where I am, there shall also my minister be; if any man hath ministered to me, him will my Father honour” (John xii. 26).

Jesus said

“Blessed are those servants whom the Lord when he cometh shall find watching; I say unto you, that he will gird himself and make them to sit down, and rising up will minister to them” (Luke xii. 37).

In Isaiah:

“The sons of the stranger, that join themselves to Jehovah to minister to him, and to love the name of Jehovah” (lvi. 6).

Hence, because ministering is said of the good of love, the sons of the stranger are said to minister to Jehovah, and to love Him; and of the Lord Himself it is said, that He will minister. From these considerations it is evident that by ministry is signified all that is done from the good of love, thus the good of love.

sRef Rev@2 @19 S0′ 156. And endurance. That this signifies conjunction with the external, and in such case combat is evident from the signification of endurance when said of those who are in the internal and external of the church, who are here treated of, as denoting the conjunction of the internal with the external, and then combat. The reason why this is signified by endurance is, that the conjunction of the internal with the external, or of the spiritual man with the natural, is effected by means of temptations, otherwise they are not conjoined; therefore the combat by which that conjunction is effected, because a man then suffers and sustains it, is signified by endurance. (That the internal man is conjoined with the external by means of temptations, which are spiritual combats, may be seen in Arcana Coelestia, n. 10,685; and in The Doctrine of the New Jerusalem, n. 190, 194, 199.)

sRef Rev@2 @19 S0′ 157. And thy works, and the last to be more than the first. That this signifies external things thence derived is evident from the signification of works, as being things external in which are things internal. For works are ultimate effects, in which internal things are made manifest together and are there in a series; they form their ultimate and fulness there. Those are called internal things that belong to the thought and will, and, spiritually speaking, that belong to love and faith; these things are in works; therefore works are ultimates. (That interior things, which are of the mind, flow into external things successively, even into the extreme or ultimate, and that therein they also exist and subsist, may be seen, Arcana Coelestia, n. 634, 6239, 6465, 9215, 9216; that in the ultimate they also form simultaneous order, in what series, see n. 5897, 6451, 8603, 10,099; that the whole man is in his deeds or works, and that what is only willed and not done, when man can do it, does not yet exist, may be seen in the work, Heaven and Hell, n. 475, 476.) sRef Zech@6 @1 S2′ [2] To these things I wish to add an arcanum not hitherto known. Man’s spirit appears in the human form after death, and that form is more or less beautiful according as his affections, while in the world, had been influenced by heavenly or earthly love; this is why angels are forms of love and charity. But they have a form so beautiful, not from the affection of the thought and will alone, but from their affection in deeds or works; for deeds or works from the affection of the will and thought, or of love and faith, produce the external form of the spirit, thus the beauty of his face, body and speech. The reason is, that, as interior things terminate in deeds or works, as in their extremes, so also do they terminate in the external form of the body; for it is well known, that everything pertaining to a man’s will terminates in the extremes of the body; that part of the body in which the will does not terminate is not a part of the body, as is evident from even the most trifling actions of the body, which all flow from the direction of the will, and are manifested in the extremes of the body (see the work, Heaven and Hell, n. 59, 60; and the small work, The Last Judgment, n. 30, 31). [3] The same is evident from the fact that man’s spirit is altogether like his will; not his will which does not go forth into act when possible, that will being only thought in which there is an appearance of will, but the active will, which desires nothing more than to act; this will is the same as his love; according to this is the whole spirit, and its human form. (That the will or love is the spirit itself, may be seen above, n. 105; and in the work, Heaven and Hell, n. 479.) This is why it is so often said in the Word that man ought to do the precepts of the Lord, and that he will be rewarded according to his deeds, that is, according to the love in the deeds, but not according to the love without deeds, when they can possibly be done. [4] It is said,

“I know thy works, and the last to be more than the first.”

By the last being more than the first is meant, that such works are fuller of love after the conjunction of the internal man with the external. For the more the internal is conjoined with the external, so much the more of the internal there is in the externals, consequently in the deeds or works; for external things, or works, are nothing but effects of the interior things of the will, and thence of the thought; and effects derive all their quality from the internals from which they exist, as motion from its effort; effort in man is will, and motion therefrom is action.

[5] From what has been explained in this verse it is evident that the order of the conjunction of the internal with the external in the man of the church is described, as follows; the internal by “I know thy works and charity”; the good of the internal and its truth, by “ministry and faith”; the conjunction of the internal with the external by “endurance”; and the external things thence derived, by “I know thy works, and the last to be more than the first.” But that such things are involved in these words, no one can see from the sense of the letter, but from the spiritual sense which is within the sense of the letter.

sRef Rev@3 @2 S0′ sRef Rev@2 @20 S0′ 158. (v. 20) But I have a few things against thee. That this signifies that they should take heed is evident from what follows, for it is there said of whom they should take heed.

sRef Rev@2 @20 S0′ sRef Rev@3 @2 S0′

159. Because thou permittest that woman Jezebel. That this signifies the delight of the love of self and of the world is evident from the signification of that woman Jezebel, as denoting the church entirely perverted; for by woman in the Word is signified the church (see Arcana Coelestia, n. 252, 253, 749, 770, 6014, 7337, 8994), in this case the church perverted. And because all perversion of the church exists from these two loves, – the love of self and the love of the world – by Jezebel is signified the delight of those loves; and the church in which those loves reign, is called the woman Jezebel from this fact, that by Jezebel the wife of Ahab, in the Word, was represented the delight of those loves, and thereby the perversion of the church; for all the things written in the Word, even in its historical parts, are representative of such things as pertain to the church (see The Doctrine of the New Jerusalem, n. 249-266). The reason why all perversion of the church exists from these two loves when they obtain the ascendancy over heavenly love is, that they are entirely opposed to the two loves that constitute heaven and the church, these being love to the Lord and love to the neighbour, and that from those two opposite loves exist all evils and falsities therefrom (see The Doctrine of the New Jerusalem, n. 59, 61, 65-83; and the work, Heaven and Hell, n. 252, 396, 399, 400, 486, 551-565, 566-575). [2] That Jezebel, the wife of Ahab, represented the things here mentioned will be seen presently; but something shall first be said concerning the delights of man’s loves.

The quality of every man is according to his love, and all the delight of his life is from his love; for whatever favours his love he perceives to be delightful, and whatever is adverse to his love, undelightful. Hence, whether it be said that the quality of man is according to his love, or according to the delight of his life, it amounts to the same thing. Those therefore, who are loves of self and of the world, that is, in whom these loves reign, have no other delight of life, or no other life, than infernal life. For those loves, or the delights of life therefrom, which are perpetual, turn all their thoughts and intentions to self and the world, and in proportion as they do this, in the same proportion they immerse them in man’s proprium, which he has from heredity, and thus at the same time in evils of every kind; and so far as man’s thoughts and intentions are turned to his hereditary proprium, which in itself is nothing but evil, so far are they turned away from heaven.

For the interiors of man, which belong to his mind, that is, those of his thought and intention, or to his understanding and will, are actually turned downwards to his own loves, that is, to self, where the love of self and the delights thereof reign, and outwards, that is, from heaven to the world, where the love of the world reigns with its delights. But it is otherwise when a man loves God above all things, and his neighbour as himself; in this case the Lord turns the interiors of man’s mind or of his thought and intention to Himself, and thus averts them from his proprium, and raises them up, and this in a manner altogether unknown to him. This is why man’s spirit, which is the man himself, after its release from the body, is actually turned to its own love, because that constitutes the delight of his life, and indeed is his life. (That all spirits are actually turned to their own loves, may be seen in the work, Heaven and Hell, n. 17, 123, 142-145, 151, 153, 272, 510, 548, 552, 561; and above, n. 41.) [3] What has been said may receive some degree of illustration from the fact, that all the most minute parts of the body turn themselves to the common centre of our earth, which is called the centre of gravity; this is why men, wherever they are, even those who are in the opposite direction, and are called antipodes, stand upon their feet. But this centre of gravity is only the centre of gravity in nature; but there is another centre of gravity in the spiritual world, and this, with man, is determined from the love in which he is; downwards if his love is infernal, and upwards if his love is heavenly. Wherever man’s love is determined, there also his thoughts and intentions are determined; for these are in the spiritual world, and are actuated by the forces which are there. From these things it is now evident, that the perversion of the church, signified by the woman Jezebel, takes place with man solely from the loves of self and of the world, because these loves turn the interiors of his mind downwards, and thus avert them from heaven. It is said, the perversion of the church with man, because the church is in man, as heaven is in an angel; every church is constituted of those who belong to it, and not of others, although born where the church is. This can be clearly understood from the fact that love and faith constitute the church; and love and faith must be in man, therefore the church also must be in him. (That heaven is in an angel, and that the church is in man, may be seen in the work, Heaven and Hell, n. 33, 53, 54, 57, 454; and in The Doctrine of the New Jerusalem, n. 232, 233, 241, 245, 246.)

sRef Rev@2 @20 S0′ sRef Rev@3 @2 S0′ 160. Who calleth herself a prophetess, to teach and to seduce my servants. That this signifies that thence is the doctrine of every kind of falsity is evident from the signification of a prophet, as being one who teaches truths, and impersonally the doctrine of truth (concerning which, see Arcana Coelestia, n. 2534, 7269); hence in an opposite sense by a prophet are meant those who teach falsities, and impersonally, the doctrine of falsities. Similarly by a prophetess is here meant one who teaches falsities, and also the doctrine of every kind of falsity; hence it is added, that she teaches and seduces the Lord’s servants. Teaching and seducing are mentioned, because to teach is said of truths and falsities, and to seduce, of goods and evils; and those are called the Lord’s servants in the Word who are in truths, and ministers those who are in good (as may be seen above, n. 155). It is said concerning Jezebel that she called herself a prophetess; not that Jezebel, the wife of Ahab, called herself a prophetess, but it is so said of Jezebel, because by her is signified the delight of the love of self and of the world; and this delight teaches and seduces those who are in truths; for whoever thinks from self, thinks from his own love, and thence fills himself with falsities, which is to teach and to seduce. Concerning Jezebel we read in the Word,

That Ahab the king of Israel took Jezebel the daughter of the king of the Zidonians to wife, and that he went away and served Baal, and erected to him an altar in Samaria, and made a grove (1 Kings xvi. 31-33);

That Jezebel slew the prophets of Jehovah (1 Kings xviii. 4, 13);

And that she would also have slain Elijah (xix. 1, 2, and following verses);

That, by a stratagem in substituting false witnesses, she took away the vineyard from Naboth, and slew him (xxi. 6, 7, and following verses);

Hence it was predicted by Elijah, that dogs should eat her (1 Kings xxi. 23; 2 Kings ix. 10);

And afterwards that, by the command of Jehu, she was thrown out of the window, and that her blood was sprinkled upon the wall, and upon the horses that trod her under foot (2 Kings ix. 32-34).

[2] By all these things the perversion of the church arising from the delight of the love of self and of the world, and from the evils and falsities thence originating was represented; for all the historical parts of the Word, as well as the prophetical, are representative of those things that pertain to the church. By Baal, whom Ahab served, and to whom he erected an altar, is signified worship from the evils of the love of self and of the world; by the grove which he made is signified worship from falsities thence derived. By Jezebel slaying the prophets of Jehovah is signified the destruction of the truths of the church; by her desiring also to slay Elijah is signified a desire to annihilate the Word, for Elijah represented the Word. By the vineyard, which, by false witnesses, she took away from Naboth, is signified the falsification of truth, and the adulteration of good; by the prophecy of Elijah that dogs should eat her, is signified uncleanness and profanation. By her being thrown out of a window, and by the sprinkling of her blood upon the wall and upon the horses that trod her under foot, is signified the lot of those who are of such nature and quality. What is the lot of these is evident from the particulars understood in the internal sense. From these considerations it can be seen, that no other Jezebel is meant by the woman Jezebel who calleth herself a prophetess than Jezebel the wife of Ahab, treated of in the Word; and that by her are described those who are immersed in false doctrines derived from the delights of the love of self and of the world.

sRef Rev@2 @21 S0′ sRef Rev@2 @20 S0′ sRef 2Ki@9 @22 S0′ 161. To commit whoredom, and to eat things sacrificed unto idols. That this signifies falsifications of truth and adulterations of good is evident from the signification of committing whoredom, as being to falsify truths (concerning which see above, n. 141), and from the signification of eating things sacrificed to idols, as being to appropriate evil (concerning which see also above, n. 141). The reason why to adulterate good is also here signified is that the appropriations of evil, in things belonging to the church, are adulterations of good; for the goods thereof are applied to evils and thus are adulterated. For example, the goods of the Israelitish church were signified by the altar, the sacrifices, and their eating together of the things sacrificed; when these things were offered to Baal, then goods were applied to evils, not to mention other similar instances. The case is the same in the church where things are not representative, if the Word is applied to confirm the evils of the love of self; as is done by the Popish nation to acquire dominion over the whole heaven. That by committing whoredom, and eating things sacrificed to idols is signified to falsify truths, and adulterate goods, is also clear from the circumstance that the deeds of Jezebel are by one expression called whoredoms and witchcrafts, in the second book of Kings:

“When Jehoram saw Jehu, he said, Is it peace, Jehu? and he answered, What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?” (ix. 22).

sRef Rev@2 @21 S0′ 162. (v. 21) And I gave her time to repent of her whoredom; and she repented not. That this signifies that those who are in falsities neither turn themselves to truths, nor by truths, is evident from the signification of repenting of whoredom, as being to turn from falsities to truths; for whoredom signifies the falsification of truth; and to repent is to turn from such falsities, because repentance is an actual turning from falsities to truths, and dissociation and separation from the former (as may be seen above, n. 143). Also from the signification of her not repenting, as being that they do not turn themselves from falsities to truths. These things are said concerning Jezebel, but they are to be understood of those who, from the delight of the loves of self and of the world, have falsified truths and adulterated goods; for in the prophetical parts of the Word one person is named, and thereby are meant all those who are of such a quality.

[2] Something shall be said briefly concerning the circumstance that those who falsify truths in themselves by applying them to the delight of the love of self, do not afterwards turn themselves to truths. Man, from his Spiritual or Internal, and from his Intellectual, sees the truths which pertain to the church from the Word, but he receives them there only in proportion as he so loves them as to be willing to do them. When man thus wills to do them, his internal or spiritual man calls forth and elevates to itself from the natural man and its memory the truths which are therein, and conjoins them to the love of his will; thus the internal spiritual man is opened, where the interior or higher mind dwells, and is successively filled and perfected. But if he suffers the natural delight, which is the delight of the love of self and of the world, to predominate, he then sees all things from that delight, and, in this case, if he perceives truths, he applies them to his own love, and falsifies them. When this is the case, the internal spiritual man is closed, because it is accommodated to the reception of such things as pertain to heaven, and cannot endure truths to be falsified. Wherefore, when truths are falsified, it contracts and closes up, like a fibril when touched with a prickle or sting; and the internal being once closed, the love of self or the love of the world reigns, or both together, and they form the external or natural man altogether in opposition to the internal or spiritual man. This is why those who have falsified truths by applying them to the delights of the love of self and of the world cannot afterwards turn themselves to truths. This is what is meant by these words,

“I gave” to the woman Jezebel “time to repent of her whoredom, and she repented not.”

sRef Rev@2 @22 S0′ 163. (v. 22) Behold, I cast her into a bed. That this signifies that such are left to their own natural man and to the doctrine of falsities therein, is evident from the signification of a bed, as being the natural man, and also the doctrine of falsities concerning which we shall speak presently. In what now follows, those are treated of who suffer themselves to be led astray by those who are in the doctrine of falsities from the delight of the love of self and of the world, these being meant by Jezebel, as was said above. Those who suffer themselves to be led astray, are not like those who have falsified truths and adulterated goods from the delight of their selfish and worldly loves; for the latter have seen truths, and have applied them to favour their delights, and thus have perverted them. These are they who afterwards cannot turn themselves to truths, and acknowledge them, as shown in the preceding article; whereas those who have not done this, but have suffered themselves to be led astray by others, have not so closed their internal or spiritual man, for they have not themselves falsified truths, but have believed those who have done so, because their falsities sound like truths. For they think so superficially as to suppose the rulers and leaders of the church must be believed because they are intelligent and wise; thus they depend upon the lips of a master. There are many of this description at this day in Christendom, especially those who are born in the countries where the papal religion is established; these, therefore, are they who are meant by those who commit adultery with Jezebel in a bed. [2] The reason why a bed signifies the doctrine of falsities, and, at the same time, the natural man, is that such doctrine originates only with the natural man separated from the spiritual; and the natural man separated from the spiritual sees worldly things in light, but heavenly things in darkness, therefore falsity in place of truth, and evil in place of good. If he sees truth, he falsifies it, and if good, he adulterates it; for heaven flows through the spiritual or internal man into the natural or external, and not into the natural or external immediately. Into the latter the world in such case flows immediately; and when the natural world with a man is not ruled by the spiritual world, then the bond with heaven is broken; this being broken, he makes the world his all, while heaven, in his estimation, is of little or no account. He also regards self as everything, and God as little or nothing. When the external or natural man is in such a state, it is then in falsities from evils bursting forth from the love of self and of the world. This is why a bed, as it signifies the natural man, so it also signifies the doctrine of falsities. The reason why by a bed is signified the natural man is, that the natural man underlies the spiritual, and thus the latter rests on it, and on the things which are therein, as on its bed.

sRef Amos@3 @12 S3′ [3] That a bed signifies the natural man, and also the doctrines which are therein, is evident from the passages where it is mentioned in the Word, as in Amos:

“As the shepherd snatcheth out of the mouth of the lion two legs or a small piece of an ear, so shall the sons of Israel be snatched away that dwell in Samaria in the corner of a bed, and in the extremity of a couch (iii. 12).

Here a lion signifies the church; in this case those of the church who destroy goods and truths; the legs or small piece of an ear, denote the goods which are in the natural man, and therefore some perception therefrom of truth; the sons of Israel who dwell in Samaria are those who belong to the church; in the corner of a bed and in the extremity of a couch signify their being in a small degree in natural light from the Spiritual, and consequently in some truths. sRef Amos@6 @5 S4′ sRef Amos@6 @4 S4′ sRef Amos@6 @1 S4′ sRef Amos@6 @6 S4′ [4] In the same:

“Woe to them that are at ease in Zion, and trust in the mountains of Samaria; that lie upon beds of ivory, and upon their own couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that invent to themselves instruments of music; that drink wine in bowls, and anoint themselves with the first fruits of the oils: but they are not affected with grief over the breach of Joseph” (vi. 1, 4-6).

Here, by trusting in the mountain of Samaria are meant they who trust to themselves and hatch out doctrines from their own intelligence. Samaria is the spiritual church perverted; beds of ivory are the fallacies of the senses upon which doctrine is founded; to stretch themselves upon couches, denotes to confirm and multiply the fallacies thence derived; to eat the lambs out of the flock, and the calves out of the midst of the stall, to drink wine in bowls, and to anoint themselves with the first fruits of the oils, denotes to take the goods and truths of the Word from the sense of its letter, and to apply and falsify them. Not to be affected with grief over the breach of Joseph, denotes to make it of no account that the spiritual church perishes, and that its truths are destroyed. (That Joseph, in the highest sense, signifies the Lord as to the Divine Spiritual, in the internal sense, the spiritual kingdom of the Lord, thus also the spiritual church, and, in the external sense, the fructification of good and multiplication of truth, may be seen, Arcana Coelestia, n. 3969, 3971, 4669, 6417, 6526.) sRef Gen@49 @26 S5′ [5] In Moses:

“May the blessings of thy father prevail above the blessings of my parents, may they be upon the head of Joseph, and upon the crown of the bed of his brethren” (Gen. xlix. 26).

Joseph, as stated, denotes the spiritual church of the Lord the crown of the bed of his brethren, is the Spiritual which flows into all the truths and goods of that church; for the twelve sons or tribes of Israel signify all the truths and goods of the church in the aggregate (see Arcana Coelestia, n. 3858, 3926, 4060, 6335). sRef Luke@17 @35 S6′ sRef Luke@17 @34 S6′ sRef Luke@17 @36 S6′ [6] In Luke:

“I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other shall be left. Two men shall be in the field – the one shall be taken, and the other shall be left” (xvii. 34-36).

The consummation of the age is here treated of, which is the last time of the church, when judgment comes. To be in one bed, is to be in one doctrine of the church; two women grinding, denote those who collect and learn those things that are serviceable to faith; two men in the field, are those in the church who apply to themselves goods and truths. (That those who grind denote those who collect and learn those things that, are serviceable to faith, see Arcana Coelestia, n. 4335, 7780, 9995. That field denotes the reception of truth and good, see Arcana Coelestia, 368, 3310, 9141, 9295.) sRef John@5 @10 S7′ sRef John@5 @14 S7′ sRef John@5 @9 S7′ sRef John@5 @12 S7′ sRef John@5 @11 S7′ sRef Mark@2 @4 S7′ sRef Mark@2 @9 S7′ sRef Mark@2 @11 S7′ sRef Mark@2 @12 S7′ sRef John@5 @8 S7′ [7] In John:

Jesus said to the sick man at the pool of Bethesda, “Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked. Afterwards, Jesus found him in the temple, and said unto him, Behold, thou art made whole; sin no more, lest a worse thing come upon thee” (v. 8, 9, 14).

In Mark:

They uncovered the roof, where Jesus was, and “let down the bed wherein the sick of the palsy lay.” Jesus said, “Whether is it easier to say, Thy sins are forgiven thee, or to say, Arise, take up thy bed, and walk?” Then He said, “Arise, take up thy bed” and walk, “and go thy way into thine house. Then immediately he arose, took up the bed, and went forth before them all” (ii. 4, 9, 11, 12).

By the Lord saying to those sick men, Arise, take up thy bed, and walk is signified doctrine and life according to it; the bed signifying doctrine, and to walk, life (that to walk signifies to live, may be seen above, n. 97); and a sick person signifies those who have transgressed and sinned; wherefore the Lord said to the sick man at the pool of Bethesda, Behold, thou art made whole; sin no more, lest a worse thing come unto thee; and to the paralytic, let down in a bed through the roof, “Whether is it easier to say, Thy sins are forgiven thee, or to say, Arise, take up thy bed, and walk?”

Those who do not understand the internal sense of the Word, may suppose that the words which the Lord spoke involve nothing more than appears in the sense of the letter, when, nevertheless, the whole contains in it a spiritual sense; for He spake from the Divine, and thus both at the same time before heaven and before the world (see Arcana Coelestia, 2533, 4637, 4807, 9048, 9063, 9086, 10,126, 10,276). sRef Deut@3 @11 S8′ [8] The bed of Og, the king of Bashan, is thus described in Moses:

“Og, king of Bashan was left of the remnants of the Rephaim: behold, his bed was a bed of iron; is it not in Rabbah of the sons of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man” (Deut. iii. 11).

The bed of Og is here described, because he was of the remnants of the Rephaim, and because he was king of Bashan. For by the Rephaim were signified those who more than all others were in the love of self, and therefore intensely natural, and, from the persuasion of their own importance above others, were in falsities of every kind (see Arcana Coelestia, n. 581, 1268, 1270, 1271, 1673, 7686). By Bashan was signified the external of the church, thus the Natural. For Bashan was outside of the land of Canaan, where the church was: on this account, the bed of Og, king of Bashan, was described, which would not have been done but for the sake of the spiritual signification of Og, as mentioned above. For whatever is related in the Word, even in its historical parts, is significative as to every single expression; this is why everything in the Word, generally and particularly, is spiritual, and consequently Divine from inmosts to ultimates. It is for this reason, that the bed is said to be of iron, and that it was in Rabbath of the sons of Ammon, and that the length thereof was nine cubits, and the breadth thereof four cubits, after the cubit of a man; for iron signifies what is natural (as may be seen below, n. 176). Rabbah of Ammon signifies falsification of truth (as may be seen in Arcana Coelestia, n. 2468); and the length being nine cubits, and the breadth four, after the cubit of a man, signifies the conjunction of evil with falsity.

sRef Lev@15 @4 S9′ sRef Gen@49 @33 S9′ sRef Lev@15 @5 S9′ [9] From these things it may be seen what is the nature of the Word in its inmost bosom. Because bed signifies doctrine, it was therefore amongst the statutes in the church with the sons of Israel,

that every bed whereon a person had lain who had a flux should be unclean; and that the man who touched such bed should wash his garments and bathe himself in waters (Lev. xv. 4, 5).

By having a flux are signified those who are in natural separate from spiritual love; to wash the garments and to bathe the body in waters signifies purification by means of the truths of faith (see The Doctrine of the New Jerusalem, n. 202-209). Because Jacob, in the Word, signifies the external church amongst those who are in natural light and live a moral life from the obedience of faith, although not from internal affection, therefore, when Jacob is spoken of, there is seen in the spiritual world, from above to the right, as it were a man lying in a bed; hence it is that it is said of him in the Word, when he was dying,

“When Jacob had made an end of commanding his sons, he gathered up his feet upon the bed, and expired” (Gen. xlix. 33).

It is said he gathered up his feet upon the bed because by the feet also is signified the Natural (see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952).

sRef Rev@2 @22 S0′ 164. And them that commit adultery with her into great tribulation. That this signifies grievous temptations to those who give themselves up to their falsities is evident from the signification of committing adultery, as being to falsify truths (concerning which see above, 141); hence to commit adultery with Jezebel is to give themselves up to the falsities of those signified by Jezebel; and from the signification of tribulation as being infestation of truth by falsities (concerning which also see above, n. 47), in this case temptation, inasmuch as temptation is nothing else but infestation of truth by falsities with man (as may be seen in The Doctrine of the New Jerusalem, n. 188, 196, 197). Therefore by casting those who commit adultery with her into great tribulation, is signified the grievous temptations of those who give themselves up to their falsities. The subject here treated of is those with whom the spiritual or internal man is not so much closed, because they are in some spiritual affection for truth, and yet suffer themselves to be led astray by those who are in the doctrine of falsities (as may be seen above, n. 162). Because these receive falsities into the memory of their natural man, with which the spiritual internal man cannot agree – for this receives nothing but truths – therefore a combat commences between the spiritual and the natural man: this combat is temptation, which is signified by great tribulation. (That temptation is a combat between the spiritual and natural man, may be seen in The Doctrine of the New Jerusalem, n. 190, 194, 197, 199.)

sRef Rev@2 @22 S0′ 165. Except they repent of their works. That this signifies, unless they separate themselves from them is evident from the signification of repenting, as being to separate themselves from falsities (concerning which see above, n. 143): and from the signification of works, as here denoting the whoredoms with Jezebel, by which are signified the reception of falsities (concerning which see what was said just above, n. 163). To separate themselves from them is to repent, and to repent is to desist from evils and falsities, and afterwards to flee from and hold them in aversion (see The Doctrine of the New Jerusalem, n. 161, 165, 169, and the following numbers).

sRef Rev@2 @23 S0′

166. (v. 23) And I will kill her sons with death. That this signifies that thus falsities are extinguished is evident from the signification of sons, as being truths of the church from the Word, and, in the opposite sense, falsities, concerning which we shall speak presently; and from the signification of killing with death, as being to extinguish; for falsities are separated, and, as it were, extinguished by means of temptations, and by man’s desisting from them, and fleeing from and holding them in aversion. The reason why sons in the Word signify truths, and, in the opposite sense, falsities is, that, in the spiritual sense of the Word, only those things are treated of that concern the church and heaven; and all things of the church and heaven have reference to the goods of love and the truths of faith. This is why names of consanguinities and affinities, as husband, wife, son, daughter, brother, sister, daughter-in-law, son-in-law, and several others, signify spiritual things that have reference to spiritual birth, which is regeneration, and to the heavenly marriage, which is the marriage of good and truth. The things born from this marriage are also goods and truths; hence it is that by daughters in the Word are signified goods, and by sons, truths, both from good, which is signified by father, and from truth, which is signified by mother. (That all the truths and goods pertaining to the regenerate man, are conjoined according to spiritual affinities, and follow in order, may be seen, Arcana Coelestia, n. 2508, 3815, 4121. That all in heaven are also associated according to spiritual affinities, may be seen in the work, Heaven and Hell, n. 205. That sons signify truths and affections of truth, is shown in Arcana Coelestia, 489, 491, 533, 2623, 3373, 4257, 8649, 9807; that sons’ sons signify truths in successive order, n. 6583, 6584; that by father, mother, brethren, children, are signified goods and truths, or evils and falsities, pertaining to man, n. 10,490; that to smite the mother upon the sons, denotes to destroy everything belonging to the church, n. 4257; that the Lord called himself the Son of man, because He was Divine truth, and because all the truth of heaven and of the church proceeds from Him, see above, n. 63.)

sRef Rev@2 @23 S0′ 167. And all [the churches] shall know that I am he who searcheth the reins and hearts. That this signifies the acknowledgment, on the part of all those who belong to the church, that the Lord alone knows and explores the exteriors and interiors and the things pertaining to faith and love is evident from the signification of searching, when said of the Lord, as being that He alone knows and explores; and from the signification of the reins, as being the truths of faith, and their purification from falsities, concerning which we shall speak in what follows; and from the signification of hearts, as being the goods of love. The reason why the heart signifies the good of love is, that there are two things that reign in man, from which all the life of his body is derived – the heart and the lungs. And because all things in a man’s body correspond to all the things in his mind, and there are also two things that reign there, the will and the understanding, therefore these two kingdoms of the mind correspond to the two kingdoms of the body – the will to the heart and its pulse, and the understanding to the lungs and their respiration; without this correspondence the body could not live, nor even a particle of it. Because the heart corresponds to the will, it also corresponds to the good of love; and as the lungs correspond to the understanding, they also correspond to the truths of faith. It is from this correspondence that the heart signifies love, and the soul (anima) signifies faith; hence the expression “from the heart and soul” is so often used in the Word, by which is meant from the love and faith. (This correspondence is much treated of in Arcana Coelestia, where the following particulars may be seen more fully explained, namely, that the heart in the Word signifies love, and because it signifies love, that it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10,336. That the heart corresponds to the things that pertain to man’s love, and the lungs to the things that pertain to his faith, n. 3883-3896. That in heaven there is a pulse like that of the heart, and a respiration like that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is according to the state of love, and the respiration of the lungs according to the state of faith, n. 3886-3889; that the influx of the heart into the lungs is circumstanced like the influx of good into truth, or of the will into the understanding and of love into faith, and that the communications and conjunctions are similar, n. 3884, 3887-3889, 9300, 9495. Concerning the influx of heaven into the heart and into the lungs, from experience, n. 3884. That from this correspondence in the Word, when it is said from the heart and from the soul, it signifies from the love and faith, n. 2930, 9050; that the conjunction of man’s spirit with his body is by means of the respiration of the lungs and of the pulse of the heart, and that therefore when these cease, man’s body dies, but his spirit lives, see the work, Heaven and Hell; and that when the pulse of the heart ceases, the spirit is separated, because the heart corresponds to love – which is the vital heat, n. 447, in that work. Many other things concerning that correspondence may be seen there, n. 95.) That the kidneys signify the truths of faith and the purification of them from falsities, is because the purification of the blood is performed in the kidneys; and by blood in the Word is signified truth, as may be seen, Arcana Coelestia. n. 4735, 9127. The same also is signified by the organ which purifies: also all purification from falsities is effected by means of truths.

It is therefore evident that by Jehovah, or the Lord, in the Word, searching the heart and reins is signified that He explores the goods of love and the truths of faith, and separates them from evils and falsities. sRef Jer@12 @2 S2′ sRef Jer@11 @20 S2′ sRef Jer@12 @3 S2′ [2] This is signified by reins in the following places: in Jeremiah,

“Jehovah Zebaoth, judge of justice, proving the reins and the heart” (xi. 20).

Again:

“Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit; thou art near in their mouth and far from their reins. Jehovah, thou shalt see me, and shalt prove my heart” (xii. 2, 3).

By being near in the mouth, and far from the reins is meant truth only in the memory, and thence in some of his thoughts when a man speaks, but not in the will and thence in act. Truth in the will and thence in act is that which separates and dissipates falsities; truth in the will and thence in act is to will and do what a man knows and thinks to be truth; this truth is what is specifically meant by reins. sRef Jer@17 @10 S3′ [3] Again in the same prophet:

“I Jehovah search the heart, and prove the reins, even to give every one according to his ways, and according to the fruit of his works” (xvii. 10).

To search the heart is to purify good by separating evil from it; to prove the reins, is to purify truth by separating falsity from it. It is therefore said, “To give every man according to his ways, and according to the fruit of his works”; ways denote the truths of faith, and the fruit of works denotes the goods of love. (That ways denote truths of faith, may be seen above, n. 97, and that the fruit of works denotes the goods of love, n. 98, 109, 116.) sRef Ps@73 @22 S4′ sRef Ps@26 @2 S4′ sRef Ps@51 @8 S4′ sRef Ps@73 @21 S4′ sRef Ps@51 @6 S4′ sRef Ps@7 @9 S4′ sRef Jer@20 @12 S4′ [4] In the same:

“Jehovah Zebaoth, proving the just, seeing the reins and the heart” (xx. 12).

And in David:

“Establish the just for thou who triest the hearts and reins art a just God” (Ps. vii. 9).

The just denote those who love to do what is good and true, whose truths and goods are purified by the Lord, which is signified by His seeing and trying the reins and the hearts.

In the same:

“Prove me, O Jehovah, and try me, explore my reins and my heart” (Ps. xxvi. 2).

Because truths are separated from falsities and goods from evils by temptations, it is therefore said, try me. In the same:

“For my heart was embittered and I am pricked in my reins. But I am foolish, and I do not know” (Ps. lxxiii. 21, 22).

The infestation of good by evil and of truth by falsity, is described by these words. In the same:

“Behold, thou desirest truth in the reins, and in the hidden part thou makest wisdom known to me” (Ps. li. 6).

Here reins are expressed by another word in the original tongue, which involves the separation both of falsities from truths and of evils from goods. It is therefore evident that the reins signify purification and separation. sRef Ps@139 @15 S5′ sRef Ps@139 @13 S5′ sRef Ps@139 @12 S5′ sRef Ps@16 @7 S5′ [5] In the same:

“I will bless Jehovah, who hath given me counsel; nightly, also, do my reins chastise me” (Ps. xvi. 7).

Nights signify the state of man when falsities rise up; the combat in such cases of truths with them is signified by “my reins chastise me.” In the same:

“Even the darkness doth not make darkness before thee, but the night is light as the day; as the darkness so is the light; for thou possessest my reins, my bone was not hid from thee when I was made in secret” (Ps. cxxxix. 12, 13, 15).

Falsities are signified by darkness and truths by light; to possess the reins, is to know the falsities and truths pertaining to man; hence it is said, “my bone was not hid from thee when I was made in secret,” which signifies that no falsity that was made could be bid. (That darkness denotes falsities and light truths may be seen in the work, Heaven and Hell, n. 126-140 and that bone signifies truth in the ultimate of order, and, in the opposite sense, falsity, in Arcana Coelestia, n. 3812, 5560, 5565, 6592, 8005.) [6] Because the reins signified truths purified from falsities, therefore in the sacrifices the fats and reins were alone offered up, as may be seen in Exodus xxix. 13; Levit. iii. 4, 10, 15; iv. 9; and other places.

The reason why the fats and reins alone were offered upon the altar was, because the fats signified the goods of love, and the reins the truths of faith. (That fats or fatnesses signify the goods of love, may be seen, Arcana Coelestia, n. 353, 5943, 6409, 10,033. That the reins signify the truths of faith examining, purifying, and rejecting from themselves falsities is from correspondence; for all parts of the body, even the most minute, have a correspondence, as may be seen in the work, Heaven and Hell, where it is shown, under its proper article, that “there is a correspondence of all things of heaven with all things of man,” n. 87-102; and concerning, the kidneys, n. 96, 97.) Unless it be known that there is such a correspondence, who could know why it is so often stated of Jehovah, or the Lord, in the Word, that He searches and tries the reins and the heart? (Concerning the correspondence of the kidneys, the ureters, and vesicles, see Arcana Coelestia, n. 5380-5386.) The reason why to search the reins and the heart also signifies to explore the exteriors and interiors of man is, that truth is without, and good is within; and spiritual good, which in its essence is truth, and which is specifically signified by the reins, is exterior good: but celestial good, which is specifically signified by the heart, is interior good. (This is more evident from what is said and shown concerning, the spiritual kingdom and the celestial kingdom in the work, Heaven and Hell, n. 20-26.)

sRef Rev@2 @23 S0′ 168. And I will give unto every one of you according to his works. That this signifies eternal blessedness to every one according to his internal in the external is evident from the signification of works, as being the things of love, and thence of faith (concerning which see above, n. 98, 116); and as being those things in deeds or works (see n. 157); and from the signification of giving to every one according to his works, as being eternal blessedness; for everything blessed and delightful is from love and according to love (concerning which also see above, n. 146). In this case, by giving to every one according to his works is signified external blessedness according to the state of the internal in the external, because the subject here treated of is those who are in the internal and at the same time in the external, and the conjunction of both (see n. 150 above). It is said, external blessedness according to the state of the internal in the external, because all the blessedness of heaven in the case of a man, a spirit, or an angel flows in by means of their internal into the external; for their internal is formed for the reception of all things of heaven, and the external for the reception of all things of the world; therefore heavenly blessedness is granted only to those whose internal is opened and formed after the image of heaven, but not to those whose internal is closed; the blessedness of the latter being the delight of honour, glory and gain. This delight a man enjoys so long as he lives in the world; but after death, when he becomes a spirit, it is changed into its correspondent, which is filthy and direful. (See the work, Heaven and Hell, n. 485-490: and that the blessedness of heaven, which is called heavenly joy, is given only to those who are in the internal and thence in the external, see the same work, n. 395-414; and what the internal and the external are, see The Doctrine of the New Jerusalem, n. 36-53).

sRef Rev@2 @24 S0′ 169. (v. 24) But unto you I say, and unto the rest in Thyatira. That this signifies to all collectively and individually in whom the internal is conjoined to the external, is evident from what was said and shown above, n. 150, namely, that in what is written to the angel of the church in Thyatira, those are described who are in the internal and thence in the external, thus in whom the internal is conjoined to the external.

sRef Rev@2 @24 S0′ 170. As many as have not this doctrine. That this signifies with whom external delight, which is that of the love of self and of the world, does not rule is evident from the signification of that doctrine, which Jezebel, who calls herself a prophetess taught, and by which she seduced, as being the delight of the love of self and of the world (concerning which see above, n. 159, 160, 161). By doctrine is here signified life; thus by not having it is signified not to live according to it; for by having doctrine is meant to have it in themselves; and to have doctrine in themselves is to have it in their life. Hence it is clear, that by the doctrine of Jezebel, is meant the life of the love of self and of the world.

sRef Rev@2 @24 S0′ 171. And who have not known the depths of Satan, as they speak. That this signifies being ensnared by them is evident from the circumstance that the loves of self and of the world reign in the hells, and that those loves are altogether opposite to love to the Lord and love towards the neighbour, which reign in heaven. Satan, by whom is meant hell (as may be seen above, n. 120), continually inspires the love of self and of the world, and a man also receives these loves with delight, because they are in him hereditarily, and consequently are his proprium; thus hell insinuates itself into man, and ensnares him. This is what is signified by the depths of Satan. There are also few who are acquainted with this fact, for those loves, being the hereditary proprium of man, draw his mind to themselves by allurements from delight, and thus draw him away from the delights of the loves of heaven, even until he does not know what heavenly delights are. The former delights, or those of the love of self and of the world, close the internal man, and open the external; and so far as the latter is opened, so far the former is closed, until at length a man is in total and thick darkness in regard to the things of heaven and the church, although he is in light (lumen) in regard to the things of self and of the world. (These things may be seen more fully described in the work, Heaven and Hell, in the article where it is shown that the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19; and in the article where it is shown, that all who are in the hells are in evils and thence in falsities from the loves of self and of the world, and that those loves are the infernal fire, n. 551-565 and n. 566-575; and also in The Doctrine of the New Jerusalem, n. 65-83, where those two loves are treated of.)

sRef Rev@2 @24 S0′ 172. I will put upon you none other burden. That this signifies that they should take heed of this alone is evident from the signification of laying a burden upon those with whom the internal can be conjoined to the external, as being that they should carefully take heed of that, because the delights of those two loves are the sole reason why the internal of man, which looks to heaven, is closed; and, this being closed, there can be no conjunction of it with the external, which looks to the world, nor any influx from heaven. It is said burden, because man’s proprium, which is to love himself more than God, and the world more than heaven, resists.

sRef Rev@2 @25 S0′ 173. (v. 25) Nevertheless, that which ye have, hold fast until I come. That this signifies continuance in a state of the good even to visitation is evident from the signification of that which ye have, hold fast, as denoting to continue in a state of love and faith, thus in a state of conjunction of the external with the internal, in which they are capable of being so far as they resist the delights of the loves of self and of the world. For in proportion as man removes those delights from himself, in the same proportion the internal is conjoined with the external, thus more in one and less in another; and from the signification of until I come, as denoting visitation (concerning, which see above, n. 144).

sRef Rev@2 @26 S0′ 174. (v. 26) And he that overcometh and keepeth my works unto the end. That this signifies perseverance in love and faith after combat against those loves and the removal of them as far as possible is evident from the signification of overcoming, as denoting to fight against the delights of the loves of self and of the world, and to remove them. That this is the spiritual sense of these words follows from the series of the things treated of; and from the signification of keeping unto the end, as denoting, perseverance even unto death; for he who thus perseveres in love and faith is saved, because all of a man’s life remains to eternity, such as he is at the time of death (as may be seen above, n. 125); also from the signification of works as being the things of love and faith, in cause and in effect, or in internals and in externals. The reason why these things are here signified by works is, that the subject treated of in what is written to the angel of this church is such things (see above, n. 150). It is said, and keepeth my works, because the all of love and faith and all the opening of the internal and its conjunction with the external is from the Lord alone; hence the works by which those things are signified, are not of man, but of the Lord with man, and therefore they are called “my works.”

sRef Rev@2 @26 S0′ 175. To him will I give power over the nations. That this signifies power over his evils, which will be dispersed by the Lord in such case, is evident from the signification of nations, as denoting evils, concerning which we shall speak in what follows; and from the signification of giving power over them, as denoting that evils are then dispersed by the Lord. To have power, when it is said, “over the nations,” is to disperse, when used in reference to evils; thus are words applied to their subjects. The reason why they are dispersed by the Lord is, that the Lord disperses evils by means of truths. He first reveals them by means of truths; and when a man acknowledges them, the Lord then disperses them. (That the Lord alone does this, may be seen in The Doctrine of the New Jerusalem, n. 200.) Peoples and nations are often mentioned in the Word, and it is believed by those who know nothing of the spiritual or internal sense of the Word that peoples and nations are thereby meant; whereas by peoples are meant those who are in truths, or, in the opposite sense, those who are in falsities, and by nations, those who are in goods, or, in the opposite sense, those who are in evils. And when such are meant by peoples and nations, then also, in the abstract, by peoples are meant truths or falsities, and by nations goods or evils, for the true spiritual sense is not concerned with persons, spaces, times and similar things, that are proper to nature.

[2] The natural sense of the Word, which is the sense of its letter, is one with the things of nature, and therefore serves as a basis for the sense which is without these things. For all things in nature are ultimates of Divine order; and the Divine does not stop in the midst, but flows down to ultimates, and thus subsists. This is why the Word is such in the letter; unless it were of this nature, it would not serve as a basis for the wisdom of angels, who are spiritual. It may be seen, therefore, how much those err who despise the Word on account of its style. The reason why nations signify those who are in good, and, in the abstract goods themselves, is, that men in ancient times lived divided into nations, families and houses. They then mutually loved each other; the father of a nation loved the whole nation which sprang from himself; thus the good of love was the ruling good among them. This is why by nations are signified goods; but when men went in opposition to this, as was the case in the following ages, when empires took their rise, then nations signified evils. (See what is further said upon this subject in the small work, The Earths in the Universe, n. 49, 90, 173, 174.)

sRef Isa@60 @3 S3′ sRef Isa@60 @12 S3′ sRef Isa@60 @11 S3′ sRef Isa@60 @22 S3′ sRef Isa@60 @5 S3′ sRef Isa@60 @16 S3′ [3] That nations in the Word signify goods or evils, and peoples truths or falsities is evident from the following passages.

In Isaiah:

“The nations shall walk to thy light and kings to the splendour of thy rising. Then shalt thou see and flow, and thine heart shall be enlarged, because the multitude of the sea is converted unto thee, the hosts of the nations come unto thee: thy gates shall be open continually, they shall not be shut day and night, to bring unto thee the host of the nations; and their kings shall be led down; for the nation or kingdom that will not serve thee shall perish. And the nations by wasting shall be wasted. Thou shalt suck the milk of nations, yea, the breasts of kings shalt thou suck; a little one shall become a thousand, and the few a numerous nation” (lx. 3, 5, 11, 12, 16, 22).

Here the Lord is treated of; and by nations are meant all those who are in the good of love, and by kings all those who are in the truths of faith towards Him. It is therefore evident who are meant by the nations of whom it is said, they “shall walk to thy light,” and by “the host of the nations that shall be brought;” and also who are meant by kings, respecting whom it is said, “they shall walk to the brightness of thy rising,” and “the kings of the nations shall be led down.” It is also plain what is meant by sucking the milk of the nations and the breasts of kings; milk is the delight of the good of love, similarly breasts, as milk is from them. The multiplication of truth and the fructification of good, are described by a little one becoming a thousand, and the few a numerous nation. But by the nations which shall perish are meant all those who are in evils, and also the evils themselves.

sRef Isa@49 @22 S4′ sRef Isa@49 @23 S4′ [4] In the same:

“Behold I will lift up my hand towards the nations, and towards the peoples I will lift up my standard, that they may bring thy sons in the bosom and carry thy daughters upon the shoulder; and kings shall be thy nourishers, and princesses those who shall suckle thee; with the face to the earth shall they bow down to thee” (xlix. 22, 23).

The subject here treated of is also the Lord, and those who shall worship and adore Him. To lift up His hand towards the nations, and His standard towards the peoples is to claim to Himself all who are in the goods of love and thence in truths; concerning whom it is said, that they shall bring thy sons in the bosom, and carry thy daughters upon the shoulder, sons denoting the affections of truth and daughters the affections of good (as may be seen above, n. 166). And of these it is said, kings shall be thy nourishers, and princesses those who shall suckle thee. Kings signify truths themselves, and princesses the goods thereof; and because a man is regenerated by means of these, and also nourished, it is therefore said that they shall be nourishers and those who shall give suck. (That man is regenerated by truths and by a life according to them, may be seen in The Doctrine of the New Jerusalem, n. 23, 24, 27, 186.) This is the internal sense of those words; and without that sense who could understand them?

sRef Isa@66 @20 S5′ sRef Isa@66 @19 S5′ sRef Isa@66 @18 S5′ sRef Isa@66 @12 S5′ [5] In the same:

“Jehovah said, Behold I spread out upon” Jerusalem “peace as a river, and as a torrent the glory of the nations that ye may suck. He shall come to gather together all nations and tongues, that they may come and see my glory. They shall announce my glory in the nations; then shall they bring your brethren from all nations, a gift to Jehovah upon horses and upon the chariot, to the mountain of my holiness” (lxvi. 12, 18, 19, 20).

Jerusalem here signifies the church of the Lord in the heavens and on earth. It is said the church in the heavens, because the church is there also (as may be seen in the work, Heaven and Hell, n. 221-227). By nations and tongues, are meant all those who are in the goods of love and thence in truths. To bring from all nations a gift to Jehovah, upon horses and upon the chariot, denotes worship from the good of love, which is signified by a gift to Jehovah. Horses and chariots signify intellectual and doctrinal things, for from these and upon these worship is founded. (That horses and chariots have such a signification may be seen in the small work, The White Horse, n. 1-5.) sRef Isa@11 @10 S6′ [6] In the same:

“In that day there shall be a root of Jesse, which shall stand for an ensign of the peoples; the nations shall seek” (xi. 10).

The root of Jesse is the Lord; to stand for an ensign of the peoples denotes that He may be seen by those who are in truths. The nations which shall seek, denote those who are in the good of love.

It is supposed that by nations are here meant the nations that will accede to, and acknowledge the Lord, from which there will be a church, called the church of the Gentiles. Yet these are not meant by the nations, but all those who are in love and faith towards the Lord, whether within the church or without it (which may be seen in the work, Heaven and Hell, n. 308, 318-328). sRef Isa@26 @15 S7′ sRef Isa@25 @3 S7′ sRef Ps@67 @4 S7′ sRef Ps@67 @5 S7′ sRef Ps@106 @5 S7′ sRef Ps@67 @3 S7′ sRef Dan@7 @14 S7′ sRef Dan@7 @13 S7′ sRef Jer@4 @2 S7′ sRef Isa@61 @6 S7′ sRef Isa@26 @2 S7′ sRef Isa@42 @6 S7′ sRef Isa@34 @1 S7′ sRef Lam@4 @20 S7′ sRef Jer@10 @7 S7′ sRef Rev@21 @26 S7′ sRef Rev@21 @25 S7′ [7] In the same:

“A strong people shall honour thee, the city of the powerful nations shall fear thee” (xxv. 3).

“Open ye the gates that the righteous nation may enter in. Thou hast added to the nation, Jehovah, thou hast added to the nation, thou art glorified” (xxvi. 2, 15).

“Come near, ye nations, to hear; and hearken, ye peoples” (xxxiv. 1).

In the same:

“I, Jehovah, have called thee in justice, for a covenant to the people, for a light of the nations” (xlii. 6).

In Jeremiah:

“And the nations shall bless themselves in him – and in him shall they glory” (iv. 2).

In the same:

Who shall not fear thee, O king of nations? – and in all their kingdoms, there is none like unto thee” (x. 7).

And in Daniel:

“I saw in visions of the night, and behold with the clouds of heaven one like the Son of man. And there was given him dominion, and glory, and a kingdom, and all peoples, nations, and tongues shall serve him” (vii. 13, 14).

And in David:

“Let the peoples confess thee, O God; let all the peoples confess thee. Let the nations be glad and sing for joy: for thou shalt judge the peoples in rectitude, and shalt lead the nations upon earth” (lxvii. 3-4).

In the same:

“That I may see the good of thy chosen and be glad in the joy of thy nations” (cvi. 5).

In the Apocalypse:

The glory and honour of the nations shall be brought into the New Jerusalem (xxi. 26).

In Isaiah:

“Ye shall be called the priests of Jehovah; the ministers of our God, shall be said to you; ye shall eat the riches of the nations, and in their glory shall ye glory” (lxi. 6).

In Lamentations:

“The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we said, In his shadow we shall live among the nations” (iv. 20).

In these places, by nations are meant all those who are in love to the Lord, whether they be within the church, where the Word is, or out of it. That by nations, in an opposite sense, are meant those who are in evils, and, in the abstract, evils themselves, is evident from the following passages; sRef Jer@5 @15 S8′ sRef Jer@5 @17 S8′ [8] as in Jeremiah:

“I will bring a nation upon you from far: it is a strong nation, it is a nation of an age, a nation whose language thou knowest not. It shall eat up thine harvest and thy bread, and shall eat thy sons and thy daughters: it shall eat up thy vine and thy fig-tree; it shall desolate cities with the sword” (v. 15, 17).

The vastation of the church is here treated of. By nation is meant the evil which will consummate it; hence it is said, that it shall eat up the harvest and the bread, the sons and daughters, the vine and the fig-tree, and impoverish cities with the sword. By these things are signified all the goods of love and truths of faith: by the harvest is signified a state of reception of truth from good (see Arcana Coelestia, n. 9295); by bread, the good of love (see The Doctrine of the New Jerusalem, n. 218); by sons and daughters, the affections of truth and good (see above, n. 166); by vine, the internal church, thus the internal things of the church (see Arcana Coelestia, n. 1069, 5113, 6376, 9277); by the fig-tree, the external church, thus the external things of the church (n. 5113); by cities, doctrines (see Arcana Coelestia, n. 402, 2449, 2712, 2943, 3216, 4492, 4493); by sword, falsity destroying (see above, n. 73, 131). From these considerations it is evident that by nation is signified the evil which destroys everything of the church.

sRef Jer@6 @21 S9′ sRef Jer@6 @22 S9′ sRef Jer@6 @23 S9′ [9] In the same:

“Behold I lay stumbling blocks before this people, that they may stumble upon them, the fathers and the sons together. Behold a people cometh from the land of the north, and a great nation from the sides of the land. They have no mercy; their voice roareth like the sea, and they ride upon horses” (vi. 21-23).

In this passage also, nation denotes evil, and people falsities the stumbling blocks upon which the fathers and the sons stumble denote perversions of good and truth; fathers denote goods, and sons the truths therefrom. It is said, a people from the land of the north, and a nation from the sides of the land, because the north signifies that falsity from evil, and the sides of the land those things that are outside the church, thus they signify evils remote from the goods of the church. To roar like the sea, and to ride upon horses, denotes to persuade from the fallacies of the senses, and by reasonings therefrom.

sRef Ezek@7 @24 S10′ sRef Ezek@7 @23 S10′ sRef Ezek@7 @27 S10′ [10] In Ezekiel:

“The land is full of the judgment of bloods, and the city is full of violence, therefore I will bring upon them the worst of the nations, and they shall occupy their houses; the king shall mourn and the prince shall be clothed with stupor” (vii. 23, 24, 27).

The land is the church; being full of the judgment of bloods, signifies that it is immersed in falsities destroying goods; city denotes doctrine; to be full of violence signifies offering violence to the good of charity; the worst of the nations denotes dire falsities from evil; to occupy their houses denotes to possess their minds; the king who shall mourn is the truth of the church; the prince who shall be clothed with stupor signifies truth subservient. (That the land signifies the church, may be seen, Arcana Coelestia, n. 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643; that bloods denote falsities destroying goods, n. 374, 1005, 4735, 5476, 9127; that city denotes doctrine, n. 2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493; that violence denotes to violate the good of charity, n. 6353; that house denotes the things that belong to a man’s mind, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; that the king who shall mourn denotes the truth of the church, may be seen above, n. 31.) sRef Ps@33 @10 S11′ [11] Again, in David:

“Jehovah rendereth vain the counsel of the nations, he subverteth the thoughts of the peoples” (Ps. xxxiii. 10).

Nations denote those who are in evils, and peoples those who are in falsities; and because both the former and the latter are signified, it is therefore said, that Jehovah rendereth vain the counsel of the nations, and subverteth the thoughts of the peoples, which are two expressions as it were signifying one thing, but yet they are distinct in the internal sense, in which nations signify one thing, and peoples another.

sRef Luke@21 @24 S12′ sRef Luke@21 @25 S12′ [12] In Luke:

“Then they shall fall by the edge of the sword, and shall be taken captive among all nations, and at length Jerusalem shall be trodden down by the nations, until the times of the nations be fulfilled. And there shall be signs in the sun, and the moon, and the stars, and upon the earth distress of nations, the sea and the waves roaring” (xxi. 24, 25).

The consummation of the age is here treated of, which is the last time of the church, when there is no longer any faith because no charity, or no truth because no good. This is described in the above passage by correspondences. To fall by the edge of the sword is to be destroyed by falsities; to be taken captive among all nations is to be possessed by evils of every kind; Jerusalem, which shall be trodden under foot is the church; the sun denotes love to the Lord; the moon, faith towards Him; the stars denote knowledges (cognitiones) of good and truth; the signs in them denote that they therefore would perish; the sea and the waves roaring are fallacies and reasonings. sRef Matt@24 @9 S13′ sRef Matt@24 @7 S13′ [13] In Matthew:

“Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places; and they shall deliver you up to tribulation; and ye shall be hated by all nations for my name’s sake” (xxiv. 7, 9; Luke xxi. 10, 11).

These things are also said by the Lord concerning the last time of the church; and by nation rising against nation, and kingdom against kingdom is signified that there will be dissensions of evils and falsities among themselves. By famines and pestilences are signified defect and consumption of truths; by earthquakes, the perversion of the church; by being hated by all nations is signified to be hated by all those who are in evil; by the name of the Lord, on account of which they shall be hated are signified all things of love and faith by which the Lord is worshipped (as may be seen above, n. 102, 135).

sRef Ezek@31 @12 S14′ sRef Ezek@31 @11 S14′ sRef Ezek@31 @5 S14′ sRef Ezek@31 @10 S14′ sRef Ezek@31 @6 S14′ sRef Ezek@31 @3 S14′ [14] In Ezekiel:

“Behold, Asshur a cedar in Lebanon, he is become high and his branches are multiplied: in his branches have all the birds of the heavens built their nests, and under his branches all the beasts of the field have brought forth, and in his shade have dwelt great nations. But his heart is lifted up in his height, wherefore I will give him into the hand of the strong, one of the nations, strangers shall cut him off, and the violent of the nations shall cast him down; whence all peoples of the earth have descended from his shade, and have deserted him” (xxxi. 3, 5, 6, 11, 12).

These things could not be understood by any one without a knowledge of the spiritual or internal sense of the Word. It may be supposed that they are mere comparisons, in which there is not any spiritual signification, when, nevertheless, the most minute particulars therein signify something pertaining to heaven and the church; therefore they shall be briefly explained. Asshur denotes the enlightened Rational of the man of the church; this is called a cedar in Lebanon, because a cedar signifies the same thing as Asshur, specifically truth from good in the Rational; and Lebanon denotes the mind wherein the Rational resides, because cedars grew in Lebanon. By his branches being multiplied are meant truths therefrom. The fowls of heaven building their nests in his branches signify the affections of truth; and the beasts of the field which brought forth under his branches, the affections of good. The great nations which dwell under his shade, are the goods of love; his heart lifted up in his height, is the love of self. To be delivered into the hands of the strong one of the nations, and to be cast down by the violent of the nations, denote his being destroyed as to goods and truths by the evils derived from the love of self. The people of the earth who went down from his shade and left him, signify all the truths of the church. It is therefore evident that by nations are signified goods, and, in the opposite sense, evils; by the nations which dwelt under his shade, goods, and by the nations which cut him off and cast him down, evils. (See moreover what is said and shown concerning nations and their signification in Arcana Coelestia, namely, that by nations in the Word are signified those who are in good, and hence that they signify goods themselves, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; concerning the assembly of the nations as denoting truths and goods, n. 4574, 7830; concerning the holy nation, as denoting the spiritual kingdom, n. 9255, 9256. When it is said nation and people, by nation are meant those who are in celestial good, and by people those who are in spiritual good, n. 10,288. That by nations, especially those of the land of Canaan, are meant evils and falsities of every kind, n. 1059, 1205, 1868, 6306, 8054, 8317, 9320, 9327.)

sRef Rev@2 @27 S0′ 176. (v. 27) And he shall rule them with a rod of iron. That this signifies that He is about to chastise evils by means of truths which are in the natural man is evident from the signification of ruling, as being to chastise, for it is added that He would break them in pieces as a potter’s vessels, and the evils which are thereby signified are chastised by means of truths; also from the signification of a rod of iron, as being truths in the natural man. By a rod or staff is signified power, by means of which chastisement is effected, and by iron, truths in the natural man which chastise. (That a rod or staff denotes power, may be seen, n. 4013, 4015, 4876, 4936, 6947, 7011, 7026, 7568, 7572; that hence it is that kings have a sceptre, which is a short staff, n. 4581, 4876.) The reason why iron signifies truths in the natural man is, that metals, as well as all other things on earth, from correspondence, signify things spiritual and celestial, all of which have reference to truths and goods. Gold signifies the good of the internal man, silver its truths; copper or brass the good of the external or natural man, iron its truth. This is the reason why the ancients called the Ages by the names of metals – golden, silver, copper and iron: golden from the most ancient men, who lived in the good of love; silver from the ancients after them, who lived in truths from that good; copper from their posterity, who were in external or natural good; iron from the posterity of the latter, who were in natural truth alone without good. Natural truth is truth in the memory, and not in the life; truth which is of the life is good. (But more may be seen concerning this correspondence in the work, Heaven and Hell, n. 104, 115.)

sRef Dan@2 @32 S2′ sRef Dan@2 @43 S2′ sRef Dan@2 @33 S2′ sRef Dan@2 @34 S2′ sRef Dan@2 @42 S2′ sRef Dan@2 @41 S2′ [2] The successive states of the church, even until the coming of the Lord, are meant by the gold, the silver, the brass, and the iron of which the statue seen by Nebuchadnezzar in a dream was composed, as it is thus recorded in Daniel:

“His head was fine gold, his breast and his arms silver, his belly and his thighs brass, his legs iron, his feet part of iron and part of clay. And a stone was cut out” of the rock, “and smote the image upon his feet, that were of iron and clay, and brake them to pieces. Whereas thou sawest the feet, part of potter’s clay and part of iron,” it signifies that “the kingdom shall be divided; the kingdom shall be partly strong and partly broken. Whereas thou sawest iron mixed with clay of mire, they shall mingle themselves by the seed of man; but they shall not cohere the one with the other, even as iron is not mixed with clay” (n. 32-34, 41-43).

By the head which was fine gold is meant the first state of the church, when men were in the good of love to the Lord; by the breast and arms, which were silver is meant the second state of the church, when they were in truth from that good. By the belly and thighs which were of brass, the following or third state of the church, when men were no longer in spiritual but in natural good, for brass signifies that good; by the legs which were of iron is meant the fourth state of the church, when there was no longer natural good, but only truth; but by the feet which were of iron and clay is meant the last state of the church, when there are truth and falsity: truth in the Word and falsity in doctrine. When the truths of the Word are falsified, and doctrine is drawn from falsified truth, then the state of the church is part iron and part clay, and thus the kingdom is partly strong and partly broken. The kingdom in this passage denotes the church; therefore the church is also called the kingdom of God. That truths are thus mixed with falsities, but that still they do not cohere, is meant by Whereas thou sawest iron mixed with clay of mire, they shall mingle themselves by the seed of man, but they shall not cohere one with the other, even as iron is not mixed with clay. The seed of man denotes Divine truth which is in the Word. (That this is signified by seed, may be seen, Arcana Coelestia, n. 3038, 3337, 10,248, 10,249; that man signifies the Lord, from whom is the Word and also the church, see n. 768, 4287, 7424, 7523, 8547, 9276.) That potter’s clay signifies the falsities that are in the natural man, will be seen presently in the following article, no. 177. By the stone cut out of the rock, which smote the image, upon his feet is meant the Lord by means of Divine truth, and the destruction of falsities not cohering with truths from the Word. (That stone signifies truth, and that the stone of Israel is the Lord as to Divine truth, may be seen, Arcana Coelestia, n. 643, 1298, 3720, 6426, 8609, 10,376; that rock also signifies the Lord, n. 8581, 10,580, and in the small work, The Last Judgement n. 57.) Because iron signifies truths in the natural man, therefore the feet of the statue were of iron, for feet signify the Natural (as may be seen, Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952).

sRef Isa@60 @17 S3′ [3] Similar things are signified by gold, silver, brass, and iron, in the prophet Isaiah:

“For brass I will bring gold, for iron silver, for wood brass, and for stones iron” (lx. 17).

For brass to bring gold denotes celestial good for natural good; for iron silver denotes celestial truth for natural truth: for wood brass, and for stones iron denote natural good and truth in such abundance as are wood and stone. The state of the celestial church is here treated of. (That iron signifies truth in the natural man, may be seen, Arcana Coelestia, n. 425, 426.) [4] These things are adduced, in order that it may be known that a rod of iron signifies power, by means of which the Lord chastises the evils and disperses the falsities that are in the natural man. For a rod or staff signifies power, as was said above, and iron signifies truths in the natural man. The reason why the Lord chastises evils and disperses falsities by means of truths in the natural man is, that all evils and the falsities therefrom reside therein, but none in the spiritual or internal man. The internal man does not receive evils and falsities, but is closed against them; and because these all reside in the natural man, therefore they must be chastised and dispersed by the things that are also there, which are truths. Truths in the natural man are scientifics (scientifica) and knowledges cognitiones), from which man can think, reason and conclude naturally concerning the truths and goods of the church, and concerning the falsities and evils which are opposed to them, and thence be in some natural enlightenment when he reads the Word: for the Word in the letter is not intelligible without enlightenment, and this is either spiritual or natural. Spiritual enlightenment is only granted to those who are spiritual, who are those who are in the good of love and of charity, and consequently in truths; but natural enlightenment alone is granted to those who are natural (which may be seen in the work, Heaven and Hell, n. 153, 425, and n. 140, above). To those also who are spiritual while they live in the world, there is granted enlightenment in the Natural; but this exists from the enlightenment in the Spiritual; for with them the Lord flows in through the spiritual or internal man into the natural or external, and thus enlightens the latter. From this enlightenment man sees what is true and good, and what is false and evil; and when he sees these things, then the Lord disperses the evils and falsities which are in the natural man by means of the truths and goods which are also there, and which make one with the goods and truths in the spiritual or internal man. (Further particulars concerning sciences (scientiis) and knowledges (cognitionibus), and what they effect, may be seen in The Doctrine of the New Jerusalem, n. 51, and concerning influx, n. 277, 278.)

sRef Rev@19 @15 S5′ sRef Micah@4 @13 S5′ sRef Rev@12 @5 S5′ sRef Isa@11 @4 S5′ sRef Ps@2 @9 S5′ [5] From these considerations it may now be seen, what is signified by the rod of iron with which the Lord shall rule the nations, that is, will chastise the evils in the natural man. These things are said to the angel of this church because the subject treated of in what is written to this angel is the internal and external man, and their conjunction. For, when the internal and external, or the Spiritual and Natural are conjoined, then the Lord chastises the evils and falsities that are in the natural man, and this by means of the knowledges (cognitiones) of truth and good. But in the case of those in whom the internal and external man are not conjoined, evils and falsities cannot be chastised and expelled, because they receive nothing through the spiritual man from heaven, but everything they receive is from the world, which their Rational favours, and for which it furnishes confirmations.

Things similar to those here signified by a rod of iron, are also signified in the following passages; as in David:

“Thou shalt bruise” the nations “with a sceptre of iron; as a potter’s vessel shalt thou disperse them” (Ps. ii. 9).

In Isaiah:

“He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked” (xi. 4).

In the Apocalypse:

The woman “brought forth a man child, who was to rule all nations with a rod of iron” (xii. 5).

Out of the mouth of him that sat upon the white horse “went a sharp sword, that with it he should smite the nations; for he shall rule them with a rod of iron” (xix. 15).

And in Micah:

“Arise, O daughter of Zion; for I will make thine horn iron, and I will make thy hoofs brass, and thou shalt beat in pieces many peoples” (iv. 13).

The daughter of Zion is the celestial church; a horn is power in the natural man; hoofs are its ultimates, which are called sensual scientifics (scientifica sensualia); hence it is evident what is signified by making the horn iron, and the hoofs brass. (That the daughter of Zion is the celestial church may be seen, Arcana Coelestia, n. 2362, 9055; that horn denotes the power of truth from good in the natural man, n. 2832, 9081, 9719-9721, 10,182, 10,186; and that hoofs are the scientifics of the sensual man, which are truths in the ultimate of order, n. 7729.)

sRef Rev@2 @27 S0′ 177. As the vessels of a potter shall they be broken to pieces. That this signifies the total dispersion of falsities is evident from the signification of a potter’s vessels, as being those things in the natural man that are from man’s own intelligence (concerning which we shall speak presently); and from the signification of being broken to pieces, as being to be dispersed; for dispersing is said of falsities, as breaking to pieces is said of a potter’s vessels. That by a potter’s vessels are signified those things in the natural man that are from man’s own intelligence concerning the things of heaven and the church, and that those things are falsities, will be shown in what follows. But something shall first be said respecting the falsities that enter the natural man from man’s own intelligence concerning the things of heaven and the church. Those who think from their own intelligence, think from the world; for a man from his proprium loves only the things of the world and of self, and what he loves he also sees and perceives. The things that he loves he calls goods, and what he thence sees and perceives he calls truths; but the goods which he so calls from love are evils, and the truths which he sees from that love are falsities, because they flow from the loves of self and of the world, these loves being the opposites of the loves of heaven, which are love to the Lord and love towards the neighbour; and those things that flow from opposites are themselves opposites.

[2] Those, therefore, who read the Word solely for the sake of a name for learning, or to acquire fame that they may be raised to honours, or that they may gain wealth by this means, never see and perceive truths, but falsities instead of them. And the truths which exist there before their eyes, they either pass by, as if they saw them not, or else they falsify them; the reason is, that to read the Word solely for such purposes as these, is, to read it for the sake of self and the world as ends, thus from the loves of self and of the world. And because these loves belong to man’s proprium, therefore the things that a man sees and perceives from them are from his own intelligence. [3] But those who read the Word from the spiritual affection of truth, which is the love of knowing truth because it is truth, see the truths of the Word, and rejoice in heart when they see them; the reason is, that they are enlightened by the Lord. This enlightenment descends from the Lord through heaven from the light there; this light is Divine truth: to them therefore it is granted to see truths from their own light, and this in the Word, because the Word is Divine truth, and in it are treasured up all the truths of heaven. But those alone are in light, who are in the two loves of heaven, which are love to the Lord and love towards the neighbour for these loves open the interior or higher mind, which is formed to receive the light of heaven, and through which that light flows in and enlightens them. But they do not perceive truths in that mind whilst they live in the world, but they see them in the lower mind, or that of the external or natural man; these are they who do not think from their own intelligence when they read the Word. The principal reason why these do not think from their own intelligence when they read the Word is, that, their interior or spiritual mind looks to the Lord, and the Lord then raises it up to Himself, and together with it the lower or natural mind, and thus withdraws it from man’s proprium; this cannot be done in the case of those who chiefly regard themselves and the world.

[4] From these considerations it is evident that a man, from his own intelligence, can perceive nothing but evils, and see nothing but falsities; but that goods and truths, which belong to heaven and the church, are perceived and seen from the Lord alone. When the internal or spiritual man, in which resides the interior or higher mind, of which we have just spoken, is opened, then the Lord subdues the evils and disperses the falsities that are in the external or natural man.

These, then, are the things meant in the spiritual sense, by the Son of man giving them power over the nations, and ruling them with a rod of iron, breaking them in pieces as a potter’s vessels. sRef Ps@2 @9 S5′ [5] That a potter’s vessels signify those things that are from man’s own intelligence, thus falsities in the natural man, is evident from various passages in the Word, of which the following, are adduced in confirmation; as in David:

“Thou shalt bruise the nations with a sceptre of iron; as a potter’s vessel shalt thou disperse them” (Ps. ii. 9).

To bruise the nations with a sceptre of iron, signifies here also to chastise and subdue the evils which are in the natural man. The term sceptre here has the same signification as rod and staff in other passages. The words, “as a potter’s vessel,” are added because by them is signified the falsity which is from man’s own intelligence. In the sense of the letter this is a comparison; for it is said as a potter’s vessel, and as earthen vessels; but in the internal sense comparisons are not perceived as comparisons, because comparisons are equally from significatives (see Arcana Coelestia, n. 3579, 8989). A potter’s vessel, or an earthen vessel, signifies falsity, because a potter is one who forms, and a vessel is that which is formed; when man forms it, it is false, but when the Lord forms it in man it is true. This is why a potter’s vessel in the Word signifies either falsity or truth, and a potter signifies one who forms.

sRef Isa@29 @16 S6′ sRef Isa@64 @8 S6′ sRef Isa@45 @9 S6′ [6] The Lord Himself is, in the Word, called a potter, from the formation of man by means of truths, as in Isaiah:

“Jehovah, our father; we are the clay, thou our potter; and we all are the work of thy hands” (lxiv. 8).

In the same:

“Woe unto him that striveth with his Maker, the potsherd with the potsherds of the earth! Doth the clay say to him that fashioneth it, What makest thou?” (xlv. 9).

In the same:

“Shall the potter be counted as clay? shall the work say of its maker, He made me not? and shall the thing formed say of the potter, He understandeth not? (xxix. 16).

sRef Isa@30 @14 S7′ sRef Isa@30 @11 S7′ sRef Isa@30 @10 S7′ [7] Because the Jews and Israelites falsified all the truths of the Word by applying them to themselves, and to their own exaltation above all the nations and peoples in the universe, therefore their falsities are called broken vessels of a potter; as in Isaiah:

“They have said to the seers, See not; and to those who have vision, see not for us right things; speak unto us smooth things, see illusions, depart out of the way; therefore iniquity shall break them as the breaking of the bottle of the potters; in beating he shall not spare; whence there shall not he found in the fragment thereof a sherd to take fire from the hearth, or to draw waters out of the pit” (xxx. 10, 11, 14).

That they wholly deprived themselves of truths and immersed themselves in falsities, is described by their saying to the seers, See not, and to them that have vision, See not for us right things, speak unto us smooth things, see illusions, depart out of the way. That they had thus immersed themselves in falsities so that nothing of truth remained, is described by the breaking of the potter’s vessel so that there should not be found in the fragments a sherd to take fire from the hearth, or to draw waters out of the pit; by which is signified that there should not remain with them so much of truth as to enable them to perceive any good and truth from the Word. For fire signifies good, and water signifies truth; the hearth signifies the Word as to good, a pit the Word as to truth.

sRef Jer@18 @2 S8′ sRef Jer@18 @1 S8′ sRef Jer@18 @3 S8′ sRef Jer@18 @4 S8′ [8] In Jeremiah:

“The word came to Jeremiah, saying, Arise and go down to the potter’s house. Therefore I went down to the potter’s house, when, behold, he wrought a work on the table. And the vessel that he made was marred; and he returned and made it another vessel as it was right in the eyes of the potter to make” (xviii. 1-4).

In this passage is also meant that with the Jewish nation there remained nothing but falsity; and the vessel that was marred in the potter’s house denotes that falsity. By the house of the potter is meant the state in which they were. That the truth of the church was taken away from them and given to others, is meant by the potter making it another vessel such as was right in his eyes. sRef Jer@19 @1 S9′ sRef Jer@19 @11 S9′ sRef Jer@19 @21 S9′ [9] In the same:

“Jehovah said, Go buy a potter’s bottle of the elders of the people, and of the elders of the priests, and go forth into the valley of the son of Hinnom. Then shalt thou break the bottle before the eyes of the men that go with thee, and shalt say: I will break this people, and this city, as one breaketh a potter’s vessel, that cannot be made whole again: and in Tophet shall they bury because there is no more a place to bury in” (xix. 1, 2, 10, 11).

By the bottle or vessel of the potter, to be taken of the elders of the people and of the priests is meant the falsity in which all of that nation were. That this falsity was of such a nature as could not be dispersed by truths is described by the command given to the prophet that he should break the vessel in the sight of them that went with him, so that it could not be made whole again; and that they should bury in Tophet, because there was no more a place elsewhere signifies where all truths and goods should be consumed.

sRef Nahum@3 @14 S10′ sRef Nahum@3 @15 S10′ [10] In Nahum:

“Draw for thyself waters for the siege, strengthen thy fortifications; enter into the mire and tread clay; repair the brick-kiln. There shall the fire devour thee; the sword shall cut thee off” (iii. 14, 15).

To draw waters for the siege and to strengthen the fortifications denotes to strengthen falsities against truths by various means; to enter into the mire and tread clay is to confirm falsities by fictions and fallacies. Doctrine therefrom is called a brick-kiln, because infernal love is established by means of truths falsified; hence it is said that the fire should devour him and the sword cut him off. Fire signifies infernal love, and a sword falsity, fighting against and destroying truth. A potter’s vessel, or an earthen vessel, signifies falsity, because it corresponds to a device, and a device is that which is from man’s own intelligence; it was from this correspondence that the prophets were commanded to do such things as are mentioned above.

sRef Rev@2 @27 S0′ 178. Even as I received of my Father. This signifies comparatively as the Lord did from His Divine, when He glorified His Human; for He dissipated all evils and falsities from the Human which He had from the mother. By Father is here meant the Divine in Him, or which He had from conception; for this was one with the Father, as He Himself declares. It is said comparatively, because as the Lord glorified His Human so He regenerates man; that is, as He united His Divine to the Human and the Human to the Divine, so He conjoins the internal to the external and the external to the internal, with man. But, because this arcanum cannot be explained to the apprehension in a few words, therefore let the reader consult and see what has been shown concerning it in The Doctrine of the New Jerusalem and in Arcana Coelestia; in The Doctrine of the New Jerusalem, n. 280-297; and in Arcana Coelestia, in the passages thence cited, ibid., n. 185, 298-307.

sRef Rev@2 @28 S0′ 179. (v. 28) And I will give him the morning star. That this signifies intelligence and wisdom from the Divine Human of the Lord is evident from the signification of stars, as denoting the knowledges (cognitiones) of good and truth (concerning which see above, n. 72); and because they signify such knowledges, they also signify intelligence and wisdom; for all intelligence and wisdom are from the knowledges of good and truth; and from the signification of morning, as denoting the Lord as to His Divine Human, hence the morning star denotes intelligence and wisdom from Him. We often read of morning in the Word; and the signification of the term differs according to the series of things treated of in the internal sense: in the highest sense, it signifies the Lord, and also His coming: in the internal sense, it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, also a state of enlightenment, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, which is the state when the internal man is conjoined to the external. The reason why morning has such a variety of significations is, that, in the highest sense, it signifies the Lord’s Divine Human, and hence it also signifies all those things that proceed from it; for the Lord is present in those things which proceed from Him, so that He Himself is there. [2] The reason why the Lord’s Divine Human, in the highest sense, is meant by morning is, that the Lord is the Sun of the angelic heaven; and the Sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but it remains stationary in its place, in front, above the heavens. This is why there is always morning and never evening there. And because all the intelligence and wisdom which the angels have exist with them from the Lord as a Sun, therefore also their state of love, wisdom and intelligence, and, in general, their state of enlightenment, is signified by morning; for those things proceed from the Lord as a Sun, and that which proceeds from Him is Himself; for from the Divine nothing proceeds but what is Divine, and everything Divine is Himself. (That the Lord is the Sun of the angelic heaven, and that from Him as a Sun exist all love, wisdom and intelligence, and, in general, all enlightenment as to Divine truths, from which wisdom is derived, may be seen in the work, Heaven and Hell, n. 116-125, 126-143, 155, 156.)

sRef 2Sam@23 @3 S3′ sRef 2Sam@23 @4 S3′ [3] From these considerations it is now evident why it is that morning is so often mentioned in the Word when it treats of Jehovah or the Lord, of His advent, kingdom and church, and of the goods thereof; as in the following passages, which shall be adduced by way of illustration. In the second Book of Samuel:

“The God of Israel said, The Rock of Israel spake to me. He is as the light of the morning; the sun riseth, a morning without clouds” (xxiii. 3, 4).

The God of Israel, and the Rock, is the Lord as to his Divine Human, and the Divine truth proceeding therefrom. He is called the God of Israel, because Israel denotes His spiritual church, and the Rock, because His Divine in the church is Divine truth (see Arcana Coelestia, n. 3720, 6426, 8581, 10,580). Because the Lord in the angelic heaven is the Sun, and all the light of the angels is therefrom, and as the Sun there is continually in its morning, therefore it is said, “He is as the light of the morning, the sun riseth, a morning without clouds.”

sRef Ps@110 @4 S4′ sRef Ps@110 @3 S4′ [4] In David:

“From the womb of the morning thou hast the dew of thy youth; thou art a priest for ever after the order of Melchizedek” (Ps. cx. 3, 4).

This is said of the Lord, as about to come into the world. From the womb of the morning thou hast the dew of thy youth, denotes conception from the Divine itself, and hence the glorification of His Human: a priest for ever after the order of Melchizedek, denotes that Divine good and Divine truth proceed from Him; for the Lord as a priest is Divine good, and as king of holiness, which is Melchizedek, is Divine truth (see Arcana Coelestia, n. 1725).

sRef Ezek@10 @19 S5′ [5] In Ezekiel:

The cherubs “stood at the eastern door of the gate of the house; the glory of the God of Israel was over them above” (x. 19).

Cherubs signify the Lord as to providence, and as to protection lest any should approach except by means of the good of love; the eastern door of the gate of the house signifies approach; the house of God is heaven and the church; the east is where the Lord appears as a Sun, thus where He is continually in the morning; hence it is said the glory of the God of Israel was over them above. sRef Ezek@43 @2 S6′ sRef Ezek@43 @1 S6′ sRef Ezek@43 @4 S6′ [6] In the same:

The angel “led me to the gate which looketh towards the east. When, behold, the glory of the God of Israel came from the way of the east; and the earth was enlightened with his glory. And the glory of Jehovah came into the house by the way of the gate whose face is towards the east” (xliii. 1, 2, 4).

In the internal sense here, is described the influx of the Lord into those who are in His kingdom and church; the God of Israel is the Lord as to the Divine Human and the Divine truth proceeding therefrom; the house of God is His kingdom and the church; glory is the Divine truth such as it is in heaven; to come by the way of the east into the house denotes from the sun where it is continually in its morning. (That glory is Divine truth such as it is in heaven, see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429; that the house of God denotes heaven and the church as to good, and temple the same as to truth, see n. 3720: and that the east, in the highest sense, is the Lord, because He is the Sun of heaven, which is always in its rising and morning, and that hence the east denotes the good of love from Him, see n. 3708, 5097, 9668.) sRef Ezek@47 @8 S7′ sRef Ezek@47 @1 S7′ sRef Ezek@47 @2 S7′ sRef Ezek@47 @9 S7′ [7] In the same:

The angel “afterwards led me back to the door of the house, where, behold, waters issuing out from under the threshold of the house towards the east, will descend into the plain and come towards the sea, being sent forth into the sea that the waters may be healed; whence it comes to pass that every living soul that creepeth, whithersoever the rivers come, shall live; whence there is exceeding much fish, because these waters shall come thither, and they are healed, that everything may live whither the river shall come” (xlvii. 1, 2, 8, 9).

Here also is described, by pure correspondences, the influx of the Lord from His Divine Human into those who belong to His kingdom and church. By the waters issuing out from under the threshold of the house eastward is described the Divine truth proceeding from Him, and flowing into those who are in the east, that is, who are in the good of love to Him. By the waters going down into the plain and into the sea, and the waters of the sea being thence healed is signified influx into the natural man and into the knowledges (cognitiones) which are there. That hence there would be a very great multitude of fish signifies scientific truths (scientifica vera) in the natural man; that everything should live whither the river should come, signifies, that they should have life from Divine truth. No one can see that such things are signified except from the internal sense of the Word; when, notwithstanding, every single expression involves arcana concerning the regeneration of man by the Lord. But what is involved in each expression will be made known when we come to treat of the twenty-second chapter of the Apocalypse, where similar things are mentioned.

sRef Ps@130 @7 S8′ sRef Ps@130 @8 S8′ sRef Ps@130 @6 S8′ sRef Ps@130 @5 S8′ [8] In David:

“I have waited for Jehovah; my soul doth wait, my soul waiteth for the Lord more than they who watch for the morning; they who watch for the morning, because with him is plenteous redemption, and he will redeem Israel” (Ps. cxxx. 5-8).

The coming of the Lord into the world is here treated of, and the reception of Him by those who are in the good of love. The coming of the Lord is signified by I have waited for Jehovah, my soul waiteth for the Lord, because with Him is plenteous redemption, and He will redeem Israel; and the reception of Him by those who are in the good of love is signified by more than they who watch for the morning, they who watch for the morning. Here, morning, in the highest sense, signifies the Lord, and, in the internal sense, His kingdom and church; and they who watch for the morning signify those who wait for the coming of the Lord, who are such as are in the good of love, because to them the Lord is the morning.

sRef Isa@21 @12 S9′ sRef Dan@8 @26 S9′ sRef Isa@21 @11 S9′ sRef Dan@8 @14 S9′ sRef Zeph@3 @5 S9′ sRef Ezek@7 @7 S9′ sRef Ezek@7 @10 S9′ sRef Ezek@7 @6 S9′ [9] That morning signifies the coming of the Lord into the world, and, at such a time, a new church, is evident from the following passages; as in Daniel:

“Until the evening and the morning, two thousand and three hundred, then what is holy shall be justified. The vision of the evening and the morning which was told is truth” (viii. 14, 26).

The evening signifies the last time of the former church, and the morning the first time of the new church, thus the coming of the Lord. In Isaiah:

“Crying to me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night” (xxi. 11, 12).

Here also the coming of the Lord is treated of; the night is the last time of the former church, and the morning the first of the new (what is signified by calling out of Seir, may be seen, Arcana Coelestia, n. 4240, 4384). In Ezekiel:

“The end cometh, the end cometh, the morning cometh upon thee, O thou inhabitant of the land; behold the day cometh, the morning is gone forth” (vii. 6, 7, 10).

This passage equally treats of the coming of the Lord and the end of the former church and the beginning of a new one. In Zephaniah:

“Jehovah in the morning, in the morning he shall bring his judgment to the light, nor shall he fail” (iii. 5).

sRef Isa@17 @11 S10′ sRef Ps@59 @16 S10′ sRef Isa@33 @2 S10′ sRef Ps@143 @8 S10′ sRef Lev@6 @12 S10′ sRef Deut@16 @7 S10′ sRef Deut@16 @6 S10′ sRef Isa@50 @4 S10′ sRef Ex@19 @16 S10′ sRef Ps@63 @1 S10′ sRef Ps@90 @14 S10′ sRef Ps@5 @3 S10′ sRef Ps@46 @5 S10′ sRef Rev@22 @16 S10′ sRef Jer@7 @13 S10′ sRef Ex@16 @13 S10′ sRef Ex@16 @12 S10′ sRef Ex@16 @21 S10′ [10] Here similar things are meant. Because morning signifies the coming of the Lord, also His kingdom and church, and also the good of love which is from Him, it is therefore obvious what is meant by morning in the following passages. In David:

“Cause me to hear thy mercy in the morning” (Psalm cxliii. 8).

Again:

“I will sing aloud of thy mercy in the morning” (lix. 16).

Again:

“O satisfy us in the morning with thy mercy; that we may rejoice and be glad all our days” (xc. 14).

Again:

“O Jehovah, my voice shalt thou hear in the morning; in the morning I will set myself in order for thee” (v. 3).

Again:

“God is in the midst of her; God shall help her at the dawn of the morning” (xlvi. 5).

Again:

“O God, my God; in the morning will I seek thee” (lxiii. 1)

In Isaiah:

“In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom” (xvii. 11).

Again:

“Jehovah be thou their arm every morning” (xxxiii. 2).

Again:

“Jehovah hath given me the tongue of the learned; he hath awakened me every morning” (l. 4).

In Jeremiah:

“I spake unto you every morning” (vii. 13; xi. 7 xxv. 3, 4).

From the signification of morning it is evident what is meant by

The manna falling in the morning (Exod. xvi. 12, 13, 21).

Jehovah descending in the morning upon Mount Sinai (Exod, xix. 16);

And the priest being commanded to burn wood upon the altar all night until the morning (Levit. vi. 12).

Also what is involved in the command respecting the sacrifice of the passover is evident:

“Thou shalt sacrifice the passover at the going down of the sun. Afterwards thou shalt eat it; and thou shalt look back in the morning, and go unto thy tents” (Deut. xvi. 6, 7).

The reason why they should sacrifice the passover when the sun went down was, that the setting of the sun signified the last time of the church; that they should look back in the morning, signified the establishment of a new church, thus the coming of the Lord. These passages have been adduced in order that it may be known that by the morning star which the Son of man would give is signified wisdom and intelligence from His Divine Human. And because those who receive wisdom and intelligence from the Lord also receive Him; for the Lord is in the wisdom and intelligence which are from Him, so that, He is Himself the wisdom and intelligence which they possess, therefore the Lord Himself is also called the morning star in the Apocalypse:

“I am the root and the offspring of David, the bright and morning star” (xxii. 16).

He is similarly called a star (Numb. xxiv. 17).

sRef Rev@2 @29 S0′ 180. (v. 29) He that hath an ear, let him hear what the Spirit saith unto the churches. That this signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church, is evident from what was said and shown above (n. 108), where similar things are said.

sRef Rev@3 @1 S0′ sRef Rev@3 @2 S0′ sRef Rev@3 @6 S0′ sRef Rev@3 @4 S0′ sRef Rev@3 @3 S0′ sRef Rev@3 @5 S0′ 181. CHAPTER III

1. AND unto the angel of the church in Sardis write: These things saith he that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead.

2. Be wakeful, and strengthen the things that remain which are about to die: for I have not found thy works full before God.

3. Remember, therefore, how thou hast received and heard, and take heed and repent. If therefore thou shalt not be wakeful, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.

4. Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white; for they are worthy.

5. He that overcometh shall be clothed in white garments and I will not blot his name out of the book of life, and I will confess his name before my Father, and before his angels.

6. He that hath an ear, let him hear what the Spirit saith unto the churches.

7. And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no one shutteth, and shutteth and no one openeth.

8. I know thy works: behold I have set before thee an open door, and no one is able to shut it; because thou hast some power, and hast kept my word, and hast not denied my name.

9. Behold, I will give them of a synagogue of Satan, which say they are Jews, and are not, but do lie; behold I will make them to come and worship at thy feet and to know that I have loved thee.

10. Because thou hast kept the word of my endurance, I also will keep thee from the hour of temptation which is to come upon the whole world, to try them that dwell upon the earth.

11. Behold, I come quickly; hold fast that thou hast, that no one take thy crown.

12. He that overcometh, I will make him a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God, and my new name.

13. He that hath an ear, let him hear what the Spirit saith unto the churches.

14. And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God:

15. I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot.

16. So, then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

17. Because thou sayest, I am rich, and have become wealthy, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked,

18. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see.

19. As many as I love, I rebuke and chasten; be zealous therefore and repent.

20. Behold, I stand at the door, and knock; if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me.

21. To him that overcometh, I will give to sit with me in my throne, as I also overcame and am set down with my Father in his throne.

22. He that hath an ear, let him hear what the Spirit saith unto the churches.

EXPLANATION.

VERSES 1-6. And unto the angel of the church in Sardis write: These things saith he that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead. Be wakeful, and strengthen the things that remain, which are about to die; for I have not found thy works full before God. Remember therefore how thou hast received and heard, and take heed, and repent. If therefore thou shalt not be wakeful, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white; for they are worthy. He that overcometh shall be clothed in white garments; and I will not blot his name out of the book of life; and I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the churches.

“And unto the angel of the church in Sardis write,” signifies those whose life is moral, and not spiritual, because they make light of the knowledges (cognitiones) of spiritual things, and thence of intelligence and wisdom. “These things saith he that hath the seven spirits of God,” signifies the Lord, from whom are all the truths of heaven and the church; “and the seven stars,” signifies, from whom are all the knowledges (cognitiones) of truth and good: “I know thy works,” signifies, the things of their life that thou hast a name that thou livest and art dead,” signifies, the quality of their thought, in that they suppose themselves to be alive, because their life is moral, when, yet, they are dead.

“Be wakeful” signifies, that they should procure for themselves life: “and strengthen the things that remain which are ready to die,” signifies, that the things of moral life should be quickened: “for I have not found thy works full before God,” signifies, that otherwise the Divine is not in moral life.

“Remember therefore how thou hast received and heard, and take heed,” signifies, remembrance of what the Lord teaches in the Word, and attention to it: “and repent,” signifies, thus spiritual life. “If therefore thou shalt not be wakeful,” signifies, if thou dost not procure spiritual life: “I will, come upon thee as a thief,” signifies, an unexpected time, when all knowledges procured from the Word which have not acquired spiritual life will be taken away: “and thou shalt not know what hour I will come upon thee,” signifies, ignorance of that time and their state then.

“Thou hast a few names even in Sardis which have not defiled their garments,” signifies those whose life is moral from a spiritual origin, by applying the knowledges (cognitiones) of truth and good to the uses of their life: “and they shall walk with me in white; for they are worthy,” signifies, their spiritual life, which they have by means of the knowledges (cognitiones) of truth and good from the Word.

“He that overcometh,” signifies, who perseveres even until death: “shall be clothed in white garments,” signifies, intelligence and wisdom according to truths and their reception: “and I will not blot his name out of the book of life,” signifies, that they will be in heaven, because they are fitted for it: “and I will confess his name before my Father, and before his angels,” signifies, that they shall be in Divine good and thence in Divine truth. “He that hath an ear, let him hear what the Spirit saith unto the churches” signifies, that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church.

sRef Rev@3 @1 S0′ 182. (v. 1) And unto the angel of the church in Sardis write. That this signifies those whose life is moral, but not spiritual, because they make light of the knowledges (cognitiones) of spiritual things, and thence of wisdom and intelligence, is evident from what is written to the angel of this church, viewed in the internal or spiritual sense; from which it is evident that the subject here treated of is those whose life is such because they make light of the knowledges (cognitiones) of spiritual things, and thence of intelligence and wisdom. But before unfolding the spiritual sense of the things that follow, it must be explained and shown what moral life and spiritual life are, also what moral from spiritual life is, and what moral life without spiritual. [2] Moral life is to act well, sincerely, and justly, in the discharge of the various duties and occupations of life; in a word, it is the life which is seen by men, because lived amongst them. But this life has a two-fold origin, either the love of self and of the world, or love to God and love towards the neighbour. Moral life from the love of self and the world is not in itself moral life, although it appears to be such; for such a man acts well, sincerely and justly for the sake of himself and the world only, and to him, what is good, sincere and just, serve but as means to an end, that is, either that he may be raised above others and rule over them, or that he may gain wealth. He thinks in this way in his spirit, or when he is by himself in private; but he dare not openly avow what he thus thinks, because it would destroy the esteem which others have of him, and thus annul the means by which he desires to attain his ends.

From these considerations it is evident, that in the moral life of such a man there lurks nothing else but the desire of obtaining all things in preference to others, thus a desire that all others may serve him, or that he may possess their goods: it is evident from this that his moral life is not moral in itself; for if he obtained what he aimed at, he would enslave others and deprive them of their goods. And because all means savour of the end, and are, in their essence, such as are their ends, on which account they are also called intermediate ends, therefore such a life, regarded in itself, is nothing but craftiness and fraud. And this is clearly evident when those external bonds that unite society are loosened, as is the case with persons of this description when they are engaged in law-suits against their fellow citizens; they then desire nothing more than to pervert right, and to gain the favour of the judge or the grace of the king, and this secretly, in order that they may deprive others of their possessions; and when they succeed they are filled with inward delight. The same is still more evident in the conduct of kings who regard honour in wars and victories, the chief delight of their hearts being to subjugate provinces and kingdoms, and, where resistance is made, to despoil the subjugated of all their goods, and also of their life; this, in most instances, is the delight of those who go out to war.

The nature of the moral life treated of above is still more manifest in all such persons when they become spirits, which takes place immediately after the death of the body, when, because they think and act from their spirit, they rush into every kind of wickedness according to their love, however morally they may, in appearance, have lived in the world. [3] But spiritual life is altogether of another quality, because it has a different origin, for it springs from love to God and love towards the neighbour; and therefore the moral life of those who are spiritual is also different, and is truly moral; for these, when they think in their spirit, which is the case when they are in private, do not think from self and the world but from the Lord and heaven; for the interiors of their mind, that is, of their thought and will, are actually raised up by the Lord into heaven, and are there conjoined to Him; thus the Lord flows-in into their thoughts, intentions and ends, and rules them, and withdraws them from their proprium, which is entirely derived from the love of self and of the world. The moral life of such persons is, in appearance, similar to that of those mentioned above, but still it is spiritual, for it has a spiritual origin, being only the effect of spiritual life, which is the efficient cause, and thus the origin of it; for they act well, sincerely and justly towards their fellow citizens from the fear of God and the love of the neighbour, in which the Lord keeps their minds and spirits; when, therefore, they become spirits, as is the case when their bodies die, they think and act intelligently and wisely, and are raised up into heaven. Of these it may be said, that all the good of love and all the truth of faith flow into them out of heaven, that is, through heaven from the Lord; but this cannot be said of those of whom we have spoken above, for their good is not the good of heaven, nor is their truth the truth of heaven, but it is the delight of the lusts of the flesh which they call good, and the falsity therefrom which they call truth, which flow into them from self and from the world. From these considerations the nature of moral life from spiritual life, and of moral life without spiritual can be known, that is, that moral life from spiritual life is truly moral life, which may be said to be spiritual, because its cause and origin is therefrom; but that moral life without spiritual life is not moral life, and may be said to be infernal, for so far as the love of self and of the world reigns in it, so far it is fraudulent and hypocritical.

[4] From what has been now said, a conclusion may be formed as to what the quality of a holy external is, by which is meant worship in churches, prayers and the gestures at the time, among those who are in the love of self and of the world, and yet apparently lead a moral life, namely, that nothing of those things is raised up to heaven and heard there, but that they flow forth from some thought of the external or natural man, and thus from their mouth into the world; for the interior thoughts of their spirit are full of craftiness and fraud against their neighbour, and yet elevation into heaven is always effected by means of the interiors. And moreover their worship in churches, and their prayers and gestures at such time, are either from habit and familiarity from infancy, or from a belief that such external things are all that is necessary to salvation, or from there being nothing for them to do on the feast days at home or out of doors, or from the fear of being thought by their fellows to be wanting in piety.

But the worship of those who live a moral life from a spiritual origin is altogether different, for it is truly the worship of God, because their prayers are raised up to heaven, and are there heard, for the Lord receives their prayers through heaven. (More may be seen upon these subjects in the work, Heaven and Hell, n. 468, 484, 529, 530-534; and in the explanation above, n. 107.) These things are here premised, because the subject treated of in what is written to the angel of this church is those whose life is moral but not spiritual, because they lightly esteem the knowledges (cognitiones) of spiritual things.

sRef Rev@3 @1 S0′ 183. These things saith he that hath the seven spirits of God. That this signifies the Lord from whom come all the truths of heaven and of the church is evident from the fact that it is the Son of man who says these things, and also those which are addressed to the angels of the other churches; and the Son of man is the Lord as to the Divine Human (as may be seen above, n. 63, 151). By the seven spirits of God are meant all the truths of heaven and of the church, because the Spirit of God in the Word signifies the Divine truth proceeding from the Lord. In many passages in the Word mention is made of spirit, and this, when said of man, signifies Divine truth received in his life, thus his spiritual life; but when said of the Lord it signifies the Divine which proceeds from Him, which in general terms is called Divine truth. But because few at this day know what is meant by spirit in the Word, I desire first to show from quotations, that spirit, when said of man, signifies Divine truth received in the life, thus his spiritual life. Now as these two things, the good of love and the truth of faith, constitute the spiritual life of man, therefore, in several passages in the Word, mention is made of heart and spirit, and also of heart and soul; by heart is signified the good of love, and by spirit the truth of faith; the latter is also signified by soul, for by this term in the Word is meant man’s spirit.

That by spirit, when said of man, is signified truth received in the life, is evident from the following passages. sRef Ps@51 @17 S2′ sRef Ezek@36 @26 S2′ sRef Ps@51 @10 S2′ sRef Ps@51 @11 S2′ sRef Ezek@18 @31 S2′ sRef Ps@51 @12 S2′ [2] In Ezekiel:

“Make you a new heart and a new spirit; why will ye die, O house of Israel?” (xviii. 31).

In the same:

“A new heart will I give you, and a new spirit will I give in the midst of you” (xxxvi. 26).

In David:

“Create in me a clean heart, O God, and renew a firm spirit within me. The sacrifices of God are a broken spirit: a broken and contrite heart God does not despise” (Ps. li. 10, 17).

In these passages heart signifies the good of love, and spirit the truth of faith, from which man has spiritual life; for there are two things that constitute man’s life, good and truth; these his spiritual life. sRef Ezek@13 @3 S3′ sRef Ps@78 @8 S3′ sRef Isa@33 @11 S3′ sRef Deut@2 @30 S3′ sRef Ezek@21 @7 S3′ sRef Ezek@20 @32 S3′ [3] Because heart signifies good, and spirit truth, when both are received in the life, therefore heart, in the opposite sense, signifies evil, and spirit falsity; for most expressions in the Word have also an opposite sense. Heart and spirit are used in this sense in the following passages in David:

“A generation that sets not their heart aright, and whose spirit is not steadfast with God” (Ps. lxxviii. 8).

In Ezekiel:

“Every heart shall melt, and every spirit shall faint” (xxi. 7).

In Moses:

“Jehovah hath made heavy the spirit of the king of Heshbon, and hath hardened his heart” (Deut. ii. 30).

In Isaiah:

“Conceive chaff, bring forth stubble; fire shall devour your spirit” (xxxiii. 11).

In Ezekiel:

“Woe unto the foolish prophets, who go away after their own spirit” (xiii. 3).

In the same:

“That which ascendeth upon your spirit shall never come to pass” (xx. 32).

[4] From these considerations it is evident, that the whole of man’s life is meant by heart and spirit; and because his whole life has reference to these two, namely, to good and truth, and, in the spiritual sense, to love and faith, therefore, by heart and spirit those two lives are meant. This is also why heart and spirit signify man’s will and understanding, because these two faculties constitute his life; for a man has no life but in those faculties; the reason is, that the will is the receptacle of good and its love, or of evil and its love, and the understanding is the receptacle of truth and its faith, or of falsity and its faith, and, as has been said, all things in man have reference to good and truth or to evil and falsity, and, in the spiritual sense, to love and faith (see The Doctrine of the New Jerusalem, n. 28-35). The reason why by spirit, when said of man, is signified truth or falsity, and hence his life from the one or the other is, that by spirit is properly meant the spirit which is in man, and which thinks, and this it does either from truths or from falsities. But, as said above, the two things that constitute man’s life are understanding and will. The life of the understanding is to think from either truths or falsities, and the life of the will is to affect, or inflame with love, those things which the understanding thinks. These two lives of a man’s spirit correspond to the two lives of his body, which are the life of the respiration of the lungs and the life of the pulse of the heart; man’s spirit is united to the body by this correspondence (as may be seen above, n. 167, and in the work, Heaven and Hell, n. 446, 447). sRef Rev@11 @7 S5′ sRef Rev@11 @11 S5′ sRef Ps@104 @29 S5′ sRef Ezek@37 @5 S5′ sRef Luke@8 @54 S5′ sRef Ezek@37 @10 S5′ sRef Luke@8 @55 S5′ sRef Ezek@37 @9 S5′ [5] Because of this correspondence, the spirit is so named from a term which, in the original, and in several other languages, signifies wind; therefore to expire is frequently expressed in the Word by giving up the spirit. Thus in David:

“I have taken away their spirit, he has expired” (Ps. civ. 29).

In Ezekiel:

The Lord Jehovih said to the dry bones, “Behold, I bring spirit into you, that ye may live: and the Lord Jehovih said, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again” (xxxvii. 5, 9, 10).

In the Apocalypse:

“The two witnesses were slain by the beast that came up out of the abyss, but after three days and a half the spirit of life from God entered into them, and they stood upon their feet” (xi. 7, 11).

In Luke:

Jesus, taking the hand of the dead maid, “cried, saying, Maid, arise; and her spirit came again, and she arose straightway” (viii. 54, 55).

sRef John@3 @8 S6′ sRef John@3 @5 S6′ sRef John@20 @22 S6′ sRef John@20 @21 S6′ [6] When these passages are understood it will be evident what is signified by spirit when said of man, in numerous places in the Word, from which the following only shall be adduced; as in John:

“Except anyone be born of water and of the spirit, he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the spirit” (iii. 5, 8).

In the same:

The Lord breathed on the disciples, and said, “Receive ye the Holy Spirit” (xx. 21, 22).

In the Book of Genesis:

“Jehovah breathed into man’s nostrils the breath of lives” (ii. 7);

besides other places.

sRef Luke@2 @40 S7′ sRef Dan@5 @12 S7′ sRef Luke@1 @80 S7′ sRef Dan@5 @14 S7′ sRef Ex@28 @3 S7′ sRef John@4 @23 S7′ [7] That spirit, in the spiritual sense, signifies truth, and man’s life thence derived, which is intelligence, is quite clear from the following passages. In John:

“The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth” (iv. 23).

In Daniel:

“In him was an excellent spirit of knowledge and understanding. I have heard concerning thee that the spirit of God is in thee, and that light and understanding and excellent wisdom are found in thee” (v. 12, 14).

In Moses:

“Thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom” (Exod. xxviii. 3).

In Luke:

John “grew, and waxed strong in spirit” (i. 80).

And concerning the Lord,

Jesus “the child grew, and waxed strong in spirit, and was filled with wisdom” (ii. 40).

sRef Isa@11 @1 S8′ sRef Isa@11 @2 S8′ sRef Isa@42 @1 S8′ sRef John@3 @34 S8′ sRef John@16 @13 S8′ sRef John@6 @63 S8′ sRef John@16 @14 S8′ sRef John@16 @7 S8′ sRef Isa@59 @19 S8′ sRef Isa@61 @1 S8′ [8] When it is known what is signified by the term spirit when used in reference to man, its meaning may be known when said of Jehovah, or the Lord, to whom are attributed all the things which a man has, face, eyes, ears, arms, hands, as also heart and soul, thus also spirit, which in the Word is called the spirit of God, the spirit of Jehovah, the spirit of His nostrils, the spirit of His mouth, the spirit of truth, the spirit of holiness, and the Holy Spirit, by which is meant Divine truth proceeding from the Lord, as is evident from many passages in the Word.

The reason why Divine truth proceeding from the Lord is the spirit of God is, that all the life which men possess is therefrom, as also the heavenly life of those who receive that Divine truth in faith and life. That this is the spirit of God, the Lord himself teaches in John:

“The words that I speak unto you, they are spirit, and they are life” (vi. 63).

In Isaiah:

“There shall go forth a rod out of the stem of Jesse: the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might” (xi. 1, 2).

Again:

“I have put my spirit upon him: he shall bring forth judgment to the nations” (xlii. 1).

Again:

“When [the enemy] shall come like a river, the spirit of Jehovah shall lift up a standard against him” (lix. 19).

Again:

“The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach the gospel to the poor” (lxi. 1).

And in John:

“He whom the Father hath sent, speaketh the words of God; for God hath not given the spirit by measure” (iii. 34);

this is said of the Lord. That the Holy Spirit is Divine truth proceeding from the Lord, is evident in John:

“I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. When he, the Spirit of Truth, is come, he will guide you into all truth; for he shall not speak of himself, he shall receive of mine and shall show it unto you” (xvi. 7, 13, 14).

[9] That the Comforter, here mentioned, is Divine truth proceeding from the Lord is quite clear; for it is said the Lord himself spoke “the truth” to them, and declared that, when He should go away, He would send the Comforter, the Spirit of Truth, who should guide them into all truth, and that He would not speak from himself but from the Lord. It is here said, he shall receive of mine, because Divine truths proceed from the Lord; and mine is said of what proceeds; for the Lord himself is Divine love, and that which proceeds from Him is Divine truth, thus is His own (see what is said in the work, Heaven and Hell, n. 139, 140, and the preceding numbers, and in The Doctrine of the New Jerusalem, n. 307). That to go forth and to proceed is meant by being sent and sending, may be seen in Arcana Coelestia, n. 2397, 4710, 6831, 10,561; in like manner here by I will send Him unto you.

sRef John@7 @37 S10′ sRef John@14 @26 S10′ sRef John@7 @38 S10′ sRef John@7 @39 S10′ [10] That the Comforter is the Holy Spirit is evident in John:

“The Comforter, the Holy Spirit, he shall teach you all things ” (xiv. 26).

In the same:

Jesus stood and cried with a loud voice: “Saying, If anyone thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spake he of the Spirit which they that believe on him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified” (vii. 37-39).

That the Holy Spirit is Divine truth proceeding from the Lord, which flows into man, both immediately from the Lord Himself and mediately by angels and spirits, is clear also from the above words. For the Lord declares that he who believes on Him, out of his belly shall flow rivers of living water; and then it is added that He spake this concerning the Spirit which they should receive; for water, in the spiritual sense, signifies truth, and rivers of living water, Divine truth from the Lord in abundance; the same is therefore meant by the Spirit which they should receive. (That water signifies truth, and living water Divine truth, may be seen above, n. 71.) And because Divine truth proceeds from the Lord’s Human glorified, and not immediately from His Divine itself, because this was glorified in itself from eternity, it is therefore here said,

“The Holy Spirit was not yet, because Jesus was not yet glorified.”

(That to glorify is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by his last temptation and victory on the cross, may be seen in The Doctrine of the New Jerusalem, n. 293-295, 300-306.) [11] In heaven they greatly wonder that those who form the church do not know that the Holy Spirit, which is Divine truth, proceeds from the Lord’s Human, and not immediately from His Divine, when, notwithstanding, the doctrine received in the whole Christian world teaches that, – “As is the Father, so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them is first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet nevertheless there are not two, but one Christ; He is one, not by changing the Divinity into the humanity, but by the Divinity receiving to itself the humanity. He is altogether one, not by a commixing of two natures, but one person alone, because as the body and soul are one man, so God and man is one Christ.” This is from the creed of Athanasius.

Now because the Lord’s Divine and Human are not two, but one Person alone, and are united as the soul and body, it can be known that the Divine which is called the Holy Spirit goes forth and proceeds from His Divine by means of the Human, thus from the Divine Human; for nothing whatever can proceed from the body except out of the soul by means of the body, because all the life of the body is from its soul. And because, as is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest or least, it follows that the proceeding Divine, which is called the Holy Spirit, proceeds from the Divine itself of the Lord by means of His Human, and not from another Divine which is called the Father; for the Lord teaches that He and the Father are one, and that the Father is in Him and He in the Father (concerning which, see below, n. 200). But the reason why most of those in the Christian world think otherwise in their hearts, and consequently believe otherwise, the angels have said is from the fact that they think of the Human of the Lord as separate from His Divine; which nevertheless is contrary to the doctrine that teaches that the Divine and Human of the Lord are not two persons, but one Person alone, and united as soul and body.

That this is in the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But that they have divided the Divine and Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, was because they did not know that when the Lord fully glorified His Human He put off the Human taken from the mother, and put on that from the Father (according to what is shown in The Doctrine of the New Jerusalem, n. 295). That this distinction was also made in a certain council, on account of the Pope, by those who were then present, in order that he might be acknowledged as the Lord’s vicar, may be seen in Arcana Coelestia, n. 4738.

sRef Rev@19 @10 S12′ sRef Isa@28 @5 S12′ sRef Ezek@37 @14 S12′ sRef Isa@44 @3 S12′ sRef Isa@28 @6 S12′ sRef Matt@3 @11 S12′ sRef Ezek@37 @13 S12′ sRef Micah@3 @8 S12′ sRef Ps@33 @6 S12′ sRef Lam@4 @20 S12′ sRef Joel@2 @28 S12′ sRef Job@4 @9 S12′ sRef Joel@2 @29 S12′ [12] That the Spirit of God is Divine truth, and hence spiritual life to the man who receives it, is further evident from the following passages. In Micah:

“I am full of power with the Spirit of Jehovah, and of judgment” (iii. 8).

In Isaiah:

“I will pour out waters upon him that is thirsty, and rivulets upon the dry ground, and my spirit upon thy seed” (xliv. 3).

Again:

“In that day shall Jehovah of hosts be for a spirit of judgment to him that sitteth in judgment, and for strength to them” (xxviii. 5, 6).

In Ezekiel:

“That ye may know that I will put my spirit in you that ye may live” (xxxvii. 14).

In Joel:

“I will pour out my spirit upon all flesh; and also upon the men-servants, and upon the handmaids” (ii. 28).

In the Apocalypse:

“The testimony of Jesus is the spirit of prophecy” (xix. 10).

Because the Spirit of God signifies Divine truth, it is therefore called

the Spirit of the mouth of Jehovah (Ps. xxxiii. 6)

“the spirit of his lips” (Isa. xi. 4);

“the breath of God,” and “the spirit of his nostrils” (Lam. iv. 20; Ps. xviii. 15; Job. iv. 9).

In Matthew:

John said, “I indeed baptize you with water unto repentance; but he that cometh after me shall baptize you with the Holy Spirit and with fire” (iii. 11).

To baptize, in the spiritual sense, signifies to regenerate; the Holy Spirit is Divine truth, and fire is Divine good. (That to baptize signifies to regenerate, may be see above, n. 71; and that fire is the good of love, n. 68.) sRef Matt@28 @19 S13′ [13] From these considerations it is now evident what is meant by the words of the Lord to His disciples:

“Going . . . baptize into the name of the Father, and of the Son, and of the Holy Spirit” (xxviii. 19).

Here by the Father is meant the Divine itself, by the Son, the Divine Human, and by the Holy Spirit, the proceeding Divine which is Divine truth: thus one Divine, and yet a trinity. That this is the case, the Lord teaches in John:

“From these things ye know” the Father, “and have seen him. He that seeth me seeth the Father. I am in the Father, and the Father in me” (xiv. 7, 9, 10).

sRef Ps@104 @4 S14′ sRef Rev@5 @6 S14′ sRef Rev@4 @5 S14′ [14] Because the proceeding Divine, which is Divine truth, flows into man both immediately and mediately by angels and spirits, it is therefore believed that the Holy Spirit is a third person, distinct from the two called Father and Son; but I can assert that no one in heaven knows any other Holy Divine Spirit but the Divine truth proceeding from the Lord. And because the Divine truth is communicated to men also mediately by means of angels, it is therefore said of Jehovah in David,

“Jehovah God maketh his angels spirits” (Ps. civ. 1, 4).

These things are now adduced to show that by the seven spirits are signified all the truths of heaven and the church from the Lord. That the seven spirits denote all the truths of heaven and the church, becomes more evident from these passages in the Apocalypse:

“The seven lamps of fire burning before the throne are the seven spirits of God” (iv. 5).

And moreover,

“In the midst of the elders stood a lamb, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth” (v. 6).

That the spirits there mentioned do not mean spirits, is clear from the fact that the lamps, and the eyes of the Lamb are called spirits; for lamps signify Divine truths and eyes the understanding of truth; and when these are said of the Lord, His Divine wisdom and intelligence are meant (concerning which see above, n. 152).

sRef Rev@3 @1 S0′ 184. And the seven stars. That this signifies from whom are all the knowledges of truth and good, is evident from the signification of seven, as being what is full, and all things (concerning which see above, n. 20, 24), and from the signification of stars, as being the knowledges (cognitiones) of truth and good (concerning which see also above, n. 72). The reason why it is said to the angel of the church in Sardis, these things saith he that hath the seven spirits of God, and the seven stars, is, that the subject treated of is those within the church whose life is moral but not spiritual, inasmuch as they lightly esteem the knowledges of spiritual things, and thence Intelligence and wisdom. For by the seven spirits of God are signified all the truths of heaven and the church; and by the seven stars the knowledges of truth and good, by which two things all intelligence and wisdom are acquired. To the angel of each church something concerning the Lord is premised, which indicates the subject treated of, as may be seen above (n. 113).

sRef Rev@3 @1 S0′ 185. I know thy works. That this signifies those things that constitute their life, is evident from the signification of works, as being those things, both good and evil that make up the life of man. The reason why works signify those things that constitute the life is, that they are the effects of the life, for they proceed from it; if the life be good the works will be good, but if the life be evil the works will be evil. The life which is in works is the intention of the will and of the thought thence, and this life is the life of man’s spirit, for the spirit in man intends and thinks. Without this life in works, works would be mere movements like those of an automaton; hence it is that the wise do not look at the works, but at the life in the works, that is, the intention. This is especially the case with the angels who are in attendance on man; they do not see his works, but only the intentions of his mind, and thence conclude what is the quality of his state. From this it is evident that by works, in the spiritual sense, is meant the life; and because the life of man is varied, and depends principally upon his love, therefore his love is chiefly signified by works (see above, n. 98, 116). This now is the reason why it is said to the angel of each church in the beginning, I know thy works: by this is meant, that the Lord knows all that pertains to a man’s life, and its quality as to love.

sRef Rev@3 @1 S0′ 186. That thou hast a name that thou livest, and art dead. That this signifies the quality of their thought, in that they suppose themselves to be alive because they lead a moral life, when yet they are dead, is evident from the signification of name, as being quality of state (concerning which see above, n. 148); and from the signification of living, as being to have spiritual life (of which we shall speak presently), and from the signification of being dead, as being not to have that life, but only moral life without it. The reason why this is signified by being dead is, that life in the Word signifies the life of heaven in man, which also is there called life eternal, and death is called the life of hell, which life in the Word is called death, because it is a privation of the life of heaven. Here, therefore, by thou hast a name that thou livest and art dead, is signified to suppose themselves to have spiritual life, and thus to be saved, because their life is moral, when yet they are spiritually dead. But how this is to be understood is evident from what was said above (n. 182), concerning spiritual and moral life, namely, that moral life without spiritual life is the life of the love of self and of the world, but moral life from spiritual life is the life of love to the Lord and of love towards the neighbour, and that this latter life is the life of heaven, but the former life is what is called spiritual death; and this being understood, it may be known what is here meant by living and yet being dead.

sRef Ezek@3 @21 S2′ sRef Ezek@3 @20 S2′ sRef Ezek@3 @19 S2′ sRef Ezek@3 @18 S2′ [2] That to live, or to be alive, signifies spiritual life in man, and that to be dead signifies the deprivation of that life, and damnation, is evident from several passages in the Word; of which I will adduce the following. In Ezekiel:

“When I say unto the wicked, In dying ye shall die, and thou hast not admonished him, nor spoken to dissuade the wicked one from his evil way that he may be made alive, the wicked himself shall die in his iniquity. But if thou hast admonished the wicked, and he has not gone back from his wickedness and from his evil way, he shall die in his iniquity, yet hast thou delivered thy soul. Again, if thou hast admonished a righteous man that he sin no more, and he sinneth not, living he shall live, because he hath obeyed the admonition” (iii. 18-21).

By in dying to die, is here signified to perish in eternal death, which is damnation, for it is said of the wicked; and by in living to live, is denoted to enjoy life eternal, which is salvation, for it is said of those who perform the work of repentance, and of the righteous. In the same:

sRef Ezek@13 @19 S3′ [3] “Thou hast profaned me with my people, to slay the souls that should not die, and to cause to live the souls that should not live, whilst ye lie to the people, to them that hear a lie” (xiii. 19).

The subject here treated of is the falsification of truth, which is meant by its being said, “Thou hast profaned me with my people,” and by “your lying to the people, to them that hear a lie.” Here a lie signifies falsity, and what is falsified. To slay the souls that should not die, is to deprive them of life derived from truths; and to cause to live the souls that should not live is to persuade them that life eternal is from falsities. That this is here meant by causing to live is evident from the preceding verse. sRef John@5 @24 S4′ sRef Ps@56 @13 S4′ sRef Ps@33 @19 S4′ sRef Jer@21 @8 S4′ sRef Ps@33 @18 S4′ [4] In David:

“Behold the eye of Jehovah is upon them that fear him, to deliver their soul from death, and to keep them alive in famine” (Ps. xxxiii. 18, 19).

Again:

“Thou has delivered my soul from death, and my feet from falling, that I may walk before God in the light of the living” (Ps. lvi. 13).

In Jeremiah:

“Behold I set before you the way of life and the way of death” (xxi. 8).

In John:

“Jesus said Verily, verily, I say unto you, he that heareth my word hath eternal life, and shall not come into condemnation; but shall pass from death unto life” (v. 24).

That in these passages death denotes damnation, and life salvation, is clear. sRef Isa@28 @15 S5′ sRef Rev@20 @14 S5′ sRef Ps@18 @4 S5′ sRef Ps@30 @3 S5′ sRef Ps@18 @5 S5′ sRef Hos@13 @14 S5′ sRef Isa@38 @18 S5′ sRef Rev@6 @8 S5′ sRef Isa@38 @19 S5′ sRef Ps@6 @5 S5′ sRef Ps@49 @14 S5′ [5] Because death is damnation, it is also hell; therefore hell in the Word is commonly called death; as in Isaiah:

“Hell will not confess thee, nor will death praise thee; they that go down into the pit will not hope upon thy truth. The living, the living, he shall confess to thee” (xxxviii. 18, 19).

Again:

“We have made a covenant with death, and with hell we have made a vision” (xxviii. 15).

In Hosea:

“I will redeem them from the hand of hell; I will liberate them from death. O death, I will be thy plague! O hell, I will be thy destruction!” (xiii. 14).

In David:

“In death there is no remembrance of thee; in hell who shall confess thee?” (Ps. vi. 5).

Again:

“The cords of death encompassed me, and the cords of hell” (xviii. 4, 5).

Again:

“Like sheep they shall be laid in hell; death shall feed on them” (xlix. 14).

Again:

“Jehovah, thou hast brought up my soul from hell; thou hast kept me alive” (xxx. 3).

And in the Apocalypse:

“A pale horse, and his name that sat on him was Death, and hell followed him” (vi. 8).

And in another place:

“Death and hell were cast into the lake of fire” (xx. 14).

sRef Ps@91 @6 S6′ sRef Rev@8 @11 S6′ sRef John@8 @51 S6′ sRef Isa@25 @8 S6′ sRef Isa@53 @9 S6′ sRef Ps@91 @5 S6′ sRef Ps@9 @13 S6′ sRef John@8 @52 S6′ sRef Rev@16 @3 S6′ sRef Rev@2 @11 S6′ [6] Because death signifies damnation and hell, the meaning of the following passages in Isaiah is evident

“He will swallow up death to eternity; and the Lord Jehovih will wipe away tears from off all faces” (xxv. 8).

Again:

“That he might give the wicked in their sepulchre, and the rich in their deaths” (liii. 9).

In David:

“Jehovah, thou liftest me up from the gates of death” (Ps. ix. 13).

Again:

“Thou shalt not be afraid of the arrow that flieth by day, and of the death which wasteth at noon-day” (xci. 5, 6).

In John:

“If a man keep my word, he shall not see death to eternity” (viii. 51).

And in the Apocalypse:

“He that overcometh shall not be hurt of the second death” (ii. 11).

In another place:

“Many men died of the waters, because they were made bitter” (viii. 11).

Again:

“The second angel poured out his vial into the sea and it became as the blood of a dead man; whence every living soul died in the sea” (xvi. 3).

From these passages it is evident that the dead signify those who are destitute of the life of heaven, consequently those who are in evils and thence in falsities. sRef Num@19 @17 S7′ sRef Num@19 @18 S7′ sRef Num@19 @19 S7′ sRef Matt@8 @22 S7′ sRef Ps@106 @28 S7′ sRef Num@19 @22 S7′ sRef Num@19 @21 S7′ sRef Lev@21 @11 S7′ sRef Num@19 @20 S7′ sRef Ezek@44 @25 S7′ sRef Num@19 @16 S7′ sRef Num@6 @7 S7′ sRef Num@6 @6 S7′ sRef Num@19 @11 S7′ sRef Lev@21 @2 S7′ sRef Lev@21 @3 S7′ sRef Matt@8 @21 S7′ sRef Num@19 @13 S7′ sRef Num@19 @14 S7′ sRef Num@19 @12 S7′ sRef Num@19 @15 S7′ sRef Ps@143 @3 S7′ [7] These are meant in the following passages; as in David:

“They joined themselves also unto Baal-peor, and ate the sacrifices of the dead” (Ps. cvi. 28).

Again:

“He hath made me to sit in darkness, as the dead of the world” (Ps. cxliii. 3).

In Matthew:

One of the disciples said, “Lord, suffer me first to go and bury my father. Jesus said, Follow me; and let the dead bury their dead” (viii. 21, 22).

On account of this signification of the dead, the sons of Aaron were not allowed to touch any dead body (Levit. xxi. 2, 3, 11); nor the priests, the Levites (Ezek. xliv. 25); nor the Nazarite (Numb. vi. 6, 7); and if any one of the sons of Israel touched the dead, he was to be cleansed by the water of separation (Numb. xix. 11 to the end). sRef Ps@66 @9 S8′ sRef Ps@66 @8 S8′ sRef Matt@19 @17 S8′ sRef Ps@142 @5 S8′ sRef Ps@27 @13 S8′ sRef John@5 @29 S8′ sRef Matt@18 @9 S8′ sRef Matt@7 @14 S8′ [8] Because death signifies damnation and hell, hence, on the other hand, life signifies salvation and heaven; as in the following passages. In Matthew:

“Strait is [the gate], and narrow is the way which leadeth unto life” (vii. 14).

Again:

“It is good for thee to enter into life one-eyed, rather than having two eyes to be cast into the gehenna of fire” (xviii. 9).

Again:

“If thou wilt enter into life, keep the commandments” (xix. 17).

In John:

“They that have done good shall go forth unto the resurrection of life” (v. 29).

Hence it is that salvation is called “life eternal,” as in Matt. xix. 16, 29; xxv. 46; Mark x. 30, 31; Luke x. 25; xviii. 18, 30; John iii. 14-16, 36; xvii. 2, 3; and other places. For the same reason heaven is called the land of the living; as in David:

“O Jehovah, thou art my confidence, my portion in the land of the living” (Ps. cxlii. 5).

Again:

That thou mayest see “the good of Jehovah in the land of the living” (Ps. xxvii. 13).

Again:

“O bless our God, ye peoples, who placeth our soul among the living” (Ps. lxvi. 8, 9).

sRef John@11 @26 S9′ sRef John@6 @48 S9′ sRef John@5 @21 S9′ sRef John@14 @6 S9′ sRef John@11 @25 S9′ sRef John@5 @26 S9′ sRef John@6 @33 S9′ sRef John@6 @47 S9′ sRef John@6 @35 S9′ [9] That the Lord alone has life in Himself, and that every man has life from Him, the Lord teaches in the following passages. In John:

“As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will. As the Father hath life in himself, so hath he given to the Son to have life in himself ” (v. 21, 26).

Again:

“Jesus said, I am the resurrection and the life; he that believeth in me, though he die, he shall live” (xi. 25, 26).

Again:

“I am the way, the truth, and the life” (xiv. 6).

Again:

“I am the bread of life, which cometh down from heaven and giveth life unto the world” (vi. 33, 35, 47, 48).

Hence it is that the Lord is called

Alive, and he that liveth (Apoc. iv. 9, 10; v. 14; vii. 2; x. 6);

as also is Jehovah in very many passages in the prophets. sRef John@11 @26 S10′ sRef John@5 @40 S10′ sRef John@10 @10 S10′ sRef John@10 @28 S10′ sRef John@11 @25 S10′ sRef John@3 @36 S10′ [10] And because the Lord is life, therefore all have life from Him; this He also teaches in John:

“He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life” (iii. 36).

Again:

Jesus said, “I am come” that the sheep “may have life. I give unto them eternal life” (x. 10, 28).

Again:

“He that believeth in me, though he die, he shall live” (xi. 25, 26).

Again:

“Ye will not come unto me that ye may have life” (v. 40).

sRef Ps@36 @9 S11′ sRef John@1 @1 S11′ sRef John@1 @9 S11′ sRef John@8 @12 S11′ sRef John@1 @4 S11′ [11] The reason why life signifies the Lord, and hence salvation and heaven is, that the all of life is from one only Fountain, and the only Fountain of life is the Lord; angels and men are only forms recipient of life from Him. The life itself which proceeds from the Lord and which fills heaven and the world, is the life of His love, which appears in heaven as light; and because it is life, it enlightens the minds of angels and gives them understanding and wisdom. Hence it is that the Lord calls Himself not only the life, but also the light; as in John:

“In the beginning was the Word, and the Word was with God, and God was the Word. In him was life; and the life was the light of men. That was the true light which lighteth every man that cometh into the world” (i. 1, 4-12).

Again:

“Jesus said, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (viii. 12).

And in David:

O Jehovah “with thee is the fountain of life; in thy light shall we see light” (Ps. xxxvi. 9).

The light which is life from the Lord in heaven is there called Divine truth, because it affords light to the minds of those who are there, and hence shines before their eyes. This is why light in the Word signifies Divine truth, and intelligence and wisdom therefrom, and that the Lord Himself is called light; this, however, will be more fully evident from what is said and shown in the work, Heaven and Hell (n. 126-140, and 275). [12] The reason why the all of life is from the Lord is this: He is the Sun of the angelic heaven, and the light of that Sun is Divine truth, and the heat of it is Divine good; each is life; this is the origin of all life in heaven and in the world. The Spiritual which flows into nature, and imparts life to it, is from no other source; but then it imparts life according to reception (concerning this circumstance, see the work, Heaven and Hell, n. 116-125). From these considerations it is now clear why the Lord calls Himself the Life, and why those are said to have life, and to live, who receive light, which is Divine truth, from the Lord, and why those are said not to live, but to be dead, who do not receive it. That there is one only Fountain of life, and that the Lord is that Fountain, may be seen in the work, Heaven and Hell (n. 9); and in The Doctrine of the New Jerusalem (n. 278).

sRef Rev@3 @2 S0′

187. (v. 2) Be wakeful. That this signifies that they should procure for themselves life is evident from the signification of being wakeful, as denoting to be in spiritual life, but here, because those whose life is merely moral and not spiritual are treated of, the expression be wakeful denotes that they should procure for themselves spiritual life. The reason why awake and being wakeful signifies this life, is, that spiritual life is to moral life without spiritual as wakefulness is to sleep, or as noon day light is to evening, indeed, to darkness. But that this is the case is neither known nor perceived by those who are in natural life alone, nor by those who are in moral life without spiritual, for this life is also natural life. The reason why such neither know nor perceive this is, that they are in natural light alone, and this light in respect to spiritual light is as the darkness of evening to the light of noon-day, and the darkness of evening appears to them as light; for their interior sight, which is that of the thought, is formed for that darkness just as the sight of owls, bats, and other birds which fly by night, is formed for the shade; hence it is that they believe themselves to be in the light because they can reason, when nevertheless they are in darkness. That this is the case is quite evident from the state of such people after death, when they become spirits; then, when they are with their own, they believe that they are in light, because they then not only see all the things that are around them, but also because they can think and speak of anything whatever; but, still, when the light of heaven flows into them, their light is changed into darkness, and they become so blind as to the understanding that they cannot even think. The angels also, in the heavens, when they look down on those who are in such light, see nothing but absolute darkness. That spiritual life, in respect to moral life without it, is as wakefulness to sleep, is still further evident from the fact that those who are in spiritual life are in angelic wisdom and intelligence, which is of such a nature as to be incomprehensible and ineffable to those who are in natural light alone; and this is not only the case with men whilst they live in the world, but also after death when they become spirits, and when intelligence and wisdom constitute wakefulness.

From these considerations it is now evident that, be wakeful signifies here that they should procure for themselves spiritual life. sRef Matt@24 @42 S2′ sRef Mark@13 @37 S2′ sRef Mark@13 @36 S2′ sRef Mark@13 @35 S2′ [2] To watch, has a similar signification in the following passages. In Matthew:

“Watch therefore, for ye know not in what hour your Lord shall come” (xxiv. 42).

In Mark:

“Watch, for ye know not when the lord of the house cometh, at evening, or at midnight, or at the cock-crowing, lest, coming suddenly, he find you sleeping. What I say unto you I say unto all, Watch” (xiii. 35-37).

He who is ignorant of the internal sense of the Word supposes that by the above words is meant the Last Judgment, and that every one ought to be prepared for it; but it is the different states of man as to his love and faith, when he dies, that are here meant, for then his last judgment takes place; and evening, night and cock-crowing signify those states. Evening signifies a state of cessation of faith and charity, which takes place when a man comes into the exercise of his own judgment, and extinguishes in himself those things which he had imbibed in his childhood. Night signifies a state devoid of faith and charity; cock-crowing or daybreak, a state of commencing faith and charity, when man loves truths and submits to reformation by means of them. In the state in which man dies he remains, and is judged according to it; hence the meaning of these words is evident:

“Watch, lest the Lord, coming suddenly, find you sleeping. What I say unto you I say unto all, Watch;”

namely, that by watching is meant the reception of life from the Lord, which life is spiritual, and that by sleeping is meant natural life without spiritual. (That evening signifies a state of the cessation of faith and charity may be seen Arcana Coelestia, n. 3056, 3197, 3833, 8431, 10,134, 10,135; that night is a state when there is no faith and charity, n. 221, 709, 2353, 6000, 7870, 7947; and that daybreak before morning, or cock-crowing, signifies a state of commencing faith and charity, n. 10,134.)

sRef Luke@12 @37 S3′ sRef Luke@12 @40 S3′ [3] In Luke:

“Blessed are those servants, whom the Lord, when he cometh, shall find watching: verily I say unto you, that he shall gird himself, and make them to recline, and will come forth and serve them. Be ye therefore ready also for the Son of man cometh at an hour when ye think not” (xii. 37, 40).

Here also, by those that are watching are meant spiritual watchers, these being those who receive spiritual life from the Lord, for such come into the light of intelligence and wisdom concerning Divine truths, but those who do not receive spiritual life remain in the shade and in darkness concerning those truths; therefore the latter are in a state of sleep, but the former in a state of wakefulness. By the Lord’s girding Himself, making them recline, and coming forth to serve them, is signified that He will communicate to them the goods of heaven, all of which are from the Lord.

[4] In Matthew:

“The kingdom is like ten virgins; five were prudent, and five were foolish. While the bridegroom tarried, they all slumbered and slept. But when the bridegroom came, they all trimmed their lamps.” And when the foolish came, which had no oil in their lamps, and said, “Lord, Lord, open to us,” the Lord said, “I say unto you, I know you not. Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (xxv. 1-13).

By the ten virgins are meant all those who belong to the church; by five are meant some of them, this being the signification of that number; by lamps are signified the things of faith, and by oil those of love. By the five prudent virgins therefore are meant those who are in love and thence in faith; but by the five foolish virgins are meant those who are not in love, but in faith alone; and because the latter have no spiritual life, therefore, because these are shut out of heaven, the Lord said to them “I say unto you, I know you not”; for those only have spiritual life who are in love and charity, because these are they who possess faith; hence it is quite clear that the words,

“Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh,”

signify that they may receive spiritual life, which pertains to those who are in love and thence in faith. (These things may be seen more fully explained in Arcana Coelestia, n. 4635-4638.)

sRef Luke@21 @36 S5′ [5] In Luke:

“Watch, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (xxi. 36).

Here also, to watch means to receive spiritual life: to pray always signifies to prepare themselves. sRef Rev@16 @15 S6′ [6] In the Apocalypse:

“Behold, I come as a thief; blessed is he that watcheth and keepeth his garments, lest he walk naked” (xvi. 15).

That by watching is here signified the reception of spiritual life from the Lord, is clear from the fact that it is said,

“Blessed is he that watcheth and keepeth his garments, lest he walk naked.”

Garments signify the knowledges (cognitiones) of truth and good, whereby man has spiritual life; and to walk naked signifies life without such knowledges as means, thus a life not spiritual but merely natural. That garments signify knowledges of truth and good may be seen below (n. 195), and that by being naked is signified the deprivation of them, see Arcana Coelestia (n. 1073, 5433, 5954, 9960). sRef Lam@2 @19 S7′ [7] In Lamentations:

“Arise, cry out in the night, in the beginning of the watches; lift up thy hands to the Lord upon the souls of thy young children who have fainted through hunger, at the head of every street” (ii. 19).

Night here signifies a state in which there is no faith, as above; the beginning of the watches signifies a state when faith commences, thus a state of enlightenment, which exists when man becomes spiritual. By young children are meant those who love truths and desire to obtain them. To faint through hunger at the head of every street is to be deprived of spiritual life through a defect of the knowledges of truth and good. (That hunger denotes a defect of knowledges, and a desire for them, may be seen, n. 1460, 3364, 5277, 5279, 5281, 5300, 5360, 5376, 5893; and that streets denote truths of doctrine, n. 2336.)

sRef Ps@13 @3 S8′ sRef Ps@76 @5 S8′ sRef Jer@51 @57 S8′ sRef Jer@51 @39 S8′ sRef Ps@76 @6 S8′ sRef Matt@13 @25 S8′ sRef Matt@13 @24 S8′ [8] Because being wakeful signifies the reception of spiritual life, it follows that sleeping signifies natural life without spiritual, since natural life compared with spiritual is as sleep to wakefulness, as said above. In this sense the word sleeping is used in Matthew:

“The kingdom of the heavens is like unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat” (xiii. 24, 25).

In Jeremiah:

“When they have grown warm, I will set their feasts, and I will make them drunken, that they may sleep the sleep of an age and not awake” (li. 39, 57).

In David:

“Consider and hear me, Jehovah, my God! lighten mine eyes, lest I sleep the sleep of death” (Ps. xiii. 3).

Again:

“The stout-hearted are become a prey, they have slept their sleep. At thy rebuke both the chariot and the horse have fallen into a deep sleep” (Ps. lxxvi. 5, 6).

The chariot and the horse signify the doctrine of the church and the understanding thereof, which are said to fall into a deep sleep when they are without truths, and hence the same is said of the member of the church who is without spiritual life by means of these. (That chariots and horses in the Word signify doctrine and the Intellectual, may be seen in the small work, The White Horse, n. 1-5.)

sRef Rev@3 @2 S0′ 188. And strengthen the things that remain that are about to die. That this signifies that the things of moral life should be quickened, is evident from the signification of strengthening, as being to quicken the moral life by means of truths; for truths from the Word quicken that life; and when this is done, it is also strengthened, for it then acts as one with the spiritual life. For spiritual and moral life act as one in those who are spiritual, just as will and action do; the will pertains to the spiritual man and its life, and the action to the moral; as may be seen above (n. 182). It is said, “Strengthen the things that remain which are about to die,” which signifies that moral life may not perish by evils and falsities; for moral life without spiritual is nothing but natural life. For, as all the good that a man does from moral life without spiritual has no other origin than the love of self and the world, thus his proprium; and as from this nothing can flow but evil and falsity, the reason why he wishes to be called moral is, that he makes a pretence of what is good, sincere and just in his external, in order that he may gain his ends, which regard himself and the world. This is why every thing which he has is dead, or about to die, unless quickened by truths and goods, which have the effect of opening the internal spiritual man; for by this means the Lord removes the evils and falsities which are in the natural man.

sRef Rev@3 @2 S0′ 189. For I have not found thy works full before God. That this signifies that otherwise the Divine is not in moral life, is evident from the signification of works, as being the things belonging to life (concerning which see above, n. 185); in this case moral life is the subject treated of – and from the signification of works not being full before God, as being that the Divine is not in them. The things pertaining to moral life, here signified by works, are said to be full before God when they are from a spiritual origin, but not full when they are not from that origin. For a moral life, which is the external life of man, must be either from a spiritual origin, or from an origin not spiritual; it cannot be from both, that is, partly from one origin and partly from the other, or partly from heaven and partly from hell, because this would be to serve two masters, God and Mammon; for in this case a man would be lukewarm, neither cold nor hot. Therefore, works must be either full before God, or they are nothing in His sight; hence it is that by I have not found thy works full before God, is signified that the Divine is not in their moral life. The meaning is the same whether we say moral life from a spiritual origin, or from the Divine, because all spiritual life is from the Divine, for the Spiritual is called the proceeding Divine, and is the Divine in heaven; and because all the angels of heaven are recipients of it, therefore they are spiritual; the case is similar with men who receive Divine truth in faith and life. (What the Spiritual is, may be seen in The Doctrine of the New Jerusalem, n. 48, 49.)

sRef Rev@3 @3 S0′ 190. (v. 3) Remember, therefore, how thou hast received and heard, and take heed. That this signifies the remembrance of what the Lord teaches in the Word, and attention to it, is evident from the fact that, in what is written to the angel of this church, the subject treated of is those whose life is merely moral, and not spiritual; but of these it is now said, that they should procure to themselves spiritual life, in order that the moral life may be quickened, which is signified by the words just preceding be wakeful, and strengthen the things that remain, which are about to die. From this it is evident that by remember, therefore, how thou hast received and heard, and take heed is signified remembrance of what the Lord teaches in the Word, and attention. By taking heed is signified attention, as is the case with those who are in the spiritual affection of truth; for such persons, when they read the Word, do not see it from the doctrine of the church in which they are born, but they see it as if they were separated from that doctrine, because they desire to be enlightened, and to see truths inwardly in themselves, and not from others. Those who are in such a state are enlightened by the Lord, and it is granted to them to form to themselves doctrine from the truths which they themselves see; this doctrine also is implanted in them, and remains in their spirit to eternity. [2] But those who read the Word from the doctrine which they receive from others, cannot see truths from the light of their own spirit, thus not inwardly in themselves, but out of themselves; for they believe it to be true because others have seen it, and therefore they attend only to such things as serve for confirmation, other things they either pass by as if they did not see them, or draw them to the side of things which their doctrine dictates. That these cannot be enlightened, any one may see; for they only lay up matters in the memory of their natural man for the purpose of confirmation; from these they afterwards speak. This is why these persons remain natural, and do not become spiritual; since, in order that he may become spiritual, a man must fill his spirit with truths from the Word; and this can only be effected by his being desirous of knowing truth from the Word, and being delighted with it when he sees and perceives it; this is the spiritual affection of truth, concerning which we have frequently spoken before. This, now, is what is meant in the spiritual sense, by Remember, therefore, how thou hast received and heard, and take heed. (That it is the part of a wise man to see and perceive truth from the light of heaven, but not to confirm what is said by others, may be seen, Arcana Coelestia, n. 1017, 4741, 7012, 7680, 7950. That to see and perceive truth from the light of heaven is only given to those who love truth because it is truth, and who are therefore in the spiritual affection of truth, n. 8521; that the light of confirmation is natural light, and not spiritual, which can exist also with the evil, n. 8780.)

sRef Rev@3 @3 S0′ 191. And repent. That this signifies spiritual life in consequence, is evident from what has been said above, and requires no further explanation.

sRef Rev@3 @3 S0′ 192. If therefore thou shalt not be wakeful. That this signifies if thou dost not procure spiritual life, is evident from the signification of being wakeful, as denoting to procure for themselves spiritual life (concerning which see above, n. 187).

sRef Rev@3 @3 S0′

193. I will come on thee as a thief. That this signifies an unexpected time of death, when all knowledges procured from the Word which have not acquired spiritual life will be taken away, is evident from the signification of I will come as a thief, when it is said of those who are not wakeful, that is, who do not procure for themselves spiritual life, as being that all such knowledges will be taken away from them. The reason why an unexpected time of death is also signified by the same words is, that death comes unexpectedly, and yet man, after death, remains in that state of life to eternity which he had procured for himself in the world; therefore he must be wakeful. Because it is known but to few, that all knowledges (cognitiones) procured from the Word which have not acquired spiritual life are taken away, it is therefore expedient to say how this is effected. All the things that are in a man’s spirit remain with him to eternity; but the things that are not there, after death, when he becomes a spirit, are dissipated. Those things remain in his spirit which he had thought from himself, consequently which, when he was alone, he had thought from his own love; for then his spirit thinks from itself, and not from the things in his bodily memory which do not make one with his love.
There are two states of man, one when he thinks from his spirit, and the other when he thinks from his bodily memory; if these two states do not make one, a man can think one thing with himself, and think and speak another thing with others. [2] For example, a preacher who loves himself and the world above all things, and lightly esteems the Divine, so that he even denies it in heart, and consequently devises evils of every kind with the crafty and deceitful of the world, nevertheless, when he speaks with others, especially when he is preaching, can speak as it were from zeal for the Divine and for Divine truths, and indeed on such occasions he can think in like manner; but this is a state of his thought from the bodily memory, which is evidently separated from the state of his thought from the spirit; for when he is left alone he thinks against them. This is the state which remains with man after death, whereas the former does not remain, because it belongs to his body and not to his spirit. Wherefore, when he becomes a spirit, as is the case when he dies, all the knowledge, which he had acquired from the Word, and which do not agree with the life of the love of his spirit, he rejects; but the case is different with those who, when left to themselves, think justly concerning the Divine, concerning the Word and the truths of the church therefrom, and love them, so as to desire to live according to them. The thoughts in the spirit of such persons make one with their thoughts from the bodily memory, thus one with the knowledges of truth and good which they have obtained from the Word; and so far as they do so, so far those knowledges obtain spiritual life; for they are raised up by the Lord from the external or natural man into the internal or spiritual man, and constitute the life of the latter, that is, of the understanding and will. The truths in the internal man are those which live, because they are Divine, and hence man has life in his internal from them. That this is the case, I have known from much experience; if I were to adduce the whole of it, it would fill many pages (something concerning it may be seen in the work, Heaven and Hell, n. 491-498, 499-511; and above, n. 114).

sRef Matt@6 @24 S3′ sRef Rev@16 @15 S3′ [3] From these considerations it is now evident what is meant in the spiritual sense by I will come on thee as a thief, namely, that after death all knowledges procured from the Word which have not acquired spiritual life will be taken away. The same is also meant in the Apocalypse, where it is said,

“Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked” (xvi. 15).

It is said as a thief, because evils and the falsities thence derived in the natural man take away and cast out the knowledges of truth and good which are therein from the Word; for the things which are not loved are cast out. There is in every man either the love of evil, and thence of falsity, or the love of good, and thence of truth; these two loves are opposed to each other, wherefore he who is in the one cannot be in the other;

“For no one can serve two masters,” but will love the one and hate the other (Matt. vi. 24).

sRef Matt@6 @20 S4′ sRef Matt@6 @19 S4′ [4] Because evils and falsities thence penetrate from the interior, and, as it were, break through the wall which is between the state of man’s thought from the spirit and the state of his thought from the body, and cast out the knowledges of good and truth which have their abode outwardly in man, therefore those evils and falsities are what are meant by thieves. So also in the following passages. In Matthew:

“Lay not up treasures upon earth, but in heaven, where thieves do not break through nor steal” (vi. 19, 20).

Treasures are knowledges of truth and good; to lay them up in heaven is in the spiritual man, for the spiritual man is in heaven. (That treasures signify knowledges of truth and good, may be seen, Arcana Coelestia, n. 1694, 4508, 10,227; and that the internal spiritual man is in heaven, may be seen in The Doctrine of the New Jerusalem, n. 36-50.) sRef Matt@24 @42 S5′ sRef Matt@24 @43 S5′ [5] Again:

“Be wakeful, therefore, for ye know not what hour your Lord will come. Know this, that if the good man of the house had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken up” (xxiv. 42, 43).

By this is meant, that if a man knew the hour of his death, he would prepare himself, not indeed from the love of truth and good, but from the fear of hell; and whatever a man does from fear remains not with him, but what he does from love remains; therefore he must prepare himself continually (see The Doctrine of the New Jerusalem, n. 143, 168). sRef Obad@1 @5 S6′ [6] In Obadiah:

“If thieves come to thee, if destroyers by night, how wilt thou be cut off, will they not steal till they have enough?” (verse 5).

Here also falsities and evils are called thieves, and are said to steal; falsities are signified by thieves, and evils by destroyers by night; it is said by night, because night signifies a state in which there is neither love nor faith.

sRef Joel@2 @9 S7′ [7] In Joel:

“They shall run to and fro in the city; they shall run upon the wall, they shall climb up into the houses, they shall enter in at the windows like a thief” (ii. 9).

The subject here treated of is the vastation of the church by falsities from evil; a city and a wall signify things of doctrine; houses and windows, things of the mind that receives; houses, that part of the mind which is called the will, where good is, and windows that part of the mind which is called the understanding, where truth is. (That city in the Word signifies doctrine, may be seen, Arcana Coelestia, n. 402, 2449, 2712, 2943, 3216, 4492, 4493; that wall denotes the truth of doctrine protecting, n. 6419; that house denotes that part of the mind which is called the will, where good is, n. 2231, 2233, 2559, 3128, 5023, 6690, 7353, 7910, 7929, 9150; and that windows denote that part of the mind which is called the understanding, where truth is, n. 655, 658, 3391.) Hence it is evident what is signified by running on the wall, climbing up into the houses, and entering in at the windows like a thief. sRef Hos@7 @1 S8′ [8] In Hosea:

“I healed Israel; then the iniquity of Ephraim was discovered, and the evils of Samaria; for they commit falsehood, and the thief cometh in, and the troop spreadeth itself without” (vii. 1).

The iniquity of Ephraim signifies the falsities of the understanding; and the wickedness of Samaria, the evils of the will; to commit falsehood, is to think and will falsity from evil; the thief signifies falsity taking away and dissipating truth; and the troop spreading itself without signifies evil casting out good. (That Ephraim is the understanding of such things as pertain to the church, may be seen, Arcana Coelestia, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296; that a lie denotes falsity from evil, n. 8908, 9248; that a troop denotes good casting out evil, and, in the opposite sense, evil casting out good, n. 3934, 3935, 6404, 6405.)

sRef Ex@12 @36 S9′ sRef Ex@12 @35 S9′ [9] These things are adduced, in order that it may be known that a thief in the Word signifies falsity laying waste, that is, taking away and destroying truth. It was shown above that after death all knowledges of truth and good from the Word, which have not been used to acquire spiritual life, are taken away, consequently from those who have not become spiritual by knowledges from the Word. The same thing is also signified by many passages in the historical parts of the Word; still no one can see this, unless he is acquainted with the spiritual sense of the Word. This is signified by the sons of Israel borrowing from the Egyptians vessels of gold, and vessels of silver, and garments, and thus taking them away as it were by theft; concerning which it is thus written in Moses:

They were commanded to borrow “of the Egyptians vessels of gold, and vessels of silver, and raiment. And Jehovah gave the people favour in the eyes of the Egyptians, so that they lent unto them; and thus they spoiled the Egyptians” (Exod. xii. 35, 36).

By the Egyptians are represented those who are merely natural, although they possess many knowledges (cognitiones); by the sons of Israel those who are spiritual; by vessels of silver and of gold, and also by raiment, are signified the knowledges (cognitiones) of truth and good which those who are spiritual apply to good, but which the natural apply to evil and thus destroy.

Similar things are signified by the nations being given up to the curse, and at the same time all things pertaining to them being either burnt with fire or pulled down, which are frequently treated of in the book of Joshua, and in the books of Samuel and of the Kings; for the nations of the land of Canaan represented those who are in evils and falsities, and the sons of Israel those who are in truths and goods. sRef Luke@19 @25 S10′ sRef Matt@25 @15 S10′ sRef Luke@19 @15 S10′ sRef Luke@19 @24 S10′ sRef Matt@25 @17 S10′ sRef Matt@25 @29 S10′ sRef Matt@25 @28 S10′ sRef Matt@25 @18 S10′ sRef Matt@25 @30 S10′ sRef Luke@19 @18 S10′ sRef Luke@19 @19 S10′ sRef Matt@25 @14 S10′ sRef Luke@19 @17 S10′ sRef Luke@19 @20 S10′ sRef Luke@19 @22 S10′ sRef Luke@19 @23 S10′ sRef Luke@19 @21 S10′ sRef Luke@19 @16 S10′ sRef Luke@19 @13 S10′ sRef Matt@25 @24 S10′ sRef Matt@25 @19 S10′ sRef Matt@25 @21 S10′ sRef Luke@19 @14 S10′ sRef Matt@25 @22 S10′ sRef Matt@25 @23 S10′ sRef Matt@25 @25 S10′ sRef Matt@25 @16 S10′ sRef Matt@25 @27 S10′ sRef Matt@25 @20 S10′ sRef Matt@25 @26 S10′ [10] That the knowledges of good and truth derived from the Word are to be taken away from those who have not procured for themselves spiritual life, is also meant in the Lord’s parables concerning the talents and pounds, given to the servants, with which to trade and make gain, and concerning the servant who traded not and gained nothing; of this one it is thus said:

To him who hid his talent in the earth, the lord said, Thou wicked and slothful servant, thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away that which he hath, and cast the useless servant into outer darkness (Matt. xxv. 14-30).

And in another place:

He came who had received one pound saying, “Lord, behold, here is thy pound, which I have kept laid up in a napkin.” The Lord said, “Wherefore then gavest thou not my money into the bank, that at my coming I might have required mine own with usury? And he said, Take from him the pound, and give it to him that hath ten pounds. I say unto you, That unto every one that hath shall be given; but from him that hath not, even that he hath shall be taken away from him” (Luke xix. 13-26).

In these passages, talents, pounds, and money signify knowledges of truth and good from the Word. To trade with these, to gain by them, to give them to the exchangers, or into the bank, signifies, to procure to themselves spiritual life and intelligence by them; putting them away in the earth, and in a napkin, signifies that they are only in the memory of the natural man; of these it is therefore said that what they have shall be taken away from them, according to what has been explained in the beginning of this article. [11] This is the case with all in the other life who have procured to themselves knowledges from the Word, and have not committed them to life, but only to memory. Those who have knowledges from the Word in the memory only, however numerous such knowledges may be, and have not committed them to life, remain still natural as before. To commit to life knowledges from the Word is to think from them when man, left to himself, thinks from his spirit, and to will them and do them; for this is to love truths because they are truths; and those who thus act, are those who become spiritual by means of knowledges from the Word.

sRef Rev@3 @3 S0′ 194. And thou shalt not know what hour I will come upon thee. That this signifies man’s ignorance of that time, and of his state then, is evident from the signification of hour, as being the time when man is to die, and also his state at the time; and from the signification of not knowing it, as being ignorant. It is said, what hour I will come upon thee, namely, as a thief; and in the sense of the letter is hereby meant that the Lord would thus come, but in the spiritual sense it is meant that evils and falsities would steal the knowledges which they have from the Word; for, in the sense of the letter of the Word, it is attributed to Jehovah, or the Lord, that He does evil, but, in the spiritual sense it is meant that He does evil to no one, but that man does evil to himself (as may be seen, Arcana Coelestia, n. 2447, 5798, 6071, 6991, 6997, 7533, 7632, 7643, 7877, 7679, 7710, 7926, 8227, 8228, 8284, 8483, 8632, 9010, 9128, 9306, 10,431). sRef Matt@20 @3 S2′ sRef Matt@20 @15 S2′ sRef Matt@20 @14 S2′ sRef Matt@20 @16 S2′ sRef Matt@20 @2 S2′ sRef Matt@20 @1 S2′ sRef Matt@20 @5 S2′ sRef Matt@20 @4 S2′ sRef Matt@20 @6 S2′ sRef Matt@20 @12 S2′ sRef Matt@20 @11 S2′ sRef Matt@20 @8 S2′ sRef Matt@20 @13 S2′ sRef Matt@20 @7 S2′ sRef Matt@20 @10 S2′ sRef Matt@20 @9 S2′ [2] The reason why hour also signifies state is, because in the Word all times, as a day, a week, a month, a year, an age, signify states of life, and hence hour has a similar signification. (The cause of this may be seen in the work, Heaven and Hell, n. 162-169, where time in heaven is treated of.)

But because hour signifies both time and state, therefore, where hour is mentioned in the Word it may to some extent be known that something other than time is signified by it.

In Matthew:

A householder hired labourers into his vineyard, who, laboured from the third hour, the sixth, the ninth, and the eleventh, and received an equal reward (xx. 1-17).

By these hours in the world are meant times, but in heaven states of the life, because there are no hours in heaven, as times there are not measurable, and divided into days, and these into hours, as in the world, therefore instead of these they there perceive the states of the life of those who die, whether old, young, youths or children, who have alike procured to themselves spiritual life. To labour in the vineyard, denotes the procuring of spiritual life by means of knowledges of good and truth from the Word applied to the uses of life. (That a vineyard in the Word signifies the spiritual church, and spiritual life pertaining to man, may be seen, Arcana Coelestia, n. 3220, 9139.) By the third, the sixth, and the ninth hours similar states of life are signified; for all numbers in the Word are significative, and those numbers have a similar signification. Three signifies a full state, or what is complete even to the end (see n. 2788, 4495, 7715, 8347, 9825). The like is signified by six and nine; but the number eleven signifies a state not yet full, but yet a state of reception, such as that of well-disposed children and infants. The twelfth hour up to which they all laboured, signifies truths and goods in their fulness (see n. 577, 2089, 2129, 2130, 3272, 3858, 3913. That all numbers in the Word are significative, see n. 4495, 4670, 5265, 6175, 9488, 9659, 10,217, 10,253; and that multiplied numbers have a similar signification to the simple numbers from which they arise by multiplication, hence three, six, and nine have a similar signification, see n. 5291, 5335, 5708, 7973). sRef Rev@9 @15 S3′ sRef John@11 @9 S3′ [3] Since twelve signifies truths and goods in their fulness, and thus a state of light or of man’s intelligence therefrom, the Lord says,

“Are there not twelve hours in the day? If any one walk in the day, he stumbleth not” (John xi. 9).

In other places, also by hours are signified states of life, as in the Apocalypse:

“The four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, to slay the third part of men” (ix. 15).

By the times here mentioned are meant states of evil in men, as will be seen when we come to the explanation of those words.

From these considerations it is now evident that by, Thou shalt not know in what hour I will come upon thee, is meant man’s ignorance not only of the time of his death, but also of the state of his life at that time, which state remains to eternity; for according to the quality of the state of man’s past life even to the end of it, such he remains to eternity. sRef Matt@24 @44 S4′ sRef Matt@24 @42 S4′ sRef Matt@24 @50 S4′ sRef Matt@25 @13 S4′ [4] Similar things are frequently said by the Lord in the Evangelists, as in Matthew:

“Ye know not in what hour your Lord doth come; be ye also ready; for in such an hour as ye think not, the Son of man shall come” (xxiv. 42, 44).

Again:

“The lord of the servant shall come in a day when he looketh not for him, and in an hour that he is not aware of” (xxiv. 50).

And again:

“Watch therefore, for ye know neither the day nor the hour wherein the Son of man shall come” (xxv. 13).

It must be known that a man remains to eternity such as the quality of his whole life has been to the end, and not at all such as he is at the hour of death; for repentance then in the case of the evil is of no avail, but with the good it confirms the state.

sRef Rev@3 @4 S0′ 195. (v. 4) Thou hast a few names even in Sardis, which have not defiled their garments. That this signifies those whose life has been moral from a spiritual origin, through having applied the knowledges of truth and good from the Word to the uses of their life, is evident from the signification of name, as denoting the quality of the state of a man’s life (concerning which see above, n. 148) – here, therefore, names signify men who are of such a quality – and from the signification of the church in Sardis, as being those whose life is moral but not spiritual, because they lightly esteem the knowledges of truth and good from the Word (concerning which also see above, n. 148) – here, however, those are meant who live morally from a spiritual origin, for it is said, Who have not defiled their garments – and from the signification of garments, as denoting the scientific truths (scientifica vera) and knowledges (cognitiones) in the natural man, of which we shall speak presently. Hence by not defiling their garments is signified that they live morally not for the sake of self and the world, that is, for the sake of the body only and its life, but for the sake of the Lord and of heaven, that is, for the sake of the soul and its life. It is therefore evident that by these words, “Thou hast a few names even in Sardis which have not defiled their garments,” are signified those who are of such a quality that they live morally from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.

[2] But because few know what it is thus to live, and what it is to apply the knowledges of truth and good from the Word to the uses of life, the matter shall therefore be explained. Man lives morally from a spiritual origin, when he lives from religion, thus when he thinks, when what is evil, insincere or unjust occurs to him, that it ought not to be done because it is contrary to the Divine laws. He who does this, since he abstains from what is wrong on account of the Divine laws, procures to himself spiritual life, and then his moral life is from the spiritual. For by such thought and faith he communicates with the angels of heaven, and by such communication his internal spiritual man is opened, the mind of which is a higher mind, being such as the angels of heaven have; and he is thence filled with heavenly intelligence and wisdom.

It is therefore evident that to live morally from a spiritual origin, is to act from religion, and within the church from the Word. For those who thus live from religion and from the Word, are raised up above their natural man, and thus above their proprium, and are led by the Lord by means of heaven. This is why they possess faith, the fear of God and conscience, and also the spiritual affection of truth, which is an affection of the knowledges of truth and good derived from the Word; for to them these are Divine laws, according to which they live. Such a moral life, many of the Gentiles live; for they think that evil ought not to be done because it is contrary to their religion. This is the reason why so many of them are saved. [3] But, on the other hand, to live a moral life which is not from religion, but only from the fear of law in the world, from the fear of the loss of reputation of honour, and of gain, is not from a spiritual, but from a natural origin, and therefore those who live in this way have no communication with heaven. And because they think insincerely and unjustly of their neighbour, although they speak and act otherwise, the internal of their spiritual man is closed, and only the internal natural man opened; which being opened they are in the light of the world, but not in the light of heaven; therefore they lightly esteem Divine and heavenly things, and some deny them, believing nature and the world to be everything.

From these considerations it is now evident what it is to lead a moral life from a spiritual origin, and what it is to lead it from a natural origin. (But these things may be seen expounded in clearer light in the work, Heaven, and Hell, n. 528-535.) Concerning those whose life is moral from a natural origin only, it is said that they defile their garments, for by garments is meant that which is outside the man himself and invests him, thus his natural man with what it contains, which are scientifics (scientifica) and knowledges (cognitiones); these, when from the Word, are defiled by the fact that he earns and retains them solely for the sake of reputation, that he may be accounted learned and well informed, or that he may thereby acquire honours and gain wealth; were it not for these ends he would care nothing about them. Thus are knowledges from the Word polluted and defiled by the loves of self and of the world, for they have their abode together with the evils and falsities that flow forth from these loves as from their own founts.

sRef John@6 @68 S4′ sRef John@6 @63 S4′ [4] It was said above, that a man becomes spiritual by means of knowledges of good and truth from the Word applied to the uses of life; but why he becomes spiritual by means of those knowledges which are from the Word, and not by any other, shall now be explained. All things in the Word are Divine, and this because they contain in them a spiritual sense: and because by means of that sense they communicate with heaven, and with the angels there, therefore, when a man possesses knowledges from the Word, and applies them to his life, he has communication through them with heaven, and by that communication he becomes spiritual; for a man becomes spiritual by the fact that he is in similar or correspondent truths with the angels of heaven. It is said in correspondent truths, because all things in the sense of the letter of the Word are correspondences, for they correspond to the truths which the angels have. But knowledges from other books which teach, and by various things confirm the doctrinals of the church, do not bring about communication with heaven, unless those knowledges are from the Word. These knowledges do open a communication if they are properly understood, and are not applied to faith alone, but to life. That this is the case, any one may know from this consideration that the Word in itself is Divine, and that which is Divine in itself may become Divine in man if he applies it to life. By its becoming Divine in man is to be understood that the Lord can therein have His abode with him (John xiv. 23), thus can dwell with him in that which is His own. (That the Lord dwells in His own both with men and angels, and not in their proprium, may be seen in the work, Heaven and Hell, n. 12). And the Lord dwells in His own when in those things with man which are from the Word; for the Lord is the Word (John i. 1, 2, 14); and the words which He himself spoke, that is, which are in the Word, are “spirit and life” (John vi. 63, 68; xii. 50).

[5] The signification of garments as denoting those things that are in the natural man, which are scientific truths, or falsities, or knowledges (scientifica vera aut falsa aut cognitiones) is derived from the spiritual world. For there all, however many they are, appear clothed according to their moral life. Those, therefore, whose life has been moral from a spiritual origin appear clothed in shining-white garments, as it were of fine linen; but those whose moral life has been from a natural origin alone appear according to its quality: those who have polluted their life with evils and falsities appear in garments of a dark colour, vile, torn and foul to the sight (concerning which see in the work, Heaven and Hell, n. 177-182). Hence then it is that garments in the Word signify truths from good, and, in the opposite sense, falsities from evil, and both the one and the other in the natural man, in which truths and falsities are called scientifics and knowledges.

sRef Isa@52 @1 S6′ [6] That garments in the Word signify truths or falsities, is quite evident in the following passages. In Isaiah:

“Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem; for henceforth there shall no more come into thee the uncircumcised and the unclean” (lii. 1).

Zion in the Word signifies the celestial kingdom of the Lord, thus also the celestial church, and Jerusalem the spiritual kingdom and the spiritual church. (What the celestial kingdom is, and what the spiritual kingdom, may be seen in the work, Heaven and Hell, n. 20-28.) The garments of gracefulness which Jerusalem should put on are Divine truths; the uncircumcised and the unclean, which shall no more come into her, are those who are in evils and falsities.

sRef Isa@15 @3 S7′ [7] In Ezekiel:

Jerusalem, “I have clothed thee with embroidery; I have shod thee with badger’s skin, I have begirt thee with fine linen and adorned thee with ornament, and I have put bracelets upon thine hands and a chain on thy throat (guttur), and a jewel upon thy nose, and ear-rings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments fine linen, silk and embroidery, whence thou wast made exceedingly beautiful, and didst prosper into a kingdom. But thou hast taken of thy garments, and hast made to thee variegated heights, that thou mightest commit whoredom upon them; thou hast also taken the garments of thy embroidery, and hast covered” images of a male, with which thou hast committed whoredom (xvi. 10-14, 16-18).

Here the church is described as to its quality when it is first established by the Lord, the garments mentioned signify truths from good; embroidery is scientific truth (verum scientificum), fine linen and silk signify truths from a celestial origin. The bracelets, the chain, the jewel, the ear-rings and the crown, are decorations which signify things spiritual of various kinds; the gold and silver with which she was decked, signify the good of love and its truth. In what follows is described the same church perverted by taking of the garments, and making to herself variegated heights, whereby are signified truths falsified and by taking the garments of embroidery and covering images of a male, is signified that they applied the truths of the sense of the letter of the Word to confirm falsities, so as to give them the appearance of truths. To commit whoredom with them, and under them, signifies to contrive doctrine and worship from falsities. (That this is to commit whoredom, may be seen above, n. 141, 161. That Jerusalem is the church where there is true doctrine, may be seen, Arcana Coelestia, n. 402, 3654, 9166. That embroidery is scientific truth, n. 9688. That fine linen is truth from a celestial origin, n. 5319, 9469. That bracelets are truths and goods of the church, n. 3103, 3105. That a necklace, is a representative of the conjunction of the interiors and exteriors, n. 5320; that jewels for the nose, and ear-rings, are representatives of perception and obedience, n. 4551. That a crown denotes wisdom, see above, n. 126. That gold is the good of love, see Arcana Coelestia, n. 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that silver is truth from that good, n. 1551, 1552, 2954, 5658; that variegated heights are truths falsified, n. 796, 4005; that a male or the masculine is truth, n. 749, 2016, 4005, 7838; hence images of a male are appearances of truth.) [8] In the same:

“Fine linen in broidered work from Egypt was thy spreading forth; blue and crimson from the isles of Elisha was thy covering, Syria was thy merchant in crimson, and broidered work, and fine linen, with the chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with balls of blue and of embroidery, and with treasures of precious garment” (xxvii. 7, 16, 20, 23, 24).

Here Tyre and her merchandises are treated of, and by Tyre are signified the knowledges (cognitiones) of truth and good, and by merchandise and trading are signified procuring and communicating those knowledges; by crimson and blue is signified the celestial love of good and truth; by Egypt the Scientific of the natural man, and the same by embroidery. By Syria is signified the church as to the knowledges (cognitiones) of good and truth, and by Asshur the Rational of that church. By Dedan are signified those who are in the knowledges (cognitiones) of celestial things. It is therefore evident that by the merchandise of Tyre, which is treated of in the whole of this chapter, is not meant natural merchandise, but that by all things there mentioned are signified spiritual things, which must be procured, stored up in the mind, and communicated. (That Tyre signifies the knowledges of good and truth may be seen, Arcana Coelestia, n. 1201. That Egypt signifies the Scientific of the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That Syria denotes the church as to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That Dedan signifies those who are in the knowledges of celestial things, n. 3240, 3241. That Asshur denotes the Rational thence derived, n. 119, 1186. That crimson denotes the celestial love of good, n. 9467. That blue denotes the celestial love of truth, n. 9466, 9687, 9833; so also does chrysoprasus, n. 9898. The signification of fine linen and embroidery may be seen just above.)

sRef Ps@45 @14 S9′ sRef Ps@45 @13 S9′ [9] Again, in David:

“The king’s daughter is all glorious within, her clothing is embroidered with gold. She shall be brought unto the king in embroidery” (Ps. xlv. 13, 14).

By the king’s daughter is signified the spiritual affection of truth, and hence the church from those who are in that affection; the king signifies the Lord as to Divine truth; clothing embroidered with gold signifies intelligence and wisdom from that truth; the embroidery in which she should be brought to the king signifies the knowledges of truth. (That daughter signifies the affection of truth, and the church therefrom, may be seen, Arcana Coelestia, n. 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That king signifies the Lord as to Divine truth, may be seen above, n. 31.) sRef 2Sam@1 @24 S10′ [10] In the second book of Samuel:

“Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, who put on ornaments of gold upon your apparel” (i. 24).

This is the lamentation of David over Saul, which he wrote to teach the sons of Judah the bow (verse 18): by a bow is signified truth combating against falsities (see Arcana Coelestia, n. 2686, 2709). By Saul as a king, is signified that truth; by the sons of Judah are signified those who are in truths from good; by clothing the daughters of Israel in scarlet, and by putting ornaments of gold upon their apparel, is signified to impart intelligence and wisdom to those who are in the spiritual affection of truth. sRef Matt@22 @11 S11′ sRef Matt@22 @13 S11′ sRef Matt@22 @12 S11′ [11] In Matthew:

“When the king came in to see the guests, he saw there a man which had not on a wedding garment. And he said unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and cast him into outer darkness” (xxii. 11-13).

By a wedding garment is signified the intelligence of the spiritual man, which is from the knowledges (cognitiones) of truth and good; but by him who had not on a wedding garment is signified a hypocrite, who by a moral life feigns a spiritual, when yet it is merely natural. To bind hand and foot, signifies deprivation of knowledges from the Word, by which such a man has counterfeited the spiritual man; to be cast into outer darkness signifies amongst those who are in falsities from evil; for outer darkness signifies falsities from evils. sRef Zeph@1 @8 S12′ [12] In Zephaniah:

“I will visit upon the princes, and upon the sons of the king, and upon all who are clothed with the garments of the alien” (i. 8).

Princes and king’s sons signify those who are in truths, and, in the opposite sense, as here, those who are in falsities; these are said to be clothed with the garments of the alien, because a garment signifies falsity, and an alien those who are out of the church, and do not acknowledge its truth. sRef Matt@7 @15 S13′ [13] In Matthew:

“Beware of false prophets who come to you in sheep’s clothing; inwardly they are ravening wolves” (vii. 15).

False prophets in sheep’s clothing who inwardly are ravening wolves, are those who teach falsities as if they were truths, and in appearance live morally, but who, when they are left to themselves, think of nothing but themselves and the world, and study to deprive others of truths.

sRef John@8 @32 S14′ sRef John@21 @18 S14′ sRef John@8 @31 S14′ [14] In John:

Jesus said to Peter “When thou wast younger, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not” (xxi. 18).

The spiritual signification of these words may be seen above (n. 9); which is, that by Peter is meant the faith of the church; by his being younger and girding himself and walking whither he would is meant the faith of the church at its beginning when its members are in the good of charity, that they then think from the spiritual man concerning the truths of the church, that is, from their own spirit, thus from the spiritual affection of truth, which is from freedom. But by Peter, when he should be old, stretching forth his hands, and another girding him is meant the faith of the church at its end, when faith would be without charity, that then they would think nothing concerning the truths of the church from themselves, but from others, thus from doctrine only, and not from the Word, which state respectively is a state of servitude. For to believe what another says is servile, but to believe what one thinks oneself from the Word is freedom, according to the words of the Lord in John,

“If ye continue in my word, then are ye my disciples. And ye shall know the truth, and the truth shall make you free” (viii. 31, 32).

sRef Luke@5 @37 S15′ sRef Luke@5 @38 S15′ sRef Luke@5 @36 S15′ [15] In Luke:

“No man putteth a piece of a new garment upon an old; otherwise, the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old wineskins; else the new wine will burst the skins, and be spilled, and the skins will perish” (v. 36-38; Matt. ix. 16, 17; Mark ii. 21, 22).

Because a garment signifies truth, therefore the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the New Church, which were essentially spiritual truths, to a piece of a new garment: He also compared them to wine-skins, because by wine in like manner is signified truth, and by skins the knowledges which contain truth. (That wine in the Word signifies truth, may be seen in The Doctrine of the New Jerusalem, n. 219.)

sRef Rev@6 @11 S16′ sRef Rev@7 @9 S16′ sRef Rev@15 @6 S16′ sRef Rev@4 @4 S16′ sRef Rev@3 @18 S16′ sRef Rev@19 @14 S16′ [16] From these considerations it is now evident what is signified by garments in other parts of the Word, where they are often mentioned; as in the following passages in the Apocalypse:

“Upon the thrones four-and-twenty elders sitting, clothed in white garments” (iv. 4).

Again,

The armies of him sitting upon the white horse “followed him, clothed in fine linen, white and clean” (xix. 14).

Again,

Those who stood before the throne, and before the Lamb, were “clothed in white robes” (vii. 9).

Again,

The seven angels came out of the temple, “clothed in linen clean and shining” (xv. 6).

Again,

“And white robes were given unto every one of those” who were under the altar (vi. 11).

Again,
“Buy of me gold and white garments” (iii. 18).

sRef Deut@22 @5 S17′ sRef Ezek@18 @16 S17′ sRef Matt@21 @8 S17′ sRef Matt@21 @9 S17′ sRef Matt@21 @7 S17′ sRef Ezek@23 @26 S17′ sRef Zech@3 @4 S17′ sRef Zech@3 @5 S17′ sRef Ex@19 @14 S17′ sRef Lam@4 @14 S17′ sRef Lev@19 @19 S17′ sRef Zech@3 @3 S17′ [17] In Ezekiel:

“Let him give his bread to the hungry, and let him cover the naked with a garment” (xviii. 16).

To give bread to the hungry in the spiritual sense is from the good of charity to instruct those who desire to obtain truths; to cover the naked with a garment, signifies, to treat in the same manner those who are not in truth. In the same:

The enemies “shall strip thee of thy garments, and shall take the jewels of thine adorning” (xxiii. 26).

And in Zechariah:

“Joshua was clothed with filthy garments, and stood thus before the angel, who said unto those that stood before him, Take away the filthy garments from upon him. And he said, I have caused thine iniquity to pass from upon thee, in clothing thee with changed garments” (iii. 3, 4, 5).

In Lamentations:

“They have wandered blind in the streets, they are polluted with blood, what they cannot, they touch with their garments” (iv. 14).

From the signification of garments it can be known what is meant by several statutes amongst the sons of Israel; as

That they should not be clothed with mixed garments (Levit. xix. 19; Deut. xxii. 11);

That a woman should not put on the armour of a man, nor a man be clothed with the garments of a woman (Deut. xxii. 5)

That the garments should be washed that they might be purified, and thus sanctified (Exod. xix. 14; Levit. xi. 25, 28, 40: xiv. 8, 9; Numb. xix. 11 to the end),

and elsewhere;

That in mourning for their transgression against Divine truths they should put off their garments and put on sackcloth (Isa. xv. 3; xxii. 12; xxxvii. 1, 2; Jer. iv. 8; vi. 26; xlviii. 37; xlix. 3; Lam. ii. 10; Ezek. xxvii. 31; Amos viii. 10; Jonah iii. 5, 6, 8):

And that they should rend their garments (Isa. xxxvii. 1, and elsewhere).

It may also be known what is signified

By the disciples laying their garments upon the she-ass and the colt when the Lord was going to Jerusalem, and the people then strawing their garments in the way (Matt. xxi. 7, 8, 9; Mark xi. 7, 8; Luke xix. 35, 36);

which may be seen explained above (n. 31).

sRef Luke@24 @4 S18′ sRef Ps@104 @2 S18′ sRef Ps@45 @8 S18′ sRef Mark@9 @3 S18′ sRef Matt@28 @3 S18′ sRef Dan@7 @9 S18′ sRef Matt@17 @2 S18′ sRef Luke@9 @29 S18′ [18] The reason why garments signify truths is, that the light of heaven is Divine truth proceeding from the Lord as the Sun there; and everything that exists in the heavens exists from that light, as is the case also with the garments in which the angels are seen clothed. Hence it is

That the raiment of the angels who sat at the sepulchre of the Lord was “white as snow” (Matt. xxviii. 3);

And that their garments were shining (Luke xxiv. 4).

(That the garments in which the angels are seen clothed correspond to their intelligence, and that their intelligence is according to their reception of Divine truth from the Lord, may be seen in the work, Heaven and Hell, n. 177-182; and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) It is therefore evident that garments, when spoken of the Lord, signify the Divine truth proceeding from Him; and because Divine truth is signified, the Word is also signified; for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the garments of the Lord when He was transfigured before Peter, James and John, concerning which it is thus written in the Evangelists:

When Jesus was transfigured “his face did shine as the sun, and his raiment was white as the light” (Matt. xvii. 2);

And his raiment was “white, glistering” (Luke ix. 29);

And “his raiment became exceeding white as snow; so as no fuller on earth can white them” (Mark ix. 3).

The like is said of the Ancient of Days, in Daniel:

“The Ancient of Days did sit, whose garment was white as snow” (vii. 9).

The Ancient of Days is the Lord from eternity. Because light is Divine truth, and this is signified by garments when the Lord is spoken of, therefore it is said in David,

Jehovah “covereth himself with light as with a garment” (Ps. civ. 2).

sRef Isa@63 @2 S19′ sRef Matt@9 @21 S19′ sRef Isa@63 @3 S19′ sRef Gen@49 @11 S19′ sRef Matt@9 @20 S19′ sRef Isa@63 @1 S19′ [19] From these considerations it is evident what is signified by the garments of the Lord elsewhere in the Word. As in David:

“All thy garments are anointed with myrrh, and aloes, and cassia” (Ps. xlv. 7, 8);

where the Lord is treated of. In Moses:

“He washed his garment in wine, and his covering in the blood of grapes” (Gen. xlix. 11).

This is also spoken of the Lord. Wine and blood of grapes signify Divine truth. Because the garments of the Lord signified Divine truth, therefore also

Those who touched the border of His garment were healed (see Matt. ix. 20, 21; Mark v. 27, 28, 30; vi. 56; Luke viii. 44).

In Isaiah:

“Who is this that cometh from Edom, with garments sprinkled from Bozra? this that is honourable in his apparel? Wherefore art thou red as to thy garment, and thy garments like those of him that treadeth in the wine press? Their victory is sprinkled upon my garments, and I have polluted all my raiment” (lxiii. 1-3).

These things also are said of the Lord. By garments here is signified the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth, or the Word, by those who formed the church, is described by the Lord’s garment being red as that of one treading in the wine-press, and by victory being sprinkled upon His garments, and by His raiment being polluted. sRef Rev@19 @13 S20′ sRef Rev@19 @16 S20′ [20] Again in the Apocalypse, it is said,

He who sat on the white horse “was clothed with a vesture dipped in blood: and his name is called the Word of God” (xix. 13).

Here it is clearly said that He who sat on the white horse was called the Word of God; and that the same is the Lord is evident, for it immediately follows, concerning Him,

“He hath on his vesture and on his thigh a name written, King of Kings, and Lord of Lords” (ver. 16).

It is therefore the Word in the letter which is signified by the vesture dipped in blood, because violence was done to it, but not to the Word in the spiritual sense: to this violence could not be done, since they knew nothing about it. sRef John@19 @23 S21′ sRef John@19 @24 S21′ sRef Ps@22 @18 S21′ [21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is also signified by the soldiers dividing the garments of the Lord, but not His tunic, of which it is thus written in John:

“The soldiers took his garments, and made four parts, to every soldier a part; and also his tunic. Now the tunic was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did” (xix. 23, 24).

And, in David:

“They parted my garments, and cast lots upon my vesture” (Ps. xxii. 18).

By the Lord’s garments which they parted is signified the Word in the letter; by his tunic the Word in the spiritual sense; by soldiers are signified those who belong to the church who fight on behalf of Divine truth; and hence it is said, These things therefore the soldiers did.

(That tunic signifies Divine truth, or the Word, in the spiritual sense, may be seen, Arcana Coelestia, n. 9826, 9942; that soldiers signify those who belong to the church, and enter into warfare for Divine truth, may be seen above, n. 64, at the end, where these things are more fully explained.) It should be known that the particular things related in the Evangelist concerning the Lord’s passion involve and signify how the church, at that time, which was amongst the Jews, treated Divine truth, thus the Word, for this was Divine truth with them, and the Lord was the Word, because He was Divine truth (see John i. 1, 2, 14); but what those particulars involve and signify can be known from only the internal sense. In this place it is explained only what the garments of the Lord signified, because the signification of garments is the subject here treated of, namely, that they signify truths, and when said of the Lord, Divine truth. [22] Similarly the things signified by the garments of the Lord are also signified by the garments of Aaron and his sons, because they represented the Lord as to Divine good, and their garments, the Lord as to Divine truth. (But these things may be seen explained and shown in Arcana Coelestia; as that Aaron represented the Lord as to Divine good, n. 9806, 9946, 10,017; also what each of the garments signified, as the breast-plate, the ephod, the cloak, the coat wrought with chequer work, the mitre and the belt, n. 9814, 9823-9828, and the following, numbers.)

sRef Rev@3 @4 S0′ sRef John@3 @21 S1′ sRef John@1 @9 S1′ sRef John@1 @4 S1′ sRef John@14 @6 S1′ 196. And they shall walk with me in white, for they are worthy. That this signifies the spiritual life which they have procured by means of the knowledges of truth and good from the Word, is evident from the signification of walking, as being to live (concerning which see above, n. 97), and from the signification of in white, as being in truths, for whiteness and brightness in the Word are said of truths, concerning which we shall speak presently. By walking with Me in white, is signified spiritual life for spiritual life is the life of truth, that is, life according to truths, or according to the precepts of the Lord in the Word; also from the signification of for they are worthy, as being because they have spiritual life from the Lord. In the measure that any one receives from the Lord, in the same measure he is worthy, but in the measure that he receives from himself, that is, from his own, or from his proprium, in the same measure he is not worthy. Nothing else constitutes spiritual life with man but the knowledge of truth and good from the Word applied to life; and these are applied to life when a man makes them the laws of his life; for thus he looks to the Lord in everything and the Lord is present with him, and gives him intelligence and wisdom, with their affection and delight. For the Lord is in His own truths with man, because every truth proceeds from Him; and what proceeds from the Lord is His, so that it is Himself; therefore the Lord says,

“I am the truth and the life” (John xiv. 6).

“He that doeth truth cometh to the light, because [his works] are wrought in God” (John iii. 21).

“The Word was with God, and God was the Word. In him was life, and the life was the light of men. He was the true light which lighteth every man. And the Word was made flesh” (John i. 1, 2, 4, 9, 14).

The Lord is called the Word because the Word signifies Divine truth, and He is also called the light, because Divine truth is the light of heaven; He is also called the life, because everything that lives, lives from that light; this also is the source of intelligence and wisdom to angels, in which their life consists. He who supposes that life is from any other source than the Divine which proceeds from the Lord, which in heaven is called Divine truth, and appears there as light, is much deceived. It is therefore evident how it is to be understood that God was the Word, that in Him was life, and that the life was the light of men. sRef Matt@17 @2 S2′ sRef Ps@51 @7 S2′ sRef Ps@51 @6 S2′ sRef Rev@15 @6 S2′ sRef Lev@16 @3 S2′ sRef Rev@6 @11 S2′ sRef Matt@28 @3 S2′ sRef Lev@16 @1 S2′ sRef Lev@16 @4 S2′ sRef Lev@16 @2 S2′ sRef Lev@16 @5 S2′ sRef Mark@9 @3 S2′ sRef Luke@24 @4 S2′ sRef Rev@19 @14 S2′ sRef Lev@16 @32 S2′ sRef Luke@9 @29 S2′ [2] The reason why white in the Word is said of truths, is, because Divine truth is the light of heaven, as just said, and from the light of heaven arise whiteness and brightness. This is why,

When the Lord was transfigured before Peter, James, and John, “His face appeared as the sun, and His garments were white as the light” (Matt. xvii. 2), and as “white, and glistering” (Luke ix. 29), “shining white as snow, so as no fuller on earth could whiten them” (Mark ix. 3).

Also why

The raiment of the angels at the sepulchre of the Lord was white as snow (Matt. xxviii. 3), and shining (Luke xxiv. 4);

Why there appeared to John seven angels out of the temple clothed in linen clean and shining (Apoc. xv. 6);

Why those who stood before the throne of the Lamb were arrayed in white robes (Apoc. vi. 11; vii. 9, 13, 14; xix. 8)

Why the army of Him who sat on the white horse followed Him on white horses, clothed in fine linen, white and clean (Apoc. xiv. 14);

And why also the garments of Aaron were of linen, and he put them on when he went within the veil to the mercy seat (Levit. xvi. 1-5, 32).

Linen, from its whiteness, also signifies truth (see Arcana Coelestia, n. 7601, 9959). Because white signifies truth, and truths reveal falsities and evils in man, and so purify him, it is therefore said in David,

“Behold thou desirest truth in the reins, and in the hidden part thou makest me to know wisdom. Thou shalt purify me with hyssop that I may be clean; thou shalt wash me and I shall be whiter than snow” (Ps. li. 6, 7).

sRef Lam@4 @7 S3′ sRef Lam@4 @8 S3′ [3] Because the Nazarite represented the Lord as to Divine truth in ultimates, which upon earth is the Word in the sense of the letter, and this was falsified and perverted with the Jews, therefore it is said concerning them in the Lamentations,

“Her Nazarites were whiter than snow, they were brighter than milk, their bones were more ruddy than pearls, their polishing was of sapphire; but their form is obscured, that they are not known in the streets” (iv. 7, 8).

(That the Nazarites represented the Lord as to Divine truth, may be seen, Arcana Coelestia, n. 6437; that the crown of the head of the Nazarite denotes Divine truth in ultimates, or the Word in the letter, n. 6437, 9404. That the hair which was of the Nazariteship, and was called the crown of the head of the Nazarite, denotes Divine truth in ultimates, n. 3301, 5247, 10,044. That Divine truth in ultimates has strength and power, n. 9836; that hence the strength of Samson was in his hair, n. 3301.) [4] Hence it is evident what is signified by the Nazarites being whiter than snow, and brighter than milk, and by the sapphire being the polishing of their bones, but that their form was obscured, so that they were not known in the streets. For whiteness and brightness signify Divine truth in its light, as said above; and bones, because they are the ultimates in man, being the supports of his whole body, correspond to the ultimates in heaven. For all things in man corresponding to all things in heaven (see the work, Heaven and Hell, n. 87-102. Bones therefore signify the ultimates in the spiritual world, which are also the ultimates of Divine truth or the Word, Arcana Coelestia, n. 5560-5564, 8005. Sapphire signifies what is translucent from truth, see n. 9407; and, not being known in the streets signifies Divine truth no longer appearing; for streets signify where the truths of doctrine are, n. 2336).

sRef Rev@3 @5 S0′ 197. (v. 5) He that overcometh. That this signifies he that perseveres even unto death is evident from the signification of overcoming, as denoting to persevere in the spiritual affection of truth even to the end of life (concerning which see above, 128).

sRef Rev@3 @5 S0′ 198. Shall be clothed in white garments. That this signifies intelligence and wisdom according to truths and their reception is evident from what was said above (n. 195, 196), where it was shown that white garments are Divine truths. The reason why to be clothed with them signifies intelligence and wisdom according to truths and their reception is, that all intelligence and wisdom are from Divine truths according to their perception and their reception in life. To see truths and distinguish their quality is from perception, and to live according to them is from reception; and according to such perception and reception man has intelligence and wisdom. Intelligence and wisdom that are not derived from Divine truths, but from worldly things alone, are not intelligence and wisdom, but merely knowledge (scientia), and thence a faculty of reason. For intelligence is to perceive inwardly in one’s mind whether a thing is true or not; but those who are wise from worldly things alone do not perceive truths inwardly in themselves, but from others, and to perceive from others is merely to know; nor do truths in this case enter into the mind’s intuition deeper than is necessary for confirmation. In this state are the majority of people at this day within the church, who make faith alone saving apart from life; this is why truths do not enter into their spirit, but merely into the memory of the natural man; and yet the light of heaven, which is Divine truth, can enter by no other way into man than by the way of his spirit, which is also the way of his soul. Man’s spirit is exactly according to the quality of his life, but not according to that of his memory apart from life; and the light of heaven enters into man’s spirit when he is in the good of love and charity from the Lord, and when in that good he is then also in faith. (That man has no faith where there is no love or charity, may be seen in the little work, The Last Judgement, n. 33-40. Moreover, what true intelligence is, and what spurious and what false intelligence are, may be seen in the work, Heaven and Hell, n. 346-356.)

sRef Rev@3 @5 S0′ 199. And I will not blot out his name out of the book of life. That this signifies that they will be in heaven because they are fitted for it is evident from the signification of name, as denoting the quality of the state of man’s life (see above, n. 148) and from the signification of the book of life, as denoting heaven, concerning which we shall speak presently. Hence, not to blot their name out of the book of life signifies that they will be in heaven because their state as to love and faith is heavenly, thus because they are fitted for heaven. The reason why heaven is signified by the book of life is, that a man who is in love and faith to the Lord is a heaven in its least form, and this heaven corresponds to heaven in the greatest form: therefore he who has heaven in himself, also comes into heaven, for he is fitted for it. (That there is such a correspondence, may be seen in the work, Heaven and Hell, n. 51-58, 73-77, 87-102; and in The Doctrine of the New Jerusalem, n. 230-236.) Hence it is, that the book of life is that in man which corresponds to the heaven in which he is; and because the former remains with him to eternity, if he becomes spiritual by the knowledges of truth and good applied to life in the world, therefore, it is here said, “I will not blot out his name from the book of life. In the world, indeed, it may be blotted out, if a man does not remain spiritual even unto the end of his life; but if he does remain spiritual it cannot be blotted out, because he is conjoined to the Lord by love and faith; and conjunction with the Lord, such as took place in the world, remains with man after death.

From these considerations it is evident, that by the book of life is meant that from the Lord which is inscribed on a man’s spirit, that is, which is inscribed on his heart and soul, or, what is the same, on his love and faith; and that which is inscribed by the Lord on man, is heaven. sRef Ps@139 @15 S2′ sRef Rev@21 @27 S2′ sRef Ex@32 @33 S2′ sRef Ps@69 @28 S2′ sRef Rev@20 @12 S2′ sRef Rev@20 @15 S2′ sRef Dan@7 @10 S2′ sRef Rev@20 @14 S2′ sRef Rev@20 @13 S2′ sRef Dan@7 @9 S2′ sRef Rev@13 @8 S2′ sRef Dan@12 @1 S2′ sRef Ex@32 @32 S2′ sRef Ps@139 @16 S2′ [2] It is therefore evident what is meant by the book of life in the following passages; in Daniel:

“The Ancient of days did sit, and the books were opened” (vii. 9, 10).

Again:

“The people shall be delivered, every one that shall be found written in the book” (xii. 1).

In David:

“Let them be blotted out of the book of lives, and not be written with the righteous” (Ps. lxix. 28).

In Moses:

Moses said, “Blot me, I pray thee, out of the book which thou hast written. And Jehovah said, Whosoever hath sinned against me, him will I blot out of my book” (Exod. xxxii. 32, 33).

In the Apocalypse:

“All shall worship the beast, whose names are not written in the book of life of the Lamb” (xiii. 8; xvii. 8).

In another place:

“And the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And if any one was not found written in the book of life, he was cast into the lake of fire” (Apoc. xx. 12, 13, 15).

Again:

“And there shall not enter into the New Jerusalem any but those that are written in the Lamb’s book of life” (Apoc. xxi. 27).

In David:

“My bone was not hid from thee when I was made in secret. Upon thy book all my days were written in which they were formed: not one of them is wanting” (Ps. cxxxix. 15, 16).

By all the days being written, are meant all the states of man’s life. (That all the separate things which he has thought, willed, spoken and done, yea, which he has seen and heard, are with man in his spirit as if inscribed therein, so that nothing whatever is wanting, may be seen in the work, Heaven and Hell, n. 462, 463, and in Arcana Coelestia, 2469-2494, 7398; and that this is the book of man’s life, 2474, 9386, 9841, 10,505; and likewise, n. 5212, 8067, 19334, 9723, 9841.)

sRef Rev@3 @5 S0′ 200. And I will confess his name before my Father, and before his angels. That this signifies that they will be in Divine good and thence in Divine truth, is evident from the signification of I will confess his name, as being that they may be according to the quality of the state of their life; for by confessing, when by the Lord, is meant to grant that they may be; for what the Lord says, or confesses, concerning a man or an angel who is in the good of love and faith, He grants and provides, because all the good of love and faith is from Him. This is why to say, in the Word, when said of the Lord, signifies to instruct, to enlighten and provide (see Arcana Coelestia, n. 5361, 6946, 6951, 7019, 8095, 10,234, 10,290). That by name is meant the quality of the state of the life, may be seen above, n. 148. It is also evident from the signification of Father, when said by the Lord, as denoting the Divine good which is in Him and from Him, which will be treated of in what follows and from the signification of angels, as denoting Divine truth, which is also from the Lord (concerning which see above, n. 130). It is therefore evident that by I will confess his name before my Father and before his angels, is signified that they will be in Divine good and in Divine truth. sRef John@14 @9 S2′ sRef John@8 @19 S2′ sRef John@14 @7 S2′ sRef John@14 @8 S2′ sRef John@14 @10 S2′ sRef John@10 @38 S2′ sRef John@12 @45 S2′ sRef John@16 @32 S2′ sRef John@10 @30 S2′ sRef John@14 @11 S2′ [2] The reason why by Father, when it is said by the Lord, is meant the Divine good which is in the Lord and from the Lord is, that the Lord called the Divine which was in Him from conception, which was the esse of His life, His Father, to which Divine He united His Human when He was in the world.

That the Lord called this His Father is quite evident from the fact that He taught that He himself was one with the Father; as in John,

“I and my Father are one” (x. 30).

Again:

“Believe that the Father is in me, and I in the Father (x. 38).

Again:

“He that seeth me seeth him that sent me” (xii. 45).

Again:

“If ye had known me, ye would have known my Father also; and from henceforth ye have known him, and have seen him. Philip said unto him, Lord, show us the Father. Jesus saith, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Fattier, and the Father in me? The Father that dwelleth in me, he doeth the works. Believe me, that I am in the Father, and the Father in me” (xiv. 6-17).

Again:

“If ye had known me, ye would have known my Father also” (viii. 19).

Again:

“I am not alone, because the Father is with me” (xvi. 32).

sRef John@1 @14 S3′ sRef John@1 @1 S3′ sRef John@16 @15 S3′ sRef John@3 @35 S3′ sRef Matt@28 @18 S3′ sRef John@15 @5 S3′ sRef John@1 @18 S3′ sRef John@17 @10 S3′ sRef John@1 @2 S3′ sRef John@1 @2 S3′ sRef John@14 @6 S3′ sRef Matt@11 @27 S3′ [3] Because the Lord is one with the Father, therefore He also declares

That all things of the Father are His, and His things are the Father’s (John xvii. 10);

That all things that the Father hath are His (John xvi. 15);

That the Father hath given all things into the hand of the Son (John iii. 35; xiii. 3);

Because all things are delivered to Him by the Father, no one knoweth the Son but the Father, nor any the Father except the Son (Matt. xi. 27; Luke x. 22); also, that no one hath seen the Father except the Son, who is in the bosom of the Father (John i. 18; vi. 46); the Word was with God, and God was the Word, “and the Word was made flesh” (John i. 1, 2, 14).

From this latter passage it is also clear that they are one; for it is said, that the Word was with God, and God was the Word. It is plain, too, that the Human of the Lord was God; for it is said, and the Word was made flesh. Since then, all things of the Father are also the Lord’s, and since He and the Father are one, therefore the Lord, when He ascended into heaven, said to His disciples,

“All power is given unto me in heaven and in earth” (Matt. xxviii. 18);

by which He taught that they should approach Him alone, because He alone can do all things; as He also said to them before,

“Without me ye call do nothing” (John xv. 5).

Hence it is evident how the following words are to be understood:

“I am the way, the truth, and the life; no man cometh unto the Father but by me” (John xiv. 6);

that is, that the Father is approached when the Lord is approached.

sRef Matt@10 @32 S4′ [4] Amongst many other reasons why the Lord so often spoke of the Father as another was this, that by Father, in the internal or spiritual sense, is meant the Divine good, and by Son, the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus both for men and angels. The Father therefore is mentioned in order that the Divine good of the Lord may be perceived by the angels, who are in the spiritual sense of the Word; and the Son of God and the Son of man are mentioned, in order that the Divine truth in like manner may be perceived (as is evident from what has been shown in Arcana Coelestia, namely, that Father in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834. That Father signifies the church as to good, thus the good of the church, and mother the church as to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Lord called the Divine good which was in Him from conception, and which was the esse of life, whence His Human was derived, Father, n. 2803, 3704, 7499, 8328, 8897. That the Lord is acknowledged as the Father in heaven, because they are one, n. 15, 1729, 3690. That the Lord is also called Father in the Word, n. 2005. That the Lord is also a Father to those who are regenerating, because they receive new life from Him, and His life, n. 2293, 3690, 6492. That the Son of God, and Son of man is the Lord as to the Divine Human and as to the proceeding Divine truth, may be seen above, n. 63, 151, 166). Now, because all who are to come into heaven must be in good as well as in truth, for no man can be in the one unless he be at the same time in the other, since good is the being (esse) of truth, and truth is the manifestation (existere) of good, and as by the Father is signified the Divine good, and by angels Divine truth, both from the Lord, therefore it is said, I will confess his name before my Father, and before his angels. Similarly in the Evangelists:

“Everyone who shall confess me before men, him will I confess before my Father which is in heaven” (Matt. x. 32).

“Everyone who shall have confessed me before men, him shall the Son of man also confess before the angels of God” (Luke xii. 8).

sRef Luke@9 @26 S5′ sRef John@5 @37 S5′ sRef Mark@8 @38 S5′ sRef Matt@25 @31 S5′ [5] Because Father signifies the Divine good, and angels Divine truth, therefore also the Lord says,

“When the Son of man shall come in his own glory, that of the Father and of the holy angels” (Luke ix. 26; Matt. xvi. 27).

Here the Lord calls His own glory, the glory of the Father and of the angels, for He says, in His own glory, that of the Father and of the holy angels; but in another place He says, in the glory of the Father with the angels; and in another place, in His own glory with the angels; as in Mark:

“When he cometh in the glory of his Father with the holy angels” (viii. 38).

And in Matthew:

“When the Son of man shall come in his glory, and all the holy angels with him” (xxv. 31).

To what has been said above it must be added by way of appendix, that if it be assumed as doctrine, and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for what is assumed as doctrine, and acknowledged from doctrine, is in light when the Word is read. The Lord also, from whom all light proceeds and who has all power, enlightens those who are in this acknowledgment. But, on the other hand, if it be assumed and acknowledged as doctrine that the Divine of the Father is something else than the Divine of the Lord, nothing will be seen in light in the Word, because the man who is in that doctrine turns himself from one Divine to another and from the Divine of the Lord, which he may see, which is effected by thought and faith, to a Divine which he cannot see; for the Lord says:

“Ye have never heard the voice of the Father, nor seen his form” (John v. 37; and also chap 1. 18);

and to believe in and love a Divine which cannot be thought of under any form is impossible.

sRef Rev@3 @6 S0′ 201. (v. 6) He that hath an ear, let him hear what the Spirit saith unto the churches. That this signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church, is evident from what has been said above (n. 108), where similar words occur.

sRef Rev@3 @8 S0′ sRef Rev@3 @7 S0′ sRef Rev@3 @9 S0′ sRef Rev@3 @11 S0′ sRef Rev@3 @10 S0′ sRef Rev@3 @13 S0′ sRef Rev@3 @12 S0′ 202. Verses 7-13. And to the angel of the church in Philadelphia write, These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no one shutteth, and shutteth and no one openeth. I know thy works; behold, I have set before thee an open door, and no one is able to shut it; because thou hast a little power, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my endurance, I also will keep thee from the hour of temptation which shall come upon the whole world, to try them that dwell on the earth. Behold, I come quickly; hold fast that thou hast, that no one take thy crown. He that overcometh I will make him a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God, and my new name. He that hath an ear, let him hear what the Spirit saith unto the churches.

“And to the angel of the church in Philadelphia write” signifies those of the church who are in the faith of charity; “these things saith he that is holy, he that is true,” signifies from whom that faith is derived: “he that hath the key of David,” signifies, who has power by means of Divine truth: “he that openeth and no one shutteth, and shutteth and no one openeth” signifies, the power of admitting into heaven all those who are in the faith of charity, and of removing from heaven all those who are not.

“I know thy works,” signifies the life of charity: “behold, I have set before thee an open door, and no one is able to shut it,” signifies that they shall be introduced into heaven, and that it will be denied to no one who is of such a quality: “because thou hast a little power, and hast kept my word, and hast not denied my name,” signifies that they have power from the Lord against evils and falsities, in proportion as they make truths from the Word of their life, and acknowledge the Divine of the Lord in His Human.

“Behold, I will make them of the synagogue of Satan,” signifies, those who are in the doctrine of faith alone, and not in charity: “which say they are Jews, and are not, but do lie,” signifies, who believe themselves to be in truths, when nevertheless they are in falsities: “behold, I will make them to come and worship at thy feet,” signifies, the state of such after death, that they will be outside heaven, not to be admitted: “and to know that I have loved thee,” signifies, knowledge thence that the Lord is present in charity, and not in faith without it.

“Because thou hast kept the word of my endurance” signifies, that they have lived according to the precepts of the Lord: “I also will keep thee from the hour of temptation, which is to come upon the whole world, to try them that dwell upon the earth,” signifies, the time of the Last Judgment, when those who are in the former heaven must be visited, because these must be saved. “Behold, I come quickly,” signifies that this is certain: “hold fast that thou hast,” signifies permanence in a state of faith from charity even unto the end: “that no one take thy crown,” signifies, lest intelligence perish.

“Him that overcometh, I will make a pillar in the temple of my God,” signifies that those who so persevere will be in Divine truth in heaven: “and he shall go no more out,” signifies that they shall be in it to eternity: “and I will write upon him the name of my God,” signifies their quality, according to Divine truth implanted in life: “and the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God,” signifies, the doctrine of the New Church which is in the heavens; “and my new name,” signifies that they will also acknowledge the Divine Human of the Lord. “He that hath an ear, let him hear what the Spirit saith unto the churches,” signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who belong to His church.

sRef Rev@3 @7 S0′ 203. (v. 7) And to the angel of the church in Philadelphia write. That this signifies those of the church who are in the faith of charity is evident from the things written to the angel of this church, understood in the internal sense. For, as said above (n. 20), by the seven churches are not meant seven churches, but all who belong to the church, or all things pertaining to man which constitute the church; for by seven in the Word are meant all persons, and all things, because by each number mentioned in the Word is signified something either of thing or state, as is very evident in this prophetic book, in which numbers are so frequently mentioned. The same is evident from Ezekiel (chap. xl.-xlviii.), where the new temple and the new earth are described, which is done by measures given in numbers. By the new temple and the new earth is there meant the New Church, and by each number or each measure is signified something belonging to the church. (That all numbers in the Word signify things and states, may be seen in the work, Heaven and Hell, n. 263.)

sRef Rev@3 @7 S0′ 204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality. [2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.

From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man’s love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.

[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man’s spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man’s spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man’s spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment (n. 33-39), where it is shown that there is no faith where there is no charity. sRef Rev@22 @11 S4′ [4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels – Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, Heaven and Hell, n. 20-28). This is why by just and justice in the Word is meant Divine good and what thence proceeds, and by holy and holiness is meant Divine truth and what thence proceeds.

From these considerations it will be seen what is meant in the Word by being justified, and what by being sanctified, as in the Apocalypse:

“He that is just let him be just still, and he that is holy let him be holy still” (xxii. 11).

And in Luke:

“To serve him in holiness and justice” (i. 74).

sRef Rev@15 @3 S5′ sRef Rev@15 @4 S5′ [5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isa. xxix. 23; xxxi. 1; xl. 25; xli. 14, 16; xliii. 3; xlix. 7; Dan. iv. 13; ix. 24; Mark i. 24; Luke iv. 34. He is also called King of saints in the Apocalypse:

“Just and true are thy ways, thou King of saints” (xv. 3).

The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:

“Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy” (xv. 4).

[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matt. xxv. 31; Mark viii. 38; Luke ix. 26. That prophets are called holy, may be seen, Mark vi. 20; Luke i. 70; Apoc. xviii. 20. That the apostles are called holy, may be seen, Apoc. xviii. 20. And that Jerusalem is called the holy city, may be seen, Isa. xlviii. 2; lxvi. 20, 22; Dan. ix. 24; Matt. xxvii. 53; Apoc. xxi. 2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Arcana Coelestia, n. 2534, 7269; as also by the apostles, see above, n. 100; that by Jerusalem in the Word is meant the church as to the doctrine of truth, may be seen in The Doctrine of the New Jerusalem, n. 6.)

From these considerations it is evident why the Divine truth proceeding from the Lord is called the Spirit of truth, and the Holy Spirit, as may be seen above (n. 183), also why heaven is called the habitation of holiness (Isa. lxiii. 15; Deut. xxvi. 15), and why the church is called the sanctuary (Jer. xvii. 12; Lam. ii. 7; Ps. lxviii. 35). sRef Deut@33 @3 S7′ sRef Deut@33 @2 S7′ sRef John@17 @19 S7′ sRef John@17 @17 S7′ [7] That holiness is said of Divine truth, is clear in the following passages. In John:

Jesus, when praying, said, “Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (xvii. 17, 19).

Here to be sanctified is clearly said of Divine truth, and sanctified of those who receive Divine truth from the Lord. In Moses:

“Jehovah came from Sinai, out of the myriads of holiness; from his right hand they had the fire of the law; even he who loveth the people, in thy hand are all his saints, and they are prostrated at thy foot; he shall receive of thy words” (Deut. xxxiii. 2, 3).

Sinai signifies heaven, where the Lord is, from whom proceeds Divine truth, or from whom comes the law, both in a limited and a general sense; myriads of holiness signify Divine truths; the law signifies, in a limited sense, the ten precepts of the Decalogue, and in a general sense, the whole Word, which is Divine truth. Those are called peoples in the Word who are in truths, and those of the people who are in truths are called holy. By they are prostrated at thy foot, he shall receive of thy words, is meant holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and instruction therefrom.

From these considerations it can be known what the particulars in that prophecy signify in the spiritual sense. (That Sinai in the Word signifies heaven, where the Lord is, from whom is Divine truth, or from whom is the law, both in a limited and a general sense, Arcana Coelestia, n. 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10,288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy. sRef Deut@26 @19 S8′ sRef Zech@14 @20 S8′ sRef Deut@26 @17 S8′ sRef Lev@19 @2 S8′ sRef Ps@65 @4 S8′ sRef Lev@20 @7 S8′ sRef Lev@20 @8 S8′ [8] Again, in Moses:

“Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy” (Lev. xix. 2).

The subject treated of in that chapter is the statutes, judgments and precepts that were to be observed; and because Divine truths are thereby signified, it is therefore commanded that they should be holy. By Israel is also signified the spiritual church, or the church which is in Divine truths, and therefore it is said, I Jehovah of Israel am holy.

In Moses:

“Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep my statutes that ye may do them” (Lev. xx. 7, 8).

The subject here treated of is also the statutes, judgments and precepts which were to be observed. Again:

“If they keep my statutes and judgments, they shall be a people holy to Jehovah” (Deut. xxvi. 17, 19).

In David:

“We shall be satisfied with the goodness of thy house, with the holiness of thy temple” (Ps. lxv. 4).

Here they are said to be satisfied with the goodness of the house of Jehovah, and with the holiness of His temple, because the house of God, in the highest sense, signifies the Lord as to Divine good, and temple as to Divine truth (see Arcana Coelestia, n. 3720). In Zechariah:

“In that day there shall be upon the bells of the horses holiness unto Jehovah” (xiv. 20).

The establishment of a new church is there treated of, and by the bells of the horses are signified scientific truths (scientifica vera) from the Intellectual. (That bells signify scientific truths may be seen, Arcana Coelestia, n. 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse, n. 1-4.)

sRef Ex@28 @38 S9′ sRef Ex@28 @36 S9′ sRef Ex@28 @37 S9′ [9] From these considerations it is evident what was represented and signified by it being commanded,

That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved “holiness to Jehovah” (Exod. xxviii. 36-38; xxxix. 30, 31);

for the mitre signified wisdom, which pertains to Divine truth (see Arcana Coelestia, n. 9827, 9949). It may also be known what is signified and represented

By Aaron and his sons, their garments, the altar, the tabernacle, with everything pertaining thereto, being anointed with oil, and that thus “they should be sanctified” (Exod. xxix. 1-36; xxx. 22, 24-30; Lev. viii. 1 to the end).

For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy. [10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven – love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell, n. 13-19 and n. 20-28.)

sRef Rev@3 @7 S0′ 205. He that hath the key of David. That this signifies who has power by means of Divine truth is evident from the signification of key, as being the power of opening and shutting, in this case heaven and hell; for it follows, he that openeth and no man shutteth, and shutteth and no one openeth. Hence by key is here meant the power of saving (as may be seen above, n. 86), because to open heaven, and to shut hell, is to save; also from the representation of David, as being the Lord as to Divine truth. The reason why by David in the Word is meant the Lord, is, that in the Word the Lord is represented as to Divine truth by kings, and by priests as to Divine good, and especially by king David, because he had much care respecting the things of the church, and also wrote the Psalms. (That by kings in the Word is signified Divine truth, and by priests Divine good, may be seen above, n. 31. And, moreover, that by all names of persons and places in the Word spiritual things are signified, which are things pertaining to the church and to heaven, see above, n. 19, 50, 102.) The reason why it is said, he that hath the key of David is, because by David, as just said, is represented the Lord as to Divine truth; and the Lord has all power in the heavens and on earth from Divine good by means of Divine truth; for, in general, good has no power without truth, neither has truth any power without good, for good acts by means of truth. This is why Divine good and Divine truth proceed unitedly from the Lord, and in proportion as they are thus received by the angels, in the same proportion have the angels power: this, therefore, is the reason why the key of David is mentioned. (That all power pertains to truth from good may be seen in the work, Heaven and Hell, n. 228-233, where the power of the angels of heaven is treated of; and also n. 539, in the same work.) sRef Ezek@37 @24 S2′ sRef Ezek@37 @25 S2′ sRef Ezek@37 @23 S2′ sRef Hos@3 @5 S2′ [2] That by David in the Word is meant the Lord is clearly evident from several passages where he is named in the prophets; as in Ezekiel:

“They shall be to me for a people, and I will be to them for a God, and my servant David king over them, that they may all have one shepherd. They shall dwell upon the earth, they and their sons, and the sons of their sons even to eternity; and David my servant shall be a prince to them to eternity” (xxxvii. 23-25).

Again, in Hosea:

“The sons of Israel shall return and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to his goodness in the end of days” (iii. 5).

It is said, “they shall seek Jehovah their God, and David their king,” because by Jehovah in the Word is meant the Lord as to Divine good, which is the Divine as Being (esse), and by David a king, the Lord as to Divine truth, which is the Divine Manifestation (existere). (That by Jehovah in the Word is meant the Lord as to Divine good, may be seen in Arcana Coelestia, n. 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315.)

sRef Zech@12 @8 S3′ sRef Zech@12 @10 S3′ sRef Zech@12 @9 S3′ sRef Zech@12 @7 S3′ sRef Zech@13 @1 S3′ [3] In Zechariah:

“Jehovah shall preserve the tents of Judah first, that the glory of the house of David and the glory of the inhabitant of Jerusalem may not extol itself above Judah. In that day shall Jehovah protect the inhabitant of Jerusalem; and the house of David shall be as God, as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem” (xii. 7, 8, 10; xiii. 1).

The coming of the Lord is here treated of, and the salvation of those who belong to His spiritual kingdom. By the tents of Judah is meant the celestial kingdom; and by the house of David and the inhabitant of Jerusalem, the spiritual kingdom. The spiritual kingdom is formed of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (as may be seen just above).

From these considerations it is plain that these words mean that those two kingdoms should act as one, nor should one exalt itself above the other (concerning these two kingdoms, see what is said in the work, Heaven and Hell, n. 20-28). That by Judah is signified the Lord as to celestial love, and the celestial kingdom of the Lord, may be seen above (n. 119). And that by Jerusalem is signified the spiritual kingdom of the Lord, see Arcana Coelestia (n. 402, 3654, 9166). The same is therefore signified by the house of David; therefore it is there said, “the house of David shall be as God, and as the angel of Jehovah;” by God also is meant the Lord as to Divine truth (see n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); similarly by the angel of Jehovah (see above, n. 130, 200). David and his house have also a similar signification in the following passages. sRef Ps@89 @4 S4′ sRef Ps@89 @5 S4′ sRef Ps@89 @3 S4′ sRef Ps@89 @2 S4′ sRef Isa@55 @3 S4′ sRef Isa@55 @4 S4′ [4] In Isaiah:

“Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given him for a witness to the peoples, a prince and a legislator to the nations” (lv. 3, 4).

These things are said concerning the Lord, who is here signified by David. In David:

“In the heavens thou shalt confirm thy truth: I have made a covenant with my chosen; I have sworn to David my servant, Even to eternity will I establish thy seed, and I will build up thy throne to generation and generation; and the heavens shall confess thy wonder, O Jehovah, and thy truth in the congregation of the holy ones” (Ps. lxxxix. 2-5).

These things also are spoken of the Lord, and not of David; for it is said, “I have sworn to David my servant, even to eternity will I establish thy seed, and build up thy throne to generation and generation”; which is not applicable to David, whose seed and throne are not established to eternity, and yet Jehovah sware; and an oath from Jehovah is irrevocable confirmation by the Divine (see Arcana Coelestia, n. 2842). By the seed of David, in the spiritual sense, are meant those who are in truths from good from the Lord, and, in an abstract sense, truths themselves which are from good (as may be seen, Arcana Coelestia, 3373, 3380, 10,249, 10,445), and by throne is meant the spiritual kingdom of the Lord (n. 5313, 6397, 8625). The reason why David is here called a servant, as also above in Ezekiel is, that the term servant is used in the Word of all persons and things that serve and minister (see Arcana Coelestia, n. 3441, 7143, 8241), and the Divine truth proceeding serves and ministers to the Divine good from which it proceeds. That it is the Lord as to Divine truth, or that it is Divine truth proceeding from the Lord, which is meant by David, is clear; for it is said, “in the heavens thou shalt confirm thy truth, and the heavens shall confess thy wonder, thy truth in the congregation of the holy ones.” That they are also called holy who are in Divine truths, may be seen just above. sRef Ps@132 @9 S5′ sRef Ps@89 @34 S5′ sRef Ps@132 @10 S5′ sRef Ps@132 @17 S5′ sRef Ps@132 @18 S5′ sRef Ps@89 @35 S5′ sRef Ps@89 @37 S5′ sRef Ps@89 @36 S5′ sRef Ps@132 @4 S5′ sRef Ps@132 @5 S5′ sRef Ps@132 @2 S5′ sRef Ps@132 @7 S5′ sRef Ps@132 @6 S5′ [5] Again:

“I will not profane my covenant; and what is pronounced by my lips will I not change. Once have I sworn by my holiness that I will not lie unto David. His seed shall be to eternity, and his throne as the sun before me, as the moon to eternity, as a faithful witness in the clouds” (Ps. lxxxix. 34-37).

That these things are said of the Lord, is evident from the whole of the psalm; for His coming is there treated of, and afterwards the rejection of Him by the Jewish nation. That the Lord is there treated of, and that He is meant by David, is evident from these words in the same Psalm:

“I have found David my servant; with the oil of my holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call me, Thou art my Father, my God, and the rock of my salvation. I also will make him my first-born, higher than the kings of the earth. I will set his throne as the days of the heavens” (vers. 20, 25-27, 29).

By David, by anointed, and by king, as in other passages of the Psalms, the Lord is meant. This may be seen clearly by those who understand the Word spiritually, but obscurely by those who understand it only naturally. The same is clear in the same:

“Thy priests shall be clothed with justice, and thy saints shall sing for joy; for thy servant David’s sake turn not away the face of thine anointed; there will I make the horn of David to bud: I will ordain a lamp for mine anointed, upon himself shall his crown flourish” (Psalm cxxxii. 9, 10, 17, 18).

Here also the Lord is meant by David and by anointed; for He is treated of in this Psalm; as is plain from what goes before, where it is said:

“He sware unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob; lo, we have heard of it at Ephratah” (Bethlehem). “We will go into his habitations, we will worship at his footstool” (ver. 2, 4-7).

[6] In order that David might represent the Lord as to Divine truth, the Lord willed to be born of the house of David, and also to be called the son of Jesse; but when He put off the Human from the mother, and put on that from the Father, which is the Divine Human, He was then no longer David’s son. This is meant by the words of the Lord to the Pharisees: Jesus said to the Pharisees,

“What think ye of the Christ? whose Son is he? They said unto him, David’s. He saith unto them, How then doth David by the spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footsool? If David then call him Lord, how is he his son?” (Matt. xxii. 42-45; Luke xx. 41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on the Human from the Father, which is the Divine Human, may be seen in The Doctrine of the New Jerusalem (n. 293-295, 298-310.) Hence it is that He was not the son of David, just as He was not the son of Mary, whom therefore He did not call His mother, but “woman” as may be seen, Matt. xii. 46-49; Mark iii. 31 to the end; Luke viii. 19-21; John ii. 4, xix. 25, 26. That the same is meant by the keys given to Peter as by the key of David – that the Lord has all power, and that He has this power by means of His Divine truth, will be seen in the article which now follows.

sRef Rev@3 @7 S0′ 206. He that openeth and no one shutteth, and shutteth, and no one openeth. That this signifies the power of admitting into heaven all who are in faith from charity, and of removing from heaven all who are not, is evident from the signification of that openeth and no one shutteth, when said of the Lord, as being to admit into heaven, which will be treated of presently; and from the signification of and shutteth and no one openeth, as being to remove from heaven. The reason why the former expression denotes to admit into heaven, and the latter to remove from heaven is, that the Lord alone opens heaven to those who are admitted into it; for neither a man, a spirit, nor an angel, can do this of himself. How this is shall be explained in a few words. When a man after death is in a state in which he can be admitted into heaven, then a way opens to him which leads to the heavenly society in which he is to be. Before he is in that state, the way thither does not open to him, it being opened to him by the Lord alone; such is the introduction and admission of every one into heaven. It is similar with the evil man after death; when he is in that state in which he is to go to hell, a way opens to him leading to the infernal society in which he is to be; before he is in that state, the way thither does not open to him. The reason of this is that ways in the spiritual world appear to every one according to the intention of his thought, thus according to the affection of his love; when therefore a spirit is brought into his reigning love – for every one after death is brought into that love – there then appear ways to the society where his love reigns. It is therefore evident that love itself opens these ways; and because all the love of good and truth is from the Lord, it follows that the Lord alone opens a way to those who are admitted into heaven. But on the other hand, because all love of evil and of falsity is from the man or spirit alone, it follows that the spirit himself opens his own way to hell. [2] (These things will be more evident from the article in the work, Heaven and Hell, n. 545-550, where it is shown that the Lord casts no one into hell, but that it is the spirit himself who casts himself there. That ways in the spiritual world appear to every one according to the intention of his thought, thus according to the affection of his love, may be seen in the same work, n. 479, 590.) As to what concerns the hells, they are all shut, and can in no wise be opened, except by permission of the Lord; they are shut because of the evils and falsities which continually endeavour to break out thence and injure those who are in goods and truths from the Lord (concerning which circumstance see also what is said in the work, Heaven and Hell, n. 584-592).

From these considerations it is now evident how the case is, and hence how it is to be understood that he that hath the key of David, openeth and no one shutteth and shutteth and no one openeth. The reason why heaven is opened to those who are in the faith of charity, and shut to those who are not is, that the former are here treated of (see above, n. 203), and that they who are in faith from charity are in Divine truth from the Lord, and to Divine truth from the Lord belongs all power, as was shown in some of the preceding articles. sRef Matt@16 @19 S3′ sRef Matt@16 @16 S3′ sRef Matt@16 @17 S3′ sRef Matt@16 @18 S3′ sRef Matt@16 @18 S3′ [3] The same as is here meant by the key of David is signified by the key of Peter, concerning which it is thus written in Matthew:

“I say unto thee, Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens” (xvi. 18, 19).

By Peter here, the same as by David, is signified, in the highest sense, the Divine truth proceeding from the Divine good of the Lord, and, in the internal sense, all truth from good from the Lord; the same is also signified by rock in the Word, which is mentioned in connection with Peter, and from which he is there called Peter. The twelve disciples of the Lord represented all the truths and goods of the church in the aggregate. Peter represented truth or faith; James, charity; and John, the works of charity. In the above passage, however, Peter represented faith from charity, or truth from good which is from the Lord, because he then acknowledged the Lord from the heart, saying,

“Thou art the Christ, the Son of the living God: Jesus answering said, Blessed art thou, Simon Bar-Jona for flesh and blood hath not revealed it unto thee, but my Father, who is in the heavens. I say unto thee, Thou art Peter,” etc., verses 16-18,

and the following. (This may be seen illustrated in the small work, The Last Judgment, n. 57.) sRef Matt@18 @18 S4′ sRef Matt@19 @28 S4′ sRef Isa@22 @21 S4′ sRef Isa@22 @22 S4′ [4] The same is also meant by the words of the Lord to the rest of His disciples in Matthew:

Jesus said to the disciples, “Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven” (xviii. 18).

These things were said to the disciples because they represented all truths and goods from the Lord in the aggregate. (That these were represented by the twelve disciples, as also by the twelve tribes of Israel, may be seen in Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397.) The same is meant by them where it is said that

“They shall sit upon twelve thrones and shall judge the twelve tribes of Israel” (Matt. xix. 28; Luke xxii. 30)

see Arcana Coelestia (n. 2129, 6397). The same is also meant by Eliakim, who was to succeed Shebna over the house of the king, in Isaiah:

“I will give dominion into his hands, that he may be for a father to the inhabitant of Jerusalem, and to the house of Judah; and I will lay upon his shoulder the key of the house of David, that he may open and none shut, and that he may shut and none open” (xxii. 21, 22).

By the house of the king over which he was to be is signified the church which is in truth from good from the Lord: by opening and shutting, and by binding and loosing, is meant in general to save (see above, n. 86).

sRef Rev@3 @8 S0′ 207. (v. 8) I know thy works. That this signifies the life of charity, is evident from the signification of works, as being those things which belong to man’s love, and thus to his life (concerning which see above, n. 98, 116, 185). Here, therefore, they denote the things of charity, because these are treated of in what is written to this church.

sRef Rev@3 @8 S0′ 208. Behold I have set before thee an open door, and no one is able to shut it. That this signifies that they will be admitted into heaven, and that it will be denied to no one who is of such a quality is evident from the signification of setting before them an open door, as being to admit into heaven, of which we shall treat in what follows; and from the signification of no one is able to shut it, as being that entrance will not be denied; for when a door is shut, entrance is denied, and when it is not shut it is not denied. The reason why it is open to those who are in charity is, that these are treated of in what is written to this church (see above, n. 203). Hence it is evident that by I have set before thee an open door, and no one is able to shut it is signified, that all such will be admitted into heaven, and that it will be denied to none of them. That to set before them an open door signifies to admit them into heaven is evident indeed from common speech, but nevertheless it is from correspondence; for a house and all things belonging to a house correspond to the interiors of man’s mind, and from that correspondence they also signify such things in the Word. That this is the case is evident from representatives and appearances in heaven, where there are palaces, houses, rooms, bed-chambers, vestibules, courts, and within them various things for use. These things the angels have from correspondence; whence it is that the wiser angels have palaces more magnificent than those enjoyed by those who are less wise. (But concerning these things, see the work, Heaven and Hell, n. 183-190, where the habitations of the angels of heaven are treated of.) And because palaces, houses, and all the things belonging to a house correspond, it is also evident that outer doors, inner doors, and gates correspond also, and that they correspond to entrance and admission; also when a door is seen open, it is a sign that there is permission to enter, and when it is shut, that there is not. sRef John@10 @7 S2′ sRef John@10 @3 S2′ sRef John@10 @1 S2′ sRef John@10 @2 S2′ sRef John@10 @9 S2′ [2] Moreover, when novitiate spirits are introduced into a heavenly society, a way is opened to them by the Lord which leads to it; and when they come thither a gate is seen with a door at the side, where there are keepers who admit them, and afterwards there are others who receive and introduce them.

From these considerations, it is evident that outer doors (januoe), and inner doors (ostia), and gates in the Word signify introduction into heaven; and because the church is the Lord’s heaven on earth, they also signify introduction into the church; and because heaven or the church is in man, therefore they also signify approach and entrance with man concerning which something shall be said presently. And because all the things that signify heaven and the church also signify the things pertaining to heaven and the church, and here introductory things which are truths from good, these being from the Lord; and because those things are from the Lord, and hence are His, indeed are Himself in them, therefore by outer door (janua), inner door (ostium), and gate to heaven and the church, in the highest sense, is meant the Lord. Hence it is evident what the words of the Lord signify in John:

Jesus said: “Verily I say unto you, he that entereth not by the door (janua) into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep; to him the porter openeth. I am the door (ostium) of the sheep, by me if any man enter in, he shall be saved, and shall go in and out and find pasture” (x. 1, 2, 3, 7, 9).

That to enter in by the door (ostium) here denotes to enter in by the Lord, is evident, for it is said, “I am the door of the sheep.” To enter in by the Lord is to approach Him, to acknowledge Him, to believe in Him, and to love Him, as He Himself teaches in many passages. Thus is a man admitted into heaven, and in no other way; therefore the Lord says, “By me if any man enter in, he shall be saved”; and also “he who climbeth up some other way, the same is a thief and a robber.”

sRef Rev@3 @20 S3′ [3] He therefore who approaches the Lord, acknowledges Him and believes in Him, is said to open the door (ostium) to the Lord, that He may enter in; as in the Apocalypse:

“Behold I stand at the door (ostium) and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (iii. 20).

How these things are to be understood, will be explained in the following pages, where the things mentioned are treated of. Here we shall only say something concerning the doors (ostia) or gates in man, because it is said, I stand at the door and knock.

There are two ways which lead to man’s Rational, one from heaven and the other from the world; by the way from heaven good is introduced, by the way from the world truth is introduced. In proportion as the way from heaven is opened to a man, in the same proportion he is affected with truth, and becomes rational, that is, in the same proportion he sees truth by the light of truth; but if the way from heaven is shut, he does not become rational, because he does not see truth, and yet truth from the light of truth constitutes the Rational. A man may indeed reason concerning truth, and from reasoning or from memory he may speak of it; but he is not able to see whether it is truth or not. To think well concerning the Lord and the neighbour, opens the way from heaven; but to think otherwise shuts that way. Because there are two ways which lead into man, there are also two doors (januoe) or gates by which influx enters: by the door or gate which is open from heaven, the spiritual affection of truth from the Lord enters, because good enters by that door, as said above, and all spiritual affection of truth is from good; but by the door or gate which is open from the world, enter all knowledge from the Word, and from preaching thence, because thereby truth enters, as also said above, for knowledges from the Word and from preaching thence are truths. The spiritual affection of truth adjoined to those knowledges constitutes man’s Rational, and enlightens it according to the quality of the truth conjoined with good, and according to the quality of the conjunction.

sRef Isa@26 @2 S4′ [4] These few observations may be sufficient for the present concerning the gates or doors pertaining to man. Because outer doors (januoe), inner doors (ostia), and gates signify admission into heaven and into the church, therefore they also signify truths from good which are from the Lord, because by means of them this admission is effected, as is evident from the following passages. Thus in Isaiah:

“Open ye the gates that the just nation that keepeth faithfulnesses may enter in” (xxvi. 2).

According to the sense of the letter it is here meant that those who are just and faithful should be admitted into those cities, but according to the internal sense, that such should be admitted into the church: for gates signify admission; a just nation signifies those who are in good; keeping faithfulnesses signifies those who are thence in truths. sRef Isa@60 @12 S5′ sRef Isa@60 @11 S5′ sRef Isa@60 @18 S5′ [5] Again:

“Thy gates shall be open continually; they shall not be shut day nor night; to bring unto thee the hosts of the nations, and their kings shall be brought down. And the nation and kingdom that will not serve thee shall perish. Thou shalt call thy walls Salvation, and thy gates Praise” (lx. 11, 12, 18).

The subject here treated of is the Lord and the church which He was about to establish; and by the above particulars is described the perpetual admission into it of those who are in good and thence in truths. By the gates being open continually, and not shut day nor night, is signified perpetual admission; by the host of the nations are signified those who are in good, and by kings those who are in truths; and that all should serve the Lord is meant by the nation and kingdom that will not serve thee shall perish. (That nation or nations signify those who are in good, may be seen above, n. 175, and that kings signify those who are in truths, n. 31.) sRef Isa@45 @1 S6′ sRef Isa@45 @3 S6′ [6] Again:

“Thus said Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; that I may loose the loins of kings, to open before him the doors (januoe) that the gates may not be shut; I will give him the treasures of darkness, and hidden riches of secret places” (xlv. 1, 3).

Here also the Lord is treated of, and the church to be established by Him. By opening the doors (januoe), and by the gates not being shut, is signified perpetual admission; by nations and kings are signified those who are in goods and truths, and, in the abstract, goods and truths, as said above; by treasures of darkness and hidden riches of secret places, is signified interior intelligence and wisdom from heaven; for the things that enter by the gate which is open from heaven, and of which we have spoken above, come in secretly, and influence all the things that are with man, whence arises the spiritual affection of truth, whereby things before unknown are revealed.

sRef Jer@17 @25 S7′ sRef Jer@17 @24 S7′ [7] In Jeremiah:

“If ye bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, then shall there enter through the gates of this city kings and princes sitting upon the throne of David, riding upon the chariot and on horses, and the city shall be inhabited to eternity” (xvii. 24, 25).

Any one may see what is meant by these things in the sense of the letter; nevertheless it can be known that something more holy is contained in them, because they form part of the Word; and everything in the Word contains those things that pertain to heaven and the church, and these alone are holy; thus what is holy in this passage can only be known from the internal sense. By the Sabbath day in that sense is meant the conjunction of the Divine Human of the Lord with heaven and the church; by the city mentioned in this passage is meant Jerusalem, that is, the church: by bringing in no burden through the of the city is meant that they should not admit that which is from man’s proprium, but that which is from the Lord. By kings and princes entering into the gates of the city are meant Divine truths, which should then be revealed to them; by their sitting upon the throne of David is meant that these truths are from the Lord. By riding upon the chariot and on horses is meant that thence they would be in the doctrine of truth and in intelligence; and by dwelling there to eternity is meant life and eternal salvation. (That by Sabbath, is signified the conjunction of the Divine Human of the Lord with heaven and the church, may be seen, Arcana Coelestia, n. 8494, 8495, 8510, 10,356, 10,360, 10,367, 10,370, 10,374, 10,668, 10,730. That by Jerusalem is signified the church, see n. 402, 3654, 9166. That by burden or work on the Sabbath day is signified not to be led by the Lord but by the proprium, n. 7893, 8495, 10,360, 10,362, 10,365. That by kings and princes are signified those who are in Divine truths, and, in the abstract, Divine truths, see above, n. 29, 31. That by chariot is signified the doctrine of truth, and by horses the Intellectual, see the small work, The White Horse, n. 1-5.) sRef Rev@21 @25 S8′ sRef Rev@21 @21 S8′ sRef Rev@21 @12 S8′ [8] Again, in the Apocalypse, it is said of the New Jerusalem,

“Having a wall great and high, twelve gates, and at the gates twelve angels, and names written thereon which are the names of the twelve tribes of the sons of Israel; the twelve gates were twelve pearls; the gates of it shall not be shut” (xxi. 12, 21, 25).

That gates signify Divine truths introductory to the New Church, thus those who are in truths from good from the Lord is evident from the explanation of these words in the small work, The New Jerusalem (n. 1, etc.); which is also evident from this consideration, that it is said there were twelve gates, twelve angels upon the gates, and the names of the twelve tribes written thereon, and that the twelve gates were twelve pearls. By twelve are signified all, and is said of truths from good, see Arcana Coelestia, n. 577, 2089, 2129, 2130, 3272, 3858, 3913, similarly by angels, see above, n. 130, 200; also by the twelve tribes of Israel, Arcana Coelestia, n. 3858, 3926, 4060, 6335; and also by pearls.)

sRef Jer@1 @16 S9′ sRef Jer@1 @14 S9′ sRef Jer@1 @15 S9′ [9] In Jeremiah:

“Out of the north evil shall be opened that they may come, and every one set his throne at the door (ostiun) of the gates of Jerusalem, and at all its walls round about, because they have forsaken me” (i. 14, 15, 16).

The subject here treated of is the destruction of the church: the north signifies falsity, in this case the falsity from which evil is derived; to come and set every one his throne at the door of the gates of Jerusalem, is to destroy the introductory truths of the church by falsities; and at all the walls round about, denotes all the truths that are for a defence. sRef Isa@14 @31 S10′ sRef Isa@24 @12 S10′ sRef Isa@22 @7 S10′ sRef Isa@22 @8 S10′ [10] In Isaiah:

“Howl, O gate; cry, O city; thou, whole Philistia, art dissolved because, from the north cometh smoke” (xiv. 31).

Again:

“The choicest of thy valleys shall be filled with the chariot; and the horsemen shall set themselves in array even to the gate, he hath made bare the covering of Judah” (xxii. 7, 8).

In these passages also the destruction of the Church is treated of; and by the gates there mentioned introductory truths are signified, which are destroyed; those truths are called the covering of Judah, because by Judah is signified celestial love, as may be seen above (n. 119), and those truths cover and protect that love. Again

“The remnant in the city is wasteness, and the gate is smitten even to devastation” (xxiv. 12).

sRef Jer@14 @2 S11′ sRef Ezek@26 @2 S11′ sRef Judg@5 @7 S11′ sRef Judg@5 @8 S11′ [11] In Jeremiah:

“Judah mourned, and the gates thereof languished” (xiv. 2).

In the book of Judges:

“The villages ceased in Israel: he hath chosen new gods; then to assault the gates” (v. 7, 8).

In Ezekiel:

“Tyrus hath said over Jerusalem, Aha, she is broken, the doors (januoe) of the peoples, she is brought over to me” (xxvi. 2).

Here also the subject treated of is the destruction of the church. By Tyrus are signified the knowledges (cognitiones) of truth and good, which are introductory truths; and by Jerusalem is signified the church as to the doctrine of truth. It is therefore evident why Jerusalem is here called the doors (januoe) of the peoples; also what is signified by Tyrus saying, “Aha, she is broken, the doors of the peoples; she is brought over to me, I shall be filled.”

sRef Isa@54 @5 S12′ sRef Matt@25 @11 S12′ sRef Ps@87 @2 S12′ sRef Matt@25 @10 S12′ sRef Matt@25 @12 S12′ sRef Luke@13 @25 S12′ sRef Ps@9 @14 S12′ sRef Luke@13 @24 S12′ sRef Isa@54 @12 S12′ sRef Ps@24 @7 S12′ sRef Ps@24 @9 S12′ [12] Since, as said above, by doors (januoe) and by gates is signified admission, and, specifically, introductory truths are signified, which are truths from good from the Lord, it is evident what is signified by these in the following places. In David

“Lift up your heads, O ye gates; and be ye lift up, ye doors (ostia) of the world, that the king of glory may come in” (Ps. xxiv. 7, 9).

Again:

Recount the praises of Jehovah “in the gates of the daughter of Zion” (Ps. ix. 14).

Again:

“Jehovah loveth the gates of Zion more than all the dwellings of Jacob” (Ps. lxxxvii. 2).

By Zion and by the daughter of Zion is meant the celestial church. Again, in Isaiah:

“Thy Redeemer, the Holy One of Israel; the God of the whole earth he is called. I will make thy windows of agates, and thy gates of carbuncles” (liv. 5, 12).

In Matthew:

The five prudent virgins entered into the marriage, “and the door (ostium) was shut,” and the five foolish virgins came and knocked, but the door was not opened to them (xxv. 10, 11, 12).

In Luke:

Jesus said “Strive to enter in at the strait gate (portam) for many will seek to enter in, and will not be able. When once the master of the house is risen up, and hath shut to the door (januam), then shall ye begin to stand without, and to knock at the door (januam), saying, Lord, Lord, open unto us; but he shall answer and say unto you, I know you not whence ye are” (xiii. 24, 25).

In these two passages the state of man after death is treated of, that those who are in faith alone, and not in love, cannot be admitted into heaven, even although they should then desire it, and this in consequence of the nature of their faith. And this is what is signified by the door being shut, and their being refused admission when they knocked.

sRef Deut@6 @9 S13′ sRef Deut@6 @8 S13′ sRef Deut@21 @19 S13′ sRef Ex@21 @6 S13′ [13] Because gates signify introductory truths, therefore it was ordained among the statutes,

That the elders should sit at the gates and judge (Deut. xxi. 19; xxii. 15-21; Amos. v. 12, 15; Zech. viii. 16).

It was also therefore commanded, that “They should write the precepts upon the posts and gates” (Deut. vi. 8, 9).

And it was also among the statutes,

That the ear of the servant who was not willing to go out free in the seventh year, should be bored through at the door (januam) (Exod. xxi. 6; Deut. xv. 17).

By servants of the sons of Israel were signified those who were in truths and not in good; and by freemen, those who were in good and thence in truths. By the ear being bored through at the door was signified perpetual obedience and servitude, because they were not desirous to be introduced into good by means of truths; for those who are in truth and not in good, are perpetually in a servile state, not being in the spiritual affection of truth; for it is the affection of love that makes man free (as may be seen in The Doctrine of the New Jerusalem, n. 141-149). Moreover introductory truths as to their quality are described by the covering of the door of the tent, and by the covering of the door of the tabernacle (Exod. xxvi. 14, 36, 37; xxxviii. 18); also by the numerical measurements of the doors and gates of the house of God and of the temple in Ezekiel (xi. 6, 8-11, 13-15, 18, 19, 20, 24, 27, 28, 32, 35, 37; xli. 1-3, 11, 17-20, 23-25; xlii. 2, 12, 15; xliii. 1-4; xliv. 1-3, 17; xlvi. 1-3, 8, 12, 19; xlvii. 1, 2; xlviii. 31-34). He who knows what the particular numbers there mentioned signify, may know many arcana concerning those truths. Mention is also made of the gates of the house of Jehovah towards the north and towards the east, in the same prophet (viii. 3, 5; x. 19).

sRef Rev@3 @8 S0′ 209. Because thou hast a little power, and hast kept my Word, and hast not denied my name. That this signifies that they have power from the Lord against evils and falsities in proportion as they cause truths from the Word to enter their life and acknowledge the Divine of the Lord in His Human, is evident from the signification of thou hast a little power, as denoting power from the Lord against evils and falsities. And because the subject treated of is those who are in the faith of charity, it is said that they have a little power, of which we shall speak presently. And from the signification of and hast kept my word, as denoting the application of truths from the Word to life; for to keep truths, or precepts signifies not only to know and perceive them, but, also to will and do them; and those who thus will and do cause the truths which they know and perceive from the Word to enter into their life (see also n. 15). And from the signification of and hast not denied my name, as being to acknowledge the Divine of the Lord in His Human, concerning which see above (n. 135). [2] It must be known, that the two principal things that constitute the church are, to acknowledge the Divine of the Lord in His Human, and to apply truths from the Word to life; nor can any person be in the one, unless he is at the same time in the other. For all truths which enter into the life, are from the Lord, and this with those who acknowledge His Divine in His Human; for the Lord flows into all, both in the heavens and on the earth, from His Divine Human, and not from the Divine separate from the Human, nor from the Human separate from the Divine. Those therefore who in their thought separate the Divine of the Lord from His Human, and look to the Divine of the Father, not as in the Human, but as near it, or above it, thus apart from it, do not receive any influx from the Lord, nor consequently from heaven, for all those who are in the heavens acknowledge the Divine Human of the Lord (concerning which see also the work, Heaven and Hell, n. 2-12, 59-72, 78-86, and 212).

From these considerations it is evident that all truths that enter into a man’s life with those who acknowledge the Divine in His Human, that is, who acknowledge the Divine Human, are from the Lord. Truths enter into a man’s life when he loves them, thus when he wills them and does them; for he who loves also wills and does. In a word, truths enter into the life, when a man lives according to them from affection. The reason why those truths are from the Lord is, that the Lord flows into a man’s love, and so into the truths, and thus makes these enter into his life. sRef Matt@16 @19 S3′ sRef Matt@16 @18 S3′ sRef Matt@16 @16 S3′ sRef Matt@16 @17 S3′ sRef Matt@16 @15 S3′ [3] Something shall now be said concerning the power which man has from the Lord against evils and falsities. All the power which angels and men have is from the Lord; and in proportion as they receive the Lord, in the same proportion they have power. He who believes that power against those things is from his proprium is much deceived; for it is evil spirits, conjoined with the hells, that induce evils and thence falsities in man. Those spirits are numerous, and every one of them is conjoined with many hells, in each of which also there are many other spirits, so that no one can avert them from man but the Lord alone, for the Lord alone has power over the hells, and man has no power at all from himself or from his proprium; in proportion, therefore, as man is conjoined to the Lord by love, in the same proportion he has power.

There are two loves that reign in the heavens, and that constitute the heavens – love to the Lord and love towards the neighbour: the former is called celestial love, and the latter spiritual love. Those who are in celestial love have much power or strength, but those who are in spiritual love have little power. And because in what is written to the angel of this church those are treated of who are in love towards the neighbour, or charity, and thence in faith, which love is spiritual love, it is therefore said, Thou hast a little strength. [4] But it must be known that all the power which angels and men have from the Lord is from the good of love; and because the good of love does not act from itself, but by means of truths, therefore all power is from the good of love by means of truths, and, with those who are spiritual, from the good of charity by means of the truth of faith. For good clothes itself with a quality by means of truths, good without truths having no quality, and where there is no quality there is neither force nor power. It is therefore evident, that all power belongs to good by means of truths, or to charity by means of faith, and none to charity without faith, nor any to faith without charity. This is what is meant by the keys given to Peter; for by Peter is meant, in the spiritual sense, truth from good from the Lord, thus faith from charity; and by the keys given to him is signified power over evils and falsities. These things were said to Peter when he acknowledged the Divine of the Lord in His Human, by which is also meant that power is given to all who acknowledge this, and who from Him are in the good of charity and thence in the truths of faith. This is evident from these words in Matthew: Jesus said to the disciples,

“Whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Then Jesus answering said unto him, Blessed art thou, Simon Bar-Jona; for flesh and blood hath not revealed it unto thee, but my Father which is in the heavens. But I say also unto thee, Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens” (xvi. 15-19).

(But concerning Peter and the keys given to him, see what was said above, n. 9; also what is shown in the small work, The Last Judgment, n. 57; and in The Doctrine of the New Jerusalem, n. 122; and that all power is in truth from good which is from the Lord, in the work, Heaven and Hell, n. 228-233, 539; and in Arcana Coelestia, n. 3091, 3387, 3563, 4592, 4933, 6344, 6423, 7518, 7673, 8281, 8304, 9133, 9327, 9410, 10,019, 10,182.)

sRef Rev@3 @9 S0′ 210. (v. 9) Behold, I will make them of a synagogue of Satan. That this signifies those who are in the doctrine of faith alone, and not in charity, is evident from the signification of being of a synagogue of Satan, as being those who are in the doctrine of every kind of falsities (concerning which see above, n. 120.) Here, therefore, by of a synagogue of Satan are meant those who are in the doctrine of faith alone, but not in charity, because, in what is written to the angel of this church those are treated of who are in faith from charity. The reason why these are said to be of a synagogue of Satan is, that they are not in faith, although they think they are, and that they reject charity, as not being a means of salvation, notwithstanding that the Lord flows into faith by means of charity, and not into faith separated from charity; for faith separated from charity is only knowledge (scientia), in which there is no life from the Divine. This is why those who are in the doctrine of faith alone, and not in charity, have no enlightenment; therefore, also, they are in the doctrine of many falsities, which state is specifically signified by a synagogue of Satan. (That there is no faith where there is no charity, may be seen in the small work, The Last Judgment, n. 33-39; and what faith and what charity are, in The Doctrine of the New Jerusalem, n. 84-107, and 108-122.) That those who are in faith alone are in the doctrine of many falsities, will be seen in the following article.

sRef Rev@3 @9 S0′ 211. Who say they are Jews, and are not, but do lie. That this signifies who believe themselves to be in truths when nevertheless they are in falsities is evident from the signification of Judah, which, in the highest sense, is the Lord as to celestial love, in the internal sense, the celestial kingdom of the Lord, and the Word, and, in the external sense, the doctrine from the Word which is of the celestial church (concerning which see above, n. 119). Hence it is, that by their saying they are Jews is signified that they believe themselves to be in genuine doctrine, thus in essential truths. Also from the signification of do lie, as being to be in falsities; for by a lie in the Word is signified falsity of doctrine (concerning which see Arcana Coelestia, n. 8908, 9248). Those who are in faith alone, and not in charity, do not know that they are in falsities, because they believe that they are in truths, when, notwithstanding, from the false principle that faith alone saves falsities flow in a continual series; for the principle assumed draws everything to its own side, because they must be connected with it. This is why they are in such great ignorance with respect to the things of heaven and the church. That these are in such ignorance is evident from the circumstance that they do not know what celestial love is, which is love to the Lord; what spiritual love is, which is charity to the neighbour; what is meant by neighbour, by good, and by the conjunction of good and truth, by spiritual life, and what spiritual affection, what conscience, free-will, or regeneration are, what spiritual temptation, baptism and the holy supper are, and why they are commanded; what the spiritual sense of the Word is, what the nature of heaven and hell, and that both the one and the other are from the human race; besides many other things of which they are ignorant. It is from such ignorance that falsities flow when they think of these things, because they think without enlightenment; for, as said above, they can neither think interiorly, nor have they any internal sight respecting anything spiritual. (See, moreover, what is said and shown concerning this in Arcana Coelestia, viz., that faith separated from charity is no faith, n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 3849, 3868, 6348, 7039, 7822, 9783; that such faith perishes in the other life, n. 2228, 5820: that when faith alone is established as a principle, truths are contaminated by the false principle, n. 2435; that such persons will not suffer themselves to be persuaded, because it is against their principle, n. 2385; that doctrinals of faith alone destroy charity, n. 6353, 8094; that those who are in faith separated from charity, are inwardly in the falsities of their own evil, although they are ignorant of this, n. 7790, 7950; that therefore good cannot be conjoined to them, n. 8981, 8983; that faith separated from love and charity, is as the light of winter, when all things on the earth become torpid, and when there is no production of corn, of fruits, and flowers; but that faith from love or charity is as the light of spring and summer, in which all things flourish and are productive, n. 2231, 3146, 3412, 3413. That the light of winter, which is that of faith separated from charity, is turned into dense darkness when light flows in out of heaven; and that those who are then in such faith become blind and stupid, n. 3412, 3413; that those who separate faith from charity in doctrine and life are in darkness, thus in ignorance of truth, and in falsities, n. 9186; that they cast themselves into falsities, and thence into evils, n. 3325, 8094; the errors and falsities into which they cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224; that the Word is closed to them, n. 3773, 4783, 8780; that they do not see and attend to the things which the Lord so often spoke concerning love and charity, and concerning fruits and good works, n. 1017, 3416; that they do not know what good is, nor consequently what celestial love is, nor what charity is, n. 2417, 3603, 4126, 9995; that the simple in heart, who still are wise, nevertheless know what the good of life is, and consequently what charity is, and not what faith separated from charity is, n. 4741, 4754.)

sRef Rev@3 @9 S0′ 212. Behold, I will make them to come, and worship at thy feet. That this signifies their state after death, that they will be excluded from heaven and are not to be admitted thereto is evident from the series of the things which precede and follow. The subject treated of in this verse is those who say that they are in truths, when nevertheless they are in falsities, because not in charity; of such it is said in the Word, that they will come to the door and knock, but will not be admitted. To come to the door and knock, is to worship at the feet. It is said, at thy feet, because heaven in its whole extent relates to one man; the highest or third heaven has reference to the head, the middle or second heaven to the body, and the ultimate or first heaven to the feet; therefore, to stand before the feet and worship is to be outside heaven, and to desire to be admitted, but in vain. (That the heavens in one whole have reference to one man, may be seen in the work, Heaven and Hell, n. 59-67; that there are three heavens, n. 29-40; and that the highest heaven forms the head, the middle the body, and the ultimate the feet, n. 65.) From these considerations it is evident why it is said of those who are out of heaven that they stand at the feet. The reason why they cannot be admitted is, that the whole heaven is formed according to the affections of good and truth, and is distinguished into societies according to the varieties of those affections. Those therefore who are not in charity, are not in any affection in which heaven is; for charity, or love towards the neighbour, is the affection of heaven; therefore those who are not in such affection can have no place in heaven, but are out of it, and such of them as have been in evils and thence in falsities are conjoined, according to their loves or affections, with those who are in the hells, and are cast down thither.

sRef Matt@7 @21 S2′ sRef Matt@7 @23 S2′ sRef Matt@7 @19 S2′ sRef Matt@7 @20 S2′ sRef Matt@7 @24 S2′ sRef Matt@7 @27 S2′ sRef Matt@7 @22 S2′ sRef Matt@7 @26 S2′ sRef Matt@7 @25 S2′ [2] That such a lot remains for those who are in faith alone, and not in charity, is predicted by the Lord in many passages in Matthew:

“Every tree which bringeth not forth good fruit is hewn down and cast into the fire, for by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of the heavens, but he that doeth the will of my Father which is in the heavens. Many will say to me in that day, Lord, Lord, have we not prophesied by thy name, and by thy name have cast out demons, and in thy name done many mighty works! And then will I profess unto them, I never knew you; depart from me, ye that work iniquity. Whosoever heareth my words and doeth them, I will liken him unto a wise man, who built his house upon a rock. And every one that heareth my words and doeth them not, shall be likened to a foolish man, who built his house upon the sand” (vii. 19-27).

In this passage those who are in faith from charity, and those who are in faith but not in charity are described; those who are in faith from charity, by the tree bearing good fruit, and by the house which was built upon a rock. Fruits in the Word also signify the works of charity, and a rock faith from charity. But those who are in faith separated from charity are meant by the tree not bearing good fruit, and by the house built upon the sand. Evil fruits also in the Word signify evil works, and sand, faith separated from charity. It is said of these, therefore, that they will say,

“Lord, Lord, open to us,” but that they will receive for answer, “I never knew you: depart from me, ye that work iniquity.”

sRef Matt@25 @3 S3′ sRef Matt@25 @7 S3′ sRef Matt@25 @6 S3′ sRef Matt@25 @11 S3′ sRef Luke@13 @25 S3′ sRef Matt@25 @5 S3′ sRef Matt@25 @8 S3′ sRef Matt@25 @9 S3′ sRef Matt@25 @10 S3′ sRef Luke@13 @26 S3′ sRef Luke@13 @24 S3′ sRef Matt@25 @43 S3′ sRef Matt@25 @42 S3′ sRef Matt@25 @41 S3′ sRef Matt@25 @1 S3′ sRef Matt@25 @2 S3′ sRef Matt@25 @4 S3′ sRef Luke@13 @27 S3′ sRef Matt@25 @12 S3′ [3] Similarly in Luke:

“Strive to enter through the strait gate; for many will seek to enter in, and will not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; but he shall answer and say unto you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity” (xiii. 24-27).

In this passage also those who are in faith and not in charity are treated of, of whom it is said that they would stand without and knock at the door, but that they would not be admitted. To eat and to drink in the presence of the Lord, and to be taught by Him in the streets, signifies to hear the Word and preachings from the Word, and to know the things of faith; but because such persons are not in charity, it is said to them, “I know you not whence ye are, depart from me;” for all are known by the Lord from love, and not from faith separated from love. [4] Similar things are meant

By the five foolish virgins, who had not oil in their lamps, of whom it is also said, that they came, saying, “Lord, Lord, open to us;” but He answered, “Verily I say unto you, I know you not ” (Matt. xxv. 1-12).

By virgins in the Word are signified those who belong to the church; by lamps the things of faith; and by oil is signified the good of love. Hence by the five foolish virgins, who had no oil in their lamps, are signified those who are in faith and not in love. The same is also signified

By the goats on the left hand, to whom it is said by the Lord that He hungered and thirsted, and they did not give him to eat and to drink; that He was a stranger, and they took Him not in; that He was naked, and they clothed Him not; that He was sick and in prison, and they visited Him not (Matt. xxv. 41, 42, 43).

By the sheep at the right hand are there signified those who are in charity; by the goats, those who are in faith and not in charity. (That such are signified by goats, may be seen, Arcana Coelestia, n. 4769; and that those who are in charity are signified by sheep, n. 4169, 4809.)

sRef John@14 @21 S0′ sRef Rev@3 @9 S0′ sRef John@14 @23 S0′ 213. And to know that I have loved thee. That this signifies knowledge thence, that the Lord is present in charity and not in faith without it, is evident from the signification of knowing, as denoting knowledge; and from the signification of, I have loved thee, when predicated of the Lord, as denoting that He is present. The reason why it denotes His being present in charity and not in faith without it is, that the subject treated of is those who are in the faith of charity (as may be seen above, n. 203). The Lord is present in affection or love with man, thus in the life of his spirit; for love, or affection, constitutes the life of his spirit; consequently, the Lord is present in charity, charity being man’s essential affection or spiritual love. And because the Lord is present in charity with man, it is evident that He is not present in faith without charity; nor is faith without charity spiritual, therefore neither is it inwardly in the man so as to constitute his life, but outside him in the memory, and thence in some natural thought. The reason why to love, when said of the Lord, denotes His presence is, that love causes conjunction and thence presence, and to him who loves, the Lord enters in, and teaches and leads, and also gives him power to love Him, that, is, to do His commandments and precepts; for this is to love the Lord. That the Lord is present with him whom He loves, and that He loves him who keeps His commandments and precepts He Himself teaches in John:

“He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and we will come unto him, and make our abode with him” (xiv. 21, 23).

sRef Rev@3 @10 S0′ 214. (v. 10) Because thou hast kept the word of my endurance. That this signifies that they have lived according to the precepts of the Lord is evident from the signification of keeping the Word of the Lord, as being to live according to His precepts, for the Word is precept, and to keep it is to live. It is said, the Word of my endurance, by reason of continuance therein, without being wearied; endurance is occasionally mentioned in the Apocalypse, and when spoken of, it signifies what is applied to life (as may be seen also above, n. 98).

sRef Rev@3 @10 S0′

215. I also will keep thee from the hour of temptation which shall come upon the whole world, to try them that dwell upon the earth. That this signifies the time of the Last Judgment, when those who are in the former heaven must be visited, that then these must be saved is evident from the signification of the hour of temptation which shall come upon the whole world, as denoting the time of the Last Judgment; and from the signification of trying them that dwell upon the earth, as being visitation upon those who are in the former heaven, when those who are in faith from charity, and who are here treated of, will be saved, which is meant by its being said, “I also will keep thee.” That these things are said of the Last Judgment is evident, for it is said, “the hour of temptation which shall come upon the whole world,” when they that dwell upon the earth shall be tried. But because the Last Judgment, also the former heaven and its abolition, and the new heaven and its formation, are treated of in the small work, The Last Judgment, and further mention is made of the same in the following pages, we shall for the present defer explaining these words more fully.

sRef Rev@3 @11 S0′ 216. (v. 11) Behold, I come quickly. That this signifies that this is certain is evident from the signification of quickly, as denoting what is certain and full (concerning which see above, n. 7). The reason why quickly signifies certain and full is, that time, and all things pertaining to time, in the Word, signify states, and therefore quickly and speedily signify a state of affection, and thence of thought, which is present, consequently certain and full. (That time, and all things pertaining to time, correspond to states, and therefore signify them, may be seen in the work, Heaven and Hell, n. 162-169; and that quickly signifies what is excited from affection, thus what is present and certain, may be seen in Arcana Coelestia, n. 7695, 7866.)

sRef Rev@3 @11 S0′ 217. Hold fast that thou hast. That this signifies permanence in a state of faith from charity even unto the end is evident from what was said above (n. 173), where similar words are explained.

sRef Rev@3 @11 S0′ 218. That no one take thy crown. That this signifies lest intelligence perish is evident from the signification of a crown, as denoting wisdom (concerning which see above, n. 126), in this case, intelligence, because those who are in spiritual love, or charity, and thence in faith, are in intelligence, but those who are in celestial love, or love to the Lord, and thence in the perception of truth, are in wisdom. The reason why by that no one take thy crown, is signified lest intelligence perish, is, because evils and falsities therefrom take away man’s intelligence; for intelligence is from truth, and this is taken away from man by evil spirits when he is in evils, because he is then associated with them, and what is thus taken away perishes.

sRef Rev@3 @12 S0′ 219. (v. 12) He that overcometh, I will make him a pillar in the temple of my God. That this signifies that those who persevere will be in Divine truth in heaven is evident from the signification of overcoming, as denoting to persevere in the genuine affection of truth (concerning which see above, n. 128); in this case, in faith from charity, because that faith is treated of in what is written to the angel of this church (as may be seen above, n. 203); and from the signification of pillar, as denoting Divine truth sustaining; also from the signification of the temple of my God, as being, in the highest sense, the Divine Human of the Lord, and, in the relative sense, the spiritual kingdom of the Lord, thus the heaven constituting that kingdom, which will be treated of in what follows. The reason why a pillar in the temple denotes Divine truth sustaining, is that temple signifies heaven, and heaven is heaven from the Divine truth which proceeds from the Lord. For by heaven are meant all the angels, because these constitute heaven, whence it is called heaven; and they are angels in so far as they receive the Divine truth which proceeds from the Lord: hence angels in the Word also signify Divine truth (as may be seen above, n. 130, 200). Now because heaven is Divine truth, and since temple signifies heaven, it follows that all the things of the temple signify those things that belong to Divine truth, and that the pillars therein signify Divine truth sustaining.

Divine truths sustaining are, in general, truths of a lower degree, because these sustain those of a higher degree; for there are Divine truths lower and higher, as there are heavens lower and higher; thus there are degrees of the same (see in the work, Heaven and Hell, n. 38, 208, 209, 211). The heavens which exist in a lower degree sustain those of a higher degree; here, therefore, by the Lord’s making him that overcometh a pillar in the temple is signified that they will be in the lower heaven. Those who are in the faith of charity also are in the lower heaven, which is called the spiritual heaven; but those who are in love to the Lord are in the higher heaven, which is called the celestial heaven, and this is sustained by the lower or spiritual heaven. (How these things are, may be more clearly seen, as they are shown in three articles, in the work, Heaven and Hell, that is, in the article where it is shown that the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19; in another, where it is shown that heaven is distinguished into two kingdoms, the celestial and the spiritual, n. 20-28; and in a third, where it is shown that there are three heavens, 29-40.) sRef Jer@1 @18 S2′ sRef Jer@1 @19 S2′ [2] Pillars are mentioned in various parts of the Word, and thereby are signified truths of a lower degree, because they sustain those of a higher degree. That the former truths are signified in the Word by pillars is evident from the following passages. In Jeremiah:

“Behold, I have given thee this day for a defenced city, and for a pillar of iron, and for walls of brass against the whole land, against the kings of Judah, against the princes, and against the priests thereof, and against the people of the land, that they may fight against thee and not prevail” (i. 18, 19).

These things were said to the prophet, because by all the prophets are signified the doctrines of Divine truth; and because the subject here treated of is the church in which Divine truths are falsified, it is therefore said: “Behold, I have given thee this day for a defenced city, and a pillar of iron and walls of brass against the whole land.”

By a defenced city is signified the doctrine of truth; by a pillar of iron, truth sustaining it; by walls of brass, the good which defends; and by land, the church. It is said, also, “Against the kings of Judah, against the princes, against the priests thereof, and against the people of the land”; and by the kings of Judah, and by princes, are signified truths falsified; by priests, goods adulterated; and by the people of the land, falsities in general; concerning which it is intimated that they should fight against truths but should not prevail.

sRef Jer@31 @21 S3′ [3] In the same:

“Appoint unto thee signs, place for thyself pillars, set thine heart to the narrow way; go the way; return, O virgin of Israel! return to thy cities” (xxxi. 21).

The restitution of the church is here treated of. The virgin of Israel signifies the church; to appoint signs, and to place pillars, signifies instruction in those things that are the fundamentals of the church, called pillars because they sustain; to set the heart to the narrow way signifies the affection of truth leading to life. sRef 1Ki@7 @18 S4′ sRef 1Ki@7 @20 S4′ sRef 1Ki@7 @19 S4′ sRef 1Ki@7 @22 S4′ sRef 1Ki@7 @16 S4′ sRef 1Ki@7 @21 S4′ sRef 1Ki@7 @17 S4′ sRef Job@9 @6 S4′ sRef Ps@75 @2 S4′ sRef 1Ki@7 @15 S4′ sRef Ps@75 @3 S4′ [4] In David:

“I will judge in uprightness the faint of the earth, and all the inhabitants thereof; I will establish the pillars thereof” (Ps. lxxv. 2, 3).

Here, by the faint of the earth are signified those of the church who are not in truths, but who nevertheless desire them. To establish, or strengthen, the pillars of the earth signifies to support the church by those truths upon which it is founded. In Job:

“Who maketh the earth to tremble out of its place, so that the pillars thereof tremble” (lx. 6).

By the earth is here signified the church, and by pillars the truths which sustain it. That by

“the pillar of the court of the tent,” mentioned in Exod. xxvii. 10-12, 14-17,

are also signified lower truths sustaining higher ones, may be seen in Arcana Coelestia, in the explanation of that chapter and those verses. Similar truths are signified

by the pillars of the house of the forest of Lebanon, built by Solomon, mentioned in 1 Kings vii. 2, 6.

[5] Such also is the signification of the two pillars which Solomon erected in the porch of the temple, and which are thus described in the first book of Kings.

He “formed two pillars of brass, of eighteen cubits high apiece; and a line of twelve cubits did compass the second pillar about. And he made two crowns of molten brass, to set upon the tops of the pillars: seven for the one crown, and seven for the other crown. And he set up the pillars in the porch of the temple; and he set up the right pillar, and called the name thereof Jachin; and he set up the left pillar, and called the name thereof Boaz” (vii. 15-22).

Because the temple signified heaven, as will be shown presently, therefore all the things of the temple signified the things of heaven, thus those of the Divine truth; for, as said above, heaven is heaven from the Divine truth proceeding from the Lord; its porch signified the things of the ultimate heaven, and because this sustains the two higher heavens, therefore those two pillars were placed in the porch.

sRef Rev@3 @12 S0′ 220. But it shall also be explained what is signified in the Word by temple. Temple, in the highest sense, signifies the Divine Human of the Lord, and in the relative sense, heaven; and because it signifies heaven, it also signifies the church, for the church is the Lord’s heaven upon earth. And whereas temple thus signifies heaven and the church, it also signifies the Divine truth proceeding from the Lord: the reason is, that this makes heaven and the church; for those who receive Divine truth in soul and heart, that is, in faith and love, constitute heaven and the church. Such being the signification of temple, it is therefore said, the temple of my God; and by my God, when said by the Lord, is meant heaven, and the Divine truth therein, which also is the Lord in heaven. The Lord is above the heavens, and appears to its inhabitants as a Sun, and from the Lord as a Sun proceed heat and light; heat which in its essence is Divine good, and light which in its essence is Divine truth; those two constitute heaven in general and in particular. Divine truth is that which is meant by my God; this is why in the Word of the Old Testament the Lord is called Jehovah and God, – Jehovah where the subject treated of is the Divine good, and God where it is the Divine truth. This also is the reason why angels are called gods, and that God in the Hebrew tongue is in the plural Elohim. From these considerations it is evident what is here meant by the temple of my God.

(That the Lord is called Jehovah where the Divine good is treated of, but God where the Divine truth is treated of, may be seen, Arcana Coelestia, n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4283, 4402, 7010, 9167. That He is called Jehovah from Being (esse), and thus from essence, but God from Manifestation (existere), and thus from existence, n. 300, 3910, 6905; that the Divine as Being (esse) also is Divine good, and that the Divine as Manifestation (existere) is Divine truth, n. 3061, 6280, 6880, 6905, 10,579; and in general that good is the being, (esse), and truth the manifestation (existere) thence, n. 5002. That angels are called gods from their reception of Divine truth from the Lord, n. 4295, 4402, 7268, 7873, 8301, 8192. That the Divine of the Lord in the heavens is Divine truth united with Divine good, may be seen in the work, Heaven and Hell, n. 13, 133, 139, 140. That the light in the heavens is in its essence Divine truth, and the heat there Divine good, both from the Lord, may be seen in the same work, n. 126-140, 275.) sRef John@2 @18 S2′ sRef John@2 @22 S2′ sRef John@2 @19 S2′ sRef John@2 @20 S2′ sRef John@2 @21 S2′ [2] That temple in the Word signifies the Divine Human of the Lord, and in the relative sense, heaven and the church, consequently also Divine truth, is evident from the following passages. In John:

To the Jews who asked, “What sign showest thou unto us, that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body” (ii. 18-21).

That temple signifies the Lord’s Divine Human is here plainly declared; for by destroying the temple and raising it up in three days is meant His death, burial and resurrection. sRef Mal@3 @1 S3′ [3] In Malachi:

“Behold, I send my messenger, and he shall prepare the way before me; and the Lord shall suddenly come to his temple, and the angel of the covenant whom ye seek” (iii. 1).

Here also by temple is meant the Lord’s Divine Human; for the subject treated of is the Lord’s advent, therefore coming to His temple signifies assuming the Human. sRef Luke@12 @8 S4′ sRef Rev@21 @22 S4′ [4] Again, in the Apocalypse:

“I saw no temple” in the new Jerusalem, “for the Lord God Almighty and the Lamb are the temple of it” (xxi. 22).

The subject here treated of is the new heaven and the new earth, when they will be in internals, and not in externals; hence it is said that there was seen no temple, but the Lord God Almighty and the Lamb. The Lord God Almighty is the very Divine of the Lord, and the Lamb is His Divine Human; whence also it is evident, that His Divine Human in the heavens is meant by temple.

sRef Matt@27 @51 S5′ sRef Isa@6 @1 S5′ [5] Again, in Isaiah:

“I saw the Lord sitting upon a throne, high and lifted up, and his skirts filling the temple” (vi. 1).

By the throne, high and lifted up, upon which the Lord was seen to sit, is signified the Lord as to Divine truth in the higher heavens; but by His skirts is signified His Divine truth in the church. (That skirts when said of the Lord, signify His Divine truth in ultimates, may be seen, Arcana Coelestia, n. 9917. That the veil of the temple being rent into two parts from the top to the bottom, after the Lord suffered (Matt. xxvii. 51; Mark xv. 38; Luke xxiii. 45), signified the union of the Lord’s Divine Human with the Divine itself, may be seen, Arcana Coelestia, n. 9670.) sRef Jonah@2 @4 S6′ sRef John@2 @16 S6′ sRef Jonah@2 @7 S6′ sRef Matt@23 @16 S6′ sRef John@2 @17 S6′ sRef Hab@2 @20 S6′ sRef Ps@138 @2 S6′ sRef Matt@23 @17 S6′ [6] That by temple is signified the Lord’s Divine Human, and at the same time heaven and the church, is evident in the following passages. In David:

“I will bow myself down toward thy holy temple, and I will confess thy name” (Ps. cxxxviii. 2).

In Jonah:

“I said I am cast out from before thine eyes, but yet will I add to look back to the temple of thy holiness, and my prayer came to thee to the temple of thy holiness” (ii. 4, 7).

In Habakkuk:

“Jehovah in the temple of his holiness” (ii. 20).

In Matthew:

“Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind; for whether is greater, the gold, or the temple that sanctifieth the gold?” (xxiii. 16, 17).

In John:

Jesus said unto them that sold in the temple, “Take these things hence; make not my Father’s house an house of merchandize. Whence his disciples remembered that it was written, The zeal of thine house hath eaten me up” (ii. 16, 17).

sRef Ps@92 @12 S7′ sRef Ps@92 @13 S7′ sRef Ps@27 @4 S7′ sRef Ps@18 @6 S7′ sRef Ps@23 @6 S7′ sRef Ps@84 @10 S7′ [7] Besides the above, there are many passages in the Word where temple is mentioned, which I wish to adduce, in order that it may be known that heaven and the church are thereby meant, as also the Divine truth proceeding from the, Lord, lest the mind should adhere to the idea, that the temple alone is meant instead of something more holy; for the holiness of the temple of Jerusalem arose from the fact that it represented and signified what is holy.

That the temple signified heaven is clear from these passages. In David:

“I called upon Jehovah, and cried unto my God; he heard my voice out of his temple” (Ps. xviii. 6).


Again:

“A day in thy courts is better than a thousand. I had rather stand at the door in the house of my God, than dwell in the tents of wickedness” (Ps. lxxxiv. 10).

Again:

“The just shall flourish like the palm-tree; he shall grow like the cedar in Lebanon. They who are planted lit the house of Jehovah shall flourish in the courts of our God” (Ps. xcii. 12, 13).

Again:

“One thing have I desired of Jehovah, that I may dwell in the house of Jehovah all the days of my life, to behold the beauty of Jehovah, and to visit his temple in the morning” (Ps. xxvii. 4).

Again:

“I shall be at rest in the house of Jehovah for length of days” (Ps. xxiii. 6).

sRef John@14 @2 S8′ sRef Jer@12 @7 S8′ sRef Hag@2 @8 S8′ sRef Dan@5 @2 S8′ sRef Zech@8 @9 S8′ sRef Hag@2 @9 S8′ sRef Hag@2 @7 S8′ sRef Isa@44 @28 S8′ sRef Dan@5 @4 S8′ sRef Isa@64 @11 S8′ sRef Dan@5 @3 S8′ [8] In John:

Jesus said: “In my Father’s house are many mansions” (xiv. 2).

That heaven and the church are meant In these passages by the house of Jehovah and of the Father is clear. The church is also meant in the following passages. In Isaiah:

“Our holy and our beautiful house, where our fathers praised thee, is burned with fire” (lxiv. 11).

In Jeremiah:

“I have forsaken my house, I have left mine heritage” (xii. 7).

In Haggai:

“I will stir up all nations, that the choice of all nations may come; and I will fill this house with glory. The silver is mine, and the gold is mine. The glory of this latter house shall be greater than that of the former” (ii. 7-9).

In Isaiah:

“He shall say to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid” (xliv. 28).

The subject here treated of is the coming of the Lord, and the New Church to be then established. In Zechariah:

“The house of Jehovah was founded, that the temple may be built” (viii. 9).

Similarly in Daniel:

“Belshazzar commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple in Jerusalem, that they might drink therein; and they drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone and then writing appeared on the wall” (v. 2-4).

By the golden and silver vessels which were brought from the temple of Jerusalem are signified the goods and truths of the church; by their drinking wine out of them, and praising the gods of gold, of silver, of brass, of iron, of wood, and stone, is signified the profanation of them, on which account the writing appeared on the wall, and the king was changed from a man into a beast.

sRef Matt@24 @1 S9′ sRef Matt@24 @2 S9′ sRef Rev@11 @1 S9′ [9] In Matthew:

“His disciples came to him for to show him the buildings of the temple. And Jesus said unto them, See ye all these things? verily I say unto you, There shall not be left one stone upon another, that shall not be dissolved” (xxiv. 1, 2; Mark xiii. 1, 2; Luke xxi. 5, 6, 7).

That there should not be left of the temple one stone upon another which should not be dissolved, signifies the total destruction and vastation of the church; for stone signifies the truth of the church; and it therefore follows that the successive vastation of the church is treated of in those chapters in the Evangelists. In the Apocalypse:

“The angel stood, saying, Rise and measure the temple of God and the altar, and them that worship therein” (xi. 1).

By the temple here also is signified the church, and by measuring it, is signified to explore its quality. The signification of the new temple and its measurements, mentioned in Ezekiel, is similar (xl.-xlvii.). sRef Ezek@10 @4 S10′ [10] That by temple is signified the Divine truth proceeding from the Lord, is evident from the following passages in Ezekiel:

“The glory of Jehovah went up from above the cherub over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the glory of Jehovah” (x. 4).

By the house is here meant heaven and the church, and by the cloud and glory Divine truth. (That cloud denotes Divine truth may be seen above, n. 36; and that glory signifies the same, n. 33.)

sRef Micah@4 @2 S11′ [11] In Micah:

“Many nations shall go, and say, Come and let us go up to the mountain of Jehovah, and to the house of” our “God, that he may teach us of his ways, and that we may go in his paths; for from Zion shall go forth doctrine, and the word from Jerusalem” (iv. 2).

The mountain of Jehovah and the house of God signify the church, and similarly Zion and Jerusalem; to be taught of His ways, and to go in His paths, is to be instructed in Divine truths therefore it is also said,

“From Zion shall go forth doctrine, and the word from Jerusalem.”

sRef Rev@16 @17 S12′ sRef Rev@15 @6 S12′ sRef Rev@15 @8 S12′ sRef Rev@11 @19 S12′ sRef Rev@15 @5 S12′ sRef Isa@66 @6 S12′ [12] In Isaiah:

“The voice of the tumult from the city, the voice of Jehovah from the temple” (lxvi. 6).

By the city is meant the doctrine of truth, by temple, the church, and by the voice of Jehovah from the temple, Divine truth. In the Apocalypse:

“There came a great voice out of the temple of heaven, from the throne, saying” (xvi. 17).

Here voice also denotes Divine truth. Again:

“The temple of God was opened in heaven, and there was seen in the temple the ark of his covenant: and there were lightnings, and voices, and thunderings” (xi. 19).

By lightnings, voices, and thunderings in the Word are signified Divine truths from heaven (see Arcana Coelestia, n. 7573, 8914). And again:

“The temple of the tabernacle of the testimony in heaven was opened. And the seven angels went out of the temple having the seven plagues. And the temple was filled with smoke from the glory of God, and from his power” (xv. 5, 6, 8).

The seven angels are said to go out of the temple in heaven, because by angels are signified Divine truths, as may be seen above (n. 130, 200). What is signified by smoke from the glory of God will be seen in the explanation of those words in the following pages. Moreover, it must be known that by the temple which was built by Solomon, as also by the house of the forest of Lebanon, and by each particular thing pertaining to them, as recorded in the first book of Kings (vi. and vii.), are signified spiritual and celestial things pertaining to the church and to heaven.

sRef Rev@3 @12 S0′ 221. And he shall go no more out. That this signifies that they shall be therein to eternity is evident from the signification of going no more out, when it is said of heaven and the Divine truth there (which are signified by the temple of God), as being that they shall remain in them to eternity.

sRef Rev@3 @12 S0′ 222. And I will write upon him the name of my God. That this signifies their quality according to Divine truth implanted in the life is evident from the signification of writing upon any one, when it is said to be done by the Lord, as denoting to implant in the life, concerning which we shall speak presently, also from the signification of name, as denoting the quality of their state (concerning which see above n. 148); and from the signification of God, as denoting Divine truth proceeding from the Lord in heaven, and thus the Lord in heaven (see n. 220); for the Lord is above the heavens, for He appears to those who are in heaven as a Sun (as may be seen in the work, Heaven and Hell. n. 116-125). The Divine proceeding from the Sun of heaven, which is called Divine truth, and which constitutes heaven in general and in particular, is what in the Word is meant by God; hence it is that the angels are called gods, and that the term for God, in the Hebrew tongue, is Elohim, in the plural. From these considerations it is clear why the Lord here says, “the name of my God;” also above, “I will make him a pillar in the temple of my God” (n. 219), and in what follows, “I will write upon him the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God” (n. 223).

The reason why writing upon any one denotes to implant in the life is, that to write is to commit anything to paper from the memory, thought and mind, in order that it may remain; therefore, in the spiritual sense it signifies that which will remain in the life of man, inscribed and implanted in him. Thus the natural sense of this expression is turned into the spiritual sense; for it is natural to write upon paper, or in a book, but it is spiritual to inscribe on the life, which is done when it is implanted in faith and love; for love and faith constitute the spiritual life of man.

sRef Rev@20 @13 S2′ sRef Ex@32 @32 S2′ sRef Ps@139 @15 S2′ sRef Rev@5 @1 S2′ sRef Ps@139 @16 S2′ sRef Rev@13 @8 S2′ sRef Rev@20 @12 S2′ sRef Rev@21 @27 S2′ sRef Dan@12 @1 S2′ sRef Ex@32 @33 S2′ sRef Ps@69 @28 S2′ [2] Because to write signifies to implant in the life, therefore also it is said of Jehovah, or the Lord, that He writes, and that He has written in a book, by which is meant what is inscribed by the Lord on man’s spirit, that is, in his heart and soul, or, what is the same, in his love and faith. As, in David:

“My bone was not hidden from thee, when I was made in secret; upon thy book were all the days written when they were formed, and not one of them is wanting” (Ps. cxxxix. 15, 16).

Again:

“Let them be blotted out of the book of lives, and not be written with the just” (lxix. 28).

In Daniel:

“The people shall be delivered, every one that shall be found written in the book” (xii. 1).

In Moses:

“Blot me, I pray out of the book which thou hast written. And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book” (Exod. xxxii. 32, 33).

In the Apocalypse:

“A book written within and on the back side, sealed with seven seals,” which no one was able to open but the Lamb only (v. 1).

Again:

“All whose names are not written in the book of life of the Lamb” shall worship the beast (xiii. 8; xvii. 8).

And again:

“I saw that the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And whosoever was not found written in the book of life was cast into the lake of fire” (xx. 12, 13, 15).

And again:

And none shall enter into the New Jerusalem except “those that are written in the Lamb’s book of life” (xxi. 27).

From these passages it is not to be understood that the persons referred to are written in a book, but that all the things of faith and love are inscribed on man’s spirit (as is evident from what is said upon this subject in the work, Heaven and Hell, n. 461-469). sRef Ex@31 @18 S3′ sRef Deut@27 @4 S3′ sRef Deut@27 @3 S3′ sRef Deut@27 @8 S3′ sRef Ezek@2 @10 S3′ sRef Deut@27 @2 S3′ sRef Jer@31 @33 S3′ sRef Ezek@2 @8 S3′ sRef Ezek@2 @9 S3′ [3] That to write, in the Word, signifies to inscribe and implant in the life, is also evident from other passages where it is mentioned; as in Jeremiah:

“I will put my law in the midst of them, and will write it on their heart” (xxxi. 33).

To put the law in the midst of them, denotes Divine truth in them, in the midst, signifies inwardly in man (as may be seen, Arcana Coelestia, n. 1074, 2940, 2973); and to write it on their heart, is to impress it upon the love, for the heart signifies the love (see Arcana Coelestia, n. 7542, 9050, 10,336). In Ezekiel:

“The prophet saw the roll of a book written within and without, and there were written thereon lamentations, mourning and woe” (ii. 9, 10; iii. 1-3).

By the roll of a book written within and without is signified the state of the church at that time, thus the quality of the life of those who belonged to the church; therefore the roll of the book here mentioned has a signification similar to that of the book of life mentioned above; and because their life was destitute of the goods of love and truths of faith, it is said, that “There was written thereon, lamentations, and mourning and woe.”

By the law being written upon tables of stone, and with the finger of God (Exod. xxxi. 18; Deut. iv. 13; ix. 10),

was signified that it must be impressed on the life (Arcana Coelestia, n. 9416); for by the law, in the strict sense, the ten precepts of the Decalogue are meant, but in a broad sense, the whole Word (see Arcana Coelestia, 6752, 7463). By stone is signified truth, and there it signifies Divine truth (see Arcana Coelestia, n. 643, 1298, 3720, 6426, 8609, 10,376). The same is signified by

The words of the law being written upon the twelve stones taken out of Jordan (Deut. xxvii. 2-4, 8; Josh. iv. 3, and the following verses).

sRef Ezek@37 @19 S4′ sRef John@10 @16 S4′ sRef Ezek@37 @16 S4′ sRef Ezek@37 @17 S4′ [4] In Ezekiel:

“Son of man, take thee one stick and write upon it, For Judah, and for the sons of Israel, his companions: and take another stick, and write upon it, For Joseph, the stick of Ephraim, and all the house of Israel, and his companions. Afterwards join them one to another into one stick, that they may both be one in my hand” xxxvii. 16, 17).

What these things signify no one can know unless he knows what was represented by Judah, and what by Joseph. By Judah was represented the celestial kingdom of the Lord, and by Joseph his spiritual kingdom; and by writing for them upon two sticks of wood, was signified the state of the love, and thence of the life of both. Their conjunction into one heaven was signified by joining them one to another into one piece, that they might be one in my hand. The signification of this is similar to that of the Lord’s words,

“Other sheep I have which are not of this fold; them also I must bring; and there shall be one flock, and one shepherd” (John x. 16).

The reason why the writing was to be upon wood was, because wood signifies good, and it is good which conjoins. (But these things will be clearer from what is shown in the Arcana Coelestia, namely, that the spiritual kingdom before the Lord’s coming was not like it was after his coming, n. 6372, 8054: that the spiritual especially were saved by the coming of the Lord into the world, and that they were then conjoined with those who were of His celestial kingdom into one heaven, n. 2661, 2716, 2833, 2834, 3969, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8159, 8321, 9684. That there are two kingdoms, the celestial and the spiritual, and three heavens, and that they are conjoined into one heaven, may be seen in the work, Heaven and Hell, n. 20-28, and 29-40. That by Judah, in the representative sense, is signified the Lord’s celestial kingdom, Arcana Coelestia, n. 3654, 3881, 5583, 5603, 5782, 6363: that by Joseph is signified the Lord’s spiritual kingdom, n. 3969, 3971, 4669, 6417: that by Ephraim is signified the Intellectual of the spiritual church, 3969, 5354, 6222, 6234, 6238, 6267, 6296: that by wood is signified the good of love, n. 643, 3720, 8354.)

sRef Isa@44 @5 S5′ [5] In Isaiah:

“This one shall say, I am of Jehovah; and another shall call himself by the name of Jacob; and another shall write with his hand unto Jehovah, and surname himself by the name of Israel” (xliv. 5).

These things are said concerning the Lord and His Divine Human. By Jacob and by Israel, where the Lord is treated of, is signified His human; and that it was also Jehovah is meant by one saying, “I am of Jehovah,” and by subscribing with his own hand unto Jehovah. (That, in the highest sense, Israel and Jacob denote the Lord, may be seen, Arcana Coelestia, n. 4286, 4570, 6424.)

sRef Jer@17 @14 S6′ sRef Jer@17 @13 S6′ [6] In Jeremiah:

“Jehovah the hope of Israel, all that forsake me shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken Jehovah, the fountain of living waters. Heal me, O Jehovah, and I shall be healed” (xvii. 13, 14).

To be written in the earth, is to be condemned on account of the state of the life, because by earth is signified what is condemned (as may be seen, Arcana Coelestia, n. 2327, 7418, 8306). sRef John@8 @11 S7′ sRef John@8 @6 S7′ sRef John@8 @10 S7′ sRef John@8 @8 S7′ sRef John@8 @9 S7′ sRef John@8 @4 S7′ sRef John@8 @3 S7′ sRef John@8 @5 S7′ sRef John@8 @2 S7′ sRef John@8 @7 S7′ [7] Hence it, is evident what is signified by the Lord’s writing with his finger on the earth, as recorded in John:

“The Scribes and Pharisees brought unto Jesus a woman taken in adultery; they said, Master, this woman was taken in adultery, in the very act.” They asked whether, according to the law of Moses, she should be stoned. “Jesus stooped down, and with his finger wrote on the earth, and rising said, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the earth.” These things being heard they went out one after another, and Jesus was left alone, and the woman to whom he said, “Where are thine accusers; hath no man condemned thee? And he said, Go and sin no more” (viii. 3-11).

By the Lord writing on the earth, is signified the same as above in Jeremiah, where it is said, “They that depart from me shall be written in the earth,” namely, that they were equally condemned on account of adulteries; therefore Jesus said, “He that is without sin among you, let him first cast a stone at her.”

That the Lord twice wrote on the earth in the temple, signified, in the spiritual sense, their condemnation for adulteries. For the Scribes and Pharisees were those who adulterated the goods and falsified the truths of the Word, consequently of the church; and adulteries in the spiritual sense are adulterations of good and falsifications of truth (as may be seen above, n. 141, 161); therefore also He called that nation an adulterous and sinful generation (Mark viii. 38).

sRef Rev@3 @12 S0′

223. And the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God. That this signifies the doctrine of the New Church in the heavens is evident from the signification of the city of my God, as being the doctrine of Divine truth (which will be treated of presently); and from the signification of the New Jerusalem, as being the church as to doctrine (concerning which see the small work, The New Jerusalem, n. 6); and from the signification of which cometh down out of heaven from my God, as denoting that it is out of heaven from the Divine truth there. (That by God in the Word is meant Divine truth, may be seen above, n. 220, 222.) And because Divine truth, which is in heaven, and which comes down therefrom, is from the Lord alone, therefore the Lord calls it His God. That by the city of my God is signified the doctrine of Divine truth, may seem, at first sight, far fetched, because it seems difficult for the mind to think of doctrine when a city is mentioned, and to think of the church when the earth is mentioned; but nevertheless nothing else is meant in the spiritual sense by cities in the Word; the reason is, that the idea of a city, or town, is merely natural, but the idea of doctrine as a city is spiritual. Because the angels are spiritual they can have no other idea of a city than that of the people therein as to their doctrine, as they have no other idea of a land than of a nation as to the church, or as to what is religious there. The reason of this also is that the societies into which the heavens are divided are, for the most part, like cities, and they all differ one from another as to the reception of Divine truth in good; hence also it is that the angels have the idea of the doctrine of truth when a city is mentioned. (That the heavens are divided into societies according to the differences of the good of love and faith, may be seen in the work, Heaven and Hell, n. 41-50; and that their dwellings are arranged in the form of cities, n. 184 in the same work.)

That by cities in the Word are signified doctrines is evident from many passages, of which we shall only adduce the following, by way of confirmation. sRef Jer@1 @18 S2′ sRef Jer@13 @18 S2′ sRef Jer@13 @19 S2′ [2] In Jeremiah:

“Behold, I have given thee for a defenced city against the whole land” (i. 18).

These things are said to the prophet, because by a prophet in the Word is signified one who teaches truth, and in the abstract the doctrine of truth. Such being the signification of a prophet, it is therefore said unto him, “I have given thee for a defenced city,” by which is therefore signified the doctrine of truth defending against falsities. (That by prophet in the Word is signified one who teaches truth, and, in the abstract, the doctrine of truth, may be seen, Arcana Coelestia, n. 2534, 7269.) Again:

“The crown of your gracefulness cometh down. The cities of the south are shut” (xiii. 18, 19).

The subject here treated of is the falsification of truth; and by the crown of their gracefulness coming down is meant that intelligence shall come down; and by the cities of the south being shut is meant that all the truths of doctrine, which otherwise would have been in light, will be obscured. (That a crown denotes intelligence and wisdom may be seen above, n. 126, 218; and that the south denotes a state of light, see the work, Heaven and Hell, n. 148, 149, 151.) sRef Isa@25 @3 S3′ sRef Isa@25 @2 S3′ sRef Isa@25 @1 S3′ sRef Isa@26 @1 S3′ sRef Isa@26 @2 S3′ [3] In Isaiah:

“Thou hast made counsels from afar, truth and faithfulness; and thou hast made of a city a heap, of a defenced city a ruin, a palace of strangers of a city, that it may not be built for ever; wherefore a strong people shall honour thee, a city of strong nations shall fear thee” (xxv. 1-3).

The vastation of the former church, and the establishment of a new one, are here treated of; the vastation of the church as to doctrine, is meant by making of a city an heap, a defenced city a ruin, a palace of strangers of a city; and the establishment of a new church as to doctrine, is meant by, A strong people shall honour thee, the city of the strong nations shall fear thee.

Again:

In that day shall the song be sung in the land of Judah, We have a strong city; salvation will He appoint for walls and bulwarks. Open ye the gates, that the just nation which keepeth faithfulnesses may enter in (xxvi. 1, 2).

Here, by a strong city, is signified the doctrine of genuine truth, which falsities cannot destroy; walls and bulwarks signify truths for defence; gates, admission (see above, n. 208). The just nation keeping faithfulnesses denotes those who are in good and thence in truths.

sRef Rev@16 @19 S4′ [4] Again:

“How art thou fallen from heaven, O Lucifer: thou art cut down to the earth, that made the world into a wilderness, and destroyed the cities thereof. Prepare slaughter for his sons, that they may not rise, nor possess the land, nor fill the face of the world with cities” (xiv. 12, 17, 21).

By Lucifer is here meant Babel, where all the truth of the doctrine of the church was either falsified or annihilated. By the world which he made into a wilderness, and the cities thereof which he destroyed, are signified the church and its doctrinals. Preparing slaughter for his sons that they may not rise, signifies that its falsities should be destroyed. By their not possessing the land, and not filling the faces of the world with cities, is signified that they should be prevented from establishing such a church and such doctrine. In the Apocalypse:

“The great city was divided into three parts, and the cities of the nations fell” (xvi. 19).

In this passage Babel is treated of; its false doctrines are meant by the city divided into three parts, and the evils therefrom by the cities of the nations which are said to have fallen. sRef Ps@107 @4 S5′ sRef Ps@107 @7 S5′ sRef Ps@107 @2 S5′ sRef Isa@6 @11 S5′ sRef Ps@107 @5 S5′ [5] In David:

“The redeemed of Jehovah wandered in the wilderness in the solitude of the way; they found no city of habitation; hungry and thirsty, he led them forth by a right way, that they might go to a city of habitation” (Ps. cvii. 2, 4, 5, 7).

To wander in a wilderness and in the solitude of the way denotes that they were in want of the knowledges of truth and good. That they could not find a city of habitation denotes that there was no doctrine of truth according to which they might live. The hungry and thirsty are those who were in the desire of knowing good and truth. To lead them by a right way that they might go to a city of habitation signifies to lead them into genuine truth and the doctrine of life.

In Isaiah:

“I said, Lord, how long? And he answered, Until the cities are devastated that they may be without inhabitant, and the houses without a man, and the land be reduced to a desert” (vi. 11).

The total vastation of the church is here treated of; cities signify truths of doctrine; houses, the goods thereof; and land, the church. sRef Isa@24 @12 S6′ sRef Isa@24 @11 S6′ sRef Isa@24 @10 S6′ sRef Isa@24 @3 S6′ sRef Isa@24 @5 S6′ sRef Isa@24 @4 S6′ [6] Again:

“The land shall be utterly emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city wasteness, and the gate shall be smitten even to devastation” (xxiv. 3-5, 10-12).

Here also the devastation of the church is treated of; for by the land, which is said to be utterly emptied, confounded and profaned, is signified the church. By city is signified the truth of doctrine, and by house, the good thereof. By wine over which there is a cry in the streets is signified the truth of doctrine falsified, respecting which there is contest and indignation. sRef Jer@4 @7 S7′ sRef Jer@4 @29 S7′ sRef Jer@4 @28 S7′ sRef Jer@4 @26 S7′ sRef Zeph@3 @6 S7′ sRef Jer@4 @27 S7′ [7] In Zephaniah:

“I will cut off the nations; I will desolate their streets, and their cities shall be laid waste” (iii. 6).

Nations denote those who are in evils, streets denote truths, and cities doctrines. In Jeremiah:

“The lion cometh up from the thicket to reduce thy land to wasteness, thy cities shall be destroyed; I saw Carmel a desert, and all cities thereof desolate; for this the land shall mourn; before the voice of the horseman and the archers the whole city fleeth; the whole city is deserted, not a man dwelling therein” (iv. 7, 26, 28, 29).

By the lion coming up from the thicket is signified falsity proceeding from evil; the land denotes the church, and cities denote the truths of doctrine. By Carmel is meant the spiritual church. The voice of the horseman and archers, on account of which it is said the whole city shall flee, denotes reasonings and combat from falsities.

sRef Jer@47 @2 S8′ sRef Jer@17 @24 S8′ sRef Jer@48 @8 S8′ sRef Jer@17 @25 S8′ [8] Again:

“The spoiler shall come upon every city, so that no city shall escape; the valley also shall perish, and the plain shall be destroyed” (xlviii. 8).

By these words also is described the total vastation of the church, until nothing of the truth of doctrine remains. Again:

“Behold, waters rising up out of the north, which shall become an overflowing flood, and shall overflow the land, the city and them that dwell therein” (xlvii. 2).

Here, by an overflowing flood is also signified vastation.

Again:

“If ye hallow the day of the Sabbath, there shall enter in by the gates of this city kings and princes riding in chariots and on horses, and this city shall be inhabited to eternity” (xvii. 24, 25).

By hallowing the Sabbath, in the spiritual sense, is signified the holy acknowledgment of the Divine Human of the Lord and of His conjunction with heaven and the church. By kings and princes entering in through the gates of the city, are signified the truths of the church; their riding in chariots and on horses signifies that they shall be in the truths of doctrine and in intelligence; the city, which is Jerusalem, is the church as to doctrine: such is the spiritual sense of these words: such is it in heaven. sRef Zech@8 @5 S9′ sRef Zech@8 @4 S9′ sRef Zech@8 @3 S9′ [9] Again, in Zechariah:

“Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets thereof” (viii. 3, 5).

sRef Ezek@40 @1 S10′ sRef Rev@21 @2 S10′ sRef Isa@62 @11 S10′ sRef Isa@64 @10 S10′ sRef Matt@4 @5 S10′ sRef Isa@62 @12 S10′ sRef Rev@11 @2 S10′ sRef Isa@60 @14 S10′ [10] By Zion in this passage is not meant Zion, nor by Jerusalem, Jerusalem; but by Zion is signified the celestial church, and by Jerusalem that church as to the doctrine of truth; this is why it is that it is called a city of truth. By the streets of the city are signified truths of doctrine; by boys and girls playing in the streets thereof are signified the affections of truth and good. (That by Zion is signified the celestial church, may be seen, Arcana Coelestia, n. 2362, 9055: that by Jerusalem is signified the church as to doctrine, n. 402, 3654, 9166, and in the small work, The New Jerusalem, n. 6. That by streets are signified truths of doctrine, n. 2336; that by boys and girls are signified affections of truth and good in which there is innocence, n. 3067, 3110, 3179, 5236, 6742; that to play denotes what pertains to interior festivity, which is that of the affection of truth and good, n. 10,416.) Because Zion signifies the celestial church, and Jerusalem the church as to the doctrine of truth, therefore Zion is called the city of Jehovah, and Jerusalem the holy city, the city of God, and the city of the great king: as in Isaiah:

“They shall call thee, The city of Jehovah, the Zion of the Holy One of Israel” (lx. 14).

In Ezekiel:

The prophet saw upon a high mountain the frame of a city on the south; and an angel measured the city, the wall, the gates, the chambers, and the porch of the gate; and the name of the city was Jehovah there (xl. 1, and following verses; xlviii. 35).

In Isaiah:

“Behold, Jehovah hath caused it to be heard, even to the extremity of the land, Say ye to the daughter of Zion, Behold, thy salvation cometh; thou shalt be called, Sought out, a city not forsaken” (lxii. 11, 12).

In David:

“As we have heard, so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it for ever” (Ps. xlviii. 8).

(What the celestial church is, and what the spiritual church, may be seen in the work, Heaven and Hell, n. 20-28.) Those two cities are called holy cities, in Isaiah:

“Thy holy cities are a wilderness, Zion has become a wilderness, Jerusalem a desolation” (lxiv. 10).

Jerusalem in particular is called the holy city, in the Apocalypse:

The gentiles shall tread the holy city under foot (xi. 2).

In another place:

“I saw the holy city, New Jerusalem, coming down from God out of heaven” (xxi. 2).

In Matthew:

“The devil took Jesus into the holy city” (iv. 5).

sRef Ps@46 @5 S11′ sRef Matt@27 @53 S11′ sRef Matt@5 @35 S11′ sRef Ps@46 @4 S11′ sRef Ps@48 @1 S11′ sRef Ps@48 @2 S11′ [11] And again:

“They came out of the tombs, and went into the holy city” (xxvii. 53).

Jerusalem was called the holy city because it signified the church as to the doctrine of truth; and Divine Truth proceeding from the Lord is what is called holy (as may be seen, Arcana Coelestia, n. 6788, 8302, 9229, 9820, 10,361).

That without such representation and resulting signification, that city was not at all holy, but rather profane, is evident from the circumstance that the Lord was there rejected and crucified; therefore also it is called Sodom and Egypt in the Apocalypse (xi. 8). But because it signified the church as to the doctrine of truth, it was not only called the holy city, but also the city of God, and the city of the great king; as in David:

“A river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High. God is in the midst of her” (Ps. xlvi. 4, 5).

Again:

“Great is Jehovah in the city of our God, beautiful for situation, the city of the great king” (Ps. xlviii. 1, 2).

And in Matthew:

“Thou shalt not swear by the earth, for it is God’s footstool; neither by Jerusalem, for it is the city of the great king” (v. 35).

The reason why Jerusalem was called the city of God was, that by God in the Word of the Old Testament is meant the Divine truth proceeding from the Lord (as may be seen above, n. 220, 222). And the reason why it was called the city of the great king was, that by king, when said of the Lord, is likewise signified Divine truth proceeding from Him (as also may be seen above, n. 31).

This now is why Jerusalem is called

The city of truth (Zechariah, viii. 3).

[12] In Isaiah:

“Thus said Jehovah, thy Redeemer and Former from the womb; I frustrate the tokens of the liars, turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built; and I will raise up the waste places thereof” (xliv. 24-26).

This passage treats of the rejection of the church the doctrine of which is from man’s own intelligence, and of the establishment of a new church, the doctrine of which is from the Lord. Doctrine from man’s own intelligence is meant by, I frustrate the tokens of the liars, turning wise men backward, and making their knowledge foolish. And the doctrine which is from the Lord is meant by,

“Saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built.”

sRef Jer@7 @34 S13′ sRef Jer@7 @17 S13′ [13] In Jeremiah:

“Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall be laid waste” (vii. 17, 34).

The cities of Judah and the streets of Jerusalem, in this passage, also signify the truths of doctrine; the voice of joy and the voice of gladness signify delight from the affection of good and truth; the voice of the bridegroom and the voice of the bride signify those affections themselves; and their being caused to cease, is meant by the land being laid waste; the land signifies the church.

sRef Isa@19 @19 S14′ sRef Isa@19 @2 S14′ sRef Isa@19 @18 S14′ [14] In Isaiah:

“I will commix Egypt with Egypt, that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day shall five cities in the land of Egypt speak with the lip of Canaan, and swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of Egypt” (xix. 2, 18, 19).

By Egypt is meant the natural man and his Scientific. By their fighting, a man against his brother, and a man against his companion, is meant, that they should fight against good and truth. City against city, and kingdom against kingdom, signifies doctrine against doctrine, and church against church. In that day, signifies the coming of the Lord, and the state, at that time, of those who are natural and in scientific truths (veris scientificis). Five cities in the land of Egypt speaking with the lip of Canaan, signify truths of doctrine in abundance, in accord with the genuine truths of the church; five denote many, or in abundance, cities truths of doctrine. The lip of Canaan signifies the genuine truths of the church; an altar to Jehovah there signifies worship from the good of love.

sRef Isa@33 @9 S15′ sRef Isa@33 @8 S15′ [15] Again:

“The paths are devastated, he that passeth through the way hath ceased; he hath despised the cities, he regardeth not man. The earth mourneth and languisheth; Lebanon hath faded away” (xxxiii. 8, 9).

By the paths which are devastated, and the way which is not passed through, are denoted truths leading to heaven, which are the truths of the church; to despise the cities denotes to despise truths of doctrine, and to regard not man signifies not to regard truth and good. By the earth which mourneth and languisheth is signified the church as to good; Lebanon which hath faded away denotes the church as to truth.

sRef Isa@54 @3 S16′ sRef Isa@54 @1 S16′ sRef Isa@54 @2 S16′ [16] Again:

“Sing, O barren, thou that didst not bear; for more are the sons of the desolate than the sons of the married wife. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited” (liv. 1-3).

The barren that did not bear signifies the nations who have not as yet possessed truths from the Word; the sons of the desolate denote truths which will be received; the sons of the married wife denote truths with those who are in the church. To enlarge the place of the tent, denotes that they shall worship from good; seed denotes truth thence derived; the nations which it shall inherit denote goods; and the cities which shall be inhabited, denote doctrines therefrom. sRef Jer@32 @42 S17′ sRef Jer@32 @44 S17′ [17] In Jeremiah:

“I will bring upon them every good; they shall buy fields with silver, and that by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south” (xxxii. 42-44; xxxiii. 13).

These things are said of those in the church who are in good and thence in truths. To buy fields with silver denotes to procure for themselves the good of the church by means of truths; to write in a book denotes to implant in the life; the cities of Judah and the cities of the mountain, denote truths of doctrine pertaining to those who are of the Lord’s celestial kingdom; the cities of the plain, and the cities of the south denote truths of doctrine pertaining to those who are in the Lord’s spiritual kingdom.

sRef Matt@5 @14 S18′ sRef Matt@5 @15 S18′ [18] In Matthew:

“Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp, and put it under a bushel” (v. 14, 15).

These things were said to the disciples, by whom are signified all truths and goods in the aggregate: therefore it is said, ye are the light of the world; for by light is signified Divine truth and intelligence therefrom. From this signification of those words, it is therefore said, A city that is set on a mountain cannot be hid, neither [can] a lamp be lighted and put under a bushel; for by a city set on a mountain, is signified truth of doctrine from the good of love; and by a lamp is signified, in general, truth from good, and intelligence therefrom. sRef Matt@12 @25 S19′ [19] Again:

“Every kingdom divided against itself is brought to desolation, and every city or house divided against itself does not stand” (xii. 25).

By kingdom, in the spiritual sense, is signified the church; by city and house, the truth and good of its doctrine, which do not stand but fall, if they do not fully agree. [20] Again:

Jesus sent forth the twelve disciples, saying unto them, “Go not into the way of the Gentiles, and into a city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel” (x. 5, 6).

The way of the Gentiles into which they were not to go signifies falsity from evil; the city of the Samaritans into which they were forbidden to enter signifies the false doctrine of those who reject the Lord; the lost sheep of the house of Israel signify those who are in the good of charity and thence in faith, Israel, denoting these, wherever they are. That the city of the Samaritans signifies the false doctrine of those who reject the Lord, is, because the Samaritans did not receive Him (as may be seen in Luke ix. 52-56).

sRef Matt@10 @23 S21′ [21] Again, in Matthew:

Jesus said, “when they persecute you in one city, flee ye into another” (x. 23).

Here also by city is meant the doctrine of falsity from evil; and that where this exists, the doctrine of truth would not be admitted, is meant by its being said, “If they persecute you in one city, flee ye into another.”

[22] In Luke:

“The master of the house being angry, said to the servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, the maimed, the halt, and the blind” (xiv. 21).

By going into the streets and lanes of the city is signified that they should inquire where those are who receive the truths of doctrine; for streets and lanes denote truths of doctrine, as above, and city denotes doctrine. The poor, the maimed, the halt, and the blind, signify those who are not in truths and goods, but yet desire them. (Who are specifically signified by the poor, the maimed, the halt, and the blind, may be seen [in extracts] from Arcana Coelestia, in The Doctrine of the New Jerusalem, n. 107.) sRef Luke@19 @13 S23′ sRef Luke@19 @15 S23′ sRef Luke@19 @14 S23′ sRef Luke@19 @16 S23′ sRef Luke@19 @17 S23′ sRef Luke@19 @18 S23′ sRef Luke@19 @19 S23′ sRef Luke@19 @12 S23′ [23] Again:

A nobleman going away in order to receive for himself a kingdom, gave to his servants ten pounds to trade with; when he returned he commanded the servants to be called. “The first came, saying, Lord, thy pound hath gained ten pounds. He said unto him, Good servant, because thou hast been faithful in a very little, thou shalt have authority over ten cities. Soon the second came, saying, Lord, thy pound hath gained five pounds. He said likewise to him, Be thou also over five cities” (xix. 12-19, and the following verses).

By these words, in the spiritual sense, much more is signified than can be expressed in a few words; it only need be remarked, that by cities are not meant cities, but the doctrinals of truth and good; and by having power over them, intelligence and wisdom; by ten much, and by five some. (That ten in the Word signifies much, may be seen, Arcana Coelestia, n. 1988, 3107, 4638, 9757; and that five signify some, see n. 4638, 9604.) From these considerations it is now evident that by the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God, is signified the doctrine of the new church, which is in the heavens. (This doctrine also has been given in a special small work, entitled The New Jerusalem and its Heavenly Doctrine.)

sRef Rev@3 @12 S0′ sRef John@12 @28 S0′

224. And my new name. That this signifies, that they will also acknowledge the Divine Human of the Lord, is evident from the signification of I will write upon him My new name, as being the acknowledgment of the Lord’s Divine Human. To write upon any one denotes to implant in the life (as may be seen above, n. 222), here to implant in faith from charity, because that faith is treated of in what is written to the angel of this church (see above, n. 203); and to implant in that faith denotes acknowledgment in heart. The reason why the new name of the Lord denotes His Divine Human is, that this prophetic book, called the Apocalypse, treats of those who will be in the New Jerusalem, and of those who will not be in it, and not of the successive states of the church as is usually believed (see above, n. 5); and those who will be in the New Jerusalem are all those who will acknowledge the Divine Human of the Lord; therefore it is also said, in The Doctrine of the New Jerusalem, towards the end, “That there is a Trine in the Lord, namely, the Divine Itself, the Divine Human and the proceeding Divine, is an arcanum from heaven, and is for those who will be in the holy Jerusalem” (n. 297). That this is the new name of the Lord is evident from the fact that it was not before acknowledged in the church.

What is further meant by the name of Jehovah, of the Lord, and of Jesus Christ in the Word may be seen above (n. 26, 102, 135, 148); and that the Divine Human of the Lord is meant (n. 26 and 102). The reason why this is meant by the name of Jehovah is, that name in the Word signifies the quality of a state and thing (as may be seen above, n. 148); and the Divine quality by which all things were created and made in the heavens and in the earths is the Lord’s Divine Human; as it is also said in John:

“In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him, and without him was not anything made that was made. And the world was made by him. And the Word was made flesh, and dwelt among us; and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth” (i. 1, 2, 3, 10, 14).

From these considerations it is evident why it is that by the name of Jehovah is meant the Lord’s Divine Human. That this is meant in the Word by the name of Jehovah, the Lord Himself shows in John:

Jesus said, “Father, glorify thy name; and there came a voice from heaven, saying, I both have glorified it, and will glorify it again” (xii. 28).

To glorify is to make Divine. And again:

Jesus said, “I have manifested thy name unto men. I have declared unto them thy name, and will declare it” (xvii. 6, 26).

sRef Rev@3 @13 S0′ 225. (v. 13) He that hath an ear, let him hear what the Spirit saith unto the churches. That this signifies that he who understands should hearken to what the Divine truth proceeding from the Lord teaches and says to those who belong to His church is evident from what was said above (n. 108), where the same words are explained.

sRef Rev@3 @20 S0′ sRef Rev@3 @18 S0′ sRef Rev@3 @19 S0′ sRef Rev@3 @17 S0′ sRef Rev@3 @22 S0′ sRef Rev@3 @15 S0′ sRef Rev@3 @14 S0′ sRef Rev@3 @16 S0′ sRef Rev@3 @21 S0′ 226. Verses 14-22. And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. I know thy works, that thou art neither cold nor hot; would that thou wert cold or hot. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and have become wealthy, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked, I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white garments, that thou mayest be clothed, that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see. As many as I love, I rebuke and chasten; be zealous, therefore, and repent. Behold, I stand at the door and knock; if any one hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. He that overcometh, to him will I give to sit with me in my throne, as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches.

“And unto the angel of the church of the Laodiceans write,” signifies those who are in faith alone, that is, who are in faith separate from charity. “These things saith the Amen, the faithful and true witness,” signifies from whom is all truth and the all of faith: “the beginning of the creation of God,” signifies faith from Him, which is the primary of the church as to appearance.

“I know thy works,” signifies, the life of faith alone; “that thou art neither cold nor hot,” signifies that it is between heaven and hell, because without charity. “Would that thou wert cold or hot,” signifies that it is better that there should be no faith, or that there should be charity alone.

“So then, because thou art lukewarm,” signifies those who live from the doctrine of faith alone, and justification thereby; “and neither cold nor hot,” signifies a state between heaven and hell, because without charity; “I will spue thee out of my mouth,” signifies separation from knowledges (cognitiones) derived from the Word.

“Because thou sayest I am rich, and have become wealthy, and have need of nothing,” signifies their faith, that they believe themselves to be in truths more than others; “and knowest not that thou art wretched,” signifies that they do not know that their falsities have no coherence with truths; “and miserable and poor,” signifies that neither do they know that they are without the knowledges (cognitiones) of truth and good: “and blind and naked,” signifies that they are without the understanding of truth, and without the understanding and will of good.

“I counsel thee,” signifies the means of the reformation of those who are in the doctrine of faith alone; “to buy of me gold tried in the fire, that thou mayest be rich,” signifies to procure for themselves genuine good from the Lord, that they may receive the truths of faith; “and white garments, that thou mayest be clothed,” signifies genuine truths and intelligence therefrom; “that the shame of thy nakedness do not appear,” signifies lest their filthy loves should appear: “and anoint thine eyes with eye-salve, that thou mayest see,” signifies that their understanding may be somewhat opened.

“As many as I love, I rebuke and chasten,” signifies temptations in that state; “be zealous, therefore, and repent,” signifies that they may have charity.

“Behold, I stand at the door and knock,” signifies the perpetual presence of the Lord; “if any one hear my voice,” signifies he who attends to the precepts of the Lord; “and open the door,” signifies reception in heart or life: “I will come in to him,” signifies conjunction; “and will sup with him, and he with me,” signifies communicating to them of the happiness of heaven.

“He that overcometh, to him will I give to sit with me in my throne,” signifies that he who endures to the end of life will be conjoined to heaven where the Lord is: “as I also overcame, and am set down with my Father in his throne,” signifies comparatively as the Divine good is united to the Divine truth in heaven.

“He that hath an ear, let him hear what the Spirit saith unto the churches,” signifies that he who understands should hearken to what the Divine truth proceeding from the Lord teaches and says to those who belong to His church.

sRef Rev@3 @14 S0′ 227. (v. 14) And unto the angel of the church of the Laodiceans write. That this signifies those who are in faith alone, that is, who are in faith separated from charity, is evident from the internal or spiritual sense of all the things that are written to the angel of this church. For what essential of the church is meant in what is written to each of the churches, can be seen only from that sense; for what is here written is prophetical, and all propheticals, like all things of the Word in general, are written by correspondences, in order that the conjunction of heaven with the church may be thereby effected. Conjunction is effected by correspondences; for heaven, or the angels of heaven, understand all things spiritually which man understands naturally, and between natural and spiritual things there is a perpetual correspondence; and by correspondences a conjunction is effected such as that which exists between the soul and the body. This is why the Word is written in such a style; for otherwise it would be without soul, or life, consequently there would be nothing of heaven in it, neither would the Divine be in it. Hence then it is that, from the internal or spiritual sense of what is written to each church, it is clear what essential of the church is meant. Thus it is evident that in what is written to the angel of this church, the subject treated of is those who are in faith alone separated from charity. It is said faith separated from charity, and by this is meant faith separated from life; for charity pertains to the life; therefore when faith is separated therefrom, it is not in the man, but outside him. For what resides in the memory only, and is taken thence into the thought, without entering into a man’s will, and thence into act, is not within him but outside him; for the memory, and thought therefrom, is only as an outer court, by means of which there is entrance into the house: the house being the will. Such is faith alone, or faith separated from charity. (More may be seen concerning the nature of this faith, in The Doctrine of the New Jerusalem, n. 108-122; also in the small work, The Last Judgment, n. 33-39; and in the work, Heaven and Hell, n. 270. 271, 361, 482, 526; also in the above explanation of the Apocalypse, n. 204, 211, 212, 213. Moreover, what is meant by charity and by neighbour, may be seen in The Doctrine of the New Jerusalem, n. 84-107; in the work, Heaven and Hell, n. 13-19, 528-535; and above, in the explanation, n. 182, 198, 213.)

sRef Rev@3 @14 S0′ 228. These things saith the Amen, the faithful and true witness. That this signifies from whom is all truth and the all of faith is evident from the signification of amen, as being verity and truth, which will be explained in what follows; and from the signification of the faithful and true witness, when said of the Lord, as being the all of faith from him; for witness, when said of the Lord, signifies Divine truth which is from Him, and hence the all of faith, for faith belongs to truth, and truth to faith. Divine truth proceeding from the Lord is called the witness, because it is His Divine in heaven and in the church, in which He is, and which is Himself there; for this proceeds from his Divine Human, and fills the whole heaven and forms it; this is why heaven in its whole extent has reference to one man. Such being the case with respect to Divine truth, its origin and quality, it is therefore here called the witness; for it bears witness concerning the Divine Human of the Lord, and manifests it to all who receive Divine truths from Him. It is from this fact that the angels of the higher heavens have no perception of any other Divine, nor can have, than that of the Lord’s Divine Human; this arises from the influx of the whole heaven into their minds. It is therefore evident why “witness,” when said of the Lord, signifies the Lord Himself as to Divine truth in heaven and in the church; and that to bear witness, when said of those who receive Divine truth from the Lord, signifies to acknowledge in heart the Lord’s Divine in His Human (see above n. 27). That heaven in whole and in part has reference to one man, and that this is from the Lord’s Divine Human, may be seen in the work, Heaven and Hell, n. 59-86, and the following, and n. 101; and that the Divine proceeding from the Lord, which forms heaven, and the angels to the image of heaven, is Divine truth, ibid., n. 13, 133, 138-140).

sRef John@15 @26 S2′ sRef John@16 @15 S2′ sRef John@16 @14 S2′ sRef John@16 @13 S2′ [2] This Divine truth is called by the Lord, the Comforter, the Spirit of truth, concerning which it is said that he should testify of Him, and that he is from Him. That he does testify, or bear witness of Him is declared in John:

“When the Comforter, the Spirit of truth, is come, he shall testify of me” (xv. 26).

And that it proceeds from Him is declared in the same Evangelist:

The Comforter, “the Spirit of truth, will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak. He shall glorify me; for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I, He shall take of mine, and show it unto you” (xvi. 13-15).

That Divine truth is from the Lord, is meant by, He shall not speak of himself, but he shall receive of mine, and shall show it unto you; and that it is from the Divine Human of the Lord, is meant by; all things that the Father hath are Mine, therefore said I, that he shall take of Mine, and show it unto you. And that it manifests the Divine Human of the Lord is clear from, He shall glorify me.

To glorify, is to make known the Divine Human of the Lord. (That this is to glorify, when said of the Lord, may be seen in The Doctrine of the New Jerusalem, n. 294.) aRef John@1 @51 S3′ sRef John@16 @8 S3′ sRef John@16 @7 S3′ [3] The same is signified by these words of the Lord:

“I tell you the truth; it is expedient that I go away; if I go not away,” the Comforter, the Spirit of truth, will not come “unto you” (John xvi. 7).

Hence it is clear that Divine truth is from the Lord’s Divine Human. The reason why the Lord calls Himself the Amen is, that Amen signifies verity, thus the Lord Himself, because when He was in the world He was Divine verity itself, or Divine truth itself; which was also the reason why He so often said

“Amen,” and “Amen, Amen;” as in Matt. v. 18, 26; vi. 16; x. 23, 42; xvii. 20; xviii. 3, 13, 18; xxiv. 2; xxviii. 20; John i. 51; iii. 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21; xxi. 18, 25.

sRef John@17 @19 S4′ [4] That the Lord, when He was in the world, was the Divine truth itself, He teaches in John:

“I am the way, the truth, and the life” (xiv. 6).

And again:

“For their sakes I sanctify myself, that they also may be sanctified in the truth” (xvii. 19).

That holiness in the Word is said of Divine truth, and to be sanctified of those who receive holiness, may be seen above (n. 204); hence by the Lord’s sanctifying Himself is meant to make His Human Divine. (But these things are further treated of and shown in Arcana Coelestia, as may be seen by what is adduced from that work in The Doctrine of the New Jerusalem, n. 303-306.) Moreover, that Amen signifies Divine confirmation, may be seen above (n. 34); as also in the Old Testament (Deut. xxvii. 15-26; 1 Kings i. 36; Isa. lxv. 16; Jer. xi. 5; xxviii. 6; Ps. xli. 13; lxxii. 19; lxxxix. 52; cvi. 48).

sRef Rev@3 @14 S0′ 229. The beginning of the creation of God. That this signifies faith from Him, which is the primary of the church as to appearance, is evident from the signification of beginning, as being what is primary; and from the signification of the creation of God, as being the church, of which we shall speak presently. The reason why faith is meant by the beginning of the creation of God is, that this is the subject treated of in what is written to the angel of this church; but that faith is the beginning of the creation of God, that is, the primary thing of the church as to appearance, shall now be explained. By faith is here meant faith from the Lord; for faith which is not from the Lord is not the faith of the church, and faith from the Lord is the faith of charity. This faith is the first principle of the church as to appearance, because it appears first to the man of the church; nevertheless, charity itself is actually the first principle of the church, because it constitutes the church with man. [2] There are two things that constitute the church, namely, charity and faith, charity pertains to affection, and faith to thought therefrom. The very essence of thought is affection; for without affection no one can think, the all of the life, which is in thought, being from affection. It is therefore evident, that the first principle of the church is the affection which is of charity, or love. But the reason why faith is called the first principle of the church is, that it is the first to appear; for what a man believes, that he thinks, and sees in thought; whereas that with which man is spiritually affected, he does not think, nor, therefore, does he see it in thought, but he perceives it in a certain sense which has no reference to sight, but to another sensitive, which is called that of delight. And because this delight is spiritual, and above the feeling of natural delight, a man does not perceive it, until he becomes spiritual, that is, when he is regenerated by the Lord. This is why the things of faith, thus those of sight, are believed to be the primary things of the church, although they are so only in appearance. This therefore is called the beginning of the creation of God, because the Word in the letter is according to appearance; for the appearance in the letter is for the simple; but spiritual men, like the angels, are raised above appearances, and perceive the Word as it is in its internal sense, consequently they perceive that charity is the first principle of the church, and that faith is therefrom; for, as was said above, faith which is not from charity, and which does not pertain to charity, is not faith (concerning this, see what is said in the small work, The Last Judgment, n. 33-39).

[3] What is the first principle of the church, whether faith or charity, has been a matter of controversy, even from ancient times; and those who were unacquainted with the nature of charity have said that faith is the first principle; but those who were acquainted with the nature of charity have affirmed that charity is the first, and that faith is charity as to appearance, because the affection of charity, which appears to the sight in thought, is faith; for the delight of affection, when it passes from the will into the thought, forms itself, and in various forms renders itself visible. This was unknown to the simple; therefore they took that to be the first principle of the church which appeared before the sight of their thought; and because the Word in the letter is written according to appearances, therefore this is there called the first, the beginning, and the first-born. For this reason, Peter, by whom was represented the faith of the church, is said to be the first of the apostles; whereas John was the first, because John represented the good of charity. That John, and not Peter, was the first of the apostles, is evident from the fact that John leaned on the breast of the Lord, and that he, and not Peter, followed the Lord (John xxi. 20-22). (That by the twelve disciples of the Lord were represented all the truths and goods of the church, may be seen, Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397; that by Peter was represented faith, n. 4738, 6000, 6073, 6344, 10,087, 10,580; and that by John was represented the good of charity, n. 3934, 10,087.) [4] For the same reason also, Reuben (because he was the first-born of Jacob) represented faith, and it was believed that the tribe which had its name from him was the first; but that tribe was not the first, but the tribe of Levi, because Levi represented the good of charity; therefore also this tribe was appointed to the priesthood, and the priesthood is the first thing of the church. (That by the twelve sons of Jacob, or the twelve tribes named from them, were represented all the truths and goods of the church, may be seen, in Arcana Coelestia, n. 3858, 3926, 4060, 6335, 7836, 7891, 7996; that by Reuben was represented faith, n. 3861, 3866, 4605, 4731, 4734, 4761, 6342-6345; and that by Levi was represented the good of charity, n. 3875, 4497, 4502, 4503.) It is also for the same reason, that, in the first chapter of Genesis, which, in the sense of the letter, treats of the creation of heaven and earth, but, in the internal sense, of the new creation, or regeneration, of the man of the church at that time, it is there said that light was first made, and afterwards the sun and the moon, as may be seen, verses 3-5, and 14-19 in that chapter, although the sun is first, and light from it. The reason why light was said to be the first of creation was, that by light is signified the truth of faith, and by the sun and moon the good of love and charity. (That by the creation of heaven and earth, in the first chapter of Genesis, in the spiritual sense, is meant and described the new creation of the man of the celestial church, or his regeneration, may be seen in the explanation of that chapter in Arcana Coelestia, and also, n. 8891, 9942, 10,545. That light signifies truth from good, thus also the truth of faith, may be seen in the work, Heaven and Hell, n. 126-140; and that the sun signifies the good of love, and the moon the good of charity, both from the Lord, may be seen in the same work, n. 116-125, 146.) From these considerations it is evident that the beginning of the creation of God signifies faith from the Lord, which is the first principle of the church as to appearance.

sRef Rev@3 @15 S0′ 230. (v. 15) I know thy works. That this signifies the life of faith alone is evident from the signification of works as being those things that belong to the interior life of man, because works proceed from those things, and are their effects (concerning which see above, n. 157, 185). Here therefore they signify the life of faith alone, because this is treated of in what is written to the angel of this church. To each of the churches it is premised, “I know thy works,” and in every case it signifies the things belonging to the church there treated of (see above, n. 98); therefore the quality of the life of faith alone, or of faith separated from charity, is described in what now follows.

sRef Rev@3 @15 S0′ 231. That thou art neither cold nor hot. That this signifies that the life is between heaven and hell, because without charity, is evident from the signification of cold, as being not to be in spiritual but in infernal love, of which we shall speak presently; and from the signification of hot, as denoting to be in spiritual love, concerning which also we shall speak presently. It is therefore evident, that by being neither cold nor hot, is signified, to be neither in infernal love nor in spiritual love, but between both; and he who is between both is between hell and heaven. [2] That such are those who are in faith alone, or in faith separated from charity, has not hitherto been known; but that it is so, is clear from each of the things written to the angel of this church; also from this consideration, that those who are in faith separated from charity live to themselves, to the world, and to a natural disposition, and those who so live are in infernal love; and that yet by reading the Word, and by hearing discourses therefrom, by receiving the Holy Supper, and by many things which they retain in the memory from the Word, they look towards heaven; and when they do so, they are in some degree of spiritual heat; but still because they have not any heat, or spiritual love, since they do not live according to the Word, therefore they are neither cold nor hot. Thus too they divide the mind into two parts; namely, by means of the things of the Word they turn themselves to heaven, and by means of the things of life they turn themselves to hell, so that they halt between both.

When those who are of such a character come into another life, they desire to go to heaven, saying that they have faith, that they have read the Word, have heard sermons, have frequented the Holy Supper, and that by these things they expect to be saved, but when their life is examined, it is seen to be entirely infernal; that is, that they made no account of enmity, hatred, revenge, craftiness, deceitful stratagems; that when they did what was right, sincere and just, it was only in external form, for the sake of appearing such to the world, whilst inwardly, or in their spirit, they thought other things, and many opposite things, believing that thoughts and intentions are of no account provided they do not openly appear before the world. This is why the spirit of such, when loosened from the earthly body, is of such a quality; for it is man’s spirit which thinks and intends. sRef Matt@7 @22 S3′ sRef Luke@13 @25 S3′ sRef Matt@7 @23 S3′ sRef Luke@13 @27 S3′ sRef Luke@13 @26 S3′ [3] These are they who are meant by the words of the Lord in Matthew:

“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? But then will I profess unto them, I never knew you; depart from me, ye that work iniquity” (vii. 22, 23).

So also by these words in Luke:

“When ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us, he shall answer and say unto you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me all ye workers of iniquity” (xiii. 25-27).

[4] The reason why cold signifies infernal love is, that heat signifies heavenly love. (That heat signifies heavenly love, may be seen in the work, Heaven and Hell, n. 126-140, 567, 568; and that love to the Lord, and love towards the neighbour, or charity, are heavenly loves, and constitute heaven, may be seen in the same work, n. 13-19; and that the love of self and the love of the world are infernal loves and constitute hell, n. 551-565. That in the hells also there is heat, but impure, see Arcana Coelestia, n. 1773, 2757, 3340; but that that heat is changed into cold when heavenly heat flows in, see in the work, Heaven and Hell, n. 572.)

sRef Rev@3 @15 S0′ 232. Would thou wert cold or hot. That this signifies that it is better that there should be no faith, or that there should be charity alone, is evident from the signification of, would thou wert cold, as being that it is better that there should be no faith, which will be shown in what follows; and from the signification of, or hot, as being that there should be charity alone. What is meant by charity alone will be explained in its place it shall be here first explained what is meant by there being no faith. With those who are in the doctrine of faith alone, there is indeed no faith, by which is meant no spiritual faith, or no faith of the church; yet such possess natural faith, which must be also called persuasive faith; for they believe that the Word is Divine, they believe in eternal life, also in the remission of sins, and in many other things; but such faith with those who are without charity is a persuasive faith, which does not differ from a faith in things unknown, heard from others in the world, and believed, although neither seen nor understood, because they are said by someone thought to be worthy of credit; thus, it is only the faith of another in themselves, and not their own. And this faith, which is not made their own by sight and understanding, is not unlike the belief of one born blind about colours and objects of sight in the world, who has also a dullness of touch, concerning which things he has strange ideas, which no one knows but himself.

This faith is called historical, and is by no means a spiritual faith, such as the faith of the church ought to be. Spiritual faith, or the faith of the church, is entirely from charity, so that in its essence it is charity; also, things spiritual which are believed, appear in light to those who are in charity. This I declare from experience; for everyone who has lived in charity during his abode in the world, sees, in the other life, his own truth which he believes, whereas they who have been in faith alone, see nothing at all. [2] Nevertheless, faith merely historical, by means of thought of God, of heaven, and eternal life, has some means of degree of conjunction with heaven, but only by obscure thought, and not by the affection of charity, for this affection it has not; therefore by the affection which such persons have, which is the affection of the love of self and of the world, they are conjoined to hell. Hence it is evident that they are between heaven and hell, because they look with their eyes to heaven, and in heart to hell; to do this is to profane, and the lot of profaners in the other life is the worst of all. To profane is to believe in God, the Word, eternal life, and many things taught in the sense of the letter of the Word, and yet to live contrary to them. [3] This is why it is said, “Would thou wert cold or hot;” for he who is cold, that is, who is without faith, does not profane; neither does he who is hot, that is, who has charity alone. (What profanation is, and what its nature, may be seen in The Doctrine of the New Jerusalem, n. 169, 172; and what persuasive faith is, and its nature, n. 116-119; as also that there is no spiritual faith where there is no charity, in the small work, The Last Judgment, n. 33-39.) What charity alone is shall now be briefly stated. Charity is essentially spiritual affection, but charity alone is natural affection, and not spiritual; for charity itself, which is spiritual affection, is formed by means of truths from the Word, and in proportion as it is formed by those truths, in the same proportion it is spiritual; but charity alone, which is natural affection, is not formed by any truths from the Word, but exists with man from hearing discourses, without any regard on his part to truths, and without learning them; therefore, charity alone is also without faith, for faith is of truth, and truth of faith.

sRef Rev@3 @16 S0′ 233. (v. 16) So then, because thou art lukewarm. That this signifies those who live from the doctrine of faith alone and justification thereby is evident from the signification of the lukewarm, as being those who are between heaven and hell, and thus serve two masters. That those who think, believe and live from the doctrine of faith alone and justification thereby, are in such a state, is not as yet known; therefore it shall be made clear. There are two states of faith and consequently of life, or of life and consequently of faith, of those who form the church; the one state is from doctrine, the other from the Word, or from preachings from the Word. Scarcely any one knows of the existence of these states; nevertheless, that they do exist, and that with some they act as one, and that with many they do not act as one, has been granted me to see and know by living experience with spirits recently departed out of the world; for spirits carry with them all the states of their life. But this cannot be seen and known by men while they live in the world, because what the spirit of man thinks within itself, believes, and loves, in spiritual matters, cannot be openly manifested in any other way than by speech and outward deeds; and these proceed, as to what pertains to faith, either from the doctrine received in the church, or from the precepts of the Lord in the Word without thought from doctrine. The former is mostly the case with the learned, the latter with the simple. The quality, therefore, of the state of thought, of faith, and life, from doctrine, shall be first explained.

[2] The doctrine of the churches in the Christian world at this day insists that faith alone saves, and that the life of love is of no account; also that when a man receives faith he is justified, and that when he is thus justified, no evil can be afterwards imputed to him; consequently, that every man is saved, even a wicked one, if only he has faith, although it may be in the last hour of his life; those therefore who think and live from such doctrine omit good works, because they do not believe that good works affect man, or are efficacious to salvation. They also have no concern about the evils of their thought and will, whether those evils consist in contempt of others in comparison with themselves, or whether they consist in enmity, hatred, revenge, craft, deceit and other similar evils, because they believe that such things are not imputed to those who are justified by faith. They say in their hearts that they are not under the yoke of the law, because the Lord has fulfilled the law for them, nor under the curse, because the Lord took it upon Himself. This then is why those who think, live and believe from the doctrine of faith alone and justification thereby, have no regard to God in their lives, but only to self and the world; and they who look only to self and the world in the course of their life conjoin themselves to the hells; for all those who are in the hells make no account either of good or of evil. In a word, for men to live from that doctrine is to confirm themselves in the life that it is of no consequence to think, to will or to do good, because salvation is not from that source, and also that it is of no consequence if they think, and will, and, as far as the fear of the law does not restrain, do evil, because damnation is not from that source, provided they only have confidence and trust, which is called saving faith (see The Doctrine of the New Jerusalem n. 115).

That such persons are lukewarm is clear from this, that when they think, speak and preach from that doctrine, they do this concerning God, the Lord, life eternal, and the Word; but care nothing at all for them when they think and speak apart from doctrine. By such thought, therefore, they look to heaven, but by their life they conjoin themselves to hell; therefore they are between heaven and hell, and those who are in such a state are lukewarm. [3] These things are said concerning the state of faith, and thence of life, of men within the church, when their faith and life are from the doctrine of the church. Something shall now be said concerning the state of faith and thence of life, of the men of the church, when their faith and life are from the Word. The greater part of those who are born within the churches where the doctrine of faith alone and justification thereby is received, do not know what faith alone is, nor what is meant by justification; therefore, when they hear those things from their teachers, they think that a life according to the precepts of God in the Word is thereby meant, for they believe this to be faith and also justification; they do not enter more deeply into the mysteries of doctrine. Such persons also, when they are instructed concerning faith alone and justification thereby, believe merely that faith alone is to think concerning God and salvation, and how they ought to live; and that justification is to live before God. All those within the church who are saved are kept by the Lord in this state of thought and faith, and, after their departure out of the world are instructed in truths, because they possess a capacity for receiving instruction; but those who have framed their lives from the doctrine of faith alone and justification thereby, as above spoken of, are blinded, for faith alone is not faith, and hence justification by faith alone is nothing. (That faith alone is not faith, may be seen in the small work, The Last Judgment, n. 33-39.) [4] From these considerations it is evident that by the lukewarm, are meant those who say in their heart, “To what purpose is it if I think, will and do good; for there is no salvation by such means? It is sufficient that I have faith. And what does it matter also if I think, will and do evil, since there is no damnation in consequence?” Thus they give rein to all their thoughts and intentions, and so to their own spirit; for it is the spirit which thinks and intends; and they become altogether according thereto. It must be known that there are very few who thus live from doctrine, although it is believed by the preachers that all who hear their preachings are under their influence; for it is from the Divine providence of the Lord that there are but very few such. The reason of this is that the lot of the lukewarm is not unlike that of profaners, and the lot of profaners is, that, after their life in the world, all that they have known from the Word is taken away from them, and they are afterwards left to the thought and love of their own spirit. And when the thought which they had from the Word is taken away, they become of all others the most stupid; they appear also in the light of heaven like burnt skeletons covered over with some skin. (Concerning profanation, and the lot of those who profane, see in The Doctrine of the New Jerusalem, n. 172.)

sRef Rev@3 @16 S0′ 234. And neither cold nor hot. That this signifies that they are between heaven and hell, because they are without charity, is evident from what was said and shown above (n. 231).

sRef Rev@3 @16 S0′ 235. I will spue thee out of my mouth. That this signifies separation from knowledges derived from the Word is evident from the signification of spuing, when by the Lord, as being separation; not that the Lord separates them from Himself, but that they separate themselves from the Lord. The expression to spue is used, because the subject treated of is the lukewarm; and in the world what is lukewarm causes vomiting. This is also from correspondence; for the food which man takes corresponds to knowledges, and consequently, in the Word, signifies knowledges; therefore separation from them signifies non-admission; but because those who are here treated of do admit something from the Word, it signifies casting out, or vomiting (that food, from correspondence, signifies knowledges and intelligence therefrom, may be seen in Arcana Coelestia, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562; for knowledges nourish the internal man, or spirit, as food nourishes the external man, or body, n. 4459, 5293, 5576, 6277, 8418); and from the signification of out of the mouth, when said of the Lord, as being out of the Word. The reason why out of the mouth, when said of the Lord, signifies the Word is, that the Word is Divine truth, and this proceeds from the Lord, and what proceeds from Him and flows into man is said to be out of the mouth, although it is not out of the mouth, but is as light from the sun. For the Lord above the heavens, where the angels are, appears as a Sun; and the light therefrom is Divine truth, from which angels and men have all their intelligence and wisdom (as may be seen in the work, Heaven and Hell n. 116-125, and 126-140). It is therefore evident that by I will spue thee out of my mouth, is signified to separate from Divine truth, or, what amounts to the same, from knowledges derived from the Word.

[2] That those who are lukewarm, that is, neither cold nor hot, as those are who live from the doctrine of faith alone and justification thereby, of which we have spoken just above, are separated from knowledges derived from the Word, is not known to themselves, for they believe that they possess knowledges more than all others; but still they do not, indeed, they have scarcely any knowledge. The reason of this is, that the principles of their doctrine and religion are false; and from false principles nothing but falsities follow; therefore, when reading the Word, they keep the mind fixed in their falsities; consequently they either do not see truths, or if they do, they pass by or falsify them. The false principles referred to are, that salvation is by faith alone, and that man is justified by that faith. Such persons might know, if they would, that they are separated from knowledges derived from the Word, and that they do not see truths. For what is more frequently said by the Lord than that they ought to keep His words, His commandments, and do His will; and that every one shall be rewarded according to his deeds; as also that the whole Word is founded upon two commandments, which are, to love God, and to love the neighbour, and that to love God is to do His precept (John xiv. 21, 23, 24)? That these must be done in order to salvation, is said a thousand times in both Testaments; also that to hear and to know them is to no purpose unless they are done. But do those who have confirmed themselves in faith alone, and justification thereby, see those things? and if they do see them, do they not falsify them? This is why such persons have no doctrine of life, but a doctrine of faith alone; when nevertheless it is the life that forms the man of the church, and those things become his faith which enter into his life.

[3] That such persons are separated from knowledges derived from the Word is evident also from this, that they do not know that they will live as men after the death of the body; that it is the spirit in them which lives; that heaven and also hell are from the human race; that they know nothing at all of heaven and heavenly joy; neither of hell and infernal fire; thus nothing about the spiritual world; nothing about the internal or spiritual sense of the Word; about the glorification of the Lord’s Human; about regeneration; about temptation, and about Baptism and what it involves; nothing about the Holy Supper, and about what flesh and blood, or bread and wine, therein signify; nothing about free-will; nothing about the internal man; nothing about charity, the neighbour, good, and love; neither do they know what remission of sins is; besides many other things contained in the Word. I have also heard the angels say that, when they are permitted to look into the church and see those who believe themselves to be intelligent from doctrine, they see mere thick darkness, and such intelligent ones, as it were, deep under waves.

sRef Isa@19 @14 S4′ [4] There are two reasons why they are separated from knowledges derived from the Word. The first is that they cannot be enlightened from the Lord; for the Lord flows into the good of man, and from that good enlightens him in truths, that is, He flows into man’s love, and thence into his faith. The other reason is that they profane truths by falsifications; and those who do this are separated from truths themselves while they live in the world, so that they do not know them; but in the other life they reject all the things which, during their abode in the world, they had known from the Word. Both these separations are meant by being vomited out of the mouth. Similar things are meant by vomiting elsewhere in the Word; as in the following passages; in Isaiah:

“Jehovah hath mingled in the midst of Egypt a spirit of perversities; whence they have caused Egypt to go astray in every work thereof, even as a drunkard goeth astray in his vomit ” (xix. 14).

Egypt signifies the knowledge (scientia) of things, both spiritual and natural; by mingling in the midst thereof a spirit of perversities is signified to pervert and falsify those things; by a drunkard are signified those who are insane in spiritual things; and, inasmuch as truths mingled with falsities are cast out, it is therefore said, “as a drunkard goeth astray in his vomit.” (That Egypt signifies knowledge (scientia), may be seen, Arcana Coelestia, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, and also the scientifics of the church, n. 7296, 9340, 9391; that the drunken signify those who are insane in spiritual things, n. 1072.) sRef Jer@25 @27 S5′ sRef Jer@48 @26 S5′ [5] In Jeremiah:

“Drink ye, and be drunken, and spew and fall, and rise no more, because of the sword” (xxv. 27).

To drink and be drunken is to imbibe falsities and mingle them with truths, and hence to be insane; to spew and fall, is altogether to cast out things falsified; the sword because of which they shall rise no more, signifies falsity destroying and vastating truth (see Arcana Coelestia, n. 2799, 4499, 7102). It is therefore evident what is meant by spewing and falling.

Again:

“Make Moab drunken, because he hath lifted himself up against Jehovah, that he may wallow in his vomit” (xlviii. 26).

Moab signifies those who adulterate the goods of the church wherefore vomiting is said of them. sRef Hab@2 @16 S6′ sRef Hab@2 @15 S6′ [6] Also in Habakkuk:

“Woe unto him that maketh a companion to drink even in being drunken, that thou mayest look upon their nakednesses. Thou shalt be satiated with shame more than glory; drink thou, also, and let thy foreskin be discovered; the cup of Jehovah shall go about unto thee, so that shameful spewing shall be upon glory ” (ii. 15, 16).

To drink in being drunken, also signifies to imbibe truths and mingle them with falsities; the nakednesses upon which they look signifies the deprivation of truth and of intelligence therefrom (see Arcana Coelestia, n. 1073, 5433, 9960); the foreskin which shall be discovered, signifies the defilement of good (see Arcana Coelestia, n. 2056, 3412, 3413, 4462, 7225, 7245); glory signifies Divine truth, consequently the Word (see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429). It is therefore evident what is signified by shameful spewing upon glory.

sRef Isa@28 @7 S7′ sRef Isa@28 @8 S7′ sRef Isa@28 @9 S7′ [7] In Isaiah:

“These err through wine; through strong drink they wander out of the way; the priest and the prophet err through strong drink, they are swallowed up of wine, they err among the seeing, they stumble in judgment. Nay! all tables are full of the vomit of filthiness; there is no place. Whom shall he teach knowledge?” (xxviii. 7-9).

Here wine and strong drink, through which they are said to err, signify truths mingled with falsities; the priest and the prophet signify those who teach goods and truths, and, in the abstract, the goods and truths of the church; those who err among the seeing signify those who were about to see truths to stumble in judgment signifies insanity; tables signify all those things which should nourish the spiritual life, for by tables are meant the food which is upon them, and food signifies all truths and goods, because these nourish spiritual life. Here, therefore, by tables being full of vomit and filthiness are signified the same things falsified and adulterated.

sRef Lev@18 @28 S8′ sRef Lev@18 @24 S8′ sRef Lev@18 @25 S8′ [8] In Moses:

“Defile not yourselves in any of these things; for in all these the nations are defiled which I cast out before you. And the land is defiled; therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants; that the land spew not you out also when ye defile it, as it vomited out the nations that were before you” (Lev. xviii. 24, 25, 28).

By the subject here treated of is meant all kinds of adulteries, by which, in the spiritual sense, are meant all kinds of adulterations of good and falsifications of truth, or profanations; and because evils and goods, as also falsities of evil and truths of good, cannot be together, but are cast out, therefore it is said that the land, that is the church, has vomited them out. From these things it is now evident what is signified by vomiting, I will vomit thee out of my mouth.

sRef Rev@3 @17 S0′ 236. (v. 17) Because thou sayest I am rich, and have become wealthy, and have need of nothing. That this signifies their faith, that they believe themselves to be in truths more than others, is evident from the signification of thou sayest, as involving what is believed by them; and because those are here treated of who are in faith alone, therefore thou sayest signifies their faith. Moreover, to say, in the spiritual sense, signifies to think, because what is said goes out from the thought; and thought is spiritual, because it belongs to man’s spirit, and saying and discourse therefrom are natural, because they belong to the body. It is from this that to say, in the Word, has significations, varying according to the subject treated of. And from the signification of I am rich, as being to possess the knowledges (cognitiones) of truth and good, and thence to be intelligent and wise, which will be seen in what follows. Also from the signification of and have become wealthy, and have need of nothing, as being to know all things, so that nothing is wanting. [2] That those who hold the doctrine of faith alone and justification thereby thus believe, or are of such a character, is not known to those who are not in that faith, although amongst them there are such; nevertheless it has been granted me to know by much experience that they are of such a character.

I have conversed with many who, in the world, believed themselves to be more intelligent and wise than others, from the fact of their knowing so many things concerning faith alone and justification thereby, and indeed such things as the simple were not acquainted with, which they also called interior things, and mysteries of doctrine; and they believed they knew and understood all things, so that they lacked nothing. Amongst these were many who had written concerning faith alone, and justification by that faith; but it was shown them that they knew nothing of truth, and that those who lived the life of faith, which is charity, and did not understand justification by faith alone were far more intelligent and wise than they. It was also shown them that the things which they knew were not truths but falsities, and that to know and think these is not to be intelligent and wise, because intelligence is concerned with truth, and wisdom with the life therefrom. The reason of this was also made known to them, namely, that they were in no spiritual affection of truth, but only in the natural affection of knowing those things which are taught by the learned, or their rulers, some for the sake of employment, others for the reputation for erudition; also that those who are in the latter and not in the former affection, believe that when they know those things they know everything, and especially those who have confirmed themselves in them by the sense of the letter of the Word, and have laboured by fallacies of reasoning to connect them with other falsities.

[3] I will state something here also from experience concerning these persons. Some spirits, who, when they lived as men in the world, were then believed by others to be learned men, were examined to see whether they knew what spiritual faith is. They said that they did know; therefore when communication with those who held that faith had been granted, they perceived that they had not faith, and did not know what faith is. Upon this it was asked them what they now believed concerning faith alone, on which the whole doctrine of their church is founded; but they were ashamed and struck dumb. There were also many from amongst the learned of the church, who were asked whether they knew what regeneration is. They answered that they knew it to be baptism, because the Lord declares that unless a man be born by water and the Spirit, he cannot enter into the kingdom of God; but when it was shown them that baptism is not regeneration, but that by water and the Spirit are meant truths and a life according to them, and that no one can enter into heaven unless he is thereby regenerated, they retired, confessing their ignorance. Moreover, when asked about angels, heaven and hell, the life of man after death, and many other things, they were found to be quite ignorant respecting them, such things being all like thick darkness in their minds: they then confessed that they had, knew everything, but now they were convinced that they knew scarcely anything.

By knowing something, in the spiritual world, is meant to know something of truth; but to know falsities is to know nothing, because in such knowledge there is neither intelligence nor wisdom. It was afterwards told them that this state is meant by the words of the Lord,

“Thou sayest, I am rich, and become wealthy; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.”

sRef Ezek@28 @5 S4′ sRef Ezek@28 @4 S4′ [4] The reason why the rich in the Word signify those who are in truths is, that spiritual riches mean nothing else; hence also in the Word, by riches are signified the knowledges of truth and good, and by the rich, those who are intelligent by their means. This is evident from the following passages. In Ezekiel:

“In thy wisdom and in thine intelligence thou hast made to thyself riches, gold and silver in thy treasures; by the multitude of thy wisdom thou hast multiplied to thyself riches” (xxviii. 4, 5).

These things are said to the prince of Tyre, by whom, in the spiritual sense, are meant those who are in the knowledges (cognitiones) of truth; by riches are meant those knowledges in general. By gold in thy treasures are meant the knowledges of good and truth. That knowledges are signified by these expressions is quite clear; for it is said, “In thy wisdom and in thine intelligence thou hast made to thyself riches; and by the multitude of thy wisdom thou hast multiplied to thyself riches.”

(The reason why by the prince of Tyre are meant those who are in the knowledges of truth is, that prince signifies primary truths (see Arcana Coelestia, n. 1482, 2089, 5044), and Tyre the knowledges of truth, n. 1201: that by treasures are signified possessions of knowledges, may be seen n. 16941 4508, 10,227; and that by gold is signified good, and by silver truth, n. 1551, 1552, 2954, 5658.) sRef Zech@9 @3 S5′ sRef Zech@9 @4 S5′ sRef Ps@45 @12 S5′ [5] In Zechariah:

“Tyre collecteth silver as dust, and gold as the mire of the streets; behold the Lord shall impoverish her, and shall shake her wealth into the sea” (ix. 3, 4).

Here also by Tyre are signified those who procure to themselves knowledges, which are denoted by silver, gold and wealth.

In David:

The daughter of Tyre shall bring to thee a gift,” the king’s daughter; “the rich of the people shall flatter thy faces” (Ps. xlv. 12).

The church is here described as to the affection of truth, which is meant by the daughter of Tyre; for daughter denotes the church as to affection (see Arcana Coelestia, n. 3262, 3963, 6729, 9059); and king denotes truth (n. 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148). On this account it is said that the daughter of Tyre shall bring to thee a gift, and that the rich of the people shall flatter thy faces; the rich of the people are those who abound in truths. sRef Hos@12 @10 S6′ sRef Hos@12 @9 S6′ sRef Hos@12 @8 S6′ [6] In Hosea:

“Ephraim hath said, Truly I am rich; I have found me wealth; all my labours shall not find me iniquity which is sin; but yet I will speak to the prophets, and I will multiply visions” (xii. 8, 10).

By becoming rich and finding wealth is not meant being enriched in worldly, but in heavenly, riches and wealth, which are the knowledges of truth and good; for by Ephraim is meant the Intellectual of those who belong to the church, which is enlightened when the Word is read (see Arcana Coelestia, n. 5354, 6222, 6238, 6267). Hence it is said, “I will speak to the prophets, I will multiply visions.” By prophets are signified truths of doctrine, and also by visions.

sRef Jer@17 @11 S7′ sRef Jer@17 @10 S7′ [7] In Jeremiah:

“I, Jehovah, giving to every man according to his ways, according to the fruits of his doings. As the partridge gathereth but bringeth not forth, he maketh riches but not with judgment; in the midst of his days he shall forsake them, in the end he shall become a fool” (xvii. 10, 11).

The subject here treated of is those who acquire knowledges (cognitiones) merely as knowledge, when yet the life is that to which they should be subservient. This is what is meant by gathering as a partridge and not bringing forth, by making riches but not with judgment, and by becoming a fool in the end. And because the knowledges of truth and good are intended to be subservient to the life, for this is perfected by them, therefore it is said that Jehovah gives to every man according to his ways, and according to the fruits of his doings. sRef Luke@14 @33 S8′ [8] In Luke:

“Whosoever he be of you that forsaketh not all his possessions, he cannot be my disciple” (xiv. 33).

He who does not understand that in the Word possessions denote knowledges from the Word, which are spiritual riches and wealth, may suppose that he ought to deprive himself of all wealth in order to be saved, although no such thing is meant by those words. By possessions are meant everything belonging to man’s own intelligence, for no one can be wise from himself, but from the Lord alone; hence to forsake all his possessions, is to attribute nothing of wisdom and intelligence to himself; and he who does not do this, cannot be instructed by the Lord, that is, be His disciple. [9] Those who do not know that by the rich are meant those who possess the knowledges of truth and good, thus who have the Word, and that by the poor are meant those who do not possess knowledges, yet desire them, cannot but suppose that by the rich man who was clothed in crimson and fine linen, and by the poor man who was laid at his gate (Luke xvi.) are meant the rich and the poor in the common sense of those words, when notwithstanding by the rich man is there meant the Jewish nation, which had the Word, in which all the knowledges of truth and good are contained; by the crimson with which he was clothed, is meant genuine good (see Arcana Coelestia, n. 9467), and by fine linen genuine truth (see Arcana Coelestia, n. 5319, 9469, 9596, 9744), and by the poor man who was laid at his gate are meant the nations which were outside the church, and had not the Word, and yet desired the truths and goods of heaven and the church. Hence also it is clear, that by the rich are meant those who have the Word, consequently who possess the knowledges of truth and good; for these are contained in the Word. sRef Luke@1 @53 S10′ [10] As also in the prophecy of Elizabeth in Luke:

God “hath filled the hungry with good things, and the rich he hath sent empty away” (i. 53).

The hungry are those who desire knowledges; such were the Gentiles who received the Lord and doctrine from Him; but the rich are those who have knowledges, because they have the Word; such were the Jews, but still they were not willing to know truths therefrom, therefore they did not receive the Lord and doctrine from Him. The latter are the rich who were sent empty away; the former are the hungry who were filled with good things.

sRef Isa@47 @11 S0′ sRef Isa@47 @10 S0′ sRef Rev@3 @17 S0′ 237. And knowest not that thou art wretched. That this signifies that they do not know that their falsities have no coherence with truths is evident from the signification of wretchedness, as denoting the breaking down of truth by falsities, and also no coherence; it is therefore plain what is meant by wretched. The reason why they are thus wretched is that their doctrine is founded upon two false principles, which are faith alone, and justification thereby; therefore falsities flow thence in a continuous series, and the truths which they adduce to confirm them from the letter of the Word are broken down and falsified; and falsified truths are essentially falsities. This is described in many passages in the Word, and is meant by the vanities which the prophets are said to see, and the lies which they are said to speak. The same is also described by the breaches made in walls and in houses, so that they fall; similarly, by the idols and graven images which the artificer is said to make and connect by chains that they may cohere; for by idols and graven images are signified falsities of doctrine. The same is also meant by breaches made in walls and in houses, and by the prophets seeing vanities and speaking lies; for by prophets are meant doctrines; by vanities, such things as are of no account; and by lies, falsities.

But as these things are mentioned in too many passages in the Word to be here adduced in full, we shall only quote some wherein mention is made of wretchedness, and of a wall, in order that it may be known that they signify the breaking down of truths by falsities, and thus no coherence.

[2] In Isaiah:

“Thy wisdom and thy knowledge, it hath seduced thee; when thou saidst in thine heart, I, and none else beside me. Therefore shall wretchedness fall upon thee, and desolation shall come upon thee suddenly” (xlvii. 10, 11).

Here also are described those who believe that they know all things, and suppose themselves to be intelligent above all others, when yet they neither know nor understand anything of truth; therefore it follows that the understanding of truth is taken away from them. Their belief that they are more intelligent than all others is meant by Thy wisdom and thy knowledge, it hath seduced thee; when thou saidst in thine heart, I, and none else beside me; and the loss of all understanding of truth is meant by wretchedness shall fall upon thee, desolation shall come upon thee suddenly.

sRef Ezek@7 @27 S3′ sRef Ezek@7 @26 S3′ [3] In Ezekiel:

“Wretchedness shall come upon wretchedness; therefore shall they seek a vision from the prophets; but the law hath perished from the priest, and counsel from the elders; the king shall mourn, and the prince shall be clothed with amazement” (vii. 26, 27).

The vastation of the church is here treated of, which takes place when there is none but falsified truth; falsity from falsity is meant by wretchedness upon wretchedness; a vision from the prophet denotes doctrine, and here, doctrine of falsity; the law hath perished from the priest, denotes that the Word is not understood; for the law signifies the Word, and the priest him that teaches it: counsel hath perished from the elders, denotes that what is right shall perish from the intelligent; counsel denoting what is right, and elders signifying the intelligent: the king shall mourn, and the prince shall be clothed with amazement, denotes that there is no longer any truth; king signifying truth, and the prince truths primarily subservient.

sRef Jer@49 @3 S4′ sRef Ps@5 @9 S4′ [4] In David:

“What is right is not in their mouth; wretchedness is in the midst of them” (Ps. v. 9);

where wretchedness also signifies falsities not cohering with any truth. Similarly in Jeremiah:

“Howl! and wander among the walls; for their king goeth away into captivity, his priests and princes together” (xlix. 3).

Here by wandering among the walls is meant amongst truths destroyed by falsities; by the king who goeth away into captivity is signified truth; and by his priests and princes together are denoted the goods and truths of life and doctrine, as above. sRef Ezek@13 @12 S5′ sRef Ezek@13 @11 S5′ sRef Ezek@13 @10 S5′ [5] In Ezekiel:

“When they build a wall [maceries], lo, they daub it with untempered [mortar]. Say unto them that daub with untempered [mortar] that the wall [paries] shall fall. Shall it not be said unto you, Where is the daubing wherewith ye have daubed?” (xiii. 10-12).

The wall which they daubed with untempered [mortar] signifies the falsity which is assumed as a principle, and which, by application of the Word from the sense of the letter, they make to appear as truth. Daubing denotes application, and thence apparent confirmation; untempered [mortar] denotes what is falsified; and because the truth of the Word is thus destroyed, and confirmatory things become truths falsified, which in themselves are falsities, and these perish together with the false principle, therefore it is said, “Behold the wall shall fall; shall it not be said unto you, Where is the daubing with which ye have daubed?”

sRef Hos@2 @6 S6′ [6] In Hosea:

“Behold I hedge up thy way with thorns, and I will encompass wall with wall, that she shall not find thy paths” (ii. 6).

To hedge up the way with thorns is to obstruct all thoughts by falsities of evil, lest they should see truths; falsities of evil are signified by thorns. To encompass wall with wall is to heap falsities upon falsities; that she shall not find thy paths, denotes that nothing of truth can be seen. This comes to pass because truths can no more co-exist with falsities of evil than heaven can with hell, for truths are from heaven and falsities of evil from hell; therefore, when the latter have rule, communication with heaven is taken away, in which case the former cannot be seen, and if others utter them they are rejected. Hence it is, that those who are in false principles, as, for example, those who are in the principles of faith alone and justification thereby, cannot be in any truths, as may be seen above (n. 235, 236).

[7] But we shall now illustrate this subject by examples. When those who embrace faith alone and justification thereby as a principle of religion, read the Word, and see that the Lord teaches that man shall be rewarded according to his deeds and works, and that he who has done good shall enter heaven, and that he who has done evil shall be cast into hell, they then call the good which they do the fruit of faith, not knowing, or not being willing to know, that the goods which they call fruits of faith are all from charity, and none of them from faith separated from charity, which is called faith alone; for all good belongs to charity, and truth to faith therefrom. From this it is clear that they pervert the Word. But they do this because they cannot otherwise apply the truth to their principle, still believing that they may thus agree together; but truth perishes in consequence, and becomes falsity, and not only becomes falsity but also evil. [8] That falsities thence follow in a continuous series is also clear; for they teach that the good works which man performs are merit-seeking, not being willing to understand that as faith and its truths are from the Lord, and thus not merit-seeking, so also are charity and its goods. They also teach that as soon as a man receives faith he is reconciled to God the Father by the Son, and that the evils which he afterwards does are not imputed, nor yet the evils which he had done before; for they say that all are saved, however they have lived, if they only receive faith, even in the hours before death. But these and many other things, which are derivations from a false principle, do not agree with truths from the Word, but destroy them, and truths destroyed are falsities, and such falsities as have a bad odour; a grievous smell is perceived from them in the other life, which is such that it cannot be sustained by any good spirit; it is like a stench from diseased lungs. Many other examples might be adduced, of which there is an abundance; for whatsoever is concluded from a false principle derives falsity therefrom, because therein is beheld the principle to which it adheres, because it flows therefrom, and is applied to it.

[9] The true quality of the religion of faith alone, and of justification thereby, may be concluded from this fact alone, that all those who have confirmed those tenets in themselves by doctrine and life, in the other life diffuse from themselves a sphere of abominable adultery, which is that of a mother, or a mother-in-law, with a son; this abominable adultery corresponds to them, and is also perceived from them wherever they go; I have a thousand times known their presence from that sphere. The reason why such a sphere flows forth from them is that they adulterate the goods of charity and of the Word; and adulteries correspond to the adulterations of good, and whoredoms to the falsifications of truth (as may be seen, Arcana Coelestia, n. 2466, 2729, 3399, 4865, 6348, 8904, 10,648). [10] The same is meant by Reuben’s lying with Bilhah, of whom his father begat Dan and Naphthali (Gen. xxxv. 22), therefore also he was accursed (Gen. xlix. 4); and because he polluted the couch of his father, the primogeniture was taken away from him and given to Joseph (1 Chron. v. 1); for by Reuben, in the Word, is meant faith, and in this case faith alone (see Arcana Coelestia, n. 3325, 3861, 3866, 3870, 4601, 4605, 4731, 4734, 4761, 6342, 6350), and by Joseph is meant the good of that faith (see Arcana Coelestia, n. 3969, 3971, 4669, 6417). sRef Dan@2 @43 S11′ [11] That such things would take place at the end of the church is predicted in Daniel, where the statue which Nebuchadnezzar saw in a dream is treated of, in these words:

“Whereas thou sawest iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cohere one with the other, even as iron is not mingled with clay” (ii. 43).

By iron is meant truth without good; by miry clay, the falsity which is from man’s own intelligence; by the seed of man, the Word of the Lord (see Matt. xiii. 24, 37). Their not cleaving one to another is meant by its being said, they shall not cohere, even as iron is not mingled with clay.

sRef Rev@3 @17 S0′ 238. And miserable and poor. That this signifies that neither do they know that these have neither knowledges of truth nor knowledges of good, is evident from the signification of misery, or miserable, as being those who are destitute of the knowledges of truth; and from the signification of poor, as being those who are without the knowledges of good. That the terms miserable and poor have such signification is evident from many passages in the Word, and moreover from this consideration, that spiritual misery and poverty are nothing else but a defect of the knowledges of truth and good, for when such defect exists, the spirit is both miserable and poor; but when these knowledges are possessed, the spirit is rich and opulent; therefore by riches and wealth in the Word are signified spiritual riches and wealth, which are the knowledges (cognitiones) of truth and good, as was shown above (n. 236). sRef Ps@40 @17 S2′ sRef Ps@86 @1 S2′ [2] Miserable and poor are terms used in many passages in the Word; but when the spiritual sense of these terms is not known, it is believed that only those are meant who are miserable and poor as to the things of the world; when nevertheless these are not meant, but those who are not in truths and goods and in the knowledges thereof. Indeed, by the miserable are meant those who are not in truths because not in the knowledges of them, and by the poor, those who are not in goods because they are not in the knowledges thereof. Because truths and goods, are meant by these two expressions, therefore in many places both are mentioned, as in David:

“I am miserable and poor, Lord, remember me” (Ps. xl. 17; lxx. 5).

Again:

“Incline thine ear, O Jehovah, answer; for I am miserable and poor” (Ps. lxxxvi. 1).

That by the miserable and poor are not meant those who are so as to worldly riches, but as to spiritual riches, is clear, because David spoke this concerning himself; therefore he also said, “Jehovah, incline thine ear, and answer.”

sRef Ps@37 @14 S3′ [3] Again:

“The wicked make bare the sword, and bend their bow, to cast down the miserable and poor” (Ps. xxxvii. 14).

That by the miserable and poor are here also meant those who are spiritually such but yet desire the knowledges of truth and good is evident, for it is said that the wicked make bare the sword, and bend their bow; the sword signifying falsity fighting against truth and endeavouring to destroy it; and the bow, the doctrine of falsity against the doctrine of truth; therefore it is said that they do this to cast down the miserable and poor. (That by sword is signified truth fighting against falsity, and, in an opposite sense, falsity fighting against truth, may be seen above, n. 131; and that by bow is signified doctrine in both senses, may be seen in Arcana Coelestia, n. 2686, 2709.)

sRef Isa@32 @6 S4′ sRef Isa@29 @19 S4′ sRef Isa@32 @7 S4′ sRef Ps@109 @16 S4′ [4] Again:

The wicked “persecuted the miserable and poor, and the dejected in heart to slay him” (Ps. cix. 16).

In Isaiah:

“The fool speaketh foolishness, and his heart doeth iniquity to practise hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to faint. He deviseth wicked devices to destroy the miserable with words of falsehood, even when the poor speaketh judgment” (xxxii. 6, 7).

In this passage, also, by the miserable and poor are meant those who are destitute of the knowledges of truth and good; therefore it is said that the wicked deviseth wicked devices to destroy the miserable with words of falsehood, even when the poor speaketh judgment; words of falsehood denote falsities, and to speak judgment denotes what is right. Because such are here treated of, it is also said that they practise hypocrisy and utter error against Jehovah, to make empty the soul of the hungry, and to cause him that thirsteth for drink to faint. To practise hypocrisy and to utter error denotes to do evil from falsity, and to speak falsity from evil; to make empty the soul of the hungry denotes to deprive of the knowledges of good those who desire them, and to cause the thirsty to faint for drink is to deprive of the knowledges of truth those who desire them. Again:

“The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel” (xxix. 19).

By the miserable and poor are here also signified those with whom there is a deficiency of truth and good, and who, nevertheless, desire them; of these it is said that they “shall have joy in Jehovah, and exult in the Holy One of Israel,” and not of those who are miserable and poor as to worldly wealth.

sRef Ps@72 @13 S5′ sRef Ps@72 @12 S5′ sRef Ps@69 @33 S5′ sRef Ps@69 @32 S5′ sRef Ps@35 @10 S5′ sRef Ps@140 @12 S5′ sRef Ps@74 @21 S5′ sRef Ps@72 @4 S5′ sRef Ps@9 @18 S5′ [5] From these considerations it is evident what is signified by the miserable and poor in other passages in the Word, as in the following:

“The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever” (Ps. ix. 18).

Again:

“God shall judge the miserable of the people, he shall keep the sons of the poor. He shall liberate the poor when he crieth; the miserable also. He shall spare the poor and the needy, and shall save the souls of the poor” (Ps. lxxii. 4, 12, 13).

Again:

“The miserable shall see, those seeking Jehovah shall be glad, because Jehovah heareth the poor” (Ps. lxix. 32, 33).

Again:

“Jehovah delivereth the miserable from him that is too strong for him, and the poor from him that spoileth him?” (Ps. xxxv. 10).

Again:

“The miserable and poor praise thy name” (lxxiv. 21; cix. 22).

“I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor” (Ps. cxl. 12).

And also elsewhere; as in Isa. x. 2; Jer. xxii. 16; Ezek. xvi. 49; xviii. 12; xxii. 29; Amos. viii. 4; Deut. xv. 11; xxiv. 14. The reason why both the miserable and the poor are mentioned in the passages adduced above, is, that it is according to the style of the Word that where truth is treated of good is also treated of; and, in the opposite sense, where falsity is treated of evil is also treated of, because they form one, and are like a marriage. On this account the miserable and the poor are mentioned together; for by the miserable are meant those who are deficient in the knowledges of truth, and by the poor those who are deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, may be seen in Arcana Coelestia, n. 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.) On this account also it is said in what follows: “And blind and naked;” for by the blind are meant those who have no understanding of truth, and by the naked those who have no understanding and will of good. Also, in the verse following, it is said, “I counsel thee to buy of me gold tried in the fire, and white raiment, that thou mayest be clothed;” for by gold tried in the fire is meant the good of love, and by white raiment the truths of faith. And further, it is said, “That the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see,” by which is meant lest the evils and falsities should be seen. The case is the same in other passages; but that such a marriage exists in every part of the Word, none can see but those who are acquainted with its internal sense.

sRef Rev@3 @17 S0′

239. And blind and naked. That this signifies that they are without the understanding of truth, and without the understanding and the will of good, is evident from the signification of blind, as being those who are without the understanding of truth, as will be explained in what follows; and from the signification of naked, as being those who are destitute of the will of good, thus also of the understanding thereof, which will also be explained presently. That those who hold the doctrine of faith alone and of justification thereby are without the understanding of truth is evident from this, that faith alone, or faith without charity, resides wholly in the memory, and nothing of it in the understanding; therefore they remove the understanding from the things of faith, saying that such things are to be believed, and that the understanding has nothing to do with them; thus they can say whatever they will, be it ever so false, provided they know how to adduce something in confirmation thereof from the sense of the letter of the Word, of the spiritual sense of which they are ignorant. In this lies concealed something similar to the statute of the Popes, that everyone should depend on their utterances; thus persuading the people that they know and see all things, although they see nothing. Those therefore who do not see, that is, who do not understand, the things that they believe, are meant by the blind. It is also a consequence of this, that they cannot perfect the life by means of the things that must belong to faith; for the way of access to the life of man is through the understanding, and by no other way can man become spiritual. All in heaven see truths with the understanding, and thus receive them; but what they do not see with the understanding, they do not accept; and if any one say to them that they must have faith, although they neither see nor understand, they turn away, saying, How can this be? What I see or understand, that I believe; but what I do not see nor understand, that I cannot believe; possibly they are falsities, which may destroy spiritual life.

[2] That those who hold the doctrine of faith alone, and of justification thereby, are destitute of the understanding of good, because they are without the will of good, is evident from this, that they know nothing at all of charity towards the neighbour, and consequently nothing of good; for all spiritual good is from charity, and there is no good without it; therefore those who separate faith from charity, and assert that charity does not contribute anything to salvation, but that faith alone does, are entirely ignorant of what good is, because they are ignorant of what charity is, although spiritual good, with its affection, which is called charity, constitutes the very spiritual life of man, but not faith without it. Hence it is plain, that those who are in the doctrine of faith alone, are destitute of the understanding of good. The reason why this is the result of their being without the will of good is because they call themselves just, or justified, when they have faith, and by being justified, they understand that they are not liable to condemnation for any thing which they think and will, because they are reconciled to God; therefore they believe, because it follows from connection with their principle, that the evil may be saved equally with the good, if they only receive faith, although it should be in the last hours of their life.

The secret things of this doctrine consist in this, that they speak of progressive degrees of justification, arising not from anything of man’s life, or from the affection of his charity, but from faith alone in the reconciliation of God the Father by the Son; this faith they call confidence, or trust, and saving faith itself. They do not know that there can be nothing of spiritual life, therein unless there be charity; that which is interiorly perceived, or appears, in the confidence which they profess, has nothing in it derived from spiritual affection, but springs from natural thought about the joy of deliverance from damnation. [3] Besides, those who are ignorant of the good of charity have no will of good, and those who know nothing of this good, know nothing concerning evil, for good discovers evil; therefore neither can such persons explore themselves, nor see their own evils, and thus flee from, and be averse to them. Hence they relax all restraint on their thought and their will, only taking heed not to do evil, from the fear of the laws, of the loss of reputation, of honour, gain and life. This is why, when such persons become spirits, and those fears are removed, they associate themselves with devils; for they think and will as they do, because they had so thought in the world; for it is the spirit in man which thinks; the case, however, is different with those who have lived the life of charity.

[4] Moreover, those who believe themselves to be justified by faith alone, imagine that they are to be led by God, and do good thence. They say that all good is from God, and nothing from man; and that otherwise good would be merit-seeking; they do not know that there ought to be reception on man’s part, and that reception is not possible if man does not attend to his thoughts and intentions, and thence to his deeds, and then desists from evils and does good, this being the case when he looks to the truths he has derived from the Word, and lives according to them. And, indeed, unless this takes place there is no reciprocation on his part, and hence no reformation: and in such case, of what use are all the precepts of the Lord in the Word? That a man can do this, is also from the Lord; for such power is given to every man from His Divine presence and His desire to be received. In a word, unless a man receives in his understanding and will, or in his thought and affection, or, what is the same, in his faith and love, there can be no reception on his part, consequently no conjunction with the Lord. Every one may know that the Lord is continually present with good, and desirous to be received, but that where all restraint on the thoughts is cast off, He cannot flow in: He can only do so where the thoughts and intentions of lust are restrained by means of truths from the Word.

sRef Matt@13 @23 S5′ sRef John@14 @23 S5′ sRef John@14 @24 S5′ sRef Luke@8 @8 S5′ sRef Mark@4 @20 S5′ sRef Matt@13 @9 S5′ sRef Mark@4 @9 S5′ sRef Rev@3 @20 S5′ [5] That the Lord is continually present with good, and desires to be received, He Himself teaches in the following words of this chapter, where He says,

“Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (ver. 20).

To open the door, denotes reception on man’s part as just stated. The Lord teaches the same also in other parts of the Word, as in John:

“He that loveth me keepeth my words, and my Father will love him; and we will come unto him, and make our abode with him. He that loveth me not keepeth not my words” (xiv. 23, 24).

In Matthew:

“He that received seed into the good ground is he that heareth the Word and understandeth it, which beareth and bringeth forth fruit” (xiii. 23).

In Mark:

“These are they which received the seed into good ground, such as hear the Word and receive it, and bring forth fruit” (iv. 20).

Because it is reception on man’s part that conjoins him with the Lord, and thus makes him spiritual, therefore, when the Lord uttered those things, He cried, saying,

“He that hath ears to hear, let him hear” (Matt. xiii. 9; Mark iv. 9; Luke viii. 8).

sRef Isa@29 @18 S6′ [6] That the blind signify those who have no understanding of truth, and that the naked signify those who have no understanding of good, because they are not in the will thereof, is evident from many passages in the Word; of which I desire to adduce a few, as a means also of showing that the Word internally is spiritual, but that in the letter it is natural, consequently that the sense of the letter, which is natural, has a spiritual sense treasured up within it.

That the blind signify those who have no understanding of truth is clear from the following passages. In Isaiah:

“Then in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness” (xxix. 18).

In this passage, the re-establishment of the church is treated of: and by the deaf who shall hear the words of the book, are understood those who are willing to obey truths, and therefore to live in the practice of good, but cannot because they have not the Word. And by the blind, whose eyes shall see out of obscurity and out of darkness, are meant those who have not the understanding of truth because they are in ignorance, and that they shall then understand. That the deaf and the blind are not meant literally is evident. sRef Isa@35 @6 S7′ sRef Isa@35 @5 S7′ sRef Isa@35 @4 S7′ [7] Again:

“Behold, your God will come to vengeance; he will come to the retribution of God, and will save you; then shall the eyes of the blind be opened, and the ears of the deaf shall be opened; waters shall break out in the desert, and rivers in the plain of the desert” (xxxv. 4-6).

These things are spoken of the Lord’s advent, to show that at that time those who believe in Him will be saved. That those who are destitute of the understanding of truth shall then understand is signified by the eyes of the blind being opened; and that those who have not the perception and will of good, shall then obey and live in good, is signified by the ears of the deaf being opened. It is therefore said that waters shall break out in the desert, and rivers in the plain of the desert: desert signifies where there is no good, because there is no truth; and waters signify truths, and rivers intelligence from truths.

sRef Isa@42 @7 S8′ sRef Isa@42 @8 S8′ sRef Isa@42 @6 S8′ [8] Again:

“I will give thee for a covenant to the people, for a light of the nations; to open the blind eyes, to bring out the bound from the prison. I am Jehovah; that is my name; and my glory will I not give to another”. (xlii. 6-8).

These things also are said of the Lord, and the establishment of a church from Him among the nations. That those who were before in ignorance should then understand truths is signified by the blind eyes which the Lord should open; and that they should be led out from ignorance and from falsities is meant by His bringing the bound out of prison. That the Divine himself would assume the Human is meant by, I am Jehovah; that is My name; and My glory will I not give to another. sRef Isa@42 @16 S9′ [9] Again:

“I will lead the blind into a way which they have not known; I will lead them into paths which they have not known; I will make their darkness light” (xlii. 16).

The blind here also denote those who are without any understanding of truth; the truths and goods of truth which they should receive are signified by their being led into a way, and into paths which they have not known; the dissipation of the falsity of ignorance, and enlightenment, are signified by I will make their darkness light.

sRef Isa@43 @5 S10′ sRef Isa@43 @6 S10′ sRef Isa@43 @7 S10′ sRef Isa@43 @8 S10′ [10] Again:

“I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; every one that is called by my name I have created, I have formed, yea, I have made him. Bring forth the blind people who have eyes, and the deaf who have ears” (xliii. 5-8).

The establishment of the church by the Lord among the nations is here treated of. To bring seed from the east, the west, the north, and the south denotes all of whatever religion they be; for the east and west signify respectively where the good of love is clear and obscure; and the north and the south, where the truth of faith is in obscurity and in brightness. Here those who are in obscurity from ignorance are meant, for it is said, “Bring my sons from far, and my daughters from the ends of the earth:” those are called sons who receive truths, and those who receive good, daughters; from far, and “from the ends of the earth,” signify those who are remote from the truths and goods of the church. That all will be received and reformed by the Lord who acknowledge Him, is signified by I have created, I have formed, I have made every one that is called by my name. These then are those who are meant by the blind who have eyes, and by the deaf who have ears.

sRef Isa@59 @9 S11′ sRef Isa@59 @10 S11′ [11] Again:

“We look for light, but behold darkness; in thick darkness we walk, we grope for the wall as the blind, and we grope as they that have no eyes, we stumble in the noon-day as in twilight, among the living we are as dead” (lix. 9, 10).

Here also the blind denote those who are without the understanding of truths; darkness and thick darkness denote falsities; to stumble at noonday as in twilight denotes to err in falsities, although they may be in light from the Word.

sRef Isa@56 @11 S12′ sRef Isa@56 @10 S12′ [12] Again:

“His watchmen are all blind; they are shepherds who know not to understand” (lvi. 10, 11).

Here also the blind denote those who do not understand truths, although they have the Word. That such are signified by the blind is evident; for it is said they know not, and know not to understand. sRef Jer@31 @9 S13′ sRef Jer@31 @8 S13′ [13] In Jeremiah:

“Behold, I bring them from the land of the north, the blind and the lame amongst them; with tears they shall come, and with prayers I will bring them; I will lead them to fountains of waters in the way of right” (xxxi. 8, 9).

Here by the land of the north, is denoted where the falsity of ignorance prevails; those who are in it are called blind; their being led to fountains of waters in the way of right, denotes their being led into truths. sRef Lam@4 @11 S14′ sRef Lam@4 @14 S14′ sRef Lam@4 @13 S14′ [14] In Lamentations:

“Jehovah hath kindled a fire in Zion, and it hath devoured the foundations thereof, for the sins of her prophets and the iniquities of her priests; they have wandered in the streets as the blind, they are polluted with blood, the things which they cannot, they touch with their garments” (iv. 11, 13, 14).

Zion here denotes the church; by the fire which is said to devour her foundations is meant the love of self, which will disperse all the knowledges (cognitiones) of truth; the sins of her prophets, and the iniquities of her priests, signify the perversities of those who teach truths and goods: and that consequently they understand nothing of truth is signified by their wandering in the streets as the blind. The blood with which they are polluted, denotes the falsification of truth and the adulteration of good in the Word: the profanation of good, and of truth therefrom, by evils and falsities, is meant by the things which they cannot, they touch with their garments.

sRef Zech@12 @4 S15′ [15] In Zechariah:

“In that day I will smite every horse with astonishment, and the horseman with madness: I will smite every horse of the peoples with blindness” (xii. 4).

Horse signifies the Intellectual, and a horseman, one who is intelligent; hence it is evident what is signified by smiting every horse with astonishment, and every horse of the people with blindness, also the horseman with madness. (That a horse signifies the Intellectual, may be seen in the small work, The White Horse, n. 1-6.) sRef Ps@146 @7 S16′ sRef Ps@146 @8 S16′ [16] In David:

“Jehovah looseth the bound, Jehovah openeth the blind eyes” (Ps. cxlvi. 7, 8).

Those are called bound who are in falsities and desire to be loosed from them; the blind are those who are consequently without the understanding of truth; to open their eyes is to make them to understand. sRef John@12 @40 S17′ [17] In John:

“Esaias said, He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart” (xii. 39, 40).

That to blind their eyes that they should not see with their eyes, denotes not to understand truths, is evident. sRef John@9 @40 S18′ sRef John@9 @41 S18′ sRef John@9 @39 S18′ [18] Again:

“Jesus said, For judgment I am come into this world, that they who see not might see; and that they who see might be made blind. And some of the Pharisees said unto him, Are we blind also? Jesus said, If ye were blind, ye should have no sin; but now ye say, We see, therefore your sin remaineth” (ix. 39-41).

By those who do not see are meant those who are outside the church, and do not know truths because they have not the Word, thus the Gentiles; but by those who see are meant those who are within the church, and have the Word, thus the Jews; concerning the latter it is said that they should be made blind, but concerning the former, that they should see. The reason why their sin remains is because they said that they are not blind, but that they see; for they were in the church where the Word is, and yet were not willing to see and acknowledge truths, thus neither the Lord. This is why the Scribes and Pharisees with the Jews are called by the Lord

“blind leaders of the blind” (Matt. xv. 14; Luke vi. 39); also “blind guides, fools and blind” (Matt. xxiii. 16, 17, 19, 24).

sRef John@9 @1 S19′ sRef John@9 @7 S19′ sRef John@9 @5 S19′ sRef John@9 @6 S19′ [19] In John:

Jesus “saw a man which was blind from birth. He said to the disciples, As long as I am in the world, I am the light of the world. When he had thus spoken, be spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam. He went his way, therefore, and washed, and came seeing” (ix. 1, 5-7).

No one can understand why the Lord thus acted, unless he knows the internal or spiritual sense of the Word; in which sense, by the man who was blind from his birth, are meant those who are born out of the church, and hence can knew nothing concerning the Lord, nor be instructed from the Word. By the clay which the Lord made from the spittle on the ground is signified reformation by means of truths from the sense of the letter of the Word. The ground denotes the church where the Word is; the clay the ultimate Divine, forming. To anoint the eyes of the blind with clay denotes to impart thereby the understanding of truth; the pool of Siloam also signifies the Word in the letter, to be washed therein denotes to be purified from falsities and evils. That these things are meant in the above passage has been hitherto hidden. (That ground signifies the church, may be seen, Arcana Coelestia, n. 566, 10,570: that clay signifies good from which is truth, thus good forming, see n. 1300, 6669; that the pool of Siloam signifies the Word in the sense of the letter is evident in Isaiah viii. 6; and in general the pools that were in Jerusalem, Isaiah xxii. 9, 11.)

sRef Mark@8 @25 S20′ sRef Mark@8 @23 S20′ sRef Mark@8 @22 S20′ sRef Mark@8 @24 S20′ [20] In Mark:

Jesus “cometh to Bethsaida; where they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. And he looked up, and said, I see men as trees walking. After that he put his hands again upon his eyes, and made him look up; and he was restored, and saw every man clearly” (viii. 22-27).

What these words involve can be understood only from the internal or spiritual sense of the Word; if this is not understood, nothing can be seen but the transaction itself, and the thought concerning it will, perhaps, be entirely from the senses: but all things which the Lord spoke and did in the world contained spiritual things in order, from highest to ultimates, thus fully, as do also all the miracles and the descriptions of them. The blind whom the Lord restored to sight signified the spiritually blind, who are those who do not know and understand truths. The reason why the blind man here mentioned was led out of the town of Bethsaida was, because Bethsaida signified damnation on account of non-reception of the Lord; the spitting on his eyes has a similar signification with the making clay of spittle, mentioned above; the Lord afterward touching his eyes, signifies that He enlightened him from the Divine; hence it is that the blind man first saw men as trees, walking; by which is signified a general and obscure perception of truth from the sense of the letter. By trees also are signified knowledges, and by walking is signified living. By his seeing every man clearly after the Lord put His hands on him again is signified that, after instruction and enlightenment from the Lord, he understood truths; this meaning is contained in these words, and is perceived by the angels. [21] (That Bethsaida signifies damnation on account of non-reception of the Lord is evident in Matt. xi. 21, and in Luke x. 13; that touch signifies communication and transfer, but here enlightenment, because the eyes were touched, may be seen above, n. 79. That trees signify knowledges, see in Arcana Coelestia, n. 2722, 2972, 7692: that to walk signifies to live, see n. 519, 1794, 8417, 8420; and above, n. 97.)

Moreover, by all the blind whom the Lord restored to sight, are meant those who are in ignorance, and yet receive Him, and are enlightened by the Word from Him; and in general all the miracles of the Lord signified things that concern heaven and the church, that is spiritual things; for this reason His miracles were divine; for it is divine to act from primaries, and to manifest those things in ultimates. From these considerations it is clear what is signified by the blind whom the Lord restored to sight (concerning whom see Matt. ix. 27-31; xii. 22; xx. 29 to end; xxi. 14; Mark x. 46 to end; Luke vii. 21, 22; xviii. 35 to end). sRef Deut@28 @15 S22′ sRef Deut@27 @18 S22′ sRef Deut@28 @28 S22′ sRef Lev@19 @14 S22′ sRef Lev@22 @22 S22′ sRef Lev@21 @18 S22′ sRef Deut@28 @29 S22′ [22] Because by the blind are signified those who have not the knowledges of truth, and consequently do not understand truth, it was amongst the laws and statutes given to the sons of Israel, that the blind of the sons of Aaron and of the Levites should not draw near to offer the bread of his God, that is, to offer sacrifice (Levit. xxi. 18; Deut. xv. 21); also that what was blind should not be offered (Levit. xxii. 22; Deut. xv. 21); similarly that they should not put a stumbling-block before the blind (Levit. xix. 14); that he who made the blind to go astray from the way should be cursed (Deut. xxvii 18). The reason why these laws were enacted was that the church instituted amongst the Jews was a representative church, in which all the observances represented spiritual things, because they corresponded to them. Therefore also the following curse is pronounced upon those who do not keep the commandments:

“If thou wilt not hearken unto the voice of Jehovah thy God, to observe to do all his commandments, Jehovah shall smite thee with madness, and blindness, and astonishment of heart. And thou shalt grope at noonday, as the blind gropeth in darkness” (Deut. xxviii. 15, 28, 29).

By these words is also meant that those will be smitten with spiritual blindness and astonishment who do not obey the voice of the Lord, in doing the things which He has commanded in the Word. Spiritual blindness of the eyes, and spiritual astonishment of the heart denote no understanding of truth, and no will of good; to grope at noonday is to be of such a character in the church, where the light of truth is given by the Word. (That noonday signifies where truth is in light may be seen, Arcana Coelestia, n. 9642; and in the work, Heaven and Hell, n. 148, 149, 151.)

sRef Rev@3 @17 S0′ 240. But that naked signifies those who are without the understanding of truth because without the will of good, is evident also from those passages in the Word where the terms naked and nakedness are mentioned, which shall be adduced below. The reason why these terms have such a signification is that garments signify truths of the understanding. He who is without truths is also without good, for all spiritual good is procured by means of truths, and without them, or except by them, spiritual good cannot exist; spiritual good is charity. Naked and nakedness signify the deprivation of intelligence and love, thus of the understanding of good and of the will thereof; also for the reason that garments cover the body and the flesh, and by body and flesh is signified good, hence by garments are signified those things that cover good. [2] There is the understanding of truth and the understanding of good; the understanding of truth is the understanding of those things that belong to faith, and the understanding of good is the understanding of those things that belong to love and charity. There is also the will of truth and the will of good; the will of truth pertains to those who, belong to the Lord’s spiritual kingdom, but the will of good to those who belong to His celestial kingdom. The latter, because they are in love to the Lord and thence in mutual love, which with them is charity towards the neighbour, have truths inscribed on their hearts, and hence do them; and what proceeds from the heart is from the will of good; for the heart denotes the will of good; but those who are in love towards the neighbour, which love is charity, have not truths inscribed on their hearts, but on the memory, and thence on the intellectual mind, and that which thence proceeds from affection, is the will of truth. It is thus that the spiritual angels are distinguished from the celestial angels; the latter appear naked in heaven, but the former clothed.

The reason why the celestial angels appear naked is that they have no need of the memory in order to retain truths, nor of the understanding in order to comprehend them, because they have them inscribed on the heart, that is, on the love and will, and thence see them. And the reason why the spiritual angels appear clothed is that they have truths inscribed on the memory, and thence on the understanding, and truths thus inscribed correspond to garments, therefore they all appear clothed according to their intelligence. (That the angels are thus clothed, may be seen in the work, Heaven and Hell, n. 177-182.) From these considerations it is evident that naked signifies in one sense those who are in celestial good, and in the other, those who are not in good because not in truths.

sRef Isa@20 @3 S3′ sRef Isa@20 @2 S3′ sRef Isa@20 @4 S3′ [3] But these things may be better seen from those passages, in the Word where naked and nakedness are mentioned, such as the following. In Isaiah:

Jehovah said to the prophet, “Put off the sackcloth from upon thy loins, and put off thy shoe from upon thy foot. And he did so. Then Jehovah said, Like, as my servant Isaiah hath walked naked and barefoot three years; so shall the king of Assyria lead the captivity of Egypt, and the crowd of Cush that is to be carried off, the boys and the old men, naked and unshod, and their buttocks uncovered, the nakedness of Egypt” (xx. 2-4).

No one can see what is stored up in these words concerning the church and heaven, unless he knows their spiritual sense; for in every detail of the Word something pertaining to heaven and the church is contained, because the Word is spiritual: it shall therefore be explained. By the prophet is here meant the doctrine of the church; by putting off sackcloth from upon his loins, or by making the loins naked, is meant to reveal filthy loves. By the usual sackcloth of the prophet are here meant the covering garments, and by the loins are signified those loves. By putting off the shoe from upon his foot, or unshoeing the soles of the foot, is signified to reveal the filthy things of nature. By the king of Assyria leading the captivity of Egypt, and the crowd of Cush that is to be carried off, is meant that the perverted Rational would confirm evils and falsities by scientifics (scientifica) and fallacies. By boys and old men are meant by all things, both in general and in particular. By naked and barefoot is meant that they are deprived of all truth and of all good. By their buttocks uncovered are meant the evils of self-love; by the nakedness of Egypt the falsities therefrom. It is therefore clear what is here treated of concerning the church and heaven, namely, that the perverted Rational, which denies God, and attributes all things to nature, confirms itself by scientifics and by fallacies, until it is deprived of all understanding of truth and will of good. (That by prophet in the Word is meant doctrine, may be seen in Arcana Coelestia, n. 2534, 7269; by the loins are signified the loves in each sense, n. 3021, 4280, 5059; by the feet are signified the natural things pertaining to man, and by the soles of the feet those which are in the ultimates, n. 2162, 3147, 3761, 3986, 4280, 4938-4952; by shoes are signified the same things as to the covering of them, n. 1748, 2162, 6844; by the king of Assyria is signified the Rational in both senses, n. 119, 1186; by Egypt is signified the Scientific (scientificum) of the natural man, also, in both senses, good and evil, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391; by Cush are signified the fallacies of the senses, n. 1163, 1164, 1166.)

sRef Ezek@16 @6 S4′ [4] In Ezekiel:

“When I passed by thee, and saw thee, I covered thy nakedness, and I washed thee and clothed thee. But thou didst trust in thine own beauty, and playedst the harlot. Thou hast not remembered the days of thy youth, when thou wast naked and bare. Thou hast committed fornication with the sons of Egypt and with the sons of Asshur. Thou hast moreover multiplied thy fornication in the land unto Chaldea; wherefore thy nakedness is revealed by thy whoredoms; therefore they shall stone thee with stones, and shall cut thee in pieces with their swords. And they shall burn thine houses with fire” (xvi. 6, and following verses).

Jerusalem is here treated of, by which is meant the church as to doctrine; and by these and many other expressions in the same chapter, the quality of the church in the beginning, and what it became when it declined from good and truth, is described. Its quality when established by the Lord, thus its quality in the beginning, is described by, “when I passed by thee, and saw thee, I covered thy nakedness, I washed thee and clothed thee.” To cover nakedness signifies to remove the evils of the will and the falsities of the understanding; to wash signifies to purify from evils, and to clothe signifies to instruct in truths. But the quality of the church when it declined from good and from truth, is described in what follows. Thou didst trust in thy beauty, signifies intelligence from the proprium, and that the church was delighted with it. By committing whoredom is signified that thus it imbued falsities; by committing fornication with the sons of Egypt and with the sons of Asshur, are signified falsifications confirmed by scientifics and rational things therefrom. By multiplying fornication unto Chaldea, is signified even to the profanation of truth. Hence it is clear what is signified by wherefore thy nakedness is revealed by thy whoredoms; namely, that the church by falsities and falsifications would be deprived of all understanding of truth. By they shall stone thee with stones, is signified that the church would perish by falsities. By they shall cut thee in pieces with their swords, is signified that the church would perish altogether by the falsifications of truth. And by they shall burn thy houses with fire is signified that it would wholly perish by infernal loves: houses denote everything pertaining to man, and fire denotes infernal loves. From these considerations it is clear what pertaining to heaven and the church is contained in those words, and that this appears solely from the spiritual sense. (That washing signifies to purify from evils and falsities, may be seen in Arcana Coelestia, n. 3147, 10,237, 10,240, 10,243; that to clothe signifies to instruct in truths, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10,536; that beauty signifies intelligence, n. 3080, 4985, 5199, in this case intelligence from the proprium. That to commit whoredom denotes to be imbued with falsities, see above, n. 141: that Egypt denotes the Scientific, and Asshur the Rational, may be seen just above. That Chaldea denotes the profanation of truth, Arcana Coelestia, n. 1182, 1283, 1295, 1304, 1306, 1307, 1308, 1321, 1322, 1326: that to stone with stones signifies to perish by falsities, n. 5156, 7456, 8575, 8799: that sword signifies falsity fighting against truth and destroying it, n. 2799, 4499, 7102, hence to cut in pieces with swords denotes to perish altogether by falsifications of truth; that fire signifies infernal love, n. 1861, 5071, 6314, 6832, 7575, 10,747; and that a house signifies the whole man, and the things pertaining to him, thus which pertain to his understanding and his will, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; hence it is evident what is signified by they shall burn thy houses with fire.)

sRef Hos@2 @4 S5′ sRef Hos@2 @3 S5′ sRef Hos@2 @2 S5′ [5] In Hosea:

“Contend with your mother, that she may put away her whoredoms and her adulteries, lest peradventure I strip her naked and make her as a desert, as a land of dryness, and slay her with thirst; and her sons will I not pity, because they are the sons of whoredoms” (ii. 2-4).

The subject here treated of is also the church fallen into falsities and evils; the mother with whom they would contend signifies the church. Whoredoms and adulteries signify falsities and evils therefrom; to make her as a wilderness and set her as a land of dryness signifies the deprivation of good and of truth. To slay her with thirst signifies a total defect of truth; her sons signify all the falsities thereof, in general, therefore they are called sons of whoredoms. (That mother signifies the church, may be seen, Arcana Coelestia, n. 289, 2691, 2717, 3703, 4257, 5581, 8897; that desert signifies where there is no good because no truth, n. 2708, 4736, 7055; that a dry land signifies where there is no truth is, because water signifies the truth of faith, n. 2702, 3058, 5668, 8568, 10,238; that to be slain with thirst, signifies to perish from defect of truth, n. 8568 at the end. That sons signify affections of truth, and truths in general, n. 2362, 3963, 6729, 6775, 6778, 9055; thus, in the opposite sense, affections of falsity and falsities in general. Hence it may be evident that by stripping her naked is signified, her being without good and truth.) sRef Ezek@23 @8 S6′ sRef Ezek@23 @4 S6′ sRef Lam@1 @8 S6′ sRef Ezek@23 @10 S6′ sRef Ezek@23 @28 S6′ sRef Ezek@23 @9 S6′ sRef Ezek@23 @29 S6′ [6] In Lamentations:

“Jerusalem hath sinned a sin; therefore all that honoured her, despise her, because they have seen her nakedness” (i. 8).

In Ezekiel:

Aholah, which is Samaria, committed whoredom with the Egyptians, and with the sons of Asshur; they uncovered her nakedness, her sons and her daughters have they taken, and at length they have slain her with the sword: “therefore will I give thee into the hand of those whom thou hast hated, that they may deal with thee from hatred, and take away all thy labour, and leave thee naked and bare, that the nakedness of thy whoredoms may be uncovered” (xxiii. 4, 8, 9, 10, 18, 28, 29).

The subject treated of in this chapter is Samaria, which is called Aholah, and Jerusalem, which is called Aholibah, the church being signified by both. By Samaria, where the sons of Israel were, is signified the church in which were no truths, but falsities, and by Jerusalem, the church where there were no goods, but evils. What is signified by committing whoredom with the Egyptians and with the sons of Asshur, and what by slaying her sons and daughters with the sword, was explained above; hence it is clear, that by leaving her naked and bare is signified to be without good and truth. sRef Isa@3 @17 S7′ [7] In Isaiah:

“The Lord will make bald the crown of the head of the daughters of Zion, and Jehovah will make naked their buttocks” (iii. 17).

The daughters of Zion signify the celestial church and the things of that church, but, in this case, perverted. By the crown of the head, which shall be made bald, is signified intelligence of which it shall be deprived; and the buttocks, which shall be made naked, signify the love of evil and of falsity.

sRef Nahum@3 @5 S8′ sRef Nahum@3 @1 S8′ sRef Nahum@3 @4 S8′ [8] In Nahum:

“Woe to the city of bloods, wholly in a lie, and full of rapine; because of the multitude of her whoredoms I will uncover thy skirts over thy faces, and will make nations see thy nakedness, and kingdoms thy lightness” (iii. 1, 4, 5).

The city of bloods signifies the doctrine of falsity which offers violence to the good of charity.

sRef Gen@9 @22 S9′ sRef Gen@9 @21 S9′ sRef Hab@2 @15 S9′ sRef Hab@2 @16 S9′ sRef Gen@9 @23 S9′ [9] In Habakkuk:

“Woe unto him that maketh his companion to drink, and makest him drunken also, that thou mayest look on their nakednesses. Drink thou also, that thy foreskin may be uncovered” (ii. 15, 16).

To make a companion drink, and make him drunken, signifies to impart falsities until he does not see truth: to look on their nakednesses, denotes to cause the falsities of the understanding and the evils of the will to appear. The foreskin which would be uncovered, denotes filthy loves. (That to drink denotes to be instructed in truths, may be seen, Arcana Coelestia, n. 3069, 3772, 4017, 4018, 8562, 9412; hence, in the opposite sense, it denotes to impart falsities; that to be made drunken denotes to become insane from falsities, thus not to see truths, n. 1072; that the foreskin signifies corporeal and terrestrial loves, n. 4462, 7045.) Hence it is evident what is signified by the fact that

Noah drank wine and was drunken, so that he lay naked in the midst of his tent, and that Ham laughed at the nakedness of his father, but that Shem and Japheth covered his nakedness, and turned away their faces that they might not see the nakedness of their father (Gen. ix. 21-23).

(But these things may be seen explained in Arcana Coelestia where they are treated of.) sRef Isa@47 @2 S10′ sRef Isa@47 @3 S10′ sRef Isa@47 @1 S10′ sRef Lam@4 @21 S10′ [10] In Lamentations:

“The cup also shall pass over unto thee, O daughter of Edom: thou shalt be drunken, and shalt be naked” (iv. 21).

Here, by being drunken and naked are signified the same things as above. (But who in particular are signified by Edom may be seen, Arcana Coelestia, n. 3322, 8314.)

In Isaiah:

Daughter of Babel and Chaldea, “sit upon the earth. Take the millstones, and grind meal; uncover thy hair, uncover thy thigh, pass over the rivers. Thy nakedness shall be uncovered, and also thy shame shall be seen” (xlvii. 1-3).

By the daughter of Babylon and Chaldea are meant those, who profane the goods and truths of the church. To grind meal signifies to falsify truths; to uncover the hair and the thigh signifies to be deprived of the understanding of truth, and the will of good; to pass over the rivers, and to uncover her nakedness have also a similar signification. sRef Rev@16 @15 S11′ sRef Ex@28 @43 S11′ sRef Ex@28 @42 S11′ sRef Ex@20 @26 S11′ [11] Because nakedness signified the deprivation of the understanding of truth and of the will of good, it was therefore commanded that Aaron and his sons should not ascend by steps upon the altar, lest their nakedness should be uncovered thereon (Exod. xx. 26). Also that

They should make for them breeches of linen to cover the flesh of their nakedness, and that they should be upon them when they entered the tent of the assembly, and when they came near to the altar, and that otherwise they should bear iniquity and die (Exod. xxviii. 42, 43).

From these considerations it is clear what is signified by the words in the following verse of this chapter: “I counsel thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” And also in the following words of this book of the Apocalypse: “Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame” (xvi. 15).

sRef Isa@58 @6 S12′ sRef Matt@25 @38 S12′ sRef Isa@58 @7 S12′ sRef Ezek@18 @7 S12′ sRef Matt@25 @36 S12′ [12] Moreover, by the naked, in the Word, are also meant those who are not in truths and thence not in good, because they are ignorant of truths, but yet desire them. This is the case with those who are within the church where those who teach are in falsities; also those who are out of the church, and have not the Word, and hence neither know truths nor anything concerning the Lord. These are described in the following passages. In Isaiah:

“This is the fast that I have chosen, to break bread with the hungry, and when thou seest the naked that thou cover him” (lviii. 6, 7).

In Ezekiel:

“Let him give his bread to the hungry, and cover the naked with a garment” (xviii. 7).

And in Matthew:

“I was naked, and ye clothed me” (xxv. 36, 38).

To cover with a garment, and to clothe, signify to instruct in truths. (That garments denote truths, may be seen above, n. 195. That naked also signifies the good of innocence, may be seen in Arcana Coelestia, n. 165, 8375, 9960; and in the work, Heaven and Hell, n. 179, 180, 280.)

sRef Rev@3 @18 S0′ 241. (v. 18.) I counsel thee. That this signifies the means of reformation of those who hold the doctrine of faith alone, is evident from the things that now follow; for the reformation of those who are in that doctrine is now treated of; hence, I counsel thee, involves precepts how they ought to live in order that they may be reformed, and so be saved.

sRef Rev@3 @18 S0′ 242. To buy of me gold tried in the fire, that thou mayest be enriched. That this signifies to procure to themselves genuine good from the Lord that they may receive the truths of faith, is evident from the signification of buying, as denoting to procure and appropriate to themselves (concerning which see Arcana Coelestia, n. 4397, 5374, 5397, 5406, 5410, 5426); and from the signification of gold tried in the fire, as denoting genuine good, thus good from the Lord, which will be explained in what follows; also from the signification of that thou mayest be enriched as denoting to be enabled to receive the truths of faith. The reason why this is signified by being rich is, that riches and wealth signify the knowledges of truth and good, and the rich those who are in intelligence therefrom; in the present case, those who are in faith, because the subject here treated of is those who hold the doctrine of faith alone. Hence it is clear that by to buy of me gold tried in the fire that thou mayest be rich, is signified to procure to themselves genuine good from the Lord that they may receive the truths of faith.

[2] We shall first explain how this is to be understood. That truth which in itself is truth is not possible, except from good, thus that faith which is faith in itself is not possible, except from charity, has been frequently stated above; for truth, which is truth in itself, is not possible, except spiritual life be in it, and spiritual life is in it only when it is formed from the good of charity; for truth is the form of good, and good is the being (esse) of truth; thus also good is the life of truth, and good is from no other source than the Lord. And when good is from the Lord, then truth, which is from good, looks primarily to the Lord, and also to the neighbour and his good; for the Lord flows in with good, and from good forms truth, which is the truth of faith, and causes the spiritual sight of man to look to Him and to the neighbour. (That this is the case, may be seen in the work, Heaven and Hell, n. 145, 251; namely, that the Lord beholds angels and men in the forehead, and they behold the Lord through the eyes; the reason is, that the forehead corresponds to the good of love, and the eye to the understanding thence enlightened, consequently to the truths of faith. And also in the same work, n. 17, 123, 124, 142-144, 510, it is shown, that in the spiritual world all are turned to their own loves; and those who have acknowledged the Lord and believed in Him, are turned to Him, and hence they receive good from Him, and by good, enlightenment as to truths.) From these considerations it is plain that the genuine good signified by gold tried in the fire is from the Lord alone.

[3] Because in what is written to the angel of this church, the subject treated of is those who live according to the doctrine of faith alone; and because those who have confirmed themselves in that doctrine, and were, in the world, thence called learned, could connect falsities with truths, and induce an appearance that the doctrine was true, it was therefore granted me to converse with some of them in the other life; and because that conversation may serve for illustration, I wish to adduce it. Those learned ones, from the opinion which they held in the world, supposed that faith without charity was possible, and that man is justified by that faith alone. Their discourse was very ingenious; they said that faith was possible without charity, because it is prior to charity, and that by means of it man is in good. “Who,” said they, “cannot believe that God is, that the Word is divine, and things of a similar kind, which, unless they were believed, could not be accepted and thought of by man?” They therefore concluded that faith is possible without charity, because it precedes, or is prior to it; and, such being the case, that it is saving, because a man cannot do good of himself; therefore, unless that faith saved, all men would perish. Nor was the presence of God with man possible without faith, and if it were not possible, evil would reign, and no one would possess any good; these things, they said, were meant by justification by faith alone.

But it was shown them that there could be no faith unless it existed with charity; and that what they called faith was only the knowledges first acquired by every man, as that God is, and that the Word is divine, and so on; and that those knowledges are not in man, but in the medium of access to him, which is his memory, until they are in his will; but that, in proportion as they are in his will, in the same proportion they are in the man himself; for the will is the man himself; and in proportion as they are in the will, in the same proportion they are in his sight, which is faith. The knowledges themselves, which precede, and, to the natural sight, appear to be believed, do not previously become knowledges of faith. This is why the seeing of knowledges, which is supposed to be faith, recedes from man successively as he begins to think evil from willing evil, and also recedes from him after death, when he becomes a spirit, if the knowledges have not been implanted in his life, that is, in his will or love. [4] This may be illustrated by a comparison with those stomachs of birds and terrestrial animals, which are called ruminant stomachs; into these they first collect their food, and afterwards by degrees take it out thence and eat it, and so nourish the blood, whence it becomes incorporated into their life. To those stomachs man’s memory corresponds, which he enjoys in the place of them, because he is spiritual. Into this he first collects spiritual foods, which consist of knowledges, and afterwards takes them out, as it were, by ruminating, that is, by thinking and willing, and appropriates them to himself, and thus makes them part of his life. From this comparison, trifling as it may appear, it is obvious that, unless knowledges are implanted in the life, by thinking and willing them, and thence by doing them, they are like foods which remain unmasticated in the ruminant stomachs, where they either become putrid, or are vomited out. Moreover, the circle of man’s life is to know, to understand, to will, and to do; for the spiritual life of man commences from knowing, thence it is continued into understanding, afterwards into willing, and lastly into doing. From this it is also evident, that knowledges in the memory are only in the entrance to the life, and that they are not fully in the man until they are in his deeds; also, that they are more fully in his deeds the more fully they are in his understanding and will.

[5] It was further shown that the faith of knowledges before it becomes the faith of life, is merely historical faith, the quality of which is well known to be this, that a thing is believed because another has said it; this, before it becomes the man’s, is an alien faith, or the faith of another with him. Another quality of such faith is that it is a belief in things unknown; for it is said that such things are to be believed, although they are not understood, indeed that they are not to be looked into by the understanding, although such is the nature of spiritual faith that truths themselves are seen in it, and so are believed. In heaven, no one believes any truth unless he sees or has seen it; for there they say, “Who can believe that a thing is so unless he sees it? Perhaps it may be false”; and none but the evil can believe what is false, for the evil, from evil, see falsities, whereas the good, from good, see truths; and because good is from the Lord, the seeing of truth from good is also from the Lord. The reason why the angels see truths is because the light of heaven, in which they are, is the Divine truth proceeding from the Lord; hence all in the world also, who have that light, enjoy the sight of truth (concerning the light of heaven, and that such is its nature and quality, see in the work, Heaven and Hell, n. 126-140).

[6] It was afterwards shown that charity and faith act as one, and enter together into man, so that in proportion as man is in charity in the same proportion he is in faith, because faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in visible manifestation, or in form, is truth; thus charity is faith, for good belongs to charity, and truth to faith. The one also loves the other, and conjoins itself to it, therefore one is not possible unless together with the other. This was illustrated by the thought of man, which belongs to his understanding, and by the affection, which belongs to his will. To think without affection is impossible, for the very essence of thought is affection or love. A man may indeed think all those things that he knows from the doctrine of the church, but from a natural affection, which is the affection or love of glory, fame, honour or gain; but this affection does not cause the thought to be spiritual, this being effected only by charity, which is spiritual affection itself. This affection, when it conjoins itself with knowledges, becomes faith, and afterwards, in proportion as man is in that affection, in the same proportion he sees in thought the things which belong to his faith, which are called truths, and acknowledges them because they are from his spirit itself, thus from his spiritual life itself: this also is what is called enlightenment. This is why no one can be enlightened from the Word unless he has the spiritual affection of truth. There is indeed something like enlightenment given to those who have confirmed themselves in such things as pertain to the doctrine of faith alone, and justification thereby; but it is a fatuous enlightenment, because they can confirm falsities equally with truths, as is the case with all heresies, both with those which prevail amongst the Jews and with those with the Papists. A similar light is also given, after such confirmations, to those who are called naturalists, who deny God, the divinity of the Word, and everything belonging to the church. The case is the same with those who have confirmed themselves in faith alone, and justification thereby. (That the light of confirmation is natural and not spiritual light, which is possible also with the evil, may be seen, Arcana Coelestia, n. 8780.)

[7] But let us return to the faith which, as to essence, is charity. That faith is continually perfected by those things that confirm for from spiritual light more truths are always seen, and these all conjoin themselves with the good of charity, and perfect it; hence a man has intelligence and wisdom, which at length becomes angelic. Moreover, those who are only in the knowledges of faith, and not in a life according to them, believe that a man can easily receive faith, if not in this world, yet in the other, saying to themselves, “When I hear and see that a thing is so, cannot I then believe it?” But they are greatly deceived; for those who have not received spiritual faith in the world, if they should afterwards hear of it, and see it a thousand times, can never receive it. The reason is, that this faith is not in the man, but out of him. That this is the case, is clearly evident from this, that all those who come from the world are first received by angels and good spirits, and are instructed by every means; indeed, many things are shown them even to the life and to the sight, but still they do not receive them; therefore they withdraw themselves from the angels and good spirits, and go to those who are destitute of faith. It was, moreover, told them that, if faith could be received by knowing and thinking only, it would be received by all, by the evil and the good alike, and thus no one would be condemned. (That charity, which is spiritual affection, can never be imparted to any one unless he knows truths, explores himself according to them, receives them, and lives a new life agreeably to them, may be seen above, n. 239.)

[8] It therefore follows that the life of faith is charity, and that there is nothing of life in faith, except in proportion as charity is therein; and also that in proportion as charity is in faith, in the same proportion man is led by the Lord; but that in proportion as charity is not in faith, in the same proportion man is led of himself; and he who is led of himself, and not by the Lord, cannot think what is good, still less can he will and do good which is good in itself. For from man’s proprium nothing but evil proceeds; for when he thinks what is good, and wills and does good from proprium, it is only for the sake of himself and for the sake of the world, which are the ends for which he acts, and the ends are the loves which lead him; and man cannot be withdrawn or raised up from his proprium, unless he looks to the Lord as to the things of his life; by this he is conjoined with heaven, and spiritual affection is thence imparted to him by the Lord.

When these observations had been made, it was given to those with whom I discoursed on this subject to be in spiritual light, this light being such that truths can be seen in it as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification thereby, could not but declare that the case was so. But as soon as that light was taken away from them and they were brought back into their own natural light, they could see only that the sight of knowledges is saving faith, and hence that the falsities which they had made of their faith were truths. Falsities become matters of the faith when evils are of the life.

sRef Mal@3 @1 S9′ sRef Mal@3 @2 S9′ sRef Mal@3 @3 S9′ [9] But to return to the explanation of the words of this passage, which are, I counsel thee to buy of me gold tried in the fire, that thou mayest be enriched.” By these words is signified that they should procure to themselves from the Lord genuine good, in order that they may receive truths; it now remains to be shown that gold in the Word signifies the good of love. This is evident from the following passages. In Malachi:

“Behold, I send my angel, who shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his temple, and the angel of the covenant whom ye desire; he shall sit refining and purifying silver, and shall purify the sons of Levi; he shall refine them as gold and silver, that they may bring to Jehovah a meat-offering in justice” (iii. 1-3).

These things are spoken of the Lord’s advent. It is here said that Jehovah would send His angel who should prepare the way before Him; and by the angel is meant John the Baptist, as is well known. By before me, or before Jehovah is meant the Lord’s Divine Itself; by the temple to which He should come is meant His Divine Human. This is also called the angel of the covenant, because the conjunction of men and angels with the Divine Itself is by means of it; for covenant denotes conjunction. By the silver which he shall sit refining and purifying is meant truth from good. By the sons of Levi are meant all who are in the good of charity and thence in the truth of faith; it is therefore said that He should refine them as gold and silver; this is because gold signifies good, and silver truth therefrom. By offering unto Jehovah an offering in justice is meant the worship of the Lord from the good of charity. (That temple signifies the Divine Human of the Lord, may be seen above, n. 220: that covenant signifies conjunction, may be seen in Arcana Coelestia, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10,632; that silver signifies truth from good, n. 1551, 1552, 2954, 5658; that a meat-offering signifies the good of love and charity, n. 4581, 9992, 9993, 9994, 10,079, 10,137; that justice is said of good, n. 2235, 9857.) Hence to bring an offering in justice signifies worship from the good of love.

sRef Zech@13 @9 S10′ sRef Zech@13 @8 S10′ sRef Num@31 @22 S10′ sRef Num@31 @23 S10′ [10] In Zechariah:

“Two parts in all the land shall be cut off, they shall expire, but the third shall be left in it; nevertheless I will bring the third through the fire, and I will refine them as silver is refined, and I will try them as gold is tried” (xiii. 8, 9).

Here, by all the land is not meant all the land, but the whole church; nor by the third part is a third part meant, but some who are therein. By its being brought through the fire, and refined as silver is refined, and tried as gold is tried, is signified their being purified from evils and falsities in order that good and truth may be implanted. (That land in the Word signifies the church, may be seen, Arcana Coelestia, n. 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that a third part signifies some, n. 2788.) There are in the above passages comparisons of silver and gold with truth and good; but in the Word all things serving for comparisons also correspond, and thence signify, as may be seen, n. 3579, 8989. Because gold tried in the fire signifies the good of love purified from evils, it was therefore commanded

that the gold and silver taken from the Midianites should pass through the fire, and thus be purified (Numb. xxxi. 22, 23).

[11] That gold signifies the good of love and charity is more fully evident from the following passages. In Hosea:

“Israel hath forsaken good: the enemy pursueth him: of their silver and their gold they have made to themselves idols” (viii. 3, 4).

By making to themselves idols of their silver and their gold is signified that they turned truth and good into falsities and evils, as is evident from its being said, “Israel hath forsaken good: the enemy pursueth him.” The enemy denotes falsity from evil and evil from falsity. sRef Joel@3 @4 S12′ sRef Joel@3 @6 S12′ sRef Joel@3 @5 S12′ [12] In Joel:

“What have ye to do with me, O Tyre and Zidon? My silver and my gold have ye taken, and the desirable things of my goods have ye brought into your temples, and the sons of Judah and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders” (iii. 4-6).

Here by Tyre and Zidon are meant those within the church who are in the knowledges of truth and good, and, in this case, those who have perverted them and applied them to falsities and to the evils thereof. This is signified by, ye have taken My silver and My gold, and have carried into your temples the desirable things of My goods. Silver signifies truth, gold good, and the desirable things of my goods signify derived truths and goods, which are knowledges from the Word in the sense of the letter. To carry these into their temples signifies to turn them into profane worship. By their selling the sons of Judah and the sons of Jerusalem to the Grecians is meant that they changed all the truths of good into falsities of evil. By removing them far from their borders is meant far from truths themselves. (That by Tyre and Zidon are meant those within the church who have the knowledges of truth and good, may be seen in Arcana, Coelestia, n. 1201; that by the sons of Judah and sons of Jerusalem are meant all the truths of good, because by sons are signified truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; by Judah, the celestial church, n. 3654, 6364; by Jerusalem, the church where there is genuine doctrine, n. 3654, 9166. That by the Grecians are meant falsities, because the Grecians signify the nations that are in falsities, may be seen above, n. 50.)

sRef Ezek@28 @13 S13′ sRef Ezek@27 @22 S13′ sRef Ezek@28 @4 S13′ [13] In Ezekiel:

“The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold they have carried on their tradings” (xxvii. 22).

And again:

“In thy wisdom and thy intelligence thou hast made to thyself wealth, and hast made gold and silver in thy treasuries. Thou hast been in Eden the garden of God; every precious stone was thy covering, and gold” (xxviii 4, 13).

The subject treated in these two passages is also Tyre, by which, as was said above, are meant those within the church who are in the knowledges (cognitiones) of truth and good. By her tradings are meant those knowledges themselves. By Sheba and Raamah also are meant those who possess those knowledges, see Arcana Coelestia, n. 1171, 3240. By spices are signified truths that are grateful because derived from good, see n. 4748, 5621, 9474, 9475, 10,199, 10,254. By precious stones are signified truths that are beautiful because from good, see n. 9863, 9865, 9868, 9873, 9905. And by the garden of Eden is signified intelligence and wisdom therefrom, see n. 100, 108, 1588, 2702, 3220. Because, now, by those things are signified the knowledges of truth and of good, and because by gold and silver are signified the goods and truths themselves, and because all intelligence and wisdom are procured by means of these, therefore it is said, “In thy wisdom and thy intelligence thou hast made to thyself wealth, gold and silver in thy treasuries.”

sRef Lam@4 @1 S14′ sRef Lam@4 @2 S14′ [14] In Lamentations:

“How is the gold become dim! how is the best fine gold changed! the stones of holiness are poured out at the head of every street. The sons of Zion are estimated equal to pure gold; how are they reputed as bottles of earthenware, the work of the hands of the potter!” (iv. 1, 2).

The vastation of the church is here treated of. The gold which is become dim, and the best fine gold which is changed, signify the goods of the church; the stones of holiness which are poured out at the top of every street, signify that the truths thence derived are falsified; the sons of Zion who were estimated equal to fine gold, signify the truths of the former church; bottles of earthenware, the work of the hands of the potter, signify evils of life derived from falsities of doctrine, which are from man’s own intelligence. sRef Ezek@16 @11 S15′ sRef Ezek@16 @17 S15′ sRef Ezek@16 @13 S15′ [15] In Ezekiel:

“I decked thee also with ornaments, and I put bracelets upon thy hands, and a necklace on thy neck. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work. Thou hast also taken the vessels of thine adorning from my gold and from my silver which I gave to thee, and hast made thee images with which thou hast committed whoredom” (xvi. 11, 13, 17).

The subject here treated of is Jerusalem, which signifies the church as to doctrine, as said above. The ornaments with which she was decked signify, in general, all truths from good and intelligence therefrom (see Arcana Coelestia, n. 10,536, 10,540). Bracelets upon the hands signify specifically truths from good (see n. 3103, 3105); a necklace upon the neck signifies the conjunction of interior goods and truths with exterior goods and truths, or of those which are spiritual with those which are natural (see n. 5320); fine linen signifies genuine truth, and silk the same resplendent from interior goods (see n. 5319, 9469); broidered work signifies the Scientific (Scientificum) of the natural man (see n. 9688); the images with which she committed whoredom are the fallacies of the senses, which to those who are in falsities appear like truths; to commit whoredom with them is to draw false conclusions by means of them. (That to commit whoredom signifies to imbue with falsities, may be seen above, n. 141.) From these considerations it is clear that the subject treated of in this chapter is the church, as to its quality when it was first established by the Lord, and what its quality became afterwards.

sRef Isa@13 @18 S16′ sRef Isa@13 @17 S16′ [16] In Isaiah:

“Behold, I stir up against them the Medes, who shall not regard silver, and shall not delight in gold, whose bows shall strike the young men, their eye shall not spare the sons” (xiii. 17, 18).

By the Medes are meant those who are against the goods and truths of the church; therefore it is said of them, they shall not regard silver, nor delight in gold. Silver denotes the truth of the church, and gold its good. Their bows signify the doctrinals of falsity fighting against truths and goods (see Arcana Coelestia, n. 2686, 2709): the young men whom they shall strike signify those who are intelligent from truths (see n. 7668); the sons whom they shall not spare signify truths themselves. sRef Isa@60 @6 S17′ sRef Matt@2 @11 S17′ sRef Isa@60 @9 S17′ [17] In the same:

“The troop of camels shall cover thee; all they from Sheba shall come; they shall bring gold and incense; and they shall show forth the praises of Jehovah. The isles shall trust in me, and the ships of Tarshish, to bring thy sons from afar, their silver and their gold with them” (lx. 6, 9).

The subject here treated of is the Lord’s Advent, and by a troop of camels are meant all those who are in the knowledges of truth and good (see Arcana Coelestia, 3048, 3071, 3143, 3145). By Sheba, whence they shall come, is meant where those very knowledges are (see n. 1171, 3240); by the gold and incense which they shall bring are meant goods and truths derived from good, which are thence grateful; by gold the goods, and by incense those truths (see n. 9993, 10,177, 10,296); by the isles which shall trust in Him are meant the nations which are in Divine worship, but more remote from the truths of the church (see n. 1158); by ships of Tarshish are meant general knowledges (cognitiones) of truth and good in which are contained many particular ones (n. 1977, 6385); by the sons whom they shall bring from far are meant truths more remote; sons denote truths, as above, and from far denotes which are more remote (see in. 1613, 9487); by their silver and gold with them are signified the knowledges of truth and good with them.

The like is signified by

the wise men who came from the east to the place where Christ was born, who offered “gifts, gold, frankincense, and myrrh” (Matthew ii. 11).

They offered those things because they signified goods and truths interior and exterior, which are gifts pleasing to God.

sRef Ps@72 @11 S18′ sRef Ps@72 @15 S18′ sRef Ps@72 @13 S18′ [18] In David:

“All kings shall bow down before him; all nations shall serve him. He shall preserve the souls of the poor, and they shall live; and he shall give them of the gold of Sheba” (lxxii. 11, 13, 15).

Here also the Lord’s Advent is treated of. By the kings who, shall bow down before Him, and by the nations who shall serve Him, are meant all who are in truths from good; (that kings signify those who are in truths, may be seen above, n. 31; and that nations signify those who are in good, may be seen also above, n. 175); by the poor whom he shall preserve are meant those who are not in the knowledges of good and truth, but yet desire them (as may be seen also above, n. 238). By the gold of Sheba, of which He shall give them, is signified the good of love into which the Lord shall lead them by means of knowledges; (what is signified by Sheba may be seen just above). sRef Hag@2 @8 S19′ sRef Hag@2 @9 S19′ sRef Hag@2 @7 S19′ [19] In Haggai:

“And I will rouse up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is mine, and the gold is mine. The glory of this latter house shall be greater than that of the former” (ii. 7-9).

These things also are said concerning the Lord’s advent. By nations are meant those who are in good and thence in truths; by house is meant the church (see Arcana Coelestia, n. 3720); by the glory with which it shall be filled is meant Divine truth (see n. 4809, 5922, 8267, 8427, 9429); by the silver is mine, and the gold is mine, is meant truth and good, which are from the Lord alone.

sRef Zech@14 @14 S20′ sRef Ex@3 @22 S20′ [20] In Zechariah:

“The wealth of all nations round about shall be gathered together, gold, and silver and apparel in great abundance” (xiv. 14).

By the wealth of all nations are meant knowledges, wherever they are, even with the evil; by gold, silver and apparel in great abundance are meant goods and truths, both spiritual and natural. The same was signified by the

gold, silver and raiment which the Israelites borrowed of the Egyptians, when they departed from them (Exod. iii. 22; xi. 2, 3; xii. 35, 36).

The reason why such a thing took place, and what it involves, may be seen in Arcana Coelestia (n. 6914, 6917), where it is shown that it was in order that it might be represented that from the evil are taken away the things which they have, and that they are given to the good, according to the Lord’s words in Matt. xxv. 28, 29; and in Luke xix. 24, 26; and that they should make to themselves friends of the unrighteous mammon, according to the Lord’s words in Luke xvi. 9. By the unrighteous mammon are meant the knowledges of truth and good with those who do not rightly possess them, these being those who do not apply them to the uses of life. sRef Ps@45 @9 S21′ sRef Ps@45 @13 S21′ [21] In David:

“Kings’ daughters are among thy precious ones; on thy right hand doth stand the queen in the best gold of Ophir: the king’s daughter is all glorious within her clothing is embroidered with gold” (xlv. 9, 13).

This passage treats of the Lord. By the king’s daughter is meant the church which is in the affection of truth, and which is described by kings’ daughters being among her precious ones: by whom are meant the affections of truths themselves. By the queen standing at his right hand in the best gold of Ophir is meant the Lord’s celestial kingdom, which is in the good of love; by her clothing being embroidered with gold is meant that truths are from good.

sRef Ex@25 @35 S22′ sRef Ex@25 @36 S22′ sRef Ex@25 @32 S22′ sRef Ex@25 @34 S22′ sRef Ex@25 @31 S22′ sRef Ex@25 @38 S22′ sRef Ex@25 @33 S22′ sRef Matt@10 @9 S22′ sRef Ex@25 @23 S22′ sRef Ex@25 @24 S22′ sRef Ex@25 @37 S22′ sRef Ex@25 @38 S22′ [22] In Matthew:

Jesus said to the disciples whom He sent forth to preach the gospel, that they should not provide gold, or silver, or brass in their purses (x. 9);

by which was represented that they should have nothing of good and truth from themselves, but from the Lord alone, and that all things would be given them freely. Because gold signified the good of love,

Therefore the table upon which was placed the showbread was overlaid with gold (Exod. xxv. 23, 24).

Also the altar of incense, which was thence called the golden altar (Exod. xxx. 3).

And on the same account the candlestick was made of pure gold (Exod. xxv. 31-38).

As were also the cherubim (Exod. xxv. 18);

And for the same reason the ark was covered within and without with gold (Exod. xxv. 11).

The same was the case with many other things in the temple of Jerusalem; for the tent in which were the ark, the cherubim, the table upon which was the showbread, the altar of incense, and the candlestick represented heaven, and so did the temple; and hence the gold therein signified the good of love, and the silver truth from good. sRef Dan@5 @2 S23′ [23] Because the most holy thing of heaven was represented by the gold in the temple,

Therefore, when Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, of silver, of brass, of iron, of wood, and stone, there appeared written on the wall, Numbered, weighed, divided; and in that night he was slain (Dan. v. 2, and following, verses);

for by this the profanation of good was signified. sRef Deut@7 @26 S24′ sRef Deut@7 @25 S24′ [24] Moreover by gold, in an opposite sense, in the Word is signified the evil of the love of self, and by silver the falsity therefrom, as in Moses:

The silver and gold of the nations they shall not covet, because they are abominations, nor shall they bring them into their houses, but they shall be accursed, because they were to be abominated and detested (Deut. vii. 25, 26).

But concerning this signification of gold and silver we shall speak hereafter.

sRef Rev@3 @18 S0′ 243. And white garments, that thou mayest be clothed. That this signifies genuine truths and intelligence therefrom, is evident from the signification of white garments, as being genuine truths; for garments signify truths (as may be seen above, n. 195), and white signifies what is genuine, and is said of truths (as may be seen also above, n. 196); and from the signification of to clothe as being to procure for oneself intelligence therefrom, for by means of genuine truths all intelligence is obtained; for the human understanding is formed to receive truths, therefore such as are the truths of which it is formed, such is its quality. It is believed that it is a matter of the understanding to be able to reason from thought and to speak from falsities, and to confirm them by many arguments; but this is not understanding, it is only a faculty given to man with the memory to which it is adjoined, and of which it is an activity. Nevertheless, the understanding is thereby born and formed, in proportion as man receives truths from affection; but to receive genuine truths from affection is not possible for any man, except from the Lord alone, because they are from Him. Consequently, to receive understanding, or to become intelligent, is imparted to man by the Lord alone, and to every one who applies himself to receive, according to what was said above (n. 239). This therefore is what is signified by, I counsel thee to buy of me white garments, that thou mayest be clothed.

sRef Rev@3 @18 S0′ 244. And that the shame of thy nakedness do not appear. That this signifies lest filthy loves should appear is evident from the signification of nakedness as being deprivation of the understanding of truth and good because of deprivation of the will thereof, or deprivation of the truth of faith because there is no good of love (concerning this see above, n. 240). And because by nakedness such deprivation is signified, therefore the shame of nakedness signifies filthy loves, for these become evident when they are not removed by the love of good and by the faith of truth therefrom. For a man is born into two loves, the love of self and the love of the world; therefore from heredity he derives an inclination to love himself and the world above all things. These loves are filthy because all evils flow from them, which are contempt of others in comparison with oneself, enmity against those who do not favour oneself, hatred, revenge, craft and deceit of every kind. Those loves with their evils cannot be removed but by their opposites, which are love to the Lord and love towards the neighbour; from the latter man derives an inclination to love the Lord above all things and his neighbour as himself; these two loves are pure loves, because they are from the Lord out of heaven, and from them also all goods flow. In proportion therefore as man is influenced by these loves, in the same proportion the filthy loves into which he is born are removed, until they do not appear; they are removed by truths from the Lord. From these considerations it is evident that by I counsel thee to buy of me white garments that thou mayest be clothed, and that the shame of thy nakedness do not appear, is signified to procure to themselves genuine truths and intelligence thence, from the Lord, lest filthy loves appear.

sRef Rev@3 @18 S0′ 245. And anoint thine eyes with eye-salve, that thou mayest see. That this signifies that the understanding may be in some degree opened is evident from the signification of eyes, as being the understanding (concerning this, see above, n. 152). Hence by anointing the eyes that thou mayest see is signified that the understanding may be opened. It is said to anoint with eye-salve, because by eye-salve is signified an ointment made from flour and oil, and flour signifies the truth of faith, and oil the good of love. (That flour signifies the truth of faith, may be seen, Arcana Coelestia, n. 2177, 9995, and that oil signifies the good of love, n. 3728, 4582, 4638.) This is thus said, because the understanding sees nothing of truth unless the will is in good; for the truth in the understanding is nothing else but the form of the good which is in the will.

sRef Rev@3 @19 S0′

246. (v. 19) As many as I love, I rebuke and chasten. That this signifies temptations in that state is evident from the signification of rebuking and chastening, as being to admit into temptations, when said of those who procure to themselves good, and thereby receive truths; these were treated of in the verse immediately preceding. It is said, as many as I love, and thereby are meant all those in the doctrine of faith alone who are in good or in charity, and thence in truths or in faith. The reason why they are loved by the Lord is, that the Lord is present in good, or in charity; and by good, or charity, He is present in truths, or in faith, and not the reverse. The reason why it is now said of those who are in the doctrine of faith alone, that the Lord rebukes and chastens them is, that it was said above, “I counsel thee to buy of me gold tried in the fire, and white garments that thou mayest be clothed and that the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve that thou mayest see.” By this is meant that those who are in the doctrine of faith alone should procure to themselves genuine good and genuine truths, and thence intelligence, lest their filthy loves should be seen; and that the understanding may in some degree be opened. And while this is being done with those who have been in the doctrine of faith alone, they cannot but be let into temptations; for the principles of falsity concerning faith alone and justification thereby which, they hold, cannot be abolished except by temptations, and these must be entirely abolished, because they cannot be conjoined with the good of charity, with which truths alone can be conjoined; therefore these are to be procured, as was said above. Truths are indeed conjoined by this, that they say that man, after he has received faith, is led by God, and so is in the good of charity; but still they make this good of no account, because they say it contributes nothing to salvation. They affirm also that nothing condemns him who has received that faith, neither evil of thought and will nor evil of life; also that such a person is not under the law because the Lord has fulfilled the law for him, thus nothing is regarded except faith; by these things they cause disjunction. The reason why they conjoin is, that the doctrine of faith alone would not otherwise agree with the Word, where mention is so often made of charity and of deeds; still, this conjunction is not conjunction with those whose life is according to the doctrine, but with those whose life is according to the Word.

[2] It is said, “As many as I love, I rebuke and chasten,” but it is not to be understood that it is the Lord who rebukes and chastens, but that infernal spirits, who are in similar principles of falsity, are those who chastise, that is, who tempt man. That God tempts no man is well known; therefore it is to be thus understood, although in the letter it is said of God that He leads into temptation, that He does evil, that He casts into hell, and many things of a like nature. Hence it is evident, that the Divine truth in the Word is but little understood, except by its spiritual sense, or by doctrine procured from those who have been enlightened. As to temptations a man comes into them when he is let into his proprium; for then spirits from hell, who are in the falsities of his principle and in the evils of his love, adjoin themselves to him and hold his thoughts therein, but the Lord holds his thoughts in the truths of faith and in the goods of charity; and, because he then also thinks continually about salvation and about heaven, hence arises his interior anxiety of mind, and hence also he experiences combat, which is called temptation. Those, however, who are not in truths and goods, thus not in any faith grounded in charity, cannot undergo temptations, for there is nothing in them which fights with falsities and evils; this is why at this day there are few who are tempted, and why it is little known what spiritual temptation is. (These things may be seen more fully expounded in Arcana Coelestia, from which see what is collected in The Doctrine of the New Jerusalem, n. 196-201.)

sRef Rev@3 @19 S0′ 247. Be zealous therefore, and repent. That this signifies that they may have charity is evident from the signification of being zealous as being to act from spiritual affection, for this is zeal in the spiritual sense; and because charity is that affection itself, therefore it is said, be zealous and repent, by which is signified that they may have charity. Moreover, no one is let into spiritual temptation, unless he is in the spiritual affection that is called charity; for unless he is in that, there is no combat with falsities and evils, because no zeal for truths and goods. Because by temptation not only are evils mastered and falsities removed, but also in their place truths are implanted, and these are conjoined with the good of charity, so that they become one; therefore by being zealous and repenting, is signified that they may have charity.

sRef Rev@3 @20 S0′ 248. (v. 20) Behold, I stand at the door and knock. That this signifies the perpetual presence of the Lord is evident from the signification of door, or gate, as being, in the highest sense, the Lord as to introduction into heaven or into the church, and in the internal sense truth from good which is from Him, because by it man is admitted into heaven (concerning this see above, n. 208). Here, because it is said by the Lord, “Behold, I stand at the door and knock” signifies His perpetual presence, and at the same time His perpetual will, because He wills to admit into heaven, and also does admit; and He conjoins Himself with all who receive Him, which is effected by means of truths from good, or by faith from charity; therefore it follows, “If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” Because mention is made of a door, mention is also made of knocking, which signifies the Lord’s perpetual will of conjoining Himself with man, and of communicating to him the happiness of heaven. That this is the case, is evident from this, that in the Lord is Divine love; and Divine love consists in the will to give all its own to others, and in the will that they may receive it. And because this can be accomplished only by the reception of good and truth, or love and faith, by man, because these are the Divine things which proceed from the Lord and are received, and, being Divine, the Lord Himself is in them, therefore conjunction of the Lord with angels and with men is effected by means of truths from good, or by means of faith from love. To will to give these things and to implant them in man, is specifically signified by I stand at the door and knock.

[2] There are two things in man’s free-will from the perpetual presence of the Lord, and from His perpetual will of conjoining Himself with a man. THE FIRST is, that he has the capability and the faculty of thinking well concerning the Lord and concerning the neighbour; for every one can think well or ill concerning the Lord and concerning the neighbour; if he thinks well, the door is opened, if otherwise, it is shut. To think well concerning the Lord and concerning the neighbour, is not from man and his proprium, but from the Lord, who is perpetually present, and by perpetual presence gives him that capability and faculty; but to think ill concerning the Lord and concerning the neighbour, is from man himself and his proprium. THE SECOND THING in the free-will of man from the perpetual presence of the Lord with him, and from His perpetual will of conjoining Himself with him is, that he is able to abstain from evils, and in proportion as he does this, in the same proportion the Lord opens the door and enters. For the Lord cannot open and enter so long as evils are in a man’s thought and will, because these oppose and close the door. It has been granted to man by the Lord to know the evils of his thought and will, also the truths by means of which these evils are to be dispersed; for the Word has been given, where those things are made known.

[3] From these considerations, it is evident that nothing is wanting in order that a man may be reformed if he will, for all means of reformation are left to man in his free-will; but it should be well understood that that free-will is from the Lord, as said above, and hence that the Lord operates those things, if man, from free-will, which is given to every one, is receptive. Reception must be entirely on man’s part, which is meant by If any one hear my voice, and open the door. It is of no consequence that a man, in the beginning, does not know that this is from the Lord, because he does not perceive the influx, if he only believes afterwards from the Word that all the good of love and the truth of faith are from the Lord; for the Lord effects those things, although man is ignorant of the fact; and this by His perpetual presence, which is signified by I stand at the door and knock. Finally, the Lord wills that man from himself should abstain from evils and do good, only believing that the faculty of so doing is not from himself, but from the Lord. For the Lord desires that a man should be receptive; and reception can be given only as man acts as of himself, although it is from the Lord; thus also a reciprocal faculty is given with man, which is his new will.

[4] From these considerations it is evident how much those are deceived who say that man is justified and saved by faith alone, because he cannot do good of himself. And what else would such belief be, but that man would hang down his hands and expect immediate influx? and he who did this could receive nothing at all. Those also who believe that they can dispose themselves for influx by prayers, adorations, and other externals of worship are mistaken; for these things are nothing unless a man abstains from thinking and doing evils, and by means of truths from the Word leads himself as of himself to goods as to life; if a man does these things, then he disposes himself, and in such case his prayers, adorations and external acts of worship, avail before the Lord. (Upon this subject more may be seen in the work, Heaven and Hell, n. 521-527.)

sRef Rev@3 @20 S0′ 249. If any man hear my voice. That this signifies he who attends to the precepts of the Lord is evident from the signification of hearing, as being to attend; that is, to see with attention, and to hearken, or to obey. For those things that enter by hearing are not only seen by the understanding, but are also obeyed, if they agree with man’s affection; for interior affection adjoins itself to things thus heard, but not to things merely seen. This is why hearing and hearkening in common discourse have the two following significations, that of hearing and hearkening, and that of being a hearer and listener to some one; the latter denotes to obey, but the former to perceive; and hence to be a hearer denotes to be obedient, and to be a seer merely denotes to be intelligent (that there are such significations in common discourse originates in the spiritual world, in which man’s spirit is, as may be seen above, n. 14 and 108); and from the signification of my voice, or the voice of the Lord, as being the truths of the Word, of doctrine, and of faith therefrom; thus the precepts of the Lord (concerning this see Arcana Coelestia, n. 219, 220, 3563, 6971, 8813, 9926).

[2] It is said, he who attends to the precepts of the Lord; which means whoever is willing to know truths, and to investigate them from the Word; this no one can do who is in evils of life, and who has confirmed himself in falsities of doctrine. Those who confirm themselves in falsities of doctrine attend to nothing in the Word but what favours their false principles; other things they either pass by as if they were not seen, or they pervert and falsify them; whereas those who are in evils of life do not concern themselves about truths, and if they hear them still they do not hear them. Thus they receive with the one faculty of hearing, which is to see and perceive what they hear, but not with the other faculty, which is to hearken to or obey those things. But those who desire to know truths, and to investigate them from the Word, are those who are in the spiritual affection of truth, and who love truth because it is truth. And those alone are in that affection who desire to live according to truths from the Word, thus according to the precepts of Lord. These are they who are meant by, If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with Me.

sRef Matt@7 @21 S0′ sRef Luke@8 @8 S0′ sRef Matt@7 @19 S0′ sRef Luke@8 @15 S0′ sRef Matt@7 @20 S0′ sRef Rev@3 @20 S0′ sRef Matt@7 @22 S0′ sRef Matt@7 @26 S0′ sRef Matt@7 @23 S0′ sRef Matt@7 @27 S0′ sRef Matt@7 @24 S0′ sRef Matt@7 @25 S0′ sRef Matt@13 @9 S0′ 250. And open the door. That this signifies reception in the heart or life is evident from the signification of opening the door, as being to let in, for by the door is signified letting in (as may be seen above, n. 208). Here, however, by opening the door is signified reception in the heart or life, for it follows, “and I will come in to him.” It is said, if any man open the door, as if man opened it, when, nevertheless, it is the Lord Himself who opens, according to what was said and shown above (n. 248). But it is thus said, because it appears so to man, from the free-will given him by the Lord; and, moreover, in the sense of the letter of the Word, many things are spoken according to appearances; but these are put off in heaven, where the internal or spiritual sense of the Word is. The sense of the letter of the Word is in many places according to appearances, in order that it may serve for a basis to the spiritual sense; otherwise there would be no basis or foundation to that sense. That many things are said in the Word according to appearances is evident from this one fact, that in the Word it is said that evil is from God; that wrath, anger and revenge are in God, and other similar things; although God does evil to no one; nor is there any anger or revenge in Him, for He is good itself, and love itself; but because it so appears to man when he does evil and is punished, therefore, in the sense of the letter, it is so said; but still it is otherwise understood in the spiritual sense of the Word. The case is the same with this expression, “If any man open the door.”

[2] It shall now be further explained what is meant by opening the door, when it is said to be done by man, as in the present instance. The case is this; the Lord is always present with the good and truth which a man has, and endeavours to open his spiritual mind, which is the door that the Lord desires to open, and impart to him celestial love and faith; for He says, “I stand at the door and knock”; but this endeavour, or this perpetual will of the Lord, is not perceived by man, for he thinks that he does good of himself, and that the endeavour or will is his own. It is sufficient in this case, that he should acknowledge from the doctrine of the church that all good is from God, and nothing from himself. The reason why this is not perceived by man is that there may be reception on the part of man, and by reception appropriation, for otherwise man cannot be reformed. [3] It is clear, therefore, how greatly those are mistaken who hold the doctrine of faith alone; for they say and believe that faith saves and not the good of life, or that man is justified by faith alone, thus shutting out his application to receive. They know, indeed, that man must examine himself, must see and acknowledge the evils, not only of his works but also of his thoughts and intentions, and that afterwards he must abstain from, and shun them, and live a new life, which must be a life of good, and that unless he does there can be no remission, but damnation. The doctors and rulers of the church teach this when they preach from the Word; and they teach this, as from faith, to everyone when he approaches the Holy Supper; but as soon as they return, and look to the doctrine of justification by faith alone, they no longer believe those things, but say that all are led from evil to good by God after they have received faith; and some, as they connect false principles with truths, say that after a man is justified by faith, he is also led by God to examine himself, and confess his sins before God, to abstain from them, and so on.

But this is the case with no one who believes in justification by faith alone, but with those who live the life of charity; by this life a man is conjoined with heaven, but not by the life of the doctrine of justification by faith alone.

He who is conjoined with heaven by the life of charity is led by the Lord to see his evils, both the evils of his thought and those of his will: a man sees evil from good, because evil is the opposite of good; but he who believes in salvation by faith alone says in his heart, “I have faith, because I believe the things that are said; nothing condemns me, I am justified”; and he who thus believes cannot be led by the Lord to examine himself and to repent of his evils. To this extent they teach truths before the people, who thence believe that to live well and believe aright are meant by being justified by faith, nor do they look deeper into the arcana of their doctrine. The latter are saved, but the former condemned. That these are in a state of condemnation they themselves may see if they will, for they believe from doctrine that the goods of life, which are works, contribute nothing to salvation, but faith alone, although works consist in abstaining from evils and living a new life, without which there is condemnation. [4] That the preachings that are not from the arcana of their doctrine teach these things, and also the prayers received in the church, is evident from what is read before all the people who approach the altar to partake of the Sacrament of the Supper, which shall be here quoted in the language in which it is written: “The way and means to be received as worthy partakers of the Holy Table is, first, to examine your lives and conversations by the rule of God’s commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours, then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction, according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God’s hand; for otherwise the receiving of the Holy Communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, a hinderer or slanderer of His Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table; lest after the taking of that Holy Sacrament the devil enter into you, as he entered into Judas, and fill you fall of all iniquities, and bring you to destruction both of body and soul. . . . Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men. . . . Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbours, and intend to live a new life, following the commandments of God, and walking henceforth in His holy ways; draw near with faith, and take this Holy Sacrament to your comfort, and make your humble confession to Almighty God.”

[5] From these words it may now be seen that the doctors and rulers of the church know, and yet do not know, that this way is the way to heaven, and not the way of faith without this; they know when they pray and preach before the people according to what is here adduced, but they do not know when they teach from their doctrine. The former way they call practical religion, but the latter the Christian religion; the former they believe to be for the simple, but the latter for the wise. However, I can assert that those who live according to the doctrine of faith alone and justification thereby have no spiritual faith at all, and that after their life in this world they come into damnation; but those who live according to the doctrine adduced from the above exhortations have spiritual faith, and after their life in this world come into heaven. This also perfectly agrees with the faith received throughout the Christian world, which is called the Athanasian faith, in the public confession of which are these words concerning the Lord; “At whose coming all men shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire. This is the Catholic faith.” sRef Rev@3 @14 S6′ sRef Rev@3 @1 S6′ sRef Rev@22 @12 S6′ sRef Rev@2 @23 S6′ sRef Rev@3 @7 S6′ sRef Jer@32 @19 S6′ sRef Rev@2 @2 S6′ sRef Rev@2 @18 S6′ sRef Luke@6 @46 S6′ sRef Rev@2 @8 S6′ sRef Rev@2 @19 S6′ sRef Rev@2 @13 S6′ sRef Zech@1 @6 S6′ sRef Rev@2 @12 S6′ sRef John@13 @17 S6′ sRef Matt@16 @27 S6′ sRef Rev@3 @15 S6′ sRef Rev@2 @9 S6′ sRef Rev@20 @13 S6′ sRef Matt@5 @19 S6′ sRef Rev@20 @12 S6′ sRef Rev@2 @1 S6′ sRef Rev@14 @13 S6′ sRef John@5 @28 S6′ sRef Hos@4 @9 S6′ sRef John@5 @29 S6′ sRef Matt@13 @23 S6′ sRef Rev@3 @8 S6′ sRef Jer@25 @14 S6′ [6] That these things are in perfect agreement with the Word is evident from the following passages:

“The Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works” (Matt. xvi. 27).

“They that have done good, shall go forth unto the resurrection of life, and they that have done evil, unto the resurrection of damnation” (John v. 28, 29).

“Blessed are the dead that die in the Lord; yea, saith the Spirit, that they may rest from their labours; their works do follow them” (Apoc. xiv. 13).

“I will give unto every one of you according to his works” (Apoc. ii. 23).

“I saw the dead, small and great, stand before God; and the books were opened; and the dead were judged out of those things which were written in the books, according to their works. The sea gave up the dead which were in it; and death and hell delivered up the dead which were in them; and they were judged every man according to their works” (Apoc. xx. 12, 13).

“Behold, I come quickly, and my reward is with me, to give every man according to his works” (Apoc. xxii. 12).

In what is written to the seven churches, it is also said to each of them, “I know thy works.” Thus:

“Unto the angel of the church of Ephesus write, These things saith he that holdeth the seven stars in his right hand; I know thy works” (Apoc. ii. 1, 2).

“Unto the angel of the church in Smyrna write, These things saith the first and the last, I know thy works (Apoc. ii. 8, 9).

“Unto the angel of the church in Pergamos write, These things saith he that hath the sharp sword with two edges: I know thy works” (verses 12, 13).

“Unto the angel of the church in Thyatira write, These things saith the Son of God; I know thy works and charity” (verses 18, 19).

“Unto the angel of the church in Sardis write, These things saith he that hath the seven spirits of God; I know thy works” (chap. iii. 1).

“To the angel of the church in Philadelphia write, These things saith he that is holy, he that is true; I know thy works” (verses 7, 8).

“Unto the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true witness; I know thy works” (verses 14, 15).

In Jeremiah:

“And I will recompense them according to their deeds, and according to the works of their hands” (xxv. 14).

Again:

O Jehovah, “thine eyes are open upon all the ways of the sons of men; to give everyone according to his ways, and according to the fruit of his doings” (xxxii. 19).

In Hosea:

“I will visit upon his ways, and reward him for his works (iv. 9).

In Zechariah:

“Jehovah deals with us according to our ways, and according to our doings” (l. 6).

Also in the following passages.

In John:

“If ye know these things, happy are ye if ye do them” (xiii. 17).

In Luke:

“Why call ye me, Lord, and do not the things that I say?” (vi. 46).

In Matthew:

“But whosoever doeth and shall teach, shall be called great in the kingdom of the heaven” (v. 19).

Again:

“Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. Not every one that saith unto me, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of my Father which is in the heavens. Whosoever heareth my words and doeth them, I will liken him unto a wise man. But whosoever heareth my words and doeth them not, I will liken unto a foolish man” (vii. 19-27).

Again:

“He that received seed into the good ground, is he that heareth the Word and understandeth it, which beareth fruit and bringeth forth” (xiii. 23).

In Mark:

These are they which are sown on good ground; such as hear the Word and receive it, and bring forth fruit” (iv. 20).

In Luke:

“The seed that fell into the good ground are they which, in an honest and good heart, hear the Word, keep it, and bring forth fruit” (viii. 15).

When the Lord had said these things, He cried, saying, “He that hath ears to hear, let him hear” (Matt. xiii. 9; Mark iv. 9; Luke viii. 8). In Matthew:

“Thou shalt love the Lord [thy] God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang the law and the prophets” (xxii. 37-40).

By the law and the prophets is meant the Word in its whole content. sRef Matt@25 @36 S7′ sRef John@14 @21 S7′ sRef Matt@25 @37 S7′ sRef John@14 @23 S7′ sRef Matt@25 @34 S7′ sRef Matt@25 @35 S7′ sRef John@21 @22 S7′ sRef Matt@22 @40 S7′ sRef Matt@22 @39 S7′ sRef Matt@22 @38 S7′ sRef Matt@25 @38 S7′ sRef Matt@26 @74 S7′ sRef Matt@25 @39 S7′ sRef Matt@25 @43 S7′ sRef Mark@4 @20 S7′ sRef Matt@26 @71 S7′ sRef Matt@26 @70 S7′ sRef John@14 @24 S7′ sRef Matt@26 @72 S7′ sRef Matt@26 @69 S7′ sRef Matt@25 @31 S7′ sRef Matt@25 @32 S7′ sRef Matt@25 @33 S7′ sRef Matt@26 @34 S7′ sRef John@21 @20 S7′ sRef Matt@26 @73 S7′ sRef John@21 @21 S7′ sRef Matt@25 @46 S7′ sRef Matt@26 @75 S7′ sRef Matt@25 @44 S7′ sRef Matt@25 @42 S7′ sRef Matt@25 @45 S7′ sRef Matt@22 @37 S7′ sRef Matt@25 @40 S7′ sRef Matt@25 @41 S7′ [7] That to love the Lord God is to do His words or precepts He Himself teaches in John,

“He that loveth me, keepeth my words, and my Father will love him, and we will come to him and make our abode with him. He that loveth me not, keepeth not my sayings” (xiv. 21, 23, 24).

So also in Matthew, the Lord declared that He will say to the goats on the left hand, that they should go into everlasting fire, and to the sheep on the right hand, that they should go into life eternal (xxv. 31-46). That by the goats are meant those who do not do the goods of charity, and by the sheep those who do, is evident from the words there; both said that they knew not that to do good to their neighbour was to do it to the Lord; but they are instructed, if not before, yet at the day of judgment, that to do good is to love the Lord. By the five foolish virgins who took no oil in their lamps are also meant those who are in faith and not in the good of charity; and by the five wise virgins who took oil in their lamps are meant those who are also in the good of charity; for lamps signify faith, and oil signifies the good of charity. Concerning the latter, it is said that “they went into the marriage,” but of the former, who said, Lord, Lord, open to us,” that they received this answer, Verily, I say unto you, I know you not” (Matt. xxv. 1-12). That in the last time of the church there would be no faith in the Lord, because no charity, is signified where it is written

That Peter denied the Lord thrice, before the cock crew (Matt. xxvi. 34, 69-74).

The same is signified by the Lord’s saying to Peter, when Peter saw John follow the Lord,

“What is that to thee” Peter? “follow thou me” John; for Peter had said concerning John,

“What is this man?” (John xxi. 21, 22).

Peter, in a representative sense, signifies faith, and John the good of charity; therefore he leaned on the breast of the Lord (John xxi. 20).

sRef John@19 @27 S8′ sRef John@19 @26 S8′ [8] That this good constitutes the church is signified by the words of the Lord from the cross to John:

“Jesus saw his mother and the disciple standing by whom he loved; he said unto his mother, Woman, behold thy son! Then said he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home” (John xix. 26, 27).

By mother and woman is here meant the church, and by John the good of charity, and thus by those words is signified that the church will exist where the good of charity is. (But these things may be seen more fully explained in the passages quoted in The Doctrine of the New Jerusalem, n. 122. And, moreover, that there is no faith where there is no charity, may be seen in the small work, The Last Judgment, n. 33-39. And that man after death is such as his life was in the world, and not such as his faith was, may be seen in the work, Heaven and Hell, n. 470-484. Also what charity is, and what faith is, in its essence, may be seen in The Doctrine of the New Jerusalem, n. 84-122.) [9] From what has been adduced consider whether to have faith is anything else than to live it; and whether to live according to it is not only to know and think, but also to will and do. For faith is not in a man while it is only in his knowledge and thought, but when it is also in his will and in his actions. Faith in man is faith of the life, but faith not yet in man is faith of the memory and of thought therefrom. By faith of the life is meant believing in God; but to believe those things that are from God, and not to believe in God, is mere historical faith, which is not saving. Who that is a true priest and good pastor does not desire that men should live well? and who does not know that the faith of knowledges, obtained from hearsay, is not faith of the life, but historical faith? [10] Faith of the life is the faith of charity, for charity is life.

But although the case is thus clear, yet I foresee that those who have confirmed themselves in the doctrine of faith alone and justification thereby, will not give it up, because of their connecting falsities with truths; for they teach truths when they teach from the Word, but they teach falsities when they teach from doctrine; and hence they confound those things by saying that the fruits of faith are the goods of life and that these follow from faith, and yet that the goods of life contribute nothing to salvation, but faith alone. Thus do they unite and disunite things; and when they unite them they teach truths, but only before the people, who do not know that they invert matters, and say these things from necessity, in order to make their doctrine agree with the Word; but when they disunite them they teach falsities, for they say that faith saves, and not the goods of charity, which are works, in this case not knowing that charity and faith act as one, and that charity consists in acting well and faith in believing well, and that to believe well without acting well is impossible, thus that there can be no faith without charity; then charity is the esse of faith, and its soul, hence that faith alone is faith without a soul, and thus a dead faith; and because such faith is not faith, therefore justification by it is a mere non-entity.

sRef Rev@3 @20 S0′ 251. I will come in to him. That this signifies conjunction is evident from the signification of coming in, when said of the Lord, as being to be conjoined to Him (concerning which see Arcana Coelestia, n. 3914, 3918, 6782, 6783). The Lord is conjoined to those who receive Him in the heart and life, because He enters or flows into life; but this He does only with those who are in the life of spiritual love, or in the life of charity, for charity is spiritual love. When this life constitutes the life of man, then the Lord enters or flows by this means into the truths of faith, and causes man to see or to know them; hence man has the spiritual affection of truth. It is a great mistake to suppose that the Lord enters or flows into faith alone, or into faith separated from charity, with man; in this faith there is no life, for it is like the breath of the lungs without the action of the heart; this breath would produce only an inanimate motion, for the breath of the lungs is animated by the influx of the heart, as is well known. Hence it is clear that the proceeding Divine from the Lord is admitted into man by the way of the heart, that is, of the love. For whether we speak of the heart or of the love it is the same thing as the life of the spirit therefrom. That love constitutes the life of man anyone may know and see if he will only attend. For what is a man without love, but like a stock? Hence, according to the quality of his love such is the man; love consists in willing and doing, for what a man loves that he wills and does. An idea of the good of charity and the truth of faith may be formed from the light and heat of the sun. When the light which proceeds from the sun is conjoined with the heat, as is the case in the time of spring and summer, then all things of the earth bud and flourish; but when there is no heat in the light, as in the time of winter, then all things of the earth grow torpid and die. Moreover, spiritual light is the truth of faith, and spiritual heat is the good of charity. From these considerations also an idea of the quality of the man of the church may be formed; when his faith is conjoined to charity he is like a garden and a park; but when his faith is not conjoined to charity he is like a desert, and a land covered with snow.

sRef Rev@3 @20 S0′ sRef Rev@19 @9 S1′ sRef Rev@19 @17 S1′ 252. And will sup with him, and he with me. That this signifies communicating to them the happiness of heaven is evident from the signification of supping, as being to communicate the goods of heaven. The reason why supping denotes to communicate those goods is, that by banquets, feasts, dinners and suppers in the Word are signified association by love, and hence the communication of the delights of love; for all delights spring from love. Those things derive their signification from bread and wine, which signify the good of love celestial and spiritual; and from eating together, which signifies communication and appropriation. This was formerly signified by the paschal supper, and is at this day signified by the Holy Supper (as may be seen above, n. 146; and in The Doctrine of the New Jerusalem, n. 210-222). The reason why mention is made of supping is, that marriages were celebrated at supper-time; and by marriage is signified the conjunction of good and truth, and thence communication of delights; hence it is said in the Apocalypse:

“Blessed are they that are called to the marriage supper of the Lamb” (xix. 9);

and afterwards,

“Come and gather yourselves together unto the supper of the great God” (ver. 17).

sRef Luke@14 @21 S2′ sRef Luke@14 @16 S2′ sRef Luke@14 @19 S2′ sRef Luke@14 @22 S2′ sRef Luke@14 @18 S2′ sRef Luke@14 @23 S2′ sRef Luke@14 @17 S2′ sRef Luke@14 @24 S2′ sRef Luke@14 @20 S2′ [2] Because suppers signify association by love, and the communication of delights thence, therefore the Lord compared the church and heaven to a supper, and also to a marriage; to a supper, in Luke:

A man made a great supper, and bade many; but they all with one consent began to make excuse. Therefore the master of the house, being angry, ordered to bring in the poor, the maimed, the halt, and the blind, saying of the first that none of those men should taste the supper (xiv. 16-24).

(Nearly similar to the above is what is signified by the marriage to which certain were invited, as recorded in Matthew xxii. 1-15.) By the supper is there meant heaven and the church. By those who were invited and excused themselves are meant the Jews, with whom the church then was; for the church specifically is where the Word is, and where the Lord is known by the Word. By the poor, the maimed, the halt and the blind, are meant those who are spiritually such, and who were then out of the church. The reason why heaven and the church are there likened to a supper and a marriage is, that heaven is the conjunction of the angels with the Lord by love, and their association amongst themselves by charity, and the communication thence of every kind of delight and happiness; similarly the church, because the church is the Lord’s heaven on the earth. (That heaven is the conjunction of the angels with the Lord by love, and also their mutual association by charity, may be seen in the work, Heaven and Hell, n. 13-19, and that thence there is a communication of every kind of delight and happiness, n. 396-400.) sRef Luke@13 @29 S3′ sRef Matt@8 @11 S3′ [3] In the Word throughout it is said, that those who are admitted into heaven are to eat together, by which, in the spiritual sense, is meant the fruition of blessedness and felicity. Thus the same is signified by eating there as by supping, as in Luke:

“They shall come from the east and from the west, and from the north and from the south, and shall recline in the kingdom of God” (xiii. 29).

And in Matthew:

“Many shall come from the east and west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven” (viii. 11).

Those who shall come from the east and the west, the north and the south, are all those who are in the good of love, and thence in the truths of faith. (That the four quarters, in the Word, have such a signification, may be seen in the work, Heaven and Hell, n. 141-153; and that by Abraham, Isaac and Jacob, the Lord is meant as to the Divine Itself, and the Divine Human, in Arcana Coelestia, n. 1893, 4615, 6098, 6185, 6276, 6804, 6847. Hence to recline with them denotes to be conjoined with the Lord, and to associate together by love, and by such conjunction and association, to enjoy eternal blessedness and felicity, and this from the Lord alone.)

sRef Luke@12 @36 S4′ sRef Luke@12 @35 S4′ sRef Luke@12 @37 S4′ [4] In Luke:

Jesus said, “Let your loins be girded about, and your lights shining, and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants whom the lord when he cometh shall find watching; verily, I say unto you that he will gird himself, and make them recline, and will come forth and serve them” (xii. 35, and following verses).

By the loins being girded is meant the good of love (see Arcana Coelestia, n. 3021, 4280, 9961). By lights shining are signified the truths of faith from the good of love (see Arcana Coelestia, n. 9548, 9551, 9783). By girding himself, making them to recline, and serving them, is signified to impart to them every kind of good. sRef Luke@22 @29 S5′ sRef Luke@22 @28 S5′ sRef Luke@22 @30 S5′ [5] Again:

“Ye are they that have continued with me in my temptations. I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in the kingdom” (xxii. 28-30).

To eat and drink at the table of the Lord in His kingdom, is to be conjoined with Him by love and faith, and to enjoy heavenly blessedness. sRef Matt@26 @29 S6′ [6] In Matthew:

Jesus said, “I say unto you, I will not drink henceforth of this product of the vine, until that day when I drink it new with you in my Father’s kingdom” (xxvi. 29).

These words were spoken by the Lord after He Instituted the Holy Supper. By the product of the vine is signified Divine truth from Divine good, and blessedness and felicity therefrom. sRef Isa@25 @6 S7′ [7] Similar to this is the signification of a feast, in the Word, as in Isaiah:

“In this mountain shall Jehovah of hosts make unto all peoples a feast of fat things, a feast of lees” (xxv. 6).

Here the subject treated of is the Lord’s advent, and by a feast of fat things is signified the appropriation and communication of goods, and by a feast of lees, or of the best wine, the appropriation of truths. (That fat things signify the goods of love, may be seen, Arcana Coelestia, n. 353, 5943, 10,033, and also the delights of love, n. 6409; and that wine signifies the good of charity, which in its essence is truth, n. 1071, 1798, 6377.)

sRef Matt@25 @10 S8′ sRef Matt@25 @1 S8′ sRef Matt@25 @8 S8′ sRef Matt@25 @9 S8′ sRef Matt@25 @7 S8′ sRef Matt@25 @12 S8′ sRef Matt@25 @2 S8′ sRef Matt@25 @5 S8′ sRef Matt@25 @4 S8′ sRef Matt@25 @11 S8′ sRef Matt@25 @3 S8′ sRef Matt@25 @6 S8′ [8] The like is signified by the marriage to which the ten virgins were invited, of whom it is thus written in Matthew:

“The kingdom of heaven is likened unto ten virgins, which took their lamps and went forth to meet the bridegroom. Five of them were wise, and five were foolish. They that were foolish took their lamps and took no oil with them; but the wise took oil in their vessels with their lamps. But while the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. And the wise answered, saying, Lest perchance there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves. While therefore they went to buy, the bridegroom came; and they that were ready went in with him to the marriage; and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily, I say unto you, I know you not” (xxv. 1-12).

The subject here treated of is conjunction with the Lord by love and faith; the marriage also signifies that conjunction; oil signifies the good of love, and lamps the truth of faith. In order that it may be clear that in everything that the Lord spoke there is a spiritual sense, I wish to unfold this parable more particularly, according to that sense. The kingdom of heaven, which is likened to the ten virgins, signifies heaven and the church; the ten virgins signify all those who belong to the church, ten denoting all, and virgins those who are in the affection of spiritual truth and good, which constitutes the church. This is why Zion and Jerusalem, by which the church is signified, in the Word are called virgins, as the virgin of Zion, and the virgin of Jerusalem, and that it is said in the Apocalypse that the virgins follow the Lamb. By the lamps which they took when they went forth to meet the bridegroom are signified the truths of faith; by the bridegroom is meant the Lord as to conjunction with heaven and the church by love and faith, because a marriage is treated of, by which is signified that conjunction. The five wise virgins, and the five that were foolish signify those of the church who are in faith from love, and those who are in faith without love, just as the wise and foolish mentioned in Matthew vii. 24, 26. By midnight, when the cry was made, is signified the Last Judgment, and in general the last state of the life of man, when he must be adjudged either to heaven or to hell. By the foolish virgins then saying to the wise, “Give us of your oil,” and the wise answering them that they should go to them who sell is signified the state of all after death, that those who have not the good of love in their faith, or the truth of faith from the good of love, are then desirous to procure it for themselves, but in vain, because according to the quality of a man’s life in the world such does he remain. It is now evident therefore what is signified by the wise virgins going in to the marriage, and by the foolish who said, “Lord, Lord, open to us,” receiving for answer, “Verily, I say unto you, I know you not.” By not knowing them is signified that the Lord was not conjoined to them, for spiritual love, and not faith without love, conjoins; for the Lord abides with those who are in love, and thence in faith and these He knows, because He Himself is therein.

sRef Rev@3 @21 S0′ 253 (v. 21) He that overcometh, to him will I grant to sit with me in my throne. That this signifies that he who endures to the end of life will be conjoined with heaven where the Lord is, is evident from the signification of overcoming as being to remain in the spiritual affection of truth even to the end of life (concerning which see above, n. 128), but in this case in a state of faith from charity, because that is the subject treated of. The reason why to overcome has such a signification is that a man, so long as he lives in the world, fights against the evils and falsities therefrom which pertain to him; and he who so fights, and remains in the faith of charity, even to the end of life, overcomes; and he who overcomes in the world overcomes to eternity, because a man is such after death as was his life in the world. And from the signification of to sit with me in My throne, as being to be conjoined with heaven where the Lord is; for by throne is signified heaven, and by sitting with the Lord is signified to be together with Him, thus to be conjoined to Him. sRef Isa@6 @1 S2′ sRef Ps@103 @19 S2′ sRef Matt@23 @22 S2′ sRef Isa@66 @1 S2′ [2] In the Word mention is frequently made of a throne, and by it, when said of the Lord, is signified in general heaven, specifically the spiritual heaven, and in the abstract the Divine truth proceeding from the Lord, because this constitutes heaven. Hence also a throne is predicated of judgment, since all judgment is effected from truths. That such is the signification of a throne in the Word is evident from the following passage. In Isaiah:

“Jehovah said, the heavens are my throne” (lxvi. 1).

In David:

“Jehovah hath prepared his throne in the heavens” (Ps. ciii. 19).

In Matthew:

“He that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon” (xxiii. 22).

That by throne is here signified heaven is evident; for it is said that heaven is Jehovah’s throne, that He hath prepared His throne in the heavens, and that he who sweareth by heaven sweareth by the throne of God. Not that Jehovah, or the Lord, there sits upon a throne, but that throne is said of His Divine in the heavens; and also it sometimes appears as a throne to those to whom it is granted to look into heaven. That the Lord was thus seen is evident in Isaiah:

“I saw the Lord sitting upon a throne high and lifted up, and his skirts filled the temple” (vi. 1).

Jehovah’s skirts filling the temple signifies that the Divine truth proceeding from Him filled the ultimate of heaven and the church; for by the skirts of the Lord is signified in general the proceeding Divine, and specifically the Divine truth which is in the extremes of heaven and in the church (as may be seen above, n. 220).

sRef Ezek@1 @26 S3′ [3] In Ezekiel:

Above the expanse which was over the head of the cherubs, “as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne, a likeness as it were the appearance of a man upon it above” (i. 26; x. 1).

The reason why the throne appeared like a sapphire stone was, that a sapphire signified the Divine truth of the Lord proceeding from His Divine good, and hence spiritual truth pellucid from celestial good (as may be seen, Arcana Coelestia, n. 9407, 9873). Thus the throne in this case signifies the whole heaven; for heaven is heaven from the Divine truth. (What cherubs signify, may be seen, n. 9277, end, 9509, 9673.) sRef Rev@22 @1 S4′ sRef Rev@4 @9 S4′ sRef Rev@4 @10 S4′ sRef Rev@4 @4 S4′ sRef Rev@4 @2 S4′ sRef Rev@4 @5 S4′ sRef Rev@4 @3 S4′ sRef Rev@4 @6 S4′ [4] In the Apocalypse:

“Behold, a throne set in heaven, and one sat on the throne; there was a rainbow round about the throne, in sight like unto an emerald. And out of the throne proceeded lightnings and thunderings and voices; before the throne, there was a sea of glass like unto crystal; round about the throne, were four animals full of eyes before and behind” (iv. 2-6, 9, 10).

That heaven is here described as to Divine truth will be seen in the explanation of those words in the following chapter. The same is also signified in this passage:

“A pure river, clear as crystal, proceeded out of the throne of God and of the Lamb” (xxii. 1).

The reason why a pure river clear as crystal was seen proceeding out of the throne was that a river signifies Divine truth so also does crystal. sRef Ps@122 @5 S5′ sRef Jer@14 @21 S5′ sRef Luke@1 @32 S5′ sRef Ps@122 @3 S5′ sRef Ps@122 @4 S5′ sRef Mark@12 @2 S5′ sRef Ps@89 @29 S5′ sRef Ps@89 @3 S5′ sRef Isa@9 @6 S5′ sRef Ps@89 @14 S5′ sRef Ps@89 @4 S5′ sRef Isa@9 @7 S5′ sRef Ezek@43 @4 S5′ sRef Ezek@43 @7 S5′ sRef Matt@25 @31 S5′ sRef Jer@3 @17 S5′ [5] The same is signified in the Word by the throne of David, because by David in the prophetical parts of the Word is not meant David, but the Lord as to His royalty which is the Divine truth in the spiritual heaven, which is the second heaven.

Thus in Luke:

The angel said to Mary, “He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David” (i. 32).

And in Isaiah:

“Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it in judgment and in justice, henceforth and even to eternity” (ix. 6, 7).

That David is not here meant, nor his throne upon which the Lord should sit, is plain, for the Lord’s kingdom was not on earth but in heaven; therefore by the throne of David is meant heaven as to the Divine truth (as may be seen above, n. 205). The like is meant in the Psalms of David, where he speaks of his throne and of his kingdom; as in the whole of Psalm lxxxix., where also it is said:

“I have sworn unto David my servant, Thy seed will I establish for ever; and I will build up thy throne to generation and generation. Judgment and justice are the support, of thy throne; I will set his throne as the days of the heavens” (verses 3, 4, 14, 29).

That the Lord is there meant by David, may be seen above (n. 205.) The like is also signified by the throne of glory, where it is said of the Lord; for glory signifies Divine truth; as in Matthew:

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory” (xxv. 31).

(That glory signifies the Divine truth in heaven, may be seen, Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429, and above, n. 33.)

Hence it is clear what is signified by the throne of glory in Jeremiah:

“Do not disgrace the throne of thy glory” (xiv. 21, and xvii. 12);

by which is signified that Divine truth should not be disgraced. The same is meant by Jerusalem being called the throne of Jehovah; for by Jerusalem is signified the church as to doctrine, and doctrine is Divine truth. Hence it is also clear how these words in Jeremiah are to be understood:

“At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered together unto it” (iii. 17).

In David:

“Jerusalem is builded; whither the tribes go up. And there are set the thrones for judgment, the thrones of the house of David” (cxxii. 3-5).

In Ezekiel:

“The glory of Jehovah came into the house by the way of the gate whose face was toward the east; he said unto me, Son of man, behold the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever” (xliii. 4, 7).

(That Jerusalem signifies the church as to doctrine, thus the Divine truth in the heavens and on earth, for this makes the church, may be seen, Arcana Coelestia, n. 3654, 9166, and above, n. 223.) Because all judgment is effected from truths, and judgment in the heavens from Divine truth, therefore a throne is also mentioned where the Lord is treated of as to judgment, as above in Matthew (xxv. 31), and in David (Ps. cxxii. 3-5); and moreover in David:

“O Jehovah, thou hast executed my judgment; thou sattest on the throne, a judge of justice; thou hast rebuked the nations, thou hast destroyed the wicked: Jehovah shall sit for ever; he will prepare his throne for judgment” (ix. 4, 5, 7).

sRef 1Sam@2 @8 S6′ sRef Ps@9 @4 S6′ sRef Ps@9 @5 S6′ sRef Rev@11 @16 S6′ sRef Matt@19 @28 S6′ sRef Ps@9 @7 S6′ sRef Rev@20 @4 S6′ [6] It is also said in the Word throughout, that others shall sit upon thrones as well as the Lord; but still by such thrones are not meant thrones, but Divine truths. Thus in the first book of Samuel:

“He raiseth up the depressed out of the dust, and lifteth up the needy out of the dunghill, to set them among princes, and he will make them inherit the throne of glory” (ii. 8).

In the Apocalypse:

The four-and-twenty elders who were before the throne of God, upon their thrones (xi. 16).

In another place:

“I saw thrones, and they sat upon them, and judgment was given unto them” (xx. 4).

And in Matthew:

“Ye which have followed me in the regeneration, when the Son of man shall sit upon the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel” (xix. 28, and Luke xxii. 30).

By thrones are there meant Divine truths, according to, and from which all are to be judged. By twelve and by twenty-four are signified all, and they are said of truths; by elders and disciples are also signified Divine truths, as also by the tribes. When these things are known it will be evident what is meant by thrones in the passages here adduced; also by that which is now treated of: “He that overcometh, to him will I give to sit with me in my throne.” (That twelve signifies all, and is predicated of truths may be seen, Arcana Coelestia, n. 577, 2089, 2129, 2130, 3272, 3858, 3913; that the same is signified by twenty-four, because that number is double the number twelve, and arises thence by multiplication, n. 5291, 5335, 5708, 7973. That by the elders of Israel are signified all those in the church who are in truths from good, n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404: similarly by the twelve disciples of the Lord, n. 2129, 3354, 3488, 3858, 6397; also by the twelve tribes, n. 3858, 3926, 4060, 6335, 7836, 7891).

sRef 1Ki@10 @20 S7′ sRef 1Ki@10 @18 S7′ sRef 1Ki@10 @19 S7′ [7] From these considerations it is evident what was represented by the throne built by Solomon, concerning which it is thus written in the first book of the Kings:

“Solomon made a great throne of ivory, and overlaid it with pure gold. The throne had six steps, and the head of the throne was round; and behind it were hands on the one side and on the other near the place of the seat, and two lions standing near the hands; and there were twelve lions standing upon the six steps, on the one side and on the other: there was not the like made in any kingdom” (x. 18-20).

Here by ivory is signified the Divine truth in ultimates: by the head being round, the correspondent good; by the gold with which it was overlaid is signified Divine good from which is Divine truth. By the six steps are signified all things from first to last; by the hands is signified all power; by the lions are signified the truths of the church in their power: by twelve, all. Because throne, where it is said of the Lord, signifies heaven as to all Divine truth, so in an opposite sense it signifies hell as to all falsity. In this opposite sense, it is mentioned above (ii. 13; Isa. xiv. 9, 13: xlvii. 1; Hagg. ii. 22; Dan. vii. 9; Luke i. 52; and elsewhere).

sRef Rev@3 @21 S0′ 254. As I also overcame, and sit with my Father in his throne. That this signifies comparatively as the Divine good is united with the Divine truth in heaven, is evident from the signification of overcoming, when said of the Lord Himself, as being to unite Divine good with Divine truth. And as this was effected by temptations and victories, therefore it is said, “as I overcame.” (That the Lord united Divine good with Divine truth by temptations admitted into His Human, and by continual victories then, may be seen in The Doctrine of the New Jerusalem, n. 201, 293, 302). The reason why sitting with my Father in his throne, signifies Divine good united with Divine truth in heaven, is that by Father, when mentioned by the Lord, is meant the Divine good which was in Him from conception, and by Son, the Divine truth, each in heaven; and by throne is meant heaven, as above. This Divine of the Lord in the heavens is called the Divine truth, but it is the Divine good united to the Divine truth. (That this is the case may be seen in the work, Heaven and Hell, n. 13, 133, 139, 140).

sRef John@17 @22 S2′ sRef John@17 @16 S2′ sRef John@20 @21 S2′ sRef John@15 @9 S2′ sRef John@17 @18 S2′ sRef John@17 @26 S2′ sRef John@17 @23 S2′ sRef John@17 @24 S2′ sRef John@15 @10 S2′ [2] The reason why a comparison is made of the members of the church with the Lord himself, when it is said, “He that overcometh, to him will I grant to sit with me in my throne, even as I also overcame, and sit with my Father in his throne” is, that the life of the Lord upon earth was an example according to which the members of the church were to live, as the Lord Himself also teaches in John:

“I have given unto you an example, that ye should do as I have done to you. If ye know these things, happy are ye if ye do them” (xiii. 15, 17).

This is why the Lord Himself, in places, makes a comparison between Himself and His disciples, as in John:

Jesus said, “As the Father hath loved me, so have I loved you; continue ye in my love, as I have kept my Father’s commandments, and abide in his love” (xv. 9, 10).

Again:

“They are not of the world, even as I am not of the world. As thou hast sent me into the world, even so have I sent them into the world” (xvii. 16, 18).

Again:

“As my Father hath sent me, even so send I you” (xx. 21).

Again:

“The glory which thou gavest me, I have given them; that they may be one, even as we are one, I in them, and thou in me. Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me. I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me may be in them, and I in them” (xvii. 22-24, 26).

The reason why the Lord spoke of His conjunction with men as of His conjunction with the Father, that is, of His Human with the Divine which was in Himself, is that the Lord is not conjoined with man’s proprium, but with what is His own. The Lord removes man’s proprium, and gives from His own, and in that He dwells. That this is the case is also known in the church, as is clear from the prayer used by, and the exhortation addressed to, those who approach the Sacrament of the Supper, in which are these words: “If with a true penitent heart and lively faith we receive that holy Sacrament, for then we spiritually eat the flesh of Christ, and drink his blood, then we dwell in Christ, and Christ in us: we are one with Christ, and Christ with us.” And in John vi. 56. (But these things may be better comprehended from what is shown in the work, Heaven and Hell, n, 11, 12).

Hence, then, because the Divine of the Lord received by angels and men constitutes heaven and the church in them, they are one with the Lord, as He and the Father are one. sRef Matt@7 @11 S3′ sRef Matt@7 @21 S3′ sRef Matt@15 @13 S3′ sRef Matt@5 @44 S3′ sRef Matt@5 @45 S3′ sRef Matt@5 @48 S3′ [3] In order that it may be yet more fully known how is to be understood what the Lord says, that He sits with His Father in His throne, it is to be noted that the throne of God denotes heaven, as was shown in the preceding article, also that heaven is heaven from the Divine proceeding from the Lord, which is called Divine truth, as was said above. The Lord Himself is not in heaven, but is above the heavens, and appears to those who are in the heavens as a Sun. The reason why the Lord appears as a Sun is because He is Divine love, and Divine love appears to the angels as solar fire; whence also sacred fire in the Word signifies Love Divine. From the Lord as a Sun proceed light and heat: the light which proceeds, because it is spiritual light, is Divine truth; and the heat, because it is spiritual heat, is Divine good. The latter, namely, the Divine good, is meant by the Father in heaven. (That the Lord is the Sun of heaven, and that the light and heat proceeding therefrom are the Divine truth united with the Divine good, may be seen in the work, Heaven and Hell, n. 116-125, also n. 126-140: and that heaven is heaven from the Divine which proceeds from the Lord, n. 7-12). It is therefore evident what is meant by Father in the heavens, and heavenly Father, as in Matthew:

Do good to your enemies, “that ye may be the sons of your Father which is in the heavens” (v. 44, 45).

Again:

“Be ye perfect, as your Father in the heavens is perfect” (verse 48).

Again:

“You who are evil, know to give good gifts to your children; how much more shall your Father who is in the heavens give good things to them that ask him” (vii. 11).

Again:

“He that doeth the will of my Father who is in the heavens, shall enter into the kingdom of the heavens” (vii. 21).

Again:

“Every plant which my heavenly Father hath not planted, shall be rooted up” (xv. 13).

Also in many other passages, in Matt. v. 16: vi. 1, 6, 8; xii. 50; xvi. 17; xviii. 14, 19, 35; Mark ix. 25, 26; Luke xi. 13.

sRef John@1 @2 S4′ sRef Matt@18 @10 S4′ sRef Matt@23 @9 S4′ sRef John@1 @18 S4′ [4] That the Divine good is meant by the Father is also evident from this passage in Matthew:

“Take heed that ye despise not one of these little ones; for their angels do always behold the face of my Father who is in the heavens” (xviii. 10).

By their beholding the face of their Father who is in the heavens is signified that they receive Divine good from the Lord. That they do not actually see His face is evident from the words of the Lord in John:

“No one hath seen the Father at any time” (i. 18; v. 37; vi. 46).

The same is evident from this passage in Matthew:

“Call no man your father upon the earth, for one is your Father who is in the heavens” (xxiii. 9).

That no man is forbidden to call his father upon earth “father” is evident, nor is it here forbidden by the Lord; but this was said because by Father is meant the Divine good, and there is none good except the one God (xix. 17). The reason why the Lord spoke thus is that by the Father in the Word of both Testaments is meant, in the spiritual sense, the Divine good, as may be seen, Arcana Coelestia, n. 3703, 5902, 6050. 7833, 7834; and also heaven and the church as to good, Arcana Coelestia, n. 2691, 2717, 3703, 5581, 8897; and by Father, when mentioned by the Lord, the Divine good of His Divine love, Arcana Coelestia, n. 2803, 3704, 7499, 8328, 8897).

sRef Rev@3 @22 S0′ 255. (v. 22). He that hath an ear, let him hear what the Spirit saith unto the churches. That this signifies that he who understands should hearken to what the Divine truth proceeding from the Lord teaches and says to those who belong to His church is evident from what was said and shown above (n. 108).

sRef Rev@3 @22 S0′ 256. It was said above, that by the seven churches here written to, are not meant seven churches, but all those who belong to the church, and, in the abstract, all things of the church; that this is the case is evident from the consideration, that by seven are signified all, and all things, and that by the names are signified things. That all who belong to the church, or all things of the church, are meant by what is written to those seven churches is also evident from the explanation of those things. For all things of the church have reference to the following four general principles, doctrine, life according to it, faith according to life. These are treated of in what is written to six of the churches – doctrine, to the churches in Ephesus and Smyrna; life according to doctrine, to the churches in Thyatira and Sardis; and faith according to life, to the churches in Philadelphia and Laodicea. And because doctrine cannot be implanted in man’s life and become a matter of faith unless he fights against the evils and falsities which he possesses from heredity, therefore that combat is also treated of in what is written to the church in Pergamos; for the subject there treated of is temptations; and temptations are combats against evils and falsities.

(That temptations are treated of in what is written to the church in Pergamos may be seen above, n. 130; that doctrine is the subject treated of in what is written to the churches in Ephesus and Smyrna may be seen above also, n. 93, 95, 112; that a life according to doctrine is treated of in what is written to the churches in Thyatira and Sardis, n. 150, 182, and that faith according to life is treated of in what is written to the churches of Philadelphia and Laodicea, n. 203 and 227.) Because in what is written to this last church, namely, that in Laodicea, those who are in the doctrine of faith alone are treated of, and also, at the end, the nature of faith originating in charity, to what has already been said, it is here to be added, that love constitutes heaven; and because it does so, it also forms the church. For all the societies of heaven, which are innumerable, are arranged according to the affections of love, and also all within each society; so that it is affection, or love, according to which all things are arranged in the heavens, and not in any case faith alone. Spiritual affection, or love, is charity. It is therefore clear that no one can ever enter heaven unless he is in charity.

sRef Lev@16 @12 S0′ sRef Ezek@39 @9 S0′ sRef Lev@16 @15 S0′ sRef Lev@16 @13 S0′ sRef Lev@16 @14 S0′ sRef Ezek@39 @11 S0′ sRef Rev@3 @22 S0′ sRef Ezek@39 @12 S0′ 257. Because in this prophetical book numbers are often mentioned; and as no one can know the spiritual sense of what is contained in those numbers unless he knows what the particular numbers signify; for all numbers in the Word, as well as all names, signify spiritual things; and because the number seven is often mentioned amongst others, I am desirous here of showing that seven signifies all, and all things, also what is full and complete for that which signifies all, and all things, signifies also what is full and complete. For what is full and complete is said of the magnitude of a thing, and all and all things of multitude.

That the number seven has such a signification is evident from the following passages. In Ezekiel:

“The inhabitants of the cities of Israel shall set fire to and burn the arms, the shield also and the buckler, with the bow and the arrows, and with the hand-staff, and with the spear; and they shall kindle a fire with them seven years; and they shall bury Gog and all his multitude, and they shall cleanse the land seven months” (xxxix. 9, 11, 12).

The subject here treated of is the desolation of all things in the church. The inhabitants of the cities of Israel signify all the goods of truth, to set on fire and burn signifies to consume by evils. The arms, the shield, the buckler, the bows, the arrows, the hand-staff, the spear, denote everything pertaining to doctrine; to kindle fire with them seven years denotes to consume them all and fully by evils. Gog signifies those who are in external worship, and in no internal worship; to bury them and cleanse the land denotes to destroy them all, and completely to purge the church of them. [2] In Jeremiah:

“Their widows shall be multiplied more than the sand of the seas, and I will bring to them upon the mother of the youths the waster at noon-day. She who hath borne seven shall languish, she shall breathe out her soul” (xv. 8, 9).

By the widows which will be multiplied are signified those who are in good and desire truths, and, in the opposite sense, as in the present case, those who are in evil and desire falsities. By the mother of the youths is signified the church; by the waster at noon-day is signified the vastation of that church, however much they may be in truths from the Word. By she that hath borne seven shall languish, she shall breathe out her soul, is signified that the church, to which all truths were given because the Word was given them, should perish; for she that hath borne seven signifies those to whom all truths were given. This is specifically said concerning the Jews.

sRef Lev@26 @28 S3′ sRef Ps@79 @12 S3′ sRef Lev@26 @18 S3′ sRef 1Sam@2 @5 S3′ sRef Lev@26 @24 S3′ sRef Lev@26 @21 S3′ [3] Similarly, in the first book of Samuel:

“They that were hungry ceased, so that the barren hath borne seven, and she that hath many children hath failed” (ii. 5).

The hungry who ceased denote those who desire the goods and truths of the church; the barren who hath borne seven signifies those who are outside the church and are ignorant of truths because they have not the Word, as the Gentiles, to whom all things will be given; she that hath many children failing signifies those who have truths, from whom they will be taken away. Again, in David:

“Render unto our neighbours sevenfold into their bosom” (lxxix. 12).

And in Moses,

That the Jews should be punished seven times for their sins (Levit. xxvi. 18, 21, 24, 28);

seven times here signifying fully. sRef Matt@18 @21 S4′ sRef Luke@17 @4 S4′ sRef Matt@18 @22 S4′ sRef Ps@119 @164 S4′ [4] In Luke:

“And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him” (xvii. 4).

Here, to forgive seven times, if he shall return seven times, denotes to forgive as often as the offender should return, and thus at all times. But lest Peter should understand seven times to be meant by these words, the Lord explains His meaning to him, as recorded in Matthew:

“Peter said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times, but until seventy times seven ” (xviii. 21, 22).

Seventy times seven is always, without counting. In David:

“Seven times a day do I praise thee for the judgments of justice” (Ps. cxix. 164).

Seven times a day denotes always, or at all times. sRef Ps@12 @6 S5′ [5] Again:

“The sayings of Jehovah are pure sayings, as silver refined in a furnace of earth, purified seven times” (Ps. xii. 6).

Here silver signifies truth from the Divine: purified seven times denotes that it is altogether and fully pure.

sRef Isa@30 @26 S6′ [6] In Isaiah:

“The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days” (xxx. 26).

The light of the sun signifies Divine truth from Divine good: and that this light should be sevenfold, as the light of seven days, signifies that the Divine truth in heaven should be without any falsity, thus that it should be altogether and fully pure. sRef Matt@12 @45 S7′ [7] In Matthew,

The unclean spirit “shall take with him seven other spirits more wicked than himself, and he shall dwell there” (xii. 45; Luke xi. 26).

Here profanation is treated of, and by the seven other spirits with which the unclean spirit is said to return are signified all falsities of evil, thus a plenary destruction of good and truth. sRef Dan@4 @32 S8′ sRef Dan@4 @25 S8′ sRef Dan@4 @16 S8′ [8] Similar is the signification of the seven times which were to pass over the king of Babylon, in Daniel,

“His heart shall be changed from man, and the heart of a beast shall be given unto him; while seven times shall pass over him” (iv. 16, 25, 32).

By the king of Babylon are signified those who profane the goods and truths of the Word. By his heart being changed from that of a man to that of a beast is meant that nothing spiritual, that is, truly human, should remain with him, but that instead there should be everything diabolical. By the seven times which were to pass over him is meant profanation, which is a complete destruction of truth and good. sRef Num@23 @4 S9′ sRef Rev@8 @2 S9′ sRef Rev@21 @91 S9′ sRef Num@23 @3 S9′ sRef Rev@21 @83 S9′ sRef Num@23 @5 S9′ sRef Lev@4 @17 S9′ sRef Lev@4 @16 S9′ sRef Rev@21 @13 S9′ sRef Rev@21 @11 S9′ sRef Rev@21 @12 S9′ sRef Rev@21 @17 S9′ sRef Rev@21 @18 S9′ sRef Rev@21 @16 S9′ sRef Rev@21 @14 S9′ sRef Rev@21 @15 S9′ sRef Lev@16 @18 S9′ sRef Num@23 @7 S9′ sRef Rev@5 @1 S9′ sRef Num@23 @6 S9′ sRef Rev@1 @20 S9′ sRef Rev@21 @10 S9′ sRef Rev@21 @9 S9′ sRef Rev@21 @8 S9′ sRef Ex@29 @37 S9′ sRef Rev@21 @95 S9′ sRef Rev@21 @94 S9′ sRef Matt@15 @35 S9′ sRef Lev@16 @15 S9′ sRef Lev@16 @14 S9′ sRef Lev@16 @19 S9′ sRef Rev@21 @93 S9′ sRef Rev@4 @5 S9′ sRef Matt@15 @34 S9′ sRef Rev@10 @3 S9′ sRef Ex@29 @35 S9′ sRef Num@19 @4 S9′ sRef Rev@15 @1 S9′ sRef Matt@15 @37 S9′ sRef Matt@15 @36 S9′ sRef Rev@21 @96 S9′ sRef Rev@21 @97 S9′ sRef Rev@10 @4 S9′ sRef Matt@15 @38 S9′ sRef Lev@16 @13 S9′ sRef Rev@21 @86 S9′ sRef Ezek@45 @23 S9′ sRef Ex@29 @30 S9′ sRef Rev@3 @1 S9′ sRef Num@23 @2 S9′ sRef Num@23 @1 S9′ sRef Rev@21 @85 S9′ sRef Rev@21 @84 S9′ sRef Lev@8 @33 S9′ sRef Rev@21 @89 S9′ sRef Rev@21 @90 S9′ sRef Rev@21 @92 S9′ sRef Lev@8 @34 S9′ sRef Rev@21 @87 S9′ sRef Rev@21 @88 S9′ sRef Rev@1 @4 S9′ sRef Rev@21 @47 S9′ sRef Rev@21 @69 S9′ sRef Rev@21 @48 S9′ sRef Rev@21 @45 S9′ sRef Rev@21 @70 S9′ sRef Rev@21 @46 S9′ sRef Rev@21 @49 S9′ sRef Rev@21 @50 S9′ sRef Ex@25 @37 S9′ sRef Rev@21 @51 S9′ sRef Rev@21 @44 S9′ sRef Rev@21 @75 S9′ sRef Rev@21 @39 S9′ sRef Rev@21 @74 S9′ sRef Rev@21 @76 S9′ sRef Lev@14 @8 S9′ sRef Lev@14 @7 S9′ sRef Rev@21 @73 S9′ sRef Rev@21 @42 S9′ sRef Rev@21 @43 S9′ sRef Rev@21 @71 S9′ sRef Rev@21 @72 S9′ sRef Rev@21 @40 S9′ sRef Rev@21 @41 S9′ sRef Rev@21 @60 S9′ sRef Rev@21 @65 S9′ sRef Rev@1 @11 S9′ sRef Rev@21 @58 S9′ sRef Rev@21 @59 S9′ sRef Rev@21 @61 S9′ sRef Num@23 @29 S9′ sRef Rev@1 @13 S9′ sRef Rev@21 @64 S9′ sRef Rev@21 @62 S9′ sRef Ex@25 @32 S9′ sRef Num@23 @30 S9′ sRef Rev@21 @57 S9′ sRef Rev@16 @1 S9′ sRef Rev@21 @52 S9′ sRef Rev@21 @68 S9′ sRef Lev@16 @12 S9′ sRef Rev@21 @53 S9′ sRef Rev@21 @54 S9′ sRef Rev@21 @55 S9′ sRef Rev@21 @56 S9′ sRef Rev@21 @67 S9′ sRef Rev@21 @66 S9′ sRef Rev@21 @38 S9′ sRef Rev@21 @21 S9′ sRef Rev@21 @22 S9′ sRef Lev@25 @9 S9′ sRef Lev@25 @8 S9′ sRef Rev@21 @24 S9′ sRef Rev@21 @23 S9′ sRef Lev@14 @27 S9′ sRef Num@23 @16 S9′ sRef Num@23 @15 S9′ sRef Rev@1 @16 S9′ sRef Lev@14 @51 S9′ sRef Lev@14 @38 S9′ sRef Rev@21 @19 S9′ sRef Rev@21 @20 S9′ sRef Num@23 @18 S9′ sRef Num@23 @17 S9′ sRef Rev@21 @63 S9′ sRef Rev@21 @25 S9′ sRef Rev@21 @79 S9′ sRef Rev@21 @33 S9′ sRef Rev@21 @34 S9′ sRef Rev@21 @81 S9′ sRef Rev@21 @80 S9′ sRef Rev@21 @32 S9′ sRef Rev@21 @35 S9′ sRef Rev@21 @36 S9′ sRef Rev@21 @77 S9′ sRef Rev@21 @37 S9′ sRef Rev@21 @78 S9′ sRef Rev@15 @6 S9′ sRef Rev@21 @30 S9′ sRef Rev@21 @29 S9′ sRef Rev@21 @31 S9′ sRef Rev@21 @82 S9′ sRef Rev@21 @27 S9′ sRef Rev@21 @28 S9′ sRef Rev@21 @26 S9′ [9] Because the terms seven, and seven times, signified all things, and also what is full, the following commands were given to the children of Israel:

Seven days their hands should be filled (Exod. xxix. 35).

Seven days they should be sanctified (Exod. xxix. 37).

Seven days Aaron should put on the garments when he was being initiated (Exod. xxix. 30).

Seven days they should not go out of the tabernacle when they were being initiated into the priesthood (Levit. viii. 33, 34).

Seven times expiation should be made upon the horns of the altar (Levit. xvi. 18, 19).

Seven times should the altar be sanctified with oil (Levit. viii. 11).

Seven times should the blood be sprinkled before the veil (Levit. iv. 16, 17).

Seven times should the blood be sprinkled with the finger towards the east, when Aaron went in to the mercy seat (Levit. xvi. 12-15).

Seven times should the water of separation be sprinkled towards the tabernacle (Num. xix. 4).

Seven times should blood be sprinkled for the cleansing of leprosy (Levit. xiv. 7, 8, 27, 38, 51).

The lampstand had seven lamps (Exod. xxv. 32, 37; xxxvii. 18-25).

Feasts should be celebrated for seven days (Exod. xxxiv. 18; Levit. xxiii. 4-9, 39-44; Deut. xvi. 3, 4, 8).

Seven days of the feast there should be a burnt offering of seven bullocks and seven rams daily (Ezek. xlv. 23).

Baalam built seven altars, and sacrificed seven oxen and seven rams (Num. xxiii. 1-7, 15-18, 29, 30).

They numbered seven weeks of years, seven times seven years, and then should cause the trumpet of the jubilee to be sounded in the seventh month (Levit. xxv. 8, 9).

From the signification of the number seven, it is evident what is signified

By the seven days of creation (Gen. i.).

Also by four thousand men being filled from seven loaves, and that seven basketsful of fragments remained over (Matt. xv. 34-37; Mark viii. 5-9).

Hence now it is clear what is signified in the Apocalypse,

By the seven churches (i. 4, 11).

By the seven golden lampstands, in the midst of which was the Son of man (i. 13).

By the seven stars in His right hand (i. 16, 20).

By the seven spirits of God (iii. 1).

By the seven lamps of fire burning before the throne (iv. 5).

By the book sealed with seven seals (v. 1).

By the seven angels to whom were given seven trumpets (viii. 2).

By the seven thunders which uttered their voices (x. 3, 4).

By the seven angels having the seven last plagues, (xv. 1, 6).

By seven vials full of the seven last plagues (xvi. 1; xxi. 9)

and elsewhere in the Word, where seven is mentioned.


258. CHAPTER IV

1. AFTER this I saw, and, behold, a door opened in heaven; and the first voice which I heard, as it were of a trumpet, speaking with me, said, Come up hither, and I will show thee things which must come to pass hereafter.

2. And immediately I was in the spirit; and, behold, a throne was set in heaven, and upon the throne one sitting.

3. And he that sat was in aspect like a jasper and a sardius and there was a rainbow round about the throne in aspect like unto an emerald.

4. And round about the throne were four-and-twenty thrones; and upon the thrones I saw four-and-twenty elders sitting, clothed in white garments; and they had on their heads crowns of gold.

5. And out of the throne proceeded lightnings and thunderings and voices; and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

6. And before the throne there was a glassy sea like unto crystal; and in the midst of the throne, and round about the throne, were four animals full of eyes before and behind.

7. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face like a man, and the fourth animal was like a flying eagle.

8. And the four animals had each by itself six wings round about; and they were full of eyes within; and they had no rest day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.

9. And when the animals gave glory and honour and thanks to him that sitteth on the throne, who liveth unto the ages of the ages)

10. The four-and-twenty elders fell down before him that sitteth on the throne, and worshipped him that liveth unto the ages of the ages, and cast their crowns before the throne, saying,

11. Thou art worthy, O Lord, to receive glory and honour and power; for thou hast created all things, and by thy will they are, and were created.

THE EXPLANATION.

IT was stated above (n. 5), that the subject treated of in this prophetical book is not the successive states of the Christian church from its beginning to its end, as has been hitherto believed, but the state of the church and of heaven in the last times, when there would be a new heaven and a new earth, that is, when there would be a new church formed in the heavens and on earth, thus when judgment takes place. It is said a new church in the heavens, because there is a church there just as on earth (as may be seen in the work, Heaven and Hell, n. 221-227). Because these are the subjects treated of in this book, therefore the first chapter treats of the Lord, who is the Judge; and the second and third of those who belong to the church, and of those who do not belong to the church, thus it treats of those who are in the former heaven, which is to be abolished, and of those who are in the new heaven, which is to be formed. (That by the seven churches which are treated of in the second and third chapters, are meant all those who are in the church, and also everything pertaining to the church, may be seen above, n. 256, 257.) The subject now treated of in this fourth chapter is the arrangement of all things, especially in the heavens, before judgment; therefore a throne was now seen in heaven, and round about it twenty-four thrones, upon which were twenty-four elders; also, near the throne, four animals, which are cherubim. That by those things is described the arrangement of all things before the judgment, and for judgment, will be seen in the explanation of this chapter. It should be known that before any change takes place everything is pre-arranged and prepared for the future event; for all things are foreseen by the Lord, and according to this foresight are disposed and provided for. By the throne, therefore, in the midst of heaven is meant judgment, and by Him who sat upon it, the Lord; by the four-and-twenty thrones upon which were four-and-twenty elders, are meant all truths in their whole extent, from which and according to which judgment is. By the four animals, which are cherubim, is meant the Lord’s Divine Providence, lest the former heavens should suffer harm by the remarkable change about to take place, and that afterwards everything might be done according to order; that is to say, that those who are interiorly evil might be separated from those who are interiorly good, and the latter be elevated into heaven, but the former cast down to hell.

sRef Rev@4 @1 S0′ 259. Verse 1. After these things I saw, and, behold, a door opened in heaven; and the first voice which I heard, as it were of a trumpet speaking with me, saying, Come up hither, and I will show thee things which must come to pass hereafter.

“After these things I saw,” signifies the understanding enlightened; “and, behold, a door opened in heaven,” signifies the arcana of heaven revealed; “and the first voice which I heard” signifies revelation now of things to come; “as it were of a trumpet speaking with me,” signifies what is clear and manifest; “saying, Come up hither,” signifies elevation of mind, and attention: “and I will show thee things which must come to pass hereafter,” signifies instruction concerning those things that will exist in the last time of the church.

sRef Rev@4 @1 S0′ 260. (v. 1) After these things I saw. That this signifies the understanding enlightened is evident from the signification of seeing, as being to understand. The reason of this is that the sight of the eye corresponds to the sight of the mind, which is the understanding. This correspondence is based on the fact that the understanding perceives spiritual things, and the sight of the eye natural things; spiritual things are truths from good and natural things are objects in various forms. Truths from good, which are spiritual things, are seen in heaven as clearly as objects before the eye, but still with much difference, for those truths are seen intellectually, that is, are perceived. The nature of this sight, or perception, cannot be described in human language; it can be comprehended only by this, that it includes consent and confirmation from an inmost principle that the thing is so. For there are confirmatory reasons in very great abundance, which present themselves as one to the intellectual sight, and this one is as a conclusion from many. These confirmatory reasons are in the light of heaven, which is Divine truth, or Divine wisdom, proceeding from the Lord, and which operates in each angel according to the state of his reception; this is spiritual sight, or understanding. sRef Isa@42 @18 S2′ sRef Isa@30 @10 S2′ sRef Matt@13 @14 S2′ sRef Matt@13 @13 S2′ sRef Matt@13 @15 S2′ sRef Isa@32 @3 S2′ sRef Isa@42 @20 S2′ sRef Isa@28 @7 S2′ [2] Because this sight operates into the sight of the eyes with the angels, and presents the truths of the understanding in correspondent forms, which in heaven appear not unlike the forms in the natural world which are called objects, therefore by seeing, in the literal sense of the Word, is signified to understand. (What the nature of appearances in heaven is, and that they correspond to the objects of the interior sight of the angels, may be seen in the work, Heaven and Hell, n. 170-176.) The reason why in the Word it is not said to understand, but to see, is that the Word in its ultimates is natural, and what is natural is the basis on which spiritual things are founded; therefore, if the Word in the letter were also spiritual it would have no basis, thus it would be as a house without a foundation (concerning this subject also, see in the work, Heaven and Hell, n. 303-310). That in the Word to see signifies to understand is evident from the following passages. In Isaiah:

“Who have said to the seers, See not, and to those who have vision, See not for us right things; speak to us blandishments, see illusions” (xxx. 10).

Again:

“And the eyes of them that see shall not blink, and the ears of them that hear shall hearken” (xxxii. 3).

Again:

Ye blind, look in seeing, in seeing . . . great things, ye do not keep them” (xlii. 18, 20).

Again:

“The priest and the prophet err through strong drink they err among the seeing, they stumble in judgment” (xxviii. 7), and elsewhere;

“Seeing they see not, and hearing they hear not” (Matt. xiii. 13-15; Mark iv. 12; viii. 17, 18; Isa. vi. 10; Ezek. xii. 2).

Besides many other passages, which need not be adduced here since everyone knows, from the customary modes of expression, that to see signifies to understand; hence we say, I see this, that it is, or is not so, meaning I understand.

[260 1/2] And, behold, a door opened in heaven. That this signifies the arcana of heaven revealed, is evident from the signification of a door, as being introduction, concerning which see above (n. 208); in this case, looking into which is a letting-in of the sight; and the sight is let into heaven when the sight of the bodily eyes is made dim, and then the sight of the eyes of the spirit is enlightened; by the latter sight all the visions of the prophets were seen. The reason why a door opened in heaven here signifies the arcana of heaven revealed is that those things then appear which are in the heavens, and, before the prophets, those which are arcana of the church. In the present case were seen the arcana concerning those things that were to exist about the time of the Last Judgment, none of which have been as yet revealed, nor could they be revealed before the Judgment was accomplished, and not even then except by means of some one in the world to whom it should be granted by the Lord to see them, and to whom, at the same time, should be revealed the spiritual sense of the Word. For all the things written in this prophetical book are written concerning the Last Judgment, but by means of representatives and correspondences; for whatever is said by the Lord and perceived by the angels is turned into representatives when it descends, and is thus presented both before the eyes of the angels in the ultimate heavens, and before men who were prophets, when the eyes of their spirit were opened. From these considerations it is evident what is meant by a door opened in heaven.

sRef Rev@4 @1 S0′ sRef Ps@29 @6 S1′ sRef Ps@29 @7 S1′ sRef Ps@29 @9 S1′ sRef Ps@29 @8 S1′ sRef Ps@29 @3 S1′ sRef Ps@29 @4 S1′ sRef Ps@29 @5 S1′ 261. And the first voice which I heard. That this signifies revelation now concerning things to come is evident from the signification of voice, as denoting whatever proceeds from the Lord and is perceived by angels and men, in this case principally revelation concerning things to come that were to take place before the Last Judgment, to be attendant on it, and to follow it, because these things are treated of in what now follows. That the voice of Jehovah in the Word signifies the proceeding Divine, which is Divine truth, from which are all intelligence and wisdom, may be seen (Arcana Coelestia, n. 219, 220, 375, 3563, 6971, 8813, 9926), and is also evident from the following passages. In David:

“The voice of Jehovah upon the waters. The voice of Jehovah with power, the voice of Jehovah with honour. The voice of Jehovah breaketh the cedars. The voice of Jehovah falleth as a flame of fire. The voice of Jehovah maketh the wilderness to tremble. The voice of Jehovah maketh the hinds to bring forth; but in his temple every one saith, Glory” (Ps. xxix. 3-9).

The subject here treated of is the Divine which proceeds from the Lord, and which in one expression is called the Divine truth; its effect, both with the good and with the evil, is described by those things that are there mentioned; it is therefore evident what is signified by the voice of Jehovah. sRef John@10 @26 S2′ sRef John@10 @16 S2′ sRef John@10 @3 S2′ sRef John@10 @5 S2′ sRef John@10 @4 S2′ sRef John@10 @2 S2′ sRef John@10 @27 S2′ [2] In John:

“He who is the shepherd of the sheep, to him the porter openeth, and the sheep hear his voice; a stranger will they not follow; for they know not the voice of strangers. And other sheep I have which are not of this fold; them also must I bring, and they shall hear my voice. But ye are not of my sheep; for my sheep hear my voice, and I know them, and they follow me” (x. 2-5, 16, 26, 27).

By sheep in the Word are meant those who are in truths from good, thus who are in faith from charity; by the voice here mentioned is not meant voice, but the proceeding Divine, which is the Divine truth. This flows into those who are in the good of charity and gives them intelligence, and so far as they are in good it gives them wisdom; intelligence pertains to truth, and wisdom to truth from good. sRef Jer@10 @12 S3′ sRef Joel@2 @11 S3′ sRef Jer@10 @13 S3′ sRef Ps@68 @32 S3′ sRef John@5 @25 S3′ sRef Rev@1 @15 S3′ sRef Ps@68 @33 S3′ sRef Ps@29 @3 S3′ sRef Joel@3 @16 S3′ [3] In Jeremiah:

“The maker of the earth, by his understanding he stretched
out the heavens, at the voice which he giveth there is a multitude of waters in the heavens” (x. 12, 13 li. 16).

In David:

“The voice of Jehovah upon the waters, Jehovah upon the great waters” (Ps. xxix. 3).

In the Apocalypse:

“And his voice as the sound of many waters” (i. 15).

And again:

“I heard a voice from heaven, as the voice of many waters” (xiv. 2).

The voice of Jehovah, and the voice from heaven is the proceeding Divine, or the Divine truth, from which are intelligence and wisdom; the reason why it is compared to the voice of many waters is that waters signify Divine truths in ultimates, as may be seen above (n. 71). In David:

Ye kingdoms of the earth, sing praises unto the Lord, who rideth upon the heaven of the heaven of old; behold, he will give in a voice, a voice of strength” (Ps. lxviii. 32, 33).

In John:

“I say unto you, that the hour will come when the dead shall hear the voice of the Son of God, and they that hear shall live” (v. 25).

In Joel:

“Jehovah shall give his voice from Jerusalem, that the heavens and the earth may tremble” (iii. 16).

Again:

“Jehovah hath uttered his voice before his army; because innumerable is the host that executeth his word” (ii. 11).

That the Divine truth is here signified by the voice of Jehovah is clear; also in many other places.

sRef Rev@4 @1 S0′ 262. As it were of a trumpet, speaking with me. That this signifies what is clear and manifest is evident from the signification of trumpet, as being the Divine truth manifested and revealed out of heaven, concerning which see above (n. 55). The voice heard from heaven by those who are in the spirit is usually heard as a human voice; but the reason of its being heard as a trumpet speaking was that it was clearly and manifestly perceived by the angels; and that which is clearly and manifestly perceived by them falls loudly into the hearing of the spirit. This was the case with John in order to arouse his attention, and thence his sight, lest anything should be obscure to him. The same is meant by the voice of a trumpet also in other places, as Matt. xxiv. 31; Zech. ix. 14; Ps. xlvii. 5; Apoc. viii. 2, 7, 8, 13; ix. 1, 13, 14; x. 7; xviii. 22, and elsewhere.

sRef Rev@4 @1 S0′ 263. Said, Come up hither. That this signifies elevation of the mind and attention is evident from the signification of ascending, when said of hearing from the Divine, as being elevation of the mind (concerning which see Arcana Coelestia, n. 3084, 4539, 4969, 5406, 5817, 6007). The reason why it also denotes attention is that when the mind is elevated there is attention. For to a man’s thought and will belong interior and exterior things; interior things are those of the internal man, exterior things are those of the external man. Interior things, which are those of the internal man, are in the spiritual world, therefore they are spiritual; but exterior things, or those of the external man, are in the natural world, and are therefore natural. Because the latter things are exterior, and the former interior, therefore, by ascending is signified elevation towards interior things, or elevation of the mind. (But concerning this elevation, see what is shown in the work, Heaven and Hell, n. 33, 34, 38, 92, 499, 501; and in The Doctrine of the New Jerusalem, n. 36-53.)

sRef Rev@4 @1 S0′ 264. And I will show thee things which must come to pass hereafter. That this signifies instruction concerning those things that will exist in the last time of the church is evident from the signification of showing, as denoting to instruct vividly, concerning which we shall speak presently; and from the signification of things which must come to pass hereafter, as being the things that are about to exist in the last time of the church. The reason why those things are signified is that, in what now follows, the subject treated of is the state of heaven and of the church just before the Last Judgment, and afterwards the Judgement itself; and, because this was to take place at the end of the church, therefore those things which exist in the last time of the church are hereby signified. (That the Last Judgment takes place at the end of the church, and that it has taken place, may be seen in the small work, The Last Judgment, n. 33-39, and n. 45-52.) The reason why I will show thee, signifies instruction to the life concerning the above things is that all the things that were shown contain them; for they lie hid in the representatives described in the Apocalypse, but they appear before the angels and also before men who know the spiritual sense of the Word.

sRef Rev@4 @4 S0′ sRef Rev@4 @5 S0′ sRef Rev@4 @2 S0′ sRef Rev@4 @3 S0′ sRef Rev@4 @6 S0′ 265. Verses 2-5, and part of the 6th. And immediately I was in the spirit; and, behold, a throne was set in heaven, and upon the throne one sitting. And he that sat was in aspect like a Jasper and a sardius, and there was a rainbow round about the throne in aspect like unto an emerald. And roundabout the throne were four-and-twenty thrones; and upon the thrones I saw four-and-twenty elders sitting clothed in white garments; and they had on their heads crowns of gold. And out of the throne proceeded lightnings and thunderings and voices; and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. And before the throne there was a glassy sea like unto crystal.

“And immediately I was in the spirit,” signifies it spiritual state, during which there is revelation. “And, behold, a throne was set in heaven, and upon the throne one sitting,” signifies the Lord as to the Last Judgment.

“And he that sat was in aspect like to a jasper and sardius,” signifies the appearance of the Lord as to Divine truth translucent from the Divine good of the Divine love. “And there was a rainbow round about the throne, in aspect like unto an emerald,” signifies the appearance of Divine truth in the heavens surrounding the Lord.

“And round about the throne were four-and-twenty thrones, and upon the thrones four-and-twenty elders,” signifies all truths from good in the higher heavens arranged by the Lord before the Judgment: “clothed in white garments,” signifies all truths from good in the lower heavens: “and they had on their heads crowns of gold,” signifies all truths disposed in order from the Divine good, thus also all the former heavens.

“And out of the throne proceeded lightnings, and thunderings, and voices,” signifies enlightenment, understanding and perception of Divine truth in the heavens: “and there were seven lamps of fire burning before the throne, which are the seven spirits of God,” signifies the Divine truth itself united to the Divine good, proceeding from the Divine love of the Lord.

“And before the throne there was a glassy sea like unto crystal,” signifies the appearance of Divine truth in ultimates, in which are the general things thereof, translucent from the influx of Divine truth united to Divine good in primaries.

sRef Rev@4 @2 S0′ 266. (v. 2) And immediately I was in the spirit. That this signifies a spiritual state during which there is revelation, is evident from what has been said and shown above (n. 53), where it is also said, “I was in the spirit.”

sRef John@5 @27 S0′ sRef Rev@4 @2 S0′ sRef Matt@25 @31 S0′ sRef Matt@25 @32 S0′ sRef Matt@25 @33 S0′ sRef John@5 @22 S0′ 267. And, behold, a throne was set in heaven, and upon the throne one sitting. That this signifies the Lord as to the Last Judgment is evident from the signification of throne, as being, in general heaven, specifically the spiritual heaven, and abstractly the Divine truth proceeding from the Lord. The reason why it also signifies judgment is that all are judged from Divine truth; and also all in heaven (concerning which see above, n. 253). That He who sat on the throne is the Lord is manifest. That judgment belongs to the Lord alone, He Himself also teaches in Matthew:

“When the Son of man shall come in his glory, and all the holy angels with him, he shall sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats” (xxv. 31, 32, and following verses).

In John:

“The Father judgeth no man, but hath committed all judgment unto the Son; and hath given him authority to execute judgment also, because he is the Son of man” (v. 22, 27).

Because no one is judged from Divine good, but from Divine truth, therefore it is said that the Father judgeth no man, but that He hath committed all judgment to the Son, and hath given Him authority to execute judgment also, because He is the Son of man; for the Father signifies the Divine good, and the Son of man the proceeding Divine truth. (That the Father signifies Divine good may be seen above, n. 254; and that the Son of man signifies the proceeding Divine truth may also be seen above, n. 53 and 151.) The reason why throne here signifies judgment is that the subject treated of in this chapter is the arrangement of all things for judgment, as may be seen above (n. 258).

sRef Rev@4 @3 S0′ 268. (v. 3) And he that sat was in aspect like a jasper and a sardius. That this signifies the appearance of the Lord as to Divine truth translucent from the Divine good of the Divine love is evident from the signification of one sitting upon the throne, as being the Lord as to the Last Judgment, which was treated of just above (n. 267); and from the signification of in aspect like, as being appearance also from the signification of a jasper stone, as being the spiritual love of truth, of which we shall treat in what follows; and from the signification of a sardine stone, as being the celestial love of good, thus by a jasper and a sardius, to which the Lord appeared like, is signified Divine truth translucent from the Divine good of the Divine love. sRef Rev@21 @18 S2′ [2] That a jasper signifies the Divine love of truth, or Divine truth proceeding is evident from those passages in the Word where it is mentioned, as in Exod. xxviii. 20, and in Ezek. xxviii. 13; also in the Apocalypse:

“The light” of the holy Jerusalem “was like unto a stone most precious, like to a jasper stone, clear as crystal” (xxi. 11.).

By the light of the holy Jerusalem is signified the Divine truth of the church shining, and by the light truth itself shining, by Jerusalem the church as to doctrine; this is likened to a jasper stone, because jasper has a similar signification. And in another place:

“The building of the wall” of the holy Jerusalem “was of jasper, and the city was pure gold like unto pure glass” (xxi. 18).

The wall of the holy Jerusalem is said to be of jasper, because by wall is signified Divine truth defending; and on account of this signification of wall, the first stone of its foundation is said to be jasper (verse 19), foundation signifying the truth upon which the church is founded. [3] The sardius is also mentioned, because by that stone is signified good, here Divine good, because it is said of the Lord. It is this stone which is called pyropus; and since it shines as it were from fire, by both is signified the translucence of truth from good. (That all precious stones signify the truths of heaven and of the church derived from good, may be seen, Arcana Coelestia n. 114, 9863, 9865, 9868, 9873. This is why in the breast-plate of Aaron, which is called the Urim and Thummim, were set twelve precious stones, and by them responses were given, and this by their shining forth, and at the same time by perception of the thing inquired about, or by a living voice.)

sRef Rev@4 @3 S0′ 269. And there was a rainbow round about the throne in aspect like unto an emerald. That this signifies the appearance of Divine truth in the heavens surrounding the Lord is evident from the signification of a rainbow in aspect like unto an emerald, as denoting the appearance of Divine truth in its circumference; for a rainbow round about the throne signifies Divine truth around it, and in aspect signifies appearance. The reason why the appearance of the rainbow was like that of an emerald, is that it indicated the Last Judgment, for the colour of this stone is green, and green signifies truth obscured. Divine truth in its splendour appears either of a sky-colour, or of various colours disposed in beautiful order, as those of the rainbow; but when it is obscured it appears of the colour of an emerald. The heaven which is called the former heaven was that on which judgment was to be executed, and which was about to perish (see Apoc. xxi. 1) which caused the obscurity. This is why mention is made of a rainbow, and its aspect like that of an emerald. The reason why the rainbow signifies Divine truth in the heavens in its order, and thence in its beauty, is that there are infinite varieties of truth from good in the heavens; and when they are represented by colours, they present the appearance of a beautiful rainbow. This is why the rainbow was made a sign of the covenant after the flood (Gen. ix. 12-17). (That there are infinite varieties in the heavens may be seen in the work, Heaven and Hell, n. 56, 405, 418, 486, and in the small work, The Last Judgment, n. 13; and in Arcana Coelestia, n. 684, 690, 3744, 5598, 7236, 7833, 7836, 9002. That colours in heaven appear from the light there, and that they are its modifications and variegations, n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922; and that the colours appear various according to the varieties of the states of truth from good, and thence of intelligence and wisdom, n. 4530, 4677, 4922, 9466. That rainbows appear in heaven, and whence and what they are, n. 1042, 1043, 1623, 1624, 1625.)

sRef Rev@4 @4 S0′ 270. (v. 4) And round about the throne were four-and-twenty thrones, and upon the thrones I saw four-and-twenty elders sitting. That this signifies all truths from good in the higher heavens, arranged by the Lord before judgment is evident from the signification of the throne on which one sat, as being the Lord as to the Last Judgment (concerning which see above, n. 267; and that throne signifies judgment, see n. 253); and from the signification of four-and-twenty thrones round about it, and four-and-twenty elders upon them, as being all the truths of heaven in the aggregate, arranged before judgment. Twenty-four signify all, and thrones signify judgment, and the elders those who are in truths from good, and, in the abstract, truths from good. The reason why the higher heavens are here meant is that all those who are there are in truths from the good of love, and that in what presently follows the lower heavens are treated of. The reason why twenty-four signify all is that that number signifies the same as the number twelve, and twelve signifies all, and is said of truths (see Arcana Coelestia, n. 577, 2089, 2129, 2130, 3272, 3858, 3913). That the number twenty-four signifies the same as the number twelve is because it is its double, and the double signifies the same as the number from which it arises by multiplication (as may be seen, n. 5291, 5335, 5708, 7973). sRef Matt@19 @28 S2′ sRef Rev@20 @4 S2′ [2] The same is signified by thrones upon which the twelve apostles were to sit, of which it is said in Matthew:

“Ye who have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel” (xix. 28; Luke xxii. 30);

where by the twelve apostles are signified all truths in the aggregate. Similarly in the following words in the Apocalypse:

“I saw thrones, and they sat upon them, and judgment was given unto them” (xx. 4).

Judgment being given to those that sat upon the thrones signifies that judgment belongs to the Lord alone; for by elders in the Word are signified all those who are in truths from good, and abstractly, truth from good from which is judgment.

He who believes that by elders and apostles in the Word are meant elders and apostles is much deceived; for, in the spiritual sense of the Word, persons are not perceived, but things abstractly from persons; for what is spiritual has nothing in common with persons. The case is otherwise in the sense of the letter of the Word, which is natural; in this sense persons are not only mentioned, but also the idea of a person is implied in many expressions, in order that the Word in its ultimates may be natural, and thus form a basis for the spiritual sense. The same is the case with the signification of elders as with that of infants, children, young men, old men, virgins, women, and many things of the same kind. All are thought of, in the natural sense, as persons; but, in the spiritual sense, by infants innocence is meant; by children, charity; by young men, intelligence; by old men, wisdom; by virgins are meant the affections of truth and good, and by women, the goods of the church; and so in other cases. The same may be said of the natural and spiritual sense of the term neighbour. In the natural sense, by neighbour is meant every man; but in the spiritual sense are meant good itself, truth, sincerity and justice, which are in the person. Every one who thinks in himself may know that this is the neighbour in the spiritual sense; for who loves any one from anything else but the good that is in him? for good and truth constitute the man, and cause him to be loved, and not the countenance and the body. But to return to the signification of elders. That elders signify truths from good is evident from those passages in the Word where they are mentioned. sRef Isa@24 @23 S3′ [3] As in Isaiah:

“Then the moon shall blush, and the sun shall be ashamed, and Jehovah Zebaoth shall reign in the mount of Zion and in Jerusalem; and before his elders shall be glory” (xxiv. 23).

By the moon and the sun are meant their idolatrous worship, the falsity of their faith, and the evil of their love; by mount Zion and by Jerusalem are meant heaven and the church; by the elders are meant truth from good; therefore it is also said, that before them shall be glory; for by glory is signified the Divine truth in heaven, as may be seen above (n. 33).

sRef Lam@1 @18 S4′ sRef Lam@1 @19 S4′ [4] In Lamentations:

“My virgins and my young men are gone into captivity. I have cried to my lovers, they have deceived me; and mine elders have expired in the city” (i. 18, 19).

The subject here treated of is the vastation of the church, over which there is lamentation, which vastation takes place when there is no longer any spiritual affection of truth, and consequently no intelligence in such things as pertain to the church, and hence when there is no truth. By the virgins which are gone into captivity is meant the spiritual affection of truth; by the young men intelligence; captivity denotes removal from those principles; by the elders who expired are meant the truths of the church. sRef Ezek@9 @6 S5′ [5] In Ezekiel:

“Slay to destruction the old man and the young man, and the virgin, and the infant and the women; begin from my sanctuary. Therefore they began from the men, the elders who were before the house” (ix. 6).

The subject here treated of is also the vastation of the church; and by an old man and a young man are meant wisdom and intelligence; by virgin is meant the affection of truth and good; by infant innocence; by women goods of the church. To slay to destruction signifies devastation; the sanctuary at which they should begin signifies the church as to the good of love and the truth of faith, which are the men, the elders who were before the house. sRef Lam@5 @14 S6′ sRef Lam@5 @12 S6′ sRef Ex@24 @11 S6′ sRef Ex@24 @10 S6′ sRef Ex@24 @9 S6′ sRef Ex@24 @12 S6′ [6] In Lamentations:

“The faces of the old men were not honoured. The elders have ceased from the gate, the young men from their singing” (v. 12, 14).

The old men signify the wisdom which is of good; the elders, the truths which are from good; the young men, intelligence. That the God of Israel was seen having “under His feet as it were the work of sapphire,” by Moses, Aaron, Nadab and Abihu, and seventy of the elders, and not by the rest (Exod. xxiv. 9-12), signified that the Lord is seen only by those who are in good, and in truth from good (as may be seen in the explanation of the passage in Arcana Coelestia, n. 9403-9411). These are the things which the seventy elders of Israel represented, and which are signified by the four-and-twenty elders sitting upon as many thrones. The same things also are signified by the twelve apostles, concerning whom it is said that they should sit upon thrones judging the twelve tribes of Israel. (That the twelve apostles signify all truths from good, may be seen in Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397; that the same are signified by the twelve tribes of Israel, n. 3858, 3926, 4060, 6335, and also by the elders of Israel, n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404.)

sRef Rev@4 @4 S0′ 271. Clothed in white garments. That this signifies all truths from good in the lower heavens, is evident from the signification of white garments as being truths clothing, which specifically are scientific truths (vera scientifica) and knowledges (cognitiones) (concerning which see above, n. 195, 196, 198); and because the lower heavens are in these truths, therefore they are signified. That white garments signify the lower heavens may appear strange to those who know nothing concerning appearances and representatives in heaven; yet all in the heavens are clothed according to their truths, and lower truths correspond to garments, and because the lower heavens are in these truths, therefore also the garments of the angels in the higher heavens correspond to these. (This arcanum may be more clearly comprehended from what is said and shown concerning the garments in which the angels are clothed, in the work, Heaven and Hell, n. 177-182; as also from what was represented and signified by the garments of Aaron and his sons, explained in Arcana Coelestia, n. 9814, 10,068, and by the garments of the Lord when He was transfigured, as explained, n. 9212, 9216.)

sRef Rev@4 @4 S0′ 272. And they had on their heads crowns of gold. That this signifies all truths disposed into order from the Divine good, thus also all the former heavens is evident from the signification of the four-and-twenty elders sitting upon four-and-twenty thrones, clothed in white garments, as being all the truths of the heavens, thus all the heavens, both the higher and the lower, as just explained (n. 270, 271); and from the signification of a crown of gold, as being Divine good from which truths are derived, which will be treated of in what follows. All the truths of heaven and of the church are from Divine good; truths which are not from that source are not truths. Truths which are not from good are like shells without a kernel, and like a house inhabited not by men, but by wild beasts; and such are the truths which are called truths of faith, without the good of charity; the good of charity is good from the Lord, thus good Divine. Now because the elders upon the throne signify the truths of the heavens, and crowns of gold the good from which they are derived, therefore the elders were seen with such crowns. The same is signified by the crowns of kings; for kings, in a representative sense, signify truths, and the crowns upon their heads signify the goods from which the truths are derived (that kings signify truths may be seen above, n. 31); hence it is that crowns are of gold, for gold in like manner signifies good (see n. 242). sRef Ps@132 @18 S2′ sRef Ps@132 @17 S2′ [2] That crowns signify good and thence wisdom, and that truths are the things that are crowned, is evident from the following passages. In David:

“I will make the horn of David to bud; I will ordain a lamp for mine anointed. His enemies will I clothe with shame; but upon himself shall his crown flourish” (Ps. cxxxii. 17, 18).

Here by David, and by anointed is meant the Lord, as may be seen above (n. 205); by horn is signified His power; lamp denotes the Divine truth from which is Divine intelligence; by crown is signified the Divine good from which is Divine wisdom, and from which is the Lord’s government; and the enemies who shall be clothed with shame are evils and falsities. sRef Ps@89 @39 S3′ sRef Ps@89 @38 S3′ [3] Again:

“Thou showest anger with thine anointed. Thou hast condemned his crown even to the earth” (lxxxix. 38, 39).

Here also by anointed is meant the Lord, and by anger a state of temptation, in which He was when in combats with the hells. Lamentation is then described by anger and condemnation, as in the last temptation on the cross, when the Lord lamented that He was forsaken. For the cross was the last of the temptations, or combats with the hells; and after that last temptation He put on the Divine good of the Divine love, and thus united the Divine Human with the essential Divine which was in Himself. sRef Isa@28 @5 S4′ [4] Again, in Isaiah:

“In that day shall Jehovah Zebaoth be for a crown of ornament, and for a mitre of comeliness unto the remnant of his people” (xxviii. 5).

Here by a crown of ornament is signified the wisdom which belongs to good from the Divine; and by a mitre of comeliness is meant intelligence belonging to truths from that good. sRef Isa@62 @3 S5′ sRef Isa@62 @1 S5′ [5] Again:

“For Zion’s sake will I not be silent, and for Jerusalem’s sake I will not rest, until her justice go forth as brightness, and her salvation burn as a lamp. Thou shalt be a crown of comeliness in the hand of Jehovah, and a mitre of a kingdom in the hand of thy God” (lxii. 1, 3).

Here by Zion and Jerusalem is meant the church; by Zion, the church which is in good, and by Jerusalem, the church which is in truths from that good: hence it is called a crown of comeliness in the hand of Jehovah, and a mitre of a kingdom in the hand of God. The crown of comeliness denotes wisdom, which belongs to good, and a mitre of a kingdom denotes intelligence, which belongs to truth. And since by crown is signified wisdom, which belongs to good, therefore it is said to be in the hand of Jehovah; and since by mitre is signified intelligence, which belongs to truth, therefore it is said to be in the hand of God; for where good is treated of the word Jehovah is used, and where truth is treated of the word God (as may be seen, Arcana Coelestia n. 2586, 2769, 6905).

sRef Jer@13 @18 S6′ [6] In Jeremiah:

“Say unto the king and to the mistress, Let yourselves down, sit ye, because the ornament of your head is come down, the crown of your comeliness” (xiii. 18).

Here by crown of comeliness is signified the wisdom which belongs to good, for comeliness is the Divine truth of the church (see Arcana Coelestia, n. 9815). sRef Lam@5 @16 S7′ sRef Lam@5 @15 S7′ [7] Again:

“The joy of our hearts is ceased: our dance is turned into mourning. The crown of our head hath fallen” (Lam. v. 15, 16).

By the crown of the head which is said to have fallen is signified the wisdom of those who belong to the church by means of Divine truth, which wisdom has ceased, together with internal blessedness. sRef Ezek@16 @12 S8′ sRef Job@19 @9 S8′ [8] In Ezekiel:

“He put a jewel upon thy nose and earrings upon thine ears, and a crown of ornament upon thy head” (xvi. 12).

By Jerusalem, which is here treated of, is signified the church at its first establishment. By a jewel upon the nose is signified the perception of good; by earrings upon the ears are meant the perception of truth and obedience; and by a crown upon the head is signified wisdom therefrom. In Job:

“He has stripped me of my glory, and taken away the crown from my head” (xix. 9).

Here also by glory is meant intelligence derived from Divine truth, and by a crown wisdom therefrom. sRef Rev@6 @2 S9′ [9] Also, in the Apocalypse:

“I saw, and, behold, a white horse; and he that sat on him had a bow, and a crown was given unto him; he went forth conquering and to conquer” (vi. 2).

The white horse and He that sat on him is the Lord as to the Word; the bow signifies the doctrine of truth by which He fought. It is therefore evident that the crown, as being said of the Lord, is the Divine good which He also put on as to the Human as the reward of victory.

sRef Rev@14 @14 S10′ [10] And in another place:

“Afterwards I looked, when, behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle” (xiv. 14).

A white cloud signifies the Word in its literal sense (see Arcana Coelestia, n. 4060, 4391, 5922, 6343, 6752, 8281); the Son of man denotes the Lord as to Divine truth; a golden crown, the Divine good from which the Divine truth is: and the sharp sickle denotes the dissipation of evil and falsity. sRef Ex@28 @37 S11′ sRef Ex@28 @36 S11′ [11] That a crown denotes Divine good from which is the Divine truth, was represented by the plate of gold upon the front of the mitre which was upon Aaron, which plate was also called a crown and a coronet, concerning which it is thus written in Exodus:

“Thou shalt make a plate of pure gold, and grave upon it the engravings of a signet, Holiness to Jehovah; and thou shalt put it upon a thread of purple, and it shall be on thy mitre, over against the region of the face” (xxviii. 36, 37).

(That this plate was called a crown of holiness and a coronet, may be seen Exod. xxix. 6, xxxix. 30; Levit. viii. 9; but what was specifically signified thereby may be seen in Arcana Coelestia, n. 9930-9936, where the terms are explained.)

sRef Rev@4 @5 S0′ 273. (v. 5) And out of the throne proceeded lightnings, and thunderings, and voices. That this signifies enlightenment, understanding, and perception of the Divine truth in the heavens from the Lord is evident from the signification of lightnings, thunderings and voices, as being said of the Divine truth; lightnings of its enlightenment, thunderings of its understanding, and voices of its perception; that these things are signified will be evident from the passages in the Word where they are mentioned. But something shall first be said concerning the ground of those significations. All the things seen in the visible heaven by the eyes of men are correspondences; as the sun, the moon, the stars, the air, the ether, light, heat, clouds, mists, showers, and many others; they are correspondences because all the things in the natural world correspond to those that are in the spiritual world. Those things are also correspondences in heaven, where the angels are, since similar things are seen by them; but there they are not natural but spiritual, as is evident from what is shown respecting them in Heaven and Hell. For example, concerning the sun and the moon in heaven (n. 116-125); concerning light and heat in heaven (n. 126-140); and in general concerning the correspondence of heaven with all things on earth (n. 103-115); and concerning appearances in heaven (n. 170-176). Hence also lightnings and thunderings are correspondences; and because they are correspondences, they signify those things to which they correspond; in general they signify the Divine truth received and uttered by the higher angels, which, when it descends to the lower angels, is sometimes seen as lightning, and heard as thunder with voices. This is why lightning signifies the Divine truth as to enlightenment; thunder, the Divine truth as to understanding; and voices, the Divine truth as to perception.

It is said as to understanding and as to perception, because what enters by hearing into the mind is both seen and perceived; it is seen in the understanding, and it is perceived by communication with the will. (What is properly perception, such as the angels in heaven enjoy, may be seen in The Doctrine of the New Jerusalem, n. 140.) sRef Ps@77 @15 S2′ [2] This, now, is why lightnings and thunders in the Word signify Divine truth as to enlightenment and as to understanding, as is evident from the following passages. In David:

“Thou hast with thine arm redeemed thy people. The clouds dropped waters; the skies uttered a voice; thine arrows also went abroad; the voice of thy thunder into the world; the lightnings lightened the world” (Ps. lxxvii. 15, 17, 18).

The subject treated of in this Psalm is the establishment of the church anew; by the clouds dropping waters are signified truths from the sense of the letter of the Word; by the skies, or higher clouds, uttering a voice, are signified truths from the spiritual sense of the Word; by the arrows which went abroad are meant thunderbolts, from which there appear as it were arrows from a bow, these being present when there are thunders and lightnings, and by them are signified Divine truths; by the voice of thunder into the world is signified Divine truth as to perception and understanding in the church; and by the lightning lightening the world is signified enlightenment: the world signifies the church. sRef Ps@97 @3 S3′ sRef Ps@97 @4 S3′ [3] Again:

“A fire shall go before” Jehovah, “and burn up his enemies round about. His lightnings shall enlighten the world” (Ps. xcvii. 3, 4).

From these words also It is evident that lightnings signify Divine truth as to enlightenment: for it is said his lightnings shall enlighten the world.

sRef Jer@10 @12 S4′ sRef Jer@10 @13 S4′ [4] In Jeremiah:

“The maker of the world by his power, he prepareth the world by his wisdom, and by his intelligence stretcheth out the heavens; at the voice which he giveth there is a multitude of waters in the heavens, and he maketh the vapours to ascend from the end of the earth, he maketh the lightnings of the rain” (x. 12, 13; li 16; Ps. cxxxv. 7).

Here also the establishment of the church is treated of. That by the voice of thunder is signified the Divine truth as to perception and understanding, and by lightnings the same as to enlightenment is evident from its being said that the maker of the earth prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence; and immediately after, that when He uttereth His voice there is a multitude of waters in the heavens, and that He maketh lightnings of the rain. The earth and the world signify the church; waters in the heavens signify spiritual truths; rain signifies the same when they descend and become natural; their enlightenment is signified by lightnings. sRef 2Sam@22 @15 S5′ sRef 2Sam@22 @14 S5′ [5] In the second book of Samuel:

“Jehovah thundered from heaven, and the most High uttered his voice, and sent arrows, and scattered them; lightning, and confounded them” (xxii. 14, 15).

Thunders are here expressed by thundering from heaven, and by uttering a voice; flying thunderbolts by arrows; and by both are signified Divine truths, and by lightning, their light. And as these quicken and enlighten the good, so they affright and blind the wicked; which is meant by His sending arrows and scattering them, lightning, and confounding them for the evil cannot sustain Divine truths, nor any light at all from heaven, therefore they flee away from their presence. sRef Rev@8 @5 S6′ sRef Rev@14 @2 S6′ sRef Ps@18 @13 S6′ sRef Rev@11 @19 S6′ sRef Ex@19 @16 S6′ sRef Rev@10 @3 S6′ sRef Rev@10 @4 S6′ sRef Ps@81 @7 S6′ sRef Rev@19 @6 S6′ sRef Rev@6 @1 S6′ sRef Ps@144 @6 S6′ sRef Ps@18 @14 S6′ [6] Similarly in David:

“Jehovah also thundered in the heavens, and the Highest uttered his voice, and sent his arrows, and scattered them and many thunderbolts, and discomfited them” (Ps. xviii. 13, 14).

And elsewhere:

“Hurl thy lightning, and scatter them; send forth thine arrows, and destroy them” (Ps. cxliv. 6).

That thunders and lightnings signify the Divine truth as to understanding and as to enlightenment is still further evident from the following passages. In David:

“Thou calledst in trouble, and I delivered thee; I answered thee in the secret place, in thunder” (Ps. lxxxi. 7).

In the Apocalypse:

“And I heard as it were the voice of thunder, and one of the four animals saying, Come and see” (vi. 1).

Again:

“The angel took the censer, and filled it with fire of the altar, and cast it into the earth; and there were thunderings, voices, and lightnings” (viii. 5).

Again:

The angel “cried with a loud voice, as a lion; and when he cried seven thunders uttered their voices” (x. 3, 4).

Again:

“The temple of God was opened in heaven, and there was seen in the temple the ark of the covenant; and there were lightnings, and voices, and thunderings” (xi. 19).

Again:

“I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder” (xiv. 2).

And again:

“I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia, for the Lord our God omnipotent reigneth” (xix. 6).

Because thunders and lightnings signify Divine truths, therefore also when Jehovah descended upon Mount Sinai to promulgate them,

“There were voices, and lightnings, and also the voice of a trumpet” (Exod. xix. 16).

That the voice of a trumpet signifies Divine truth as to revelation, may be seen above (n. 55, 262.) The voice which came from heaven to the Lord was also heard as thunder, as may be seen in John (xii. 28, 29); and James and John were called Boanerges, or sons of thunder (Mark iii. 14, 17).

sRef Rev@4 @5 S0′ 274. And there were seven lamps of fire burning before the throne, which are the seven spirits of God. That this signifies Divine truth itself united to the Divine good proceeding from the Divine love of the Lord is evident from the signification of seven as denoting, all things in the aggregate; and from the signification of lamps of fire burning before the throne as denoting Divine truth united to Divine good proceeding from the Divine love of the Lord. For lamps signify truths; hence seven lamps signify all truth in the aggregate, which is Divine truth; and fire signifies the good of love. And because the lamps were seen burning before the throne upon which the Lord was, it is signified that the good or love was from the Lord. Because the seven spirits of God signify all the truths of heaven and the church from the Lord, as may be seen above (n. 183), it is therefore said, “which are the seven spirits of God.” (That seven signify all, may be seen above, n. 256; that fire signifies the good of love may be seen in Arcana Coelestia, n. 934, 4906, 5215, 6314, 6832, 10,055.) sRef Ps@18 @28 S2′ sRef Ps@119 @105 S2′ sRef Luke@12 @35 S2′ [2] That lamps signify truths, which are called truths of faith, is evident from the following passages in the Word, as in David:

“Thy word is a lamp unto my feet, and a light unto my path” (Ps. cxix. 105).

The Word is said to be a lamp, because it is Divine truth. Again:

“Thou lightest my lamp; Jehovah God maketh my darkness resplendent” (Ps. xviii. 28).

To light a lamp signifies to enlighten the understanding by Divine truth; and to make the darkness resplendent signifies to dissipate the falsities of ignorance by the light of truth. In Luke:

“Let your loins be girded about, and your lamps shining” (xii. 35).

The loins being girded signifies the good of love (see Arcana Coelestia, n. 3021, 4280, 4462, 5050-5052, 9961); and the lamps shining signifies the truths of faith from the good of love.

sRef Matt@25 @3 S3′ sRef Matt@25 @6 S3′ sRef Matt@25 @5 S3′ sRef Matt@25 @2 S3′ sRef Jer@25 @10 S3′ sRef Matt@25 @4 S3′ sRef Matt@25 @11 S3′ sRef Matt@25 @12 S3′ sRef Matt@25 @1 S3′ sRef Matt@25 @10 S3′ sRef Matt@25 @7 S3′ sRef Matt@25 @8 S3′ sRef Matt@25 @9 S3′ sRef Matt@6 @23 S3′ sRef Rev@18 @23 S3′ sRef Isa@62 @1 S3′ sRef Matt@6 @22 S3′ [3] In Matthew:

“The lamp of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness” (vi. 22, 23).

The eye is here called a lamp, because it signifies the understanding of truth, and hence also the truth of faith; and because the understanding derives its all from the will – for the quality of the former is according to that of the latter, just as the truth of faith derives its all from the good of love, – when therefore, the understanding of truth is from the good of the will, then the whole man is spiritual, which is signified by the words, “If therefore thine eye be single, thy whole body shall be full of light.” But the contrary is the case when the understanding is formed from evil of the will; that it is then in mere falsities is signified by the words, “if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (That the eye signifies the understanding may be seen above, n. 152, and that darkness signifies falsities, in Arcana Coelestia, n. 1839, 1860, 3340, 4418, 4531, 7688, 7711, 7712). He who does not know that the eye signifies the understanding cannot by any means comprehend the meaning of these words. [4] In Jeremiah:

“I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp” (xxv. 10).

To take away the voice of joy and the voice of gladness signifies to remove the interior happiness derived from the good of love and the truths of faith. To take away the voice of the bridegroom and the voice of the bride signifies to remove all the conjunction of good and truth, which constitutes heaven and the church with man. To take away the voice of the millstones and the light of the lamp signifies to deprive them of the doctrine of charity and faith. (What is signified by a millstone, and by grinding, may be seen in Arcana Coelestia, n. 4335, 7780, 9995, 10,303). Similarly in the Apocalypse:

“And the light of a lamp shall shine no more in” Babylon; “and the voice of the bridegroom and of the bride shall be heard no more” there (xviii. 23).

In Isaiah:

“Let your salvation burn as a lamp” (lxii. 1),

signifying that the truth of faith should be from the good of love.

In Matthew:

“The kingdom of heaven shall be likened unto ten virgins, who took their lamps and went forth to meet the bridegroom. The five foolish took their lamps, but no oil: but the five wise took oil also.” Wherefore when the bridegroom came the wise went in to the marriage, but the foolish were not admitted (xxv. 1-12).

By lamps are here signified the truths of faith, and by oil is signified the good of love. (What the rest of this parable signifies may be seen above, n. 252, where it is particularly explained.)

sRef Rev@4 @6 S0′ 275. (v. 6) And before the throne there was a glassy sea like unto crystal. That this signifies the appearance of truth in ultimates, in which are the general things thereof, translucent from the influx of Divine truth united to Divine good in primaries, is evident from the signification of before the throne, as being appearance; and from the signification of the sea as being the general things of truth, which will be explained in what follows; also from the signification of a sea of glass, as being translucence. It is said like unto crystal, in order to express translucence from the influx of Divine truth united to Divine good in primaries, which is signified by the seven lamps of fire burning before the throne, as shown just above (n. 274). In the preceding passages, and in this passage, the state of the whole heaven arranged in order for judgment, and its ultimate, is described by a glassy sea like unto crystal. The reason why the truth of the ultimate heaven is signified by a glassy sea is that sea signifies the general things of truth, such as truth is in the ultimates of heaven and pertaining to man in his natural state, which is called scientific truth (verum scientificum.) sRef Isa@19 @4 S2′ sRef Isa@19 @5 S2′ [2] The reason why sea has such a signification is that in the sea there is a gathering together of waters; and waters signify truths, as may be seen above (n. 71).

That the sea has such a signification is evident from many passages in the Word, of which some shall be here adduced. In Isaiah:

“I will shut up the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them; then the waters shall fail from the sea, and the river shall be wasted and dried up” (xix. 1, 5).

By the Egyptians are signified the knowledges (scientiae) belonging to the natural man; by the cruel lord into whose hands they should be shut up is signified the evil of the love of self; by a fierce king is signified the falsity therefrom; by the waters of the sea failing is signified that notwithstanding the abundance of knowledges, there were no truths therefrom; and by the river being wasted and dried up, is signified that there was no doctrine of truth and consequently no intelligence. sRef Isa@27 @1 S3′ [3] Again:

“Jehovah will visit with his sword, hard, great and strong, upon leviathan, the stretched out serpent, and upon leviathan the crooked serpent, and will slay the whales which are in the sea” (xxvii. 1).

These things also are said concerning Egypt, by which are signified the knowledges (scientiae) of the natural man; by leviathan the stretched out serpent are signified those who reject every thing which they do not see with their natural eyes; thus the merely sensual, who are without faith, because they do not comprehend. By leviathan the crooked serpent are signified those who, for the same reason, do not believe, and yet say that they do believe. By a sword, hard, great and strong, with which they shall be visited, is signified the extinction of all truth; for sword signifies falsity destroying truth. By the whales in the sea which shall be slain, are signified scientifics (scientifica) in general. (That a whale has such a signification may be seen in Arcana Coelestia, n. 7293.)

[4] In the same:

“The inhabitants of the isles are silent; the merchant of Zidon passing over the sea, they have filled thee. Blush O Zidon, because the sea hath said, The fortification of the sea, saying, I have not travailed, and I have not brought forth; I have not brought up young men, nor made the virgins to grow up; as with the report of Egypt, they shall be seized with pains at the report of Tyre” (xxiii. 2-5).

By Zidon and Tyre are signified the knowledges (cognitiones) of good and truth, therefore reference is made to the merchant of Zidon passing over the sea, a merchant denoting one who procures to himself those knowledges, and imparts them. That they procured to themselves nothing of good and truth thereby, is signified by the sea, saying, “I have not travailed and brought forth, I have not brought up young men, nor made the virgins to grow up.” To travail, and to bring forth, is to produce something from knowledges; young men signify truths, and virgins goods. That consequently the use of knowledges and of sciences (scientiae) would perish, is signified by, as with the report of Egypt, they shall be seized with pains at the report of Tyre. sRef Ezek@26 @18 S5′ sRef Ezek@26 @15 S5′ sRef Ezek@26 @16 S5′ sRef Ezek@26 @17 S5′ [5] In Ezekiel:

“All the princes of the sea shall descend from upon their thrones, and shall cast away their robes, and put off their vestments of embroidery; they shall be clothed with terrors. They shall take up a lamentation over thee, and shall say, How hast thou perished, thou that wast inhabited by seas, the renowned city which was strong in the sea; wherefore the islands in the sea shall be troubled at thy destruction” (xxvi. 16-18).

These things are said of Tyre, by which are signified the knowledges of truth, the neglect and loss of which are thus described. By the princes of the sea who shall come down from their thrones, are meant primary knowledges (cognitiones); that they shall be left together with scientifics is signified by their casting away their robes, and putting off their vestments of embroidery; the embroidery is the Scientific (Scientificum); the renowned city strong in the sea signifies the full power of knowing; the seas signify collections of scientifics (scientifica); the islands in the sea signify the nations more remote from truths which desire knowledges, concerning which it is said, “the isles that are in the sea shall be troubled at thy destruction.”

sRef Isa@11 @9 S6′ [6] In Isaiah:

“They shall not do evil, nor corrupt themselves, in all the mountain of my holiness; for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea” (xi. 9).

Here the subject treated of is a new heaven and a new church, which are meant by the mountain of holiness in which they shall not do evil nor corrupt themselves; their understanding of truth from the Lord is described by the earth being full of the knowledge (scientia) of Jehovah; and because waters signify truths, and the sea fulness of them, it is therefore said, “as the waters cover the sea.” sRef Isa@50 @2 S7′ [7] In the same:

“At my rebuke I dry up the sea, I make the rivers a wilderness their fish shall be putrid, because there is no water, and shall die of thirst” (l. 2).

To dry up the sea signifies an entire lack of the general knowledges (cognitiones) of truth; to make the rivers a wilderness signifies the deprivation of all truth, and consequently of intelligence; the fish becoming putrid signifies that the scientifics of the natural man shall be without any spiritual life, which takes place when they are applied to confirm falsities against the truths of the church; because there is no water signifies because there is not any truth; to die of thirst signifies the extinction of truth. (That rivers signify those things that pertain to intelligence may be seen in Arcana Coelestia, n. 108, 2702, 3051: that desert signifies where there is no good because no truth, n. 2708, 4736, 7055; that fish signifies the Scientific of the natural man, n. 40, 991; that water signifies truth, n. 2702, 3424, 5668, 8568, and that to die of thirst signifies the deprivation of spiritual life from defect of truth, n. 8568, end.) sRef Ps@89 @9 S8′ [8] In David:

“Jehovah, thou rulest the raging of the sea, when the waves thereof arise” (Ps. lxxxix. 9).

By sea is here signified the natural man, because in the natural man are the general things of truth; by the rising of its waves is signified its exalting itself against the Divine, denying the things of the church. sRef Ps@24 @2 S9′ [9] Again:

“Jehovah hath founded” the world upon the seas, “and established it upon the rivers” (Ps. xxiv. 2).

By the world is signified the church; by the seas the knowledges (cognitiones) in general which are in the natural man; and by rivers the truths of faith: upon both these the church is founded.

sRef Amos@9 @6 S10′ [10] In Amos:

Jehovah “who buildeth his steps in the heavens, and calleth the waters of the sea, and poureth them out upon the faces of the earth” (ix. 6).

By the steps which Jehovah buildeth in the heavens are signified interior truths, which are called spiritual; by the waters of the sea are signified exterior truths, which are natural because they are in the natural man; by pouring them out upon the faces of the earth, is signified upon the men of the church, for earth denotes the church. sRef Ps@33 @7 S11′ sRef Ps@33 @6 S11′ [11] In David:

“By the Word of Jehovah were the heavens made, and all the host of them by the breath of his mouth. He gathereth the waters of the sea together as an heap; he giveth the depths for treasures” (Ps. xxxiii. 6, 7).

The Word of Jehovah by which the heavens were made, and the breath of His mouth by which all the host of them is made, signifies the Divine truth proceeding from the Lord; the host of the heavens denoting all things of love and faith. The waters of the sea which He gathered together as an heap signify the knowledges of truth, and truths in general, which are together in the natural man; the depths which He gives for treasures signify sensual scientifics (scientifica sensualia), which are the most general, and the ultimate of the natural man, and in which at the same time are interior or higher truths, whence they are called treasures. sRef Ps@104 @5 S12′ sRef Ps@104 @6 S12′ [12] Again:

Jehovah “hath founded the earth upon its foundations that it be not removed to eternity and for ever. Thou hast covered it with the deep as with a garment” (Ps. civ. 5, 6).

By earth is here signified the church; the foundations on which Jehovah founded it for ever, are the knowledges (cognitiones) of truth and good. The deep which covered it as with a garment signifies the sensual Scientific, which is the ultimate of the natural man, and because it is such, Jehovah is said to have covered it as with a garment.

sRef Isa@43 @16 S13′ sRef Ps@77 @19 S13′ [13] Again:

Jehovah “thy way is in the sea, and thy path in many waters, yet thy footsteps are not known” (Ps. lxxvii. 19).

In Isaiah:

“Thus saith Jehovah, I have made a way in the sea, and a path in the mighty waters” (xliii. 16).

That by sea in this passage is not meant the sea, nor by waters are meant waters is evident, because it is said that therein are the way and the path of Jehovah. Therefore, by the sea and by waters are meant those things in which Jehovah or the Lord is, these being the knowledges of truth in general from the Word, and truths therein. The sea denotes those knowledges, and the waters truths. Knowledges (cognitiones) and truths differ in this, that the former are of the natural man, and the latter of the spiritual man. sRef Jer@51 @36 S14′ sRef Jer@51 @42 S14′ [14] In Jeremiah:

“I will plead thy cause, and will avenge thy avenging: and I will dry up the sea” of Babel, “and will make dry the springs thereof; the sea shall come up upon Babel, she shall be covered with the multitude of its waves” (li. 36, 42).

By Babel are meant those who profane goods; the sea of Babel signifies their traditions, which are adulterations of good from the Word; the waves are the falsities thereof; their destruction at the Last Judgment is described by these things. sRef Jer@50 @42 S15′ sRef Jer@50 @41 S15′ [15] In the same:

“A people coming from the north, and a great nation, and many kings shall be stirred up from the sides of the earth. Their voice maketh a tumult like the sea, and they ride upon horses” (l. 41, 42).

The people coming from the north denote those who are falsities from evil; the great nation denotes evils, and many kings denote falsities; the sides of the earth denote the things of the church, and also those not of the church, for the earth denotes the church; their voice making a tumult like the sea, denotes falsity from the natural man exalting itself against the truth of the church; the horses upon which they ride, are reasonings from the fallacies of the senses.

sRef Jer@31 @35 S16′ [16] Again:

“Jehovah, who giveth the sun for a light of the day, the statutes of the moon and of the stars for a light of the night, stirring up the sea so that the waves thereof are tumultuous” (xxxi. 35).

By the sun from which is the light of the day, is signified the good of celestial love, from which comes the perception of truth; by the ordinances of the moon and the stars, from which comes the light of the night, are signified truths from spiritual good and from knowledges, from which comes intelligence; by the sea which is stirred up, and by the waves which are tumultuous, are signified the generals of truth in the natural man, and scientifics. sRef Isa@57 @20 S17′ [17] In Isaiah.

“The wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt” (lvii. 20).

By the troubled sea, which is said of the wicked, are signified reasonings from falsities; by the waters which cast up mire and dirt are signified the falsities themselves, from which come evils of life and falsities of doctrine. sRef Ezek@25 @16 S18′ [18] In Ezekiel:

“I will stretch out mine hand upon the Philistines, and I will cut off the Cherethites, and destroy the remnant of the sea coasts” (xxv. 16).

By the Philistines are signified those who are in the doctrine of faith alone; and by the remnant of the sea coasts, which shall be destroyed, are signified all things pertaining to truth. sRef Hos@11 @9 S19′ sRef Hos@11 @10 S19′ sRef Hos@11 @11 S19′ [19] In Hosea:

“I will not return to destroy Ephraim. They shall go after Jehovah; and with honour the sons shall draw near from the sea, with honour shall they come as a bird out of Egypt, and as a dove out of the land of Assyria” (xi. 9-11).

By Ephraim is here signified the church as to the understanding of truth; by the sons from the sea who shall draw near are signified truths from their common fount, which is the Word; by a bird out of Egypt is signified the Scientific in agreement therewith; and by a dove out of the land of Assyria is signified the Rational.

sRef Zech@14 @8 S20′ [20] In Zechariah:

“In that day living waters shall go out from Jerusalem, part of them to the eastern sea, and part of them to the hinder sea” (xiv. 8).

By living waters going out from Jerusalem are signified truths from a spiritual origin in the church, which are the truths received by man when he is enlightened from the Lord while reading the Word; Jerusalem signifies the church as to doctrine. By the sea is signified the natural man into which those things descend that are in the spiritual man; by the eastern sea is signified the natural man as to good, and by the hinder sea the same as to truth; and because the natural man is in the general things of truth, therefore by sea are also signified things of truth.

[21] Those who are ignorant of what is meant by the spiritual man, and by the truths and goods therein, may suppose that the truths that are in the natural man, and are called knowledges and scientifics, are not merely the generals of truth, but that they are all things of truth pertaining to man. But be it known that the truths that are in the spiritual man, and from which those that are in the natural are derived, exceed them enormously. Those, however, that are in the spiritual man do not come within the perception of the natural man until he enters the spiritual world, which is after death; for then man puts off the natural, and puts on the spiritual. That this is the case is evident from this fact only, that the angels are in intelligence and wisdom ineffable in comparison with man, and yet the angels are all from the human race. (That the angels are from the human race may be seen in the small work, The Last Judgment, n. 14-22, and 23-27.) Because the sea signifies the generals of truth, therefore the great vessel, which was for washing in common, was called the brazen sea (1 Kings vii. 23-26). For washing represented purifications from falsities and evils, and waters signify truths, by which purifications are effected. And because all truths are from good, therefore the whole vessel was made of brass; therefore it was called the brazen sea, for brass signifies good. Spiritual purification, which is purification from falsities and evils, is there fully described by the measurements of that vessel, and by the bases thereof, understood in the spiritual sense. From the considerations now adduced, it is evident that by sea are signified the generals of truth, or the knowledges of truth together and collectively. But what is further signified by the sea will be shown in the explanation of the following part of this book. For the sea is mentioned in various senses; as in chap. v. 13; vii. 1-3; viii. 8, 9; x. 2, 8; xii. 12; xiii. 1; xiv. 7; xv. 2; xvi. 3; xviii. 17, 19, 21; xx. 13; xxi. 1.

sRef Rev@4 @6 S0′ sRef Rev@4 @8 S0′ sRef Rev@4 @7 S0′ 276. Verses 6-8. And in the midst of the throne, and round about the throne, were four animals full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, and the third animal had a face as a man, and the fourth animal was like a flying eagle. And the four animals had each by itself six wings roundabout; and they were full of eyes within, and they had no rest day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.

“And in the midst of the throne and round about the throne were four animals full of eyes before and behind,” signifies the guardianship and providence of the Lord to prevent the interior heavens being approached, except by the good of love and of charity, that lower things thence depending may be in order.

“And the first animal was like a lion,” signifies the appearance in ultimates of Divine truth proceeding from the Lord as to the power and effect; “and the second animal like a calf,” signifies the appearance in ultimates of Divine good as to defence; “and the third animal had a face as a man,” signifies the appearance in ultimates of the Lord’s Divine guardianship and providence as to wisdom; “and the fourth animal was like a flying eagle,” signifies the appearance in ultimates of the Divine guardianship and providence as to intelligence, and as to circumspection in every direction.

“And the four animals had, each by itself six wings roundabout,” signifies the appearance of the Divine spiritual in every direction around the Divine celestial; “and they were full of eyes within,” signifies the Divine providence and guardianship; “and they had no rest day and night, saying, Holy, holy, holy,” signifies what is most holy proceeding from the Lord; “Lord God Almighty, who was, and who is, and who is to come,” signifies who is infinite and eternal.

sRef Rev@4 @6 S0′ 277. (v. 6) And in the midst of the throne, and roundabout the throne, were four animals full of eyes before and behind. That this signifies the guardianship and providence of the Lord to prevent the interior heavens being approached except by the good of love and of charity, that lower things thence depending may be in order, is evident from the signification of in the midst of the throne, as denoting from the Lord; for He who sat upon the throne was the Lord, as may be seen above (n. 268); and from the signification of roundabout the throne as denoting the interior or higher heavens, these being most nearly round-about the Lord; and from the signification of four animals, which were cherubim, as denoting the Divine guardianship and providence to prevent the interior or higher heavens from being approached except by the good of love and of charity, which will be explained in what follows; and from the signification of eyes, of which they were full, before and behind, as denoting the Divine providence of the Lord; for eyes when said of man signify the understanding, which is his internal sight; but when eyes are said of God, they signify the Divine providence, as may be seen above (n. 68, 152). And because eyes there signify the Divine providence of the Lord to prevent the higher heavens from being approached except by the good of love and of charity, therefore those cherubim were seen full of eyes, before and behind. The reason why lower things, which are the lower heavens, and also the church on earth, depend on that providence of the Lord, that they may be in order, is that the influx of the Lord is immediate from Himself, and also mediate through the higher into the lower heavens, and into the church; therefore unless the higher heavens are in order the lower cannot be in order (concerning which influx see The Doctrine of the New Jerusalem, n. 277, 278).

sRef Ezek@1 @26 S2′ sRef Ezek@1 @27 S2′ sRef Ezek@1 @22 S2′ sRef Ezek@10 @15 S2′ sRef Ezek@10 @20 S2′ sRef Ezek@1 @10 S2′ sRef Ezek@1 @28 S2′ sRef Ezek@1 @13 S2′ sRef Ezek@1 @6 S2′ sRef Ezek@1 @5 S2′ [2] That cherubim are here meant by the four animals is evident in Ezekiel, by whom similar things were seen at the river Chebar, which are described by him in chapters l. and x., and in the latter are called cherubim (verses 1, 2, 4-9, 14, 16, 18, 19). Concerning them it is said,

“The cherubim lifted themselves up; these animals which I saw by the river Chebar. These animals that I saw under the God of Israel by the river of Chebar; I understood that they were the cherubim” (x. 15, 20).

These four animals which were the cherubim, are thus described by the same prophet:

Near the river of Chebar “appeared the likeness of four animals of which this was the aspect: They had the likeness of a man, and they had each four faces, and they had each of them four wings: This was the likeness of their faces: the four had the face of a man and the face of a lion on the right side, and the four had the face of an ox on the left side, the four also had the face of an eagle. The appearance of them was as burning coals of fire, like the appearance of lamps; it went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse according to the form of a wonderful crystal: over the expanse which was over their head, was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man above upon it; from the appearance of his loins and downwards I saw as it were the appearance of a fire, and it had brightness round about, as the aspect of a rainbow that is in the cloud; this was the appearance of the likeness of the glory of Jehovah” (i. 1, 5, 6, 10, 13, 22, 26-28).

By these representatives is described the Divine of the Lord in the higher heavens, and His providence to prevent them from being approached except by the good of love and of charity; and in that description are contained all the things mentioned in this chapter of the Apocalypse concerning the arrangement of the heavens, and they are signified by the throne upon which sat one in appearance like a jasper stone and a sardine; also by the rainbow about the throne, by the lamps of fire burning before the throne, and other things, which it would therefore be needless to explain, particularly in this place. sRef Gen@3 @24 S3′ [3] It shall now only be shown that by cherubim in the Word are signified the guardianship and providence of the Lord, to prevent the higher heavens from being approached except by the good of love and of charity, that lower things may be in order. This is clearly manifest from the account of the cherubim placed before the garden of Eden, when man was driven out; concerning which it is thus written in Moses:

“When” Jehovah God “had driven out the man, he made cherubim to dwell on the east of Eden, and a flame of a sword turning itself every way, to keep the way of the tree of life” (Gen. iii. 24).

What is meant by the man and his wife in these chapters may be seen explained in Arcana Coelestia, namely, that by the man is there meant the Most Ancient Church, which was a celestial church; and a celestial is distinguished from a spiritual church in this, that the former is in the good of love to the Lord, but the latter is in the good of charity towards the neighbour, as may be seen in the work, Heaven and Hell (n. 20-28).

From the men who constitute those two churches on earth the two higher heavens are formed; when, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, then it is said that cherubim were made to dwell on the east of the garden of Eden, and a flame of a sword which turned itself every way, to guard the way of the tree of life. By the east of Eden is signified where the good of celestial love enters; and by the flame of a sword which turned itself every way is signified truth from that good defending; and by the tree of life is signified the Divine which is from the Lord in the higher heavens, which is the good of love and charity, and heavenly joy therefrom. Hence it is evident that by cherubim are signified guards to prevent those heavens being approached except by the good of love and of charity; and on this account it is also said, “to guard the way of the tree of life.” (That the east signifies the good of love, may be seen in Arcana Coelestia, n. 1250, 3708; that Eden signifies wisdom therefrom, n. 99, 100; that sword signifies truth fighting against falsity and dispersing it, thus truth defending [see above], n. 73, 131; that flame signifies truth from celestial good, n. 3222, 6832, 9570; that the tree of life signifies the good of love from the Lord and heavenly joy therefrom, may be seen above, n. 109, 110).

sRef Ex@25 @20 S4′ sRef Ex@25 @21 S4′ sRef Ex@25 @18 S4′ sRef Ex@25 @19 S4′ sRef Ex@25 @22 S4′ [4] On account of this signification of cherubim there were two made of solid gold placed upon the propitiatory upon the ark, concerning which it is thus written in Moses:

“Thou shalt make cherubim, of solid gold shalt thou make them, from the two extremities of the propitiatory; from the propitiatory thou shalt make the cherubs, and let the cherubim be expanding their wings upward, covering with their wings the propitiatory; towards the propitiatory shall be the faces of the cherubim, and thou shalt put the propitiatory upon the ark. I will meet thee there, and I will speak with thee between the two cherubim” (Exod. xxv. 18-22; xxxvii. 7-9).

By the ark and the tabernacle were represented the higher heavens; by the ark, in which was the testimony, or the law, was represented the inmost or third heaven; by the habitation which was without the veil, the middle or second heaven; by the propitiatory, hearing and reception of all things of worship which are from the good of love and of charity; by the cherubim were signified guards, and by the gold of which they were made, the good of love. It is therefore also evident that the two cherubim represented guards to prevent the higher heavens from being approached, except by the good of love and of charity. (That by the tabernacle in general was represented heaven, where the Lord is, may be seen in Arcana Coelestia, n. 9457, 9481, 10,545; by the ark, the inmost or third heaven, n. 3478, 9485; by the testimony or the law in the ark, the Lord as to the Word, n. 3382, 6752, 7463; by the habitation which was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; by the propitiatory, the hearing and reception of all things of worship which are from the good of love and of charity from the Lord, n. 9506, and by gold, the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). sRef 1Ki@6 @27 S5′ sRef 1Ki@6 @25 S5′ sRef 1Ki@6 @26 S5′ sRef 1Ki@6 @35 S5′ sRef Ex@26 @31 S5′ sRef 1Ki@6 @28 S5′ sRef 1Ki@6 @29 S5′ sRef 1Ki@6 @24 S5′ sRef Ex@26 @1 S5′ sRef 1Ki@6 @33 S5′ sRef 1Ki@6 @32 S5′ sRef 1Ki@6 @23 S5′ sRef 1Ki@6 @34 S5′ [5] And because by the cherubim were signified guards, therefore also, there were cherubim upon the curtains of the habitation, and upon the veil (Exod. xxvi. 1, 31).

And it was for the same reason that Solomon made, in the oracle of the temple, cherubim of olive wood, and set them in the midst of the inner house, and overlaid them with gold, and engraved all the walls of the house round about with figures of cherubim, and palm trees, and open flowers, and that he ornamented the two doors in the same manner (1 Kings vi. 23-29, 32-35).

By the temple also was signified heaven and the church, and by its oracle, the inmost of heaven and of the church; by the olive wood of which the cherubim were made was signified the good of love, and similarly by the gold with which they were overlaid. By the walls upon which the cherubim were engraved were signified the ultimates of heaven and of the church, and the cherubim there signified guards. By the doors, upon which also were cherubim, was signified entrance into heaven and the church. It is therefore evident that these cherubim signified guards to prevent heaven from being approached except by the good of love and of charity; and because of this signification of cherubim, they also signify the Divine providence of the Lord, for those guards are from the Lord and are His Divine providence. (That the temple and house of God signify heaven and the church may be seen above, n. 220; hence the oracle signifies their inmost. That olive wood signifies the good of love, may be seen in Arcana Coelestia, n. 886, 3728, 4582, 9780, 9954, 10,261, and likewise the gold, see above, n. 242. That doors signify approach and admission may be seen also above, n. 248). sRef Ezek@41 @19 S6′ sRef Ezek@41 @20 S6′ sRef Ezek@41 @18 S6′ [6] Similarly, the new temple is described as ornamented with cherubim; concerning which it is thus written in Ezekiel:

“Cherubim and palm trees were made, so that a palm tree was between a cherub and a cherub; thus was it done to all the house round about; from the ground unto above the door were cherubim and palm trees made, and the wall of the temple” (xli. 18-20).

The palm signifies spiritual good, which is the good of charity (as may be seen, Arcana Coelestia. n. 8369).

sRef Ezek@28 @13 S7′ sRef Ezek@28 @12 S7′ sRef Ezek@28 @14 S7′ sRef Ezek@28 @15 S7′ [7] Because the Divine truth from the Divine good is that which protects, therefore the king of Tyre is called a cherub; for by king is signified Divine truth, and by Tyre are meant knowledges (cognitiones); and hence by the king of Tyre is signified intelligence, concerning which it is thus written in Ezekiel:

King of Tyre, “thou hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects; I have placed thee in the mount of holiness of God; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in the day that thou wast created” (xxviii. 13-15).

(That by a king is signified Divine truth, may be seen above, n. 31, and by Tyre knowledges, in Arcana Coelestia, n. 1201. That by precious stones are signified the truths and goods of heaven and of the church, see n. 9863, 9865, 9868, 9873, 9905, which are called stones of fire, because fire signifies the good of love, as may be seen, n. 934, 4906, 5215, 6314, 6832). Because the king of Tyre signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called the cherub, the spreading out of one that protects. sRef Num@7 @89 S8′ [8] Because the higher heavens cannot be approached except by means of the good of love and of charity, that is, cannot be approached by worship and by prayers unless they proceed from that good, therefore the Lord communed with Moses and Aaron, when they entered the habitation, between the two cherubim that were upon the ark (Exod. xxv. 22); as also is evident in Moses:

“When Moses entered into the tent of assembly he heard a voice speaking unto him from over the propitiatory that was upon the ark of the testimony, from between the two cherubim ” (Num. vii. 89).

Because it is the Divine proceeding from the Lord which provides and guards, therefore it is said of the Lord,

That He sitteth upon the cherubim, as in Isa. xxxvii. 16; Psa. xviii. 10; lxxx. 1; xcix. 1; 1 Sam. iv. 4; 2 Sam. vi. 2.

[9] Because the subject treated of in this chapter is the arrangement of all things for judgment therefore also the cherubim are here treated of, that the guardianship and providence of the Lord that the higher heavens may not be approached except by means of the good of love and of charity; for unless this had been done before the Judgment, the very heavens themselves, in which were the true angels, would have been endangered, because those heavens which were about to perish (concerning which see Apoc. xxi. 1) were not in the good of love and charity, but only in some truths. For there were there those from the Christian world who were in the doctrine of faith alone, which some had confirmed from a few passages of the Word, and by that means had obtained some kind of conjunction with the ultimate heaven; but this conjunction was broken when that heaven, which is called the former heaven, had passed away. It was then ordained by the Lord, that hereafter no one should be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbour; this is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached by the worship and by the prayers of those who are in faith alone and not also in the good of charity, is much deceived. The worship of these is no longer received, nor are their prayers heard, but the love of their life alone is regarded. Wherefore if the love of self and of the world reign, in whatever external worship they may have been, they are conjoined to the hells, and are also borne thither after death, and not in the first place to some heaven that is about to perish, as was previously the case.

sRef Rev@4 @7 S0′ 278. (v. 7) And the first animal was like a lion. That this signifies the appearance in ultimates of the Divine truth proceeding from the Lord as to power and effect, is evident from the signification of a lion, as being Divine truth proceeding from the Lord as to power and effect, which will be explained in what follows. The reason why it denotes appearance in ultimates is because the cherubim were seen as animals, and the first was like a lion. It is said in ultimates because that appearance was before John when he was in the spirit, and he then saw all things in ultimates, in which celestial and spiritual Divine things are variously represented, sometimes by gardens and parks, sometimes by palaces and temples, sometimes by rivers and waters, sometimes by animals of various descriptions, as by lions, camels, horses, oxen, heifers, sheep, lambs, doves, eagles, and many others. Similar things were seen by the prophets by whom the Word was written, in order that the Word in its ultimates, which are the things contained in the sense of the letter, might consist of such things as are in the world, which were representations and correspondences of celestial and spiritual things, and thus serve for a basis and foundation to the spiritual sense. It was for this heaven also that the cherubim, by which are signified the guardianship and providence of the Lord that the higher heavens may not be approached except by the good of love and of charity, were seen by John, and also by Ezekiel, to have faces like animals. Because it is the Lord who guards and provides, and this by Divine truth and Divine good, thus by His Divine wisdom and intelligence, therefore there were seen four animals, respectively like a lion, a calf, a man and an eagle. sRef Gen@49 @9 S2′ [2] By the lion was represented the power of Divine truth; by the calf, the Divine good as to protection; by the man, the Divine wisdom; and by the eagle, the Divine intelligence. These four are included in the Divine providence of the Lord as to the guardianship of the higher heavens, that they may not be approached except by the good of love and of charity.

That a lion signifies Divine truth proceeding from the Lord as to power, is evident from the following passages in the Word; as in Moses:

“Judah is a lion’s whelp; from the prey, my son, thou art gone up; he stooped down, he lay down as an old lion; who shall rouse him up?” (Gen. xlix. 9).

By Judah is here signified the Lord’s Celestial Kingdom, where all are in power from the Lord by means of Divine truth; this power is meant by a lion’s whelp, and by an old lion. By the prey from which he went up is signified the dissipation of falsities and evils; by stooping down is signified to put himself into power; by lying down is signified to be in security from every falsity and evil; therefore it is said, “who shall rouse him up?” (That by Judah in the Word is signified the Celestial Kingdom, may be seen in Arcana Coelestia, n. 3634, 3881, 5603, 5782, 6363. That by prey, when said of that kingdom and concerning the Lord, is signified the dissipation of falsities and evils, and snatching away and deliverance from hell, Arcana Coelestia, n. 6368, 6442; that by stooping, when said of the lion, is signified to put himself into power, n. 6369; and that to lie down, signifies a state of security and tranquillity, n. 3696). sRef Num@23 @23 S3′ sRef Num@23 @24 S3′ sRef Num@24 @9 S3′ [3] In the same:

“At this time it shall be said to Jacob and to Israel, What hath God wrought? Behold, the people riseth up as an old lion, and lifteth up himself as a young lion; he shall not lie down until he eat of the spoil” (Numb. xxiii. 23, 24).

And in the same:

“He coucheth, he lieth down as an old lion; who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee” (xxiv. 9).

The subject here treated of is Jacob and Israel, by whom is signified the Lord’s Spiritual Kingdom; their power is described by an old and a young lion rising, lifting himself up, and couching; the dissipation of falsities and evils is signified by eating of the spoil; and a state of security and tranquillity by he lieth down, who shall stir him up? (That by Jacob and Israel in the Word is signified the Lord’s Spiritual Kingdom, may be seen, Arcana Coelestia, n. 4286, 4570, 5973, 6426, 8805, 9340. What the Lord’s Celestial Kingdom is, and what His Spiritual Kingdom, may be seen in the work, Heaven and Hell, n. 20-28. That to couch denotes to put himself into power, that prey and spoil denote the dissipation of falsities and evils, and that lying down when said of a lion denotes a state of security and tranquillity, see above). sRef Nahum@2 @11 S4′ [4] Again in Nahum:

“Where is the dwelling of the lions, and the feeding place of the young lions? where walked the lion, the old lion, the lion’s whelp, and none making afraid?” (ii. 11).

By lions here also are signified those who are in power by means of Divine truth; by their dwelling is signified, where there are such in the church; by their feeding place are signified the knowledges (cognitiones) of truth and good; by their walking and none making afraid is signified their state of security from evils and falsities.

sRef Micah@5 @9 S5′ sRef Micah@5 @7 S5′ sRef Micah@5 @8 S5′ [5] Again, in Micah

“The remnant of Jacob shall be in the midst of many people, as a dew from Jehovah, as the drops upon the herb, as a lion among the beasts of the forest, as a young lion among the flocks of sheep; who, if he go through, will tread down, and disperse in pieces, so that none delivereth. Thine hand shall be lifted up upon thine enemies, and all thine adversaries shall be cut off” (v. 7-9).

By the remnant of Jacob are signified the truths and goods of the church; by dew from Jehovah is signified spiritual truth; by the drops upon the herb, natural truth. By a lion among the beasts of the forest, and by a young lion among the flocks of sheep, also by treading down and dispersing, so that none delivereth, is signified power over evils and falsities. On account of this signification it is said, “Thine hand shall be lifted up upon thine enemies, and all thine adversaries shall be cut off”; for by enemies are signified evils, and by adversaries falsities (as may be seen Arcana Coelestia, n. 2851, 8289, 9314, 10,481). sRef Isa@21 @6 S6′ sRef Isa@21 @7 S6′ sRef Isa@21 @8 S6′ sRef Isa@21 @9 S6′ [6] In Isaiah:

“The Lord said, Go, set a watchman, who shall behold and declare. And he saw a chariot, a pair of horsemen, a chariot of an ass, a chariot of a camel, and he hearkened a hearkening; a lion upon the watch tower cried aloud: O Lord! I stand continually in the daytime, and I am set upon my guard all the night; Babylon is fallen, is fallen” (xxi. 6-9).

The subject here treated of is the advent of the Lord, and a new church at that time. By a lion upon the watch tower is signified the guardianship and providence of the Lord; therefore it is said, “I stand continually in the daytime, and I am set upon my guard all the nights.” By a chariot and by a pair of horsemen is signified the doctrine of truth from the Word. By hearkening a hearkening is signified a life according to that truth. (That chariot signifies the doctrine of truth, may be seen, Arcana Coelestia, n. 2761, 2762, 5321, 8029, 8215: that horseman signifies the Word as to understanding may be seen, n. 2761, 6401, 6534, 7024, 8146, 8148). sRef Isa@31 @4 S7′ [7] In the same:

“Like as a lion and a young lion roareth on his prey when a multitude of shepherds goeth out against him so shall Jehovah of hosts descend to war upon mount Zion, and upon the hill thereof” (xxxi. 4).

In this passage Jehovah is compared to a lion roaring, because by a lion is signified the power of leading out from hell, or from evils, and by roaring is signified defence against evils and falsities; therefore it is said, “so shall Jehovah of hosts descend to war upon mount Zion, and upon the hill thereof.” Mount Zion and the hill thereof denotes the celestial church and the spiritual church; and the prey upon which the lion and the young lion is said to roar signifies deliverance from evils, which are from hell. sRef Ps@104 @22 S8′ sRef Ps@104 @21 S8′ sRef Amos@3 @8 S8′ sRef Rev@10 @3 S8′ sRef Hos@11 @9 S8′ sRef Hos@11 @10 S8′ [8] To roar, when said of the lion, has the same signification in Hosea:

“I will not return to destroy Ephraim, they will go after Jehovah as a lion roareth” (xi. 9, 10).

In Amos:

“The lion hath roared, who will not fear? the Lord Jehovih hath spoken, who will not prophesy?” (iii. 8).

In the Apocalypse,

“The angel cried with a loud voice, as a lion roareth” (x. 3).

And in David:

“The young lions roar after their prey, and seek their food from God. The sun ariseth, they gather themselves together and lie down in their dwellings” (Ps. civ. 21, 22).

By these words in David is described the state of the angels of heaven when they are not in a state of intense love and wisdom therefrom; and, when they return into that state, the former state is described by the lions roaring after their prey, and seeking their food from God. The latter state is described by the sun arising, and their gathering themselves together, and lying down in their dwellings. By lions are meant the angels of heaven; by their roaring is meant desire; by prey and food are meant the good of love and the truth of wisdom; by the sun arising is meant the Lord as to love and wisdom thence; by their gathering themselves together, their returning into a celestial state; and by lying down in their dwellings, a state of tranquillity and peace (concerning these two states of the angels of heaven, see in the work, Heaven and Hell, n. 154-161).

sRef Deut@33 @20 S9′ sRef Rev@5 @5 S9′ [9] Because Jehovah is compared to a lion from Divine truth as to power, therefore the Lord is called a lion in the Apocalypse:

“Behold, the lion of the tribe of Judah, the root of David” (v. 5).

And because all power is from the Lord by means of Divine truth, therefore this is also signified by a lion; as in Moses:

“And of Gad he said, Blessed is he who hath given breadth to Gad; as a lion he dwelleth, he seizeth the arm, also the crown of the head”, (Deut. xxxiii. 20).

By Gad is signified, in the highest sense, omnipotence, and hence in the representative sense the power of truth (as may be seen, Arcana Coelestia, n 3931, 3935). Hence it is said, “Blessed is he who hath given breadth to Gad,” for by breadth is signified truth (see Arcana Coelestia, n. 1613, 3433, 3434, 4482, 9487, 10,179; that all power is from Divine truth, may be seen in the work, Heaven and Hell, in the article concerning the power of the angels of heaven, n. 228-233). sRef 2Sam@1 @23 S10′ [10] Because by lion is signified power, therefore in the lamentation of David over Saul and Jonathan, it is said,

“Saul and Jonathan were lovely, they were swifter than eagles, they were stronger than lions” (2 Sam. i. 23).

By Saul in this passage, as a king, and by Jonathan, as the son of a king, is meant truth defending the church, the subject treated of being the doctrine of truth and good; for that lamentation was inscribed “to teach the sons of Judah the bow” (ver. 18). By the bow is signified that doctrine (as may be seen, Arcana Coelestia, n. 2686, 2709, 6422). sRef Isa@5 @29 S11′ sRef Isa@5 @28 S11′ sRef Jer@2 @15 S11′ [11] Because by the kings of Judah and Israel the Lord was represented as to Divine truth, and because by a throne was represented judgment, which is executed from Divine truth, and by lions were represented power, guardianship and defence against falsities and evils, therefore near the two stays of the throne built by Solomon there were two lions, and twelve upon the six steps on the one side and on the other (1 Kings x. 18-20). From these considerations it is evident what is signified by lions in the Word when the subject treated is the Lord, heaven and the church. Lions also, in the Word, in an opposite sense, signify the power of falsity from evil, by which the church is destroyed and devastated; as in Jeremiah:

“The young lions roar against him, they utter their voice, they reduce the earth to wasteness” (ii. 15).

And in Isaiah:

A nation “whose darts are sharp, and all his bows bent, the hoofs of his horses are accounted as rock, his roaring as of a lion, he roareth as a young lion, he roareth and layeth hold of the prey” (v. 28, 29).

Also in many other places, as in Isa. xi. 6; xxxv. 9; Jer. iv. 7; v. 6; xii. 8; l. 17; li. 38; Ezek. xix. 3, 5, 6; Hosea xiii. 7, 8; Joel i. 6, 7; Ps. xvii. 12; xxii. 13; lvii. 4; lviii. 6; xci. 13.

sRef Rev@4 @7 S0′ 279. And the second animal like a calf. That this signifies the appearance in ultimates of the Divine good as to defence is evident from the signification of a calf, or young bullock, as being the good of the natural man, and specifically his good of innocence and charity; and because it denotes this good, it also denotes the good of the ultimate heaven, for this heaven is spiritual-natural (as may be seen in the work, Heaven and Hell. n. 29-31). And because this good is in the ultimate heaven, therefore it is a guard, or defence, to prevent the higher heavens from being approached except by the good of love and of charity; this is why one cherub was like a calf. That this appearance was in ultimates, may be seen just above (n. 278). The reason why a calf or young bullock signifies the good of the natural man, is that those animals which belonged to the herd signified the affections of good and truth in the external or natural man, and those which belonged to the flock signified the affections of good and truth in the internal or spiritual man. Those animals which belong to the flock are lambs, she-goats, sheep, rams, and he-goats; and those which belong to the herd are oxen, calves, young bullocks. sRef Ezek@1 @7 S2′ [2] That young bullocks and calves signify the good of the natural man is evident from the passages of the Word where they are mentioned. And first from the description of the feet of the cherubim, in Ezekiel:

“Their right foot and the soles of their feet, as it were the soles of a calf’s foot, and they were shining, as the colour of polished brass” (i. 7).

The reason their right foot was thus seen was that the cherubim represented the Divine guardianship of the Lord, and the feet and soles of the feet represented the same in ultimates, or in the spiritual-natural heaven and in the natural world. For by the feet is signified in general the Natural; by the right foot is signified the Natural as to good; by the sole of the foot the ultimates therein, and similarly polished brass signifies good in the Natural. It is therefore evident that good in the Natural is signified by a calf, and that here is the ultimate good which guards and defends lest the heavens should be approached except by the good of love and of charity. (That the feet signify the Natural may be seen, Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is on the right signifies good from which is truth, n. 9604, 9736, 10,061: hence the right foot signifies the Natural as to good. That the palms of the hands, the soles of the feet, and hoofs, signify the ultimates in the Natural, may be seen, n. 4938, 7729; and that polished brass signifies natural good, may be seen above, n. 70).

sRef Hos@14 @2 S3′ [3] In Hosea:

“Return ye to Jehovah; say unto him, Take away all iniquity, and accept good, and we will render the bullocks of our lips” (xiv. 2).

What is meant by rendering the bullocks of the lips, no one can know unless he understands what bullocks, and what the lips signify. That confession and thanksgiving from a good heart is, here denoted, is evident; but it is thus expressed because bullocks signify external good, and the lips signify doctrine; hence by rendering the bullocks of the lips, is signified to confess and give thanks from the goods of doctrine. (That the lips signify doctrine, may be seen, Arcana Coelestia, n. 1286, 1288.) sRef Amos@6 @4 S4′ sRef Amos@6 @3 S4′ [4] In Amos:

“Ye draw the habitation of violence; they lie upon beds of ivory, and eat the lambs out of the flock and the calves out of the midst of the stall” (vi. 3, 4).

The subject here treated of is those who possess in abundance the knowledges of good and truth, and yet lead an evil life. To eat the lambs out of the flock signifies to drink in the knowledges of internal good or of the spiritual man; and to eat the calves out of the midst of the stall signifies to drink in the knowledges of external goods or of the natural man; and to draw the habitation of violence is to live a life contrary to charity. sRef Mal@4 @2 S5′ [5] In Malachi:

“But unto you that fear my name shall the sun of righteousness arise and healing in his wings that ye may go forth, and grow up as calves of the stall” (iv. 2).

The sun of righteousness which shall arise to them that fear the name of Jehovah, signifies the good of love; and healing in his wings, signifies the truth of faith; hence, to go forth, and to grow up as calves of the stall, signifies an increase of all good; fatted, and also fat, signifying good. sRef Luke@15 @22 S6′ sRef Luke@15 @23 S6′ [6] In Luke:

The father said to his servants concerning the prodigal son who returned penitent in heart, “Bring forth the best robe, and put it on him; and put a ring on his hand and shoes on his feet; and bring hither the fatted calf, and kill it; and let us eat and be merry” (xv. 22, 23).

He who understands only the sense of the letter might suppose that this passage contains nothing deeper than appears in that sense, when nevertheless every particular involves something heavenly; as that they should put on the returning prodigal the best robe, that they should put a ring on his hand and shoes on his feet, that they should bring forth the fatted calf, that they should kill it, and eat and be merry. By the prodigal son are meant those who are prodigal of spiritual riches, which are knowledges (cognitiones) of truth and good; by his return to his father, and his confession that he was not worthy to be called his son, are signified penitence of heart and humiliation. By the best, or chief (primarium) robe being put on him, are signified general and primary truths; by a ring upon the hand is signified the conjunction of truth and good in the internal or spiritual man; by shoes upon the feet is signified the same in the external or natural man; and by both these, regeneration. By the fatted calf is signified the good of love and of charity; and by their eating and being merry are signified association and heavenly joy.

sRef Jer@34 @20 S7′ sRef Jer@34 @18 S7′ sRef Jer@34 @19 S7′ [7] In Jeremiah:

“I will give the men who have transgressed my covenant, who have not established the words of my covenant which they made before me, the covenant of the calf which they cut into two pieces that they might pass between the parts thereof, the princes of Judah and the princes of Jerusalem, the royal ministers and priests, and all the people of the land, passing between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens” (xxxiv. 18-20).

What is meant by the covenant of the calf, and by passing between the parts thereof, no one can know unless he knows what is signified by covenant, what by calf, what by its being cut into two parts; also, what is meant by the princes of Judah and of Jerusalem, by the royal ministers, the priests, and the people of the land. That there is some heavenly arcanum herein is evident. Nevertheless it can be understood, when it is known that a covenant denotes conjunction; a calf, good; a calf cut into two parts, the good proceeding from the Lord on one part, and the good received by man on the other, whence there is conjunction; and that the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land, denote the goods and truths which pertain to the church; and that to pass between the parts denotes to conjoin. When these things are known the internal sense of the passage may be known, which is, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

sRef Gen@15 @9 S8′ sRef Gen@15 @18 S8′ sRef Gen@15 @12 S8′ sRef Gen@15 @11 S8′ sRef Gen@15 @10 S8′ [8] Similar things are involved in the covenant of the calf with Abram, concerning which it is thus written in Genesis:

Jehovah said to Abram, “Take to thee a calf of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. And he took unto himself all these, and divided them in the midst, and laid each part one against another; and the birds divided he not. And when the fowls came down upon the carcasses, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram” (xv. 9-12, 18).

The horror of great darkness which fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness as to the truths and goods of the church; this state of that nation is what is described in the Prophet by the covenant ratified by dividing the calf into two parts, between which they passed. Because by a calf is signified the good of the natural man and its truth, which is scientific truth (scientificum); and since the natural man and the scientific thereof is signified by Egypt, therefore Egypt in the Word is called a she-calf, and also a he-calf; therefore, also, after they applied the scientifics (scientifica) of the church to magical and idolatrous purposes they turned the calf into an idol. This is why the sons of Israel made to themselves a calf in the wilderness, and worshipped it, and also why they had a calf in Samaria. sRef Hos@8 @5 S9′ sRef Hos@8 @4 S9′ sRef Jer@46 @21 S9′ sRef Jer@46 @20 S9′ sRef Hos@8 @6 S9′ [9] That Egypt is thus designated is evident in Jeremiah:

“A very fair she-calf is Egypt; destruction cometh out of the north, and her mercenaries in the midst of her as calves of the stall” (xlvi. 20, 21).

(Concerning the calf which the sons of Israel made to themselves in the wilderness, see Exod. xxxii.; and concerning the calf of Samaria, 1 Kings xii. 25-32).

Again, in Hosea:

“They have made a king, but not by me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that it may be cut off. Thy calf, O Samaria, hath forsaken thee. For from Israel was it also; the workman made it, not God; the calf of Samaria shall be broken in pieces” (viii. 4-6).

The subject here treated of is the corrupt explanation of the Word, the sense of the letter of which is turned to favour their own loves and the principles of religion thence conceived. To make a king but not by Jehovah, and to make princes and I have not known, signifies doctrinals from man’s own intelligence, which are essentially falsities, but which they make to appear as truths. For a king signifies truth, and, in an opposite sense, falsity; princes signify primary truths, and, in the opposite sense, falsities which are called principles of religion. To make idols of their silver and gold signifies their perversion of the truths and goods of the church, and worshipping them as holy, although, being derived from their own intelligence, they are destitute of life. Silver denotes the truth, and gold the good, which are from the Lord. Idols signify worship from doctrine which is from man’s own intelligence; “the workman made it, and not God,” signifies, that it is from man’s proprium and not from the Divine; to be broken in pieces, signifies to be dissipated; hence it is evident what is signified by the calf of Samaria. Because calves signified the good of the natural man, therefore also calves were sacrificed, concerning which see Exod. xxix, 11, 12 and following verses; Levit. iv. 3, and following, and 13 and following verses; viii. 15 and following verses; ix. 2; xvi. 3; xxiii. 18; Numb. viii. 8 and following verses; xv. 24; xxviii. 19, 20; Judg. vi. 25-29; 1 Sam. i. 25; xvi. 2; 1 Kings xviii. 23-26, 33. For all the animals which were sacrificed signified various classes of the goods of the church.

sRef Rev@4 @7 S0′ 280. And the third animal had a face like a man. That this signifies the appearance in ultimates of the Divine guardianship and providence as to wisdom, is evident from the signification of the face of a man, as denoting the affection of truth, the face signifying affection, and man signifying one who receives Divine truth; and because his Rational is therefrom, by man is signified wisdom; for man was created that he might be rational and wise, by which he is distinguished from the brute animals; this is why man in the Word signifies wisdom. The reason why man signifies the affection of truth and at the same time wisdom is that the affection of truth, and wisdom, act as one. For he who is in the spiritual affection of truth, that is, who is affected with truth, or who loves truth because it is truth, is conjoined to the Lord, because the Lord is present in His own truths, and is His own truth with man; hence a man has wisdom, and hence he is a man. Some suppose that a man is a man from his face and his body, and that by these he is distinguished from the beasts; but they are in error; a man is a man from wisdom, therefore so far as any one is wise, so far is he a man. This is why those who are wise appear in heaven and in the light of heaven as men, graceful and beautiful according to their wisdom; whereas those who are not wise (and such are those who have no spiritual affection, but merely natural affection, in which a man is when he does not love truth for its own sake but for the sake of glory, honour and gain), these, in the light of heaven, do not appear as men, but as monsters in various forms (as may be seen in the work, Heaven and Hell n. 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom, may be seen in the same, n. 346-365).

sRef Isa@6 @11 S2′ sRef Isa@6 @12 S2′ [2] That by man in the Word is signified the affection of truth, and thence wisdom, is evident from the following passages, as in Isaiah:

“O Lord, how long? He said, Until the cities shall be laid waste so that they shall be without an inhabitant, and the houses so that a man shall not be in them, and the land be utterly desolate; Jehovah shall remove man, and deserts shall be multiplied in the midst of the land” (vi. 11, 12).

These things are not said of the laying waste of the land, that there should be no more any cities or houses therein, and that these should be without inhabitant, and without man; but they are said of the laying waste of good and truth in the church. By cities are there signified the truths of doctrine; by inhabitant is signified the good of doctrine; by houses are signified the interior things of man’s mind; and by man the spiritual affection of truth and thence wisdom. This is signified by the houses being laid waste that there be no man in them; by the land which shall be utterly desolate, is signified the church; hence it is evident what is signified by removing man, and by multiplying deserts in the midst of the land; a desert signifies where there is no good because no truth. sRef Isa@13 @12 S3′ [3] In the same:

“I will make a man (vir homo) more rare than pure gold; and a man (homo) than the gold of Ophir” (xiii. 12).

By a man (vir homo) is signified intelligence, and by a man (homo) wisdom; and that these were about to cease is signified by its being said that they shall be made rare. Intelligence is distinguished from wisdom by this, that intelligence is the understanding of truth such as the spiritual man has, and wisdom is the understanding of truth such as the celestial man has; the understanding of the latter being from the will of good. It is therefore evident what is signified by man (vir homo), and what by man (homo), in the above passage.

sRef Isa@24 @6 S4′ [4] Again:

“The inhabitants of the earth are burned up, and few men are left” (xxiv. 6).

By the inhabitants of the earth, are signified the goods of the church, and these are said to be burned up when the loves of self and of the world begin to reign; and that in such case the spiritual affection of truth, and of wisdom thence derived, would cease is signified by few men being left. sRef Isa@33 @8 S5′ [5] Again:

“The highways lie waste; he that traverses the way hath ceased; he hath rendered the covenant vain, he hath despised the cities, he regardeth not man” (xxxiii. 8).

The devastation of the church is also here spoken of; the highways which lie waste, and he that traverses the way, who has ceased, signify that the goods and truths which lead to heaven were no more; the covenant being rendered vain, signifies that, there was no conjunction with the Lord; he hath despised the cities signifies that they spurn doctrine; he regardeth not man, signifies that they make no account of wisdom. sRef Jer@4 @23 S6′ sRef Jer@4 @25 S6′ [6] In Jeremiah:

“I beheld the earth, and, lo, it was empty and void and the heavens, and they had no light. I beheld, and, lo, there was no man, and all the birds of the heavens were fled” (iv. 23, 25).

That the earth as being empty and void is not here meant, nor the heavens as having no light, nor that there was no man upon the earth, nor that all the birds of heaven were fled, is evident; but the true import of these things can be evident only from the spiritual sense of the Word. In that sense, by the earth is signified the church; being empty and void signifies its being destitute of good and truth; by the heavens, where there is no light, are signified the interiors of man’s mind, which are the receptacles of the light of heaven; the light which is not there denotes the Divine truth and wisdom therefrom: therefore it is said, “I beheld, and, lo, there was no man;” by the birds of heaven which were fled are signified the Rational and Intellectual.

sRef Jer@31 @27 S7′ [7] In the same:

“Behold the days come, saith Jehovah, when I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” (xxxi. 27).

By the house of Israel and the house of Judah is signified the church as to truth and good; by the seed of man and the seed of beast are signified the spiritual affection of truth and the natural affection of the same. For when man and beast are mentioned in the Word they signify what is spiritual and what is natural, or what is internal and what is external (as may be seen, Arcana Coelestia, n. 7424, 7523, 7872). sRef Zeph@1 @3 S8′ [8] In Zephaniah:

“I will consume man and beast, I will consume the bird of the heavens and the fish of the sea; I will cut off man from the surfaces of the earth” (i. 3).

To consume man and beast, denotes the spiritual affection of truth and the natural affection of the same; to consume the bird of the heavens and the fish of the sea denotes spiritual truths and natural truths; and to cut off man from the surfaces of the earth denotes the affection of truth and wisdom. sRef Ezek@34 @31 S9′ [9] In Ezekiel:

“Ye, my flock, the flock of my pasture; ye are man, I am your God” (xxxiv. 31).

The flock of the pasture signifies spiritual good and truth; the pasture denotes the reception thereof from the Lord; hence it is said, “ye are man, I am your God,” man denoting the spiritual affection of truth, and wisdom.

sRef Ezek@36 @38 S10′ sRef Ezek@36 @10 S10′ sRef Ezek@36 @9 S10′ sRef Ezek@36 @12 S10′ sRef Ezek@36 @11 S10′ sRef Ezek@36 @13 S10′ sRef Ezek@36 @14 S10′ [10] In the same:

“Behold, I am with you, and I will have respect unto you, and ye shall be tilled and sown; then I will multiply man upon you, all the house of Israel, even the whole of it; and the cities shall be inhabited, and the wastes shall be builded; I will cause man to walk upon you, even my people Israel. Thus saith the Lord Jehovih, Inasmuch as ye say, Thou art consuming man and hast bereaved thy peoples, therefore thou shalt not consume man any more,” and thy sword shall not bereave any more, “the devastated cities shall be full of the flock of man” (xxxvi. 9-14, 38).

The subject here treated of is the restoration of the church. By Israel is signified the spiritual church, or the church that is in spiritual good, which is the good of charity; this church is here called man from the spiritual affection of truth, which constitutes the church; wherefore it is said:

“I will multiply man upon you, all the house of Israel. I will cause man to walk upon you, even my people Israel.”

By the waste cities being filled with the flock of man is signified that the doctrines of the church shall be full of spiritual truths; by the sword which shall not bereave any more is signified that falsity shall no more destroy truth. sRef Ezek@19 @6 S11′ sRef Ezek@19 @2 S11′ sRef Ezek@19 @3 S11′ [11] In the same prophet:

“Thy mother is a lioness; she lay down among lions, one of her whelps rose up, which learned to catch the prey, it devoured men” (xix. 2, 3, 6).

Mother denotes the church, in this case the church perverted the falsity of evil destroying truth is signified by the lioness lying down among lions; by her whelp which learned to catch the prey, and which devoured men, is signified the primary falsity of their doctrine, which destroyed truths and consumed every affection thereof. These things are said concerning the princes of Israel, by whom are signified primary truths, but here, in an opposite sense, primary falsities.

sRef Jer@49 @33 S12′ [12] In Jeremiah:

“Hazor shall become a dwelling for dragons, a desolation even for an age; there shall not dwell there a man (vir), nor a son of man (homo) abide in her” (xlix. 33).

Here the subject is the church which is in falsities, and in no truths. Hazor signifies the knowledges (cognitiones) of truth; and the knowledges (cognitiones) of falsity are signified by a dwelling for dragons; that there is consequently no truth, or doctrine of truth is signified by there shall not dwell there a man, nor a son of man abide in her; man denotes truth, and the son of man the doctrine of truth. sRef Rev@21 @17 S13′ [13] Again, in the Apocalypse:

“He measured the wall” of the Holy Jerusalem, “an hundred and forty and four cubits, the measure of a man, that is, of an angel” (xxi. 17).

No one can understand what is signified by the wall of the holy Jerusalem being an hundred and forty and four cubits, and by this being the measure of a man, that is, of an angel, unless he knows the signification of the holy Jerusalem, of its wall, of the number 144, also of a man, and of an angel. The holy Jerusalem signifies the church as to doctrine; wall signifies truth defending; the number 144, signifies all truths from good in the aggregate; man signifies the reception of these from affection, and an angel signifies the same; it is therefore said to be the measure of a man, that is, of an angel, measure signifying quality. From these considerations it is evident how these words are to be spiritually understood. (These things may be seen more clearly explained in The Doctrine of the New, Jerusalem, n. 1.) [14] Because by man is signified the spiritual affection of truth, and thence wisdom, therefore by man is also signified the church, because the church with man is a church from the spiritual affection of truth and of wisdom therefrom.

From this it is evident that man in the first chapter of Genesis, signifies the church which was the first and the most ancient on this earth; this is meant by Adam, or man (homo). The establishment of that church is described in the first chapter by the creation of the heaven and the earth, its intelligence and wisdom, are signified by paradise, and its fall is described by man’s eating of the tree of knowledge. [15] But by man in the highest sense, is meant the Lord Himself, because from Him are heaven and the church, and also the spiritual affection of truth and wisdom with every one of those who constitute heaven and the church. This is why, in the highest sense, the Lord alone is man, and that others, in both the natural and the spiritual worlds, are so far man as they receive from Him truth and good, thus so far as they love the truth and live according to it. Hence also it is that the whole angelic heaven appears as one man, and also each society there; and hence also it is that the angels appear in a perfect human form (concerning these things more may be seen in the work, Heaven and Hell, n. 59-67, 68-72, 73-77, 87-102). aRef Ex@25 @18 S16′ sRef Ezek@1 @26 S16′ aRef Ex@25 @19 S16′ aRef Ex@25 @20 S16′ [16] It is for this reason that the four cherubim, by which are signified the guardianship and providence of the Lord lest the higher heavens should be approached except by the good of love, were seen as men, although they had each four faces; and also that the Lord was seen above them as a man. That the four cherubim were seen as men, is evident in Ezekiel:

“This was the aspect” of the four animals, “they had the likeness of a man, but four faces to each” (i. 5, 6).

Similarly the two cherubim over the mercy seat were, as to the face, like men. Again, that the Lord was seen above the cherubim as a man, is expressly affirmed by the same prophet:

“Above the expanse which was over the head” of the cherubim, “as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of a throne, a likeness as it were the appearance of a man upon it above” (i. 26).

sRef Rev@4 @7 S0′ 281. And the fourth animal was like a flying eagle. That this signifies the appearance in ultimates of the Divine guardianship and providence as to intelligence and circumspection in every direction is evident from the signification of an eagle, as being intelligence, in this case the Divine intelligence of the guardianship and providence of the Lord. The reason why an eagle denotes intelligence is that intelligence is in the light of heaven, and an eagle flies on high to be there, and to look about on every side; hence it is that the face of the cherub appeared like a flying eagle, for to fly signifies presence and circumspection roundabout, and when said of the Divine, it signifies omnipresence. The reason why eagle signifies intelligence is also that the birds of heaven, in a good sense, signify things intellectual and rational, and the eagle above all others, because it not only flies high, but possesses a most acute sight. (That the birds of heaven signify intellectual and rational things in each sense may be seen, Arcana Coelestia, n. 745, 776, 866, 988, 991, 3219, 5149, 7441).

sRef Ezek@17 @8 S2′ sRef Ezek@17 @5 S2′ sRef Ezek@17 @7 S2′ sRef Ezek@17 @6 S2′ sRef Ezek@17 @4 S2′ sRef Ezek@17 @1 S2′ sRef Ezek@17 @2 S2′ sRef Ezek@17 @3 S2′ [2] That an eagle signifies intelligence is evident from the following passages in the Word. In Ezekiel:

“A great eagle with great wings, long pinions, full of feathers, which had embroidering, came upon Lebanon, and took a small branch of a cedar. He plucked off the head of its shoots, and carried it down into a land of traffic; he set it in a city of dealers in spices. He took of the seed of the land, and placed it in the field of the sower; he took it to great waters, and placed it circumspectly; and it budded and became a luxuriant vine of low stature, so that its branches looked to him, and the roots thereof were under him: so it became a vine, which produced branches and sent out boughs to him. There was also another great eagle with great wings and full of feathers; and, behold, this vine did bend its roots toward him, and shot forth its branches toward him to water him from the little beds of its plantation. It was planted in a good field near many waters to form the bough, and to bear fruit, that it might be for a vine of magnificence” (xvii. 1-8).

The subject here treated of is the establishment of the spiritual church by the Lord; and, in the internal sense, the process of its establishment, or of the regeneration of the man of that church, is described from beginning to end. By the first eagle is described the process of the regeneration of the natural or external man, by means of scientifics (scientifica) and by means of knowledges (cognitiones) from the Word; and by the other eagle is described the process of the regeneration of the spiritual or internal man by means of truths from good; hence by the first eagle is signified the intelligence of the natural man, and by the second the intelligence of the spiritual man.

What these particulars signify shall be explained in a few words. The first eagle is said to have great wings, long pinions, and to be full of feathers, and thereby are signified the abundance of the knowledges (scientiae) and cognitions of truth and good, from which is derived the first intelligence, or the intelligence of the natural man. It is therefore said that it had embroidering, for by embroidering is signified what pertains to knowledge and cognition (as may be seen, Arcana Coelestia, n. 9688). It came upon Lebanon, and took a small branch of cedar, signifies that it took some knowledges (cognitiones) of truth from the doctrine of the church which is from the Word; for by Lebanon is signified that doctrine, and by the small branch of a cedar are signified knowledges. He plucked off the head of its shoots and carried it into a land of traffic signifies primary cognitions therefrom, to which it applied (by the head of the shoots are signified primary knowledges, and by the land of traffic is signified the natural man, to which knowledge (scientia) belongs). In a city of dealers in spices, signifies among truths from good in the natural man. (That spices signify truths which are grateful because from good, may be seen, Arcana Coelestia, 4748, 5621, 9474, 9475, 10,199, 10,254). He took of the seed of the land, and placed it in the field of the sower, he took it to great waters and placed it circumspectly, signifies multiplication. The seed of the land denotes the truth of the church; the field of the sower denotes the good by virtue of which it grows. Great waters signify the knowledges of truth and good; to place circumspectly denotes separation from falsities. And it budded and became a luxuriant vine, so that its branches looked towards him, and the roots thereof were under him signifies the church arising from the arrangement of the knowledges of truth, and their application to use. So it became a vine which produced branches, and sent out boughs signifies the beginning of the spiritual church, and the continuous increase of truths. (That vine signifies the spiritual church, may be seen, Arcana Coelestia, n. 1069, 6375, 9277.) Hitherto the beginning of the church in the natural or external man has been described; its establishment, which takes place in the spiritual or internal man, is now described by the other eagle. Because this signifies spiritual intelligence, it is said that the vine bent its roots and sent its branches towards him, namely, the eagle, for by roots are signified knowledges (scientiae), and by branches the cognitions (cognitiones) of truth and good, which are all applied to the truths which are in the spiritual or internal man, since without their spiritual application man has no wisdom. The multiplication and fructification of truth from good, thus the increase of intelligence, is described by the vine being planted in a good field, near many waters, to form the bough, and to bear fruit, that it might be a vine of magnificence. Here, by the good field is signified the church as to the good of charity; many waters signify the knowledges, of good and truth. To form the bough is to multiply truths; and to bear fruit is to produce goods, which are uses. A vine of magnificence is the spiritual church, thus internal and external. (But these things, because they are arcana of regeneration and of the establishment of the church with man, may be better perceived from what is adduced in The Doctrine of the New Jerusalem from Arcana Coelestia, concerning knowledges (scientiae) and knowledges (cognitiones), n. 51, and concerning regeneration, n. 183.)

sRef Isa@40 @31 S3′ [3] That eagle signifies intelligence is also evident in Isaiah:

“They that wait for Jehovah shall renew their strength, and mount up with wings as eagles” (xl. 31).

To mount up with wings as eagles denotes ascent into the light of heaven, thus into intelligence. sRef Ps@103 @5 S4′ [4] Again, in David:

“Jehovah satisfieth thy mouth; so that thou art renewed as the eagle” (Psalm ciii. 5).

To be renewed as the eagle, means as to intelligence. sRef Ex@19 @4 S5′ [5] Again, in Moses:

“Ye have seen how I bare you as on eagles’ wings, and brought you unto myself” (Exod. xix. 4).

By bearing them as on eagles’ wings and bringing them is also signified into intelligence, because into heaven and the light thereof. sRef Deut@32 @10 S6′ sRef Deut@32 @11 S6′ sRef Deut@32 @12 S6′ [6] Again:

Jehovah “found him in a desert land; he led him about, he instructed him, he kept him as the pupil of his eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth her wings, taketh them, beareth them on her wings; so Jehovah alone did lead him” (Deut. xxxii. 10-12).

Here the establishment of the Ancient Church is treated of, and the first reformation of those who belonged to that church; their first state is meant by the desert land in which Jehovah found them. This land denotes a state in which there is no good because there is no truth. Their instruction in truths, the guarding of them from falsities, and the opening of the interiors of their mind that they may come into the light of heaven and so into the understanding of truth and good, which is intelligence, is described by the eagle stirring up her nest, fluttering over her young, and bearing them upon her wings; comparison is here made with the eagle, because the eagle signifies intelligence.

sRef 2Sam@1 @23 S7′ [7] In 2 Samuel:

“Saul and Jonathan were swifter than eagles, they were stronger than lions” (i. 23).

By Saul as king, and by Jonathan as son of a king, the truth of the church is signified; and because intelligence and power are therefrom, it is said that they were swifter than eagles, and stronger than lions; swiftness in the Word, when said of intelligence, signifying the affection of truth. For David wrote his lamentation over Saul and Jonathan to teach the sons of Judah the bow; and by the sons of Judah are signified the truths of the church, and by the bow is meant the doctrine of truth fighting against falsities. sRef Job@39 @27 S8′ sRef Job@39 @26 S8′ sRef Job@39 @30 S8′ sRef Job@39 @29 S8′ sRef Job@39 @28 S8′ [8] In Job:

“Doth the hawk fly by thy intelligence, and stretch her wings toward the south? Doth the eagle mount up at thy command, and make her nest on high? In the rock she dwelleth and passeth the night, thence she seeketh her food, and her eyes behold afar off; and where the slain are, there is she” (xxxix. 26-30).

Here the subject treated of is intelligence, which no one can procure from himself or from proprium; wherefore it is said, “Doth the hawk fly by thy intelligence, and stretch her wings towards the south?” by which is signified man’s leading himself into the light of intelligence, which is signified by the south; but, in this case, that he cannot. The intelligence itself, which is that of the spiritual man, is described by the eagle mounting up, making her nest on high, dwelling and passing the night on the rock; also by her thence searching out her food, and her eyes beholding afar off. That no one has such intelligence from himself is signified by the question, “Doth the eagle mount up at thy command?” But that nothing but falsities can proceed from man’s own intelligence is signified by where the slain are, there is she. The slain in the Word signify those with whom truths are extinguished by falsities (see Arcana Coelestia, n. 4503).

sRef Luke@17 @37 S9′ [9] From these considerations it is evident what is signified by the words of the Lord when the disciples asked Him where the Last Judgment would be:

They said unto Him, “Where, Lord? He said unto them, Wheresoever the body is, thither will the eagles be gathered together” (Luke xvii. 37).

By the body is here signified the spiritual world, where all men are together, good and evil. By eagles are signified those who are in truths, and also those who are in falsities, thus those who are in true intelligence and those who are in false intelligence. False intelligence is from man’s proprium, but true intelligence is from the Lord, by means of the Word. sRef Jer@4 @13 S10′ [10] The falsities which are from man’s own intelligence are also described by eagles in the following passages in the Word. In Jeremiah:

“Behold he ascendeth as clouds, and his chariots are as a storm, his horses are swifter than eagles. Woe unto us, for we are spoiled” (iv. 13).

The subject here treated of is the desolation of truth in the church, and by the clouds which ascend are signified falsities; by the chariots which are as a storm is signified the doctrine of falsities; their eagerness and pleasure in reasoning against truths and destroying them is signified by their horses being swifter than eagles, for by swiftness and haste in the Word is signified incitement by affection and lust (see Arcana Coelestia, n. 7695, 7866), and by horses the understanding of truth, and, in the opposite sense, the understanding of falsity, or reasoning from fallacies against truths (see Arcana Coelestia, n. 2760, 2761, 2762, 3217, 5321, 6125, 6400, 6534, 7024, 8146, 8148, 8381). And because horses signify the understanding of truth, and eagles intelligence, in this place man’s own intelligence, which is reasoning from falsities, it is therefore said, “their horses are swifter than eagles.” sRef Lam@4 @19 S11′ sRef Hab@1 @9 S11′ sRef Hab@1 @8 S11′ [11] In Lamentations:

“Our persecutors were swifter than the eagles of the heavens” (iv. 19).

In Habakkuk:

“Their horses are swifter than leopards, and are fiercer than the wolves of evening: and their horsemen shall spread themselves, whence his horsemen come from far; they fly as the eagle that hasteth to eat. They come all for violence” (i. 8, 9).

The eagle here, in like manner, signifies reasoning from falsities against truths, which is reasoning from man’s own intelligence.

sRef Rev@4 @7 S0′ 282. Because this cherub was like an eagle, and the eagle appeared as flying, it shall now be explained what is signified by flying in the Word. By flying are signified circumspection and presence, because a bird when it flies looks about from on high, and thus by its sight is present everywhere round about; but when flying is said, in the Word, of Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This, then, is why this cherub appeared like a flying eagle; for by cherubim in general is signified the providence of the Lord that the higher heavens may not be approached except from the good of love and of charity; and by this cherub is signified the Divine intelligence, as was shown just above. sRef 2Sam@22 @11 S2′ sRef Ps@18 @10 S2′ [2] That by flying, when, in the Word, it is said of the Lord, is signified omnipresence, and, when said of men, circumspection and presence is evident from the following passages. In David:

God “rode upon a cherub, he did fly, and was carried upon the wings of the wind” (Psalm xviii. 10; 2 Sam. xxii. 11).

He rode upon a cherub signifies the Divine presence; he did fly signifies omnipresence in the spiritual world; and was carried upon the wings of the wind, signifies omnipresence in the natural world. These words of the Psalmist can be understood only from the spiritual sense. sRef Isa@31 @5 S3′ [3] In Isaiah:

“As birds flying, so will Jehovah Zebaoth protect Jerusalem” (xxxi. 5).

Jehovah is said to protect Jerusalem as birds flying, for by protecting is signified the Divine providence as to defence; by Jerusalem is signified the church, and by birds flying, with which comparison is made, is signified circumspection and presence, and in this case, as being said of the Lord omnipresence.

sRef Rev@8 @13 S4′ sRef Rev@14 @6 S4′ [4] In the Apocalypse:

“I saw, and heard one angel flying through the midst of heaven, saying with a loud voice, Woe, woe, to the inhabitants of the earth” (viii. 13).

And again:

“I saw another angel fly in the midst of heaven, having the everlasting gospel to publish unto them that dwell on the earth” (xiv. 6).

By the former angel is here signified the damnation of all who are in evils, and by the other angel is signified the salvation of all who are in good; by flying, is signified circumspection on every side where they are. sRef Isa@60 @7 S5′ sRef Isa@60 @8 S5′ [5] In Isaiah:

“All the flocks of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee. Who are these that fly as a cloud, and as doves to the windows?” (lx. 7, 8).

The subject here treated of is the advent of the Lord and the enlightenment of the nations which shall then take place; and by the flocks of Arabia which shall be gathered together are signified the knowledges of truth and good. By the rams of Nebaioth which shall minister are signified truths, which form the life by virtue of spiritual affection; by flying as a cloud, and as doves to the windows, are signified seeking and investigation of truth from the sense of the letter of the Word, hence also by flying is signified circumspection; for a cloud signifies the sense of the letter of the Word; doves signify the spiritual affection of truth, and windows truth in light. That such a sense is contained in those words is evident from the signification of the flocks of Arabia, of the rams of Nebaioth, of a cloud, of doves, and of windows.

sRef Ps@55 @5 S6′ sRef Ps@55 @7 S6′ sRef Ps@55 @6 S6′ [6] In David:

“Fear and trembling are come upon me, whence I said, Who will give me wings like a dove? I will fly away where I may dwell. Lo, I will wander far off, and pass the night in the wilderness” (Ps. lv. 5, 6, 7).

The subject here treated of is temptation and straitness at the time; fear and trembling signify that straitness; the seeking for truth at the time and casting about as to whither to turn oneself, is signified by, who will give me wings like a dove? I will fly away where I may dwell. The wings of a dove denote the spiritual affection of truth; to fly away where I may dwell denotes to rescue the life thereby from damnation; that there is as yet no hope of deliverance, is signified by, Lo, I will wander far off, and pass the night in the wilderness.

sRef Hos@9 @11 S7′ sRef Hos@9 @12 S7′ [7] In Hosea:

“Ephraim, as a bird shall their glory fly away; yea, if they have brought up sons, I will make them likewise bereaved of man” (ix. 11, 12).

By Ephraim is signified the enlightened understanding of those who belong to the church; by glory is signified Divine truth; by flying away as a bird is signified its deprivation. Comparison is here made with a bird, because a bird signifies the Rational and Intellectual, just as Ephraim does. By its being said, “If they have brought up sons, I will make them likewise bereaved of man” is signified that if they have even produced truths still they are not at all wise thereby; for sons denote truths, and to make them bereaved of man, is to deprive of wisdom.

sRef Deut@4 @17 S8′ [8] In Moses:

“Ye shall not make to you the form of any animal upon the earth, nor the form of any winged bird which flieth towards heaven” (Deut. iv. 15-17).

By these words, in the internal sense, is signified that man is not to procure to himself wisdom and intelligence from himself, or from proprium. For by the animals which walk upon the earth are signified the affections of good, from which is wisdom, and by birds are signified the affections of truth, from which is intelligence. By their being commanded not to make to themselves the form of any of these, is signified, that those things which they signify are not to be procured from man or from his proprium. It is said, “Any winged fowl that flieth towards heaven,” because by winged fowl is signified the spiritual understanding of truth, and by flying towards heaven is signified the circumspection pertaining to intelligence in Divine things. sRef Isa@6 @2 S9′ [9] From these considerations it is evident what is signified by this cherub appearing like a flying eagle, as also what is signified in Isaiah,

by the seraphim; each one had six wings; “with twain,” of which “he covered his face, and with twain he covered his feet, and with twain he did fly” (vi. 2).

By the wings with which each of the seraphim covered his face is signified the spiritual affection of truth; by the wings with which he covered his feet, the natural affection of truth therefrom; and the wings with which he did fly denote circumspection and presence, in this case omnipresence, because the seraphim signify the same as the cherubim, namely, the Divine providence as to guardianship.

[10] The reason why by flying, when said of man, is signified circumspection, and at the same time presence, is that the sight is present with the object which it sees; that it appears afar off, or distant, is owing to intermediate objects, which appear at the same time, and can be measured as to space. This may be fully confirmed from those things which exist in the spiritual world; there, spaces themselves are appearances arising from the diversity of affection and of thoughts therefrom; therefore, when any persons or things appear afar off, and an angel or spirit desires from intense affection to be with them, or to view those things which are there, he is immediately present. The same is the case with thought, which is a man’s internal or spiritual sight; this perceives those things which he before saw in himself, without space, thus altogether as present. This is why to fly is said of the understanding and of its intelligence, and why thereby are signified circumspection and presence.

sRef Rev@4 @8 S0′ 283. (v. 8) And the four animals had, each by itself, six wings roundabout. That this signifies the appearance of the spiritual Divine on every side around the celestial Divine, is evident from the signification of the four animals, which were cherubim, as being the Divine guardianship and providence of the Lord that the higher heavens may not be approached except by the good of love and of charity. And because this is signified by the four animals, as to their bodies, the celestial Divine is also signified, concerning which we shall treat presently; and from the signification of six wings roundabout, as denoting the spiritual Divine around the celestial Divine, concerning which we shall also speak in what follows. The reason why the cherubim, as to their bodies, signifies the celestial Divine, and as to their wings the spiritual Divine, is that all things by which celestial things are represented, as to the bodies themselves signify things essential, and as to the things which are about them they signify things formal. Hence man also as to the body signifies good in essence, and as to those things which encompass it, good in form; celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is the man himself, or the man in essence, and the understanding, in which truth is, which is the form of good, is the man therefrom, thus man in form; the latter good is also around the former. [2] But it shall first be explained what the celestial Divine is, and what the spiritual Divine. The heavens are distinguished into two kingdoms, of which the one is called the celestial kingdom, and the other the spiritual kingdom. The distinction lies in this, that those who are in the celestial kingdom are in the good of love to the Lord, and those who are in the spiritual kingdom are in the good of charity towards the neighbour; hence the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbour. According to these goods also the heavens are arranged: the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven which succeeds it, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbour; and because celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is around the former, for that which is above is also within, and that which is below is also without, and what is without is also around. Hence it is that in the Word by higher things, and things which are in the midst, are signified interior things, and by lower things, and things which are around, are signified exterior things.

Now because both celestial and spiritual good, guard, and as by the animals themselves, or by the cherubim as to their bodies, is signified the celestial Divine, and by the same as to their wings is signified the spiritual Divine, it is clear that by their being seen as having each by itself six wings about, is signified the appearance of the spiritual Divine on every side around the celestial Divine. (But concerning these things a fuller idea may be formed from what is said and shown in the work, Heaven and Hell. First, from the article in which it is shown that the Divine of the Lord makes heaven, n. 7-12; afterwards from the article, That the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19: and lastly, in the article, That heaven is distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, n. 20-28.) [3] The reason why the cherubim were seen as animals is, that celestial things are represented in various ways in ultimates, as is evident from many passages in the Word; as, that the Holy Spirit appeared as a dove over Jesus when He was baptized (Matt. iii. 16, 17); and that the Divine of the Lord appeared as a lamb (Apoc. v. 6, 8, 13), whence also the Lord is called a lamb (Apoc. vi. 1, 16; vii. 9, 10, 14, 17; xii. 11; xiii. 8; xiv. 1, 4; xvii. 14; xix. 7, 9; xxi. 22, 23, 27). The reason why the cherubim were four, and why each had six wings is, that by four is signified celestial good, and by six spiritual good. For the number four signifies conjunction, and inmost conjunction with the Lord is effected by means of love to Him; but the number six signifies communication, and communication with the Lord is effected by means of charity towards the neighbour.

sRef Ps@68 @14 S4′ sRef Ps@68 @13 S4′ [4] That wings signify the spiritual Divine which in its essence is truth from good, is evident from the following passages. In David:

“If ye have lain among the ranks; the wings of a dove covered with silver, and her feathers with yellow gold; when thou, O Shaddai, spreadest out, kings are in it” (Ps. lxviii. 13, 14).

What is signified by those who had lain among the ranks, by the wings of a dove covered with silver, and her feathers with yellow gold, and kings are in it, Shaddai spreadeth out, no one can understand except from the internal sense. In this sense, to lie among the ranks, signifies to live in, or according to, the statutes; the wings of a dove covered with silver, signify spiritual truths; her feathers with yellow gold, signify spiritual good from which those truths are derived. Shaddai signifies a state of temptations; kings in it, signify truths in that state and after it. The reason why the wings of a dove covered with silver signify spiritual truths, is that wings signify what is spiritual, the dove signifies truth from good, and silver truth itself. The reason also why feathers covered with yellow gold signify spiritual good from which those truths are derived is that feathers signify spiritual good from which truths are derived, and similarly yellow gold. The reason why Shaddai spreading out signifies a state of temptations is, that God Shaddai signifies temptations, and consolations after them; and because truths from good are implanted in man by temptation, it is therefore said, “kings in it,” for by kings are signified truths from good, as may be seen above (n. 31).

sRef Ps@18 @10 S5′ [5] In the same:

God “rode upon a cherub, he did fly; he was carried upon the wings of the wind” (Ps. xviii. 10).

By God riding upon a cherub is signified His Divine providence; by did fly, is signified His omnipresence in the spiritual world; he was carried upon the wings of the wind, denotes His omnipresence in the natural world; the wings of the wind signify spiritual things from which are natural things. sRef Ps@91 @4 S6′ sRef Ps@63 @7 S6′ sRef Ps@36 @7 S6′ sRef Ps@17 @8 S6′ [6] Again:

Jehovah “covereth thee under his wing, and under the abyss shalt thou trust; truth is a shield and buckler” (Ps. xci. 4).

To cover under wings signifies to be guarded by the Divine truth, which is the spiritual Divine; and to trust under the abyss signifies truth scientific (verum scientificum), or the natural Divine. And because both the latter and the former signify truth, and being covered signifies protection thereby, it is therefore said, truth a shield and buckler. From these considerations it is also evident what is signified

By being hid under the shadow of God’s wings (Ps. xvii. 8).

By the children of men putting their trust under the shadow of His wings (Ps. xxxvi. 7; lvii. 1);

and also

By singing under the shadow of His wings (Ps. lxiii. 7).

That wing, when said of the Lord, signifies the spiritual Divine, is further evident from the following passages.

sRef Ezek@16 @8 S7′ [7] In Ezekiel:

“When I passed by thee, and looked upon thee, behold thy time was the time of loves, I spread my wing over thee, and I covered thy nakedness” (xvi. 8).

Here the church and its reformation is treated of, and is signified by Jerusalem; the time of loves signifies the state when it could be reformed. I spread my wing over thee, signifies spiritual truth, by which reformation is effected; and I covered thy nakedness, signifies the hiding of evil thereby; for the evil which man has from his hereditary nature and afterwards from his proprium is hidden, that is, it is removed so as not to appear, by means of spiritual truths, which are truths from good. sRef Ps@104 @3 S8′ sRef Ps@104 @4 S8′ sRef Ps@104 @2 S8′ [8] In David:

Jehovah “covereth himself with light as with a garment; he stretcheth out the heavens like a curtain; he layeth the beams of his chambers in the waters; he maketh the clouds his chariot; he walketh upon the wings of the wind” (Ps. civ. 2, 3).

By the light with which Jehovah is said to cover Himself is signified the Divine truth in the heavens, which is called His garment because it proceeds from Him as the Sun, and so is without and about Him. The signification of this passage is similar to that of those which treat of the Lord’s transfiguration, and of the light which then beamed from His face and His raiment (Matt. xvii. 2; Mark ix. 3; Luke ix. 28-37). By he stretcheth out the heavens like a curtain, is signified Jehovah’s filling heaven and its inhabitants with the Divine truth, and thereby with intelligence. He layeth the beams of his chambers in the waters, denotes His filling with the knowledges of truth and good those who are in the ultimate heaven and who are in the church; he maketh the clouds his chariot, signifies the doctrine of truth from the literal sense of the Word; the clouds denote that sense, and chariot denotes doctrine; He walketh upon the wings of the wind, signifies the spiritual sense of the Word contained in the literal sense.

sRef Mal@4 @2 S9′ [9] In Malachi:

“But unto you that fear my name shall the Sun of righteousness arise and healing in his wings” (iv. 2).

The Sun of righteousness signifies the good of love, which is the celestial Divine; and the wings of Jehovah in which there is healing signify truth from that good, which is the spiritual Divine: healing denotes reformation thereby. sRef Deut@32 @11 S10′ sRef Deut@32 @12 S10′ [10] In Moses:

“As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings; so Jehovah alone doth lead him” (Deut. xxxii. 11, 12).

Here comparison is made with an eagle, because an eagle signifies intelligence, and wings signify the spiritual Divine, which is Divine truth, whence that intelligence is derived. sRef Isa@40 @31 S11′ [11] In Isaiah:

“They that wait for Jehovah renew their strength, they mount up with wings as eagles” (xl. 31).

To mount up with wings as eagles denotes to ascend into the light of heaven, which is Divine truth, or the spiritual Divine from which is intelligence.

sRef Ezek@17 @23 S12′ [12] In Ezekiel:

“In the mountain of the height will I plant it, that it may lift up the bough and bear fruit, and become a magnificent cedar, that under it may dwell every bird of every wing” (xvii. 23).

By a magnificent cedar is signified the spiritual church; by every bird of every wing, are signified intellectual things which are derived from spiritual truths.

From these considerations it is now evident that the wings of the cherubim, both here and elsewhere in the Word, signify the spiritual Divine, which is the Divine truth instructing, regenerating and defending. sRef Ezek@1 @6 S13′ sRef Ezek@3 @13 S13′ sRef Ezek@10 @21 S13′ sRef Ezek@1 @24 S13′ sRef Ezek@10 @5 S13′ sRef Ezek@1 @23 S13′ [13] As also in Ezekiel:

“There were four faces to each “cherub,” and four wings to each; their wings erect one to the other; each of them had wings covering their bodies. I heard the sound of the wings as it were the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult, as the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels near them: the voice of the wings of the cherubim was heard at the court without, as the voice of God Shaddai; the likeness of hands was under their wings” (i. 4, 6, 23; iii. 13; x. 5, 21).

That wings here signify the spiritual Divine, which is the Divine truth of the Lord in His celestial kingdom, is evident from each particular of the above description. The wings being four, signifies the spiritual Divine in that kingdom; their wings being erect one to the other and kissing each other, signifies the association and conjunction of all who are in that kingdom by the Lord; the wings covering their bodies, signifies the spiritual Divine encompassing the celestial Divine; the sound of their wings being heard as the sound of great waters, and as the sound of wheels and as the voice of Shaddai, and the voice of the wings being heard even to the outer court, signifies the quality of the spiritual Divine, or of the Divine truth in the ultimate heaven; for voice is said of truth. Waters also signify truths, and the perception of them; wheels signify the truths of all doctrinals, because a chariot signifies doctrine. God Shaddai denotes truth rebuking in temptations, and afterwards consoling; the outer court denotes the ultimate heaven; the likeness of hands under the wings signifies the power of Divine truth.

sRef Ex@25 @21 S14′ sRef Ex@25 @20 S14′ sRef Ex@25 @19 S14′ sRef Ex@25 @22 S14′ [14] From these considerations it may also be seen what was signified by the wings of the cherubim which were upon the mercy-seat which was over the ark, concerning which it is thus written in Moses:

“Make one cherub on the one end, and the other cherub on the other end; even of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall stretch forth their wings upwards, covering with their wings upon the mercy-seat, and their faces of a man to his brother; towards the mercy-seat shall the faces of the cherubim be. And thou shalt put the mercy-seat upon the ark from above; and to the ark thou shalt give the testimony that I shall give thee” (Exod. xxv. 19-21).

By the cherubim here mentioned is in like manner signified the providence of the Lord as to guardianship, lest the highest heaven, or the celestial kingdom, should be approached except by the good of love from the Lord and to the Lord. By the testimony, or law, placed in the ark, is signified the Lord Himself; by the ark, the inmost or highest heaven; by the mercy-seat, the hearing and reception of all things of worship which are from the good of love, and expiation at the time; by the wings of the cherubim is signified the spiritual Divine in that heaven, or in that kingdom. By the wings being stretched forth upwards, and by their covering the mercy-seat, and their faces being toward it is signified reception itself and hearing (but these things may be seen more fully explained in Arcana Coelestia, from n. 9506-9546).

Because by the wings of the cherubim and their extremities is signified the Divine truth heard and received from the Lord, it therefore follows in Moses:

“And there I will meet thee; and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the sons of Israel” (verse 22 in the same chapter, and Numb. vii. 89).

sRef Rev@9 @3 S15′ sRef Rev@9 @9 S15′ [15] Because most expressions in the Word have also an opposite meaning, so also have wings, in which they signify falsities and reasonings from them; as in the Apocalypse:

“Out of the smoke of the pit of the abyss went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to battle” (ix. 2, 3, 9).

Locusts signify falsities in extremes, and horses reasonings from them, and battle signifies the combat of falsity against truth; hence it is said, the voice of the wings of the locust was as the voice of chariots of many horses running to battle.

sRef Hos@4 @19 S16′ sRef Hos@4 @17 S16′ sRef Hos@4 @18 S16′ [16] In Hosea:

“Ephraim is joined to idols. Their wine is sour; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed of their sacrifices” (iv. 17-19).

By Ephraim is signified the Intellectual, such as it is with those within the church who are enlightened when they read the Word. By idols are signified falsities of doctrine, hence by Ephraim being joined to idols is signified the Intellectual perverted, and seizing on falsities; by their wine being sour is signified the quality of the truth of the church, wine denoting that truth; by their committing whoredom is signified their falsifying truths, whoredom denoting the falsification of truth; by the wind binding her up in its wings is signified reasonings from fallacies, whence come falsities. (What fallacies in spiritual things are may be seen in The Doctrine of the New Jerusalem, n. 53). The same is signified by the wind in the wings of the women mentioned in Zechariah v. 9.

sRef Rev@4 @8 S0′ 284. And they were full of eyes within. That this signifies the Divine providence and guardianship, is evident from the signification of eyes, when said of the Lord, as being His Divine providence (concerning which see above, n. 68 and 152). The reason why guardianship is also signified is that cherubim have also that signification (n. 277).

sRef Rev@4 @8 S0′ 285. And they had no rest day and night, saying, Holy, holy, holy. That these words signify what is most holy proceeding from the Lord is evident from the signification of having no rest day and night, when said of the Divine providence and guardianship of the Lord signified by the four cherubim which appeared as four animals, as being universally and perpetually, because the Divine providence and guardianship of the Lord do not rest and cease to eternity; and from the signification of holy, holy, holy, as being what is most holy proceeding from the Lord; for by holy, thrice named, is signified most holy, for the reason that three in the Word signifies what is full, complete and continuous (as may be seen, Arcana Coelestia, n. 2788, 4495, 7715). The same is signified by these things in Isaiah:

“I saw the Lord sitting upon a throne, high and lifted up, and his skirts filled the temple. Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain, he did fly. And one cried unto another, and said, Holy, holy, holy, Jehovah Zebaoth; the whole earth is the fullness of his glory” (vi. 1-3).

By the seraphim here mentioned are signified things similar to those meant by the cherubim; and by the throne high and lifted up is signified the proceeding Divine, from which is heaven: by the skirts which filled the temple is signified the Divine truth proceeding from the Lord, in the ultimates of heaven and in the church. By the wings with which the seraphim covered their faces and their feet, and with which they did fly, is signified the spiritual Divine in first principles and in ultimates, and the extension thereof on every side, thus omnipresence. By Holy, holy, holy, is signified what is most holy; that this is the Divine truth which fills all things is signified by the whole earth is full of his glory. (That glory is the Divine truth may be seen above, n. 33, and that the Lord is alone holy, and that holy is said of the Divine truth which proceeds from Him, may also be seen above, n. 204.)

sRef Rev@4 @8 S0′ 286. Lord God Almighty, who was, and who is, and who is to come. That this signifies who is the Infinite and the Eternal is evident from the signification of Almighty, as denoting that He is the Infinite, of which we shall speak presently, and from the signification of, who was, who is, and who is to come, as denoting that He is the Eternal (concerning which see above, n. 23). There are two things which can be predicated of Jehovah alone, that is, of the Lord – infinite and eternal; infinite, of His Being (esse), which is the Divine good of His Divine love; eternal, of His manifestation (existere) from that Being (esse), which is the Divine truth of His Divine wisdom. These two are Divine in themselves. From these the universe was created; therefore also all things in the universe have reference to good and truth, and good is everywhere the being (esse) of a thing, and truth is the manifestation (existere) therefrom; but these two in all things of the universe are finite. This is why it is here said “Lord God”; for Lord signifies the Divine good of the Divine love, and God the Divine truth of the Divine wisdom. (That Jehovah in the Word is called Lord from Divine good, may be seen, Arcana Coelestia, n. 4973, 9167, 9194; and that He is called God from Divine truth, n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167). From these considerations it is clear that Almighty signifies the Infinite, and that who was, who is, and who is to come signifies the Eternal.

sRef Rev@4 @9 S0′ sRef Rev@4 @11 S0′ sRef Rev@4 @10 S0′ 287. Verses 9-11. And when the animals gave glory and honour and thanks to him that sitteth on the throne, who liveth unto the ages of the ages, the four-and-twenty elders fell down before him that sat upon the throne, and worshipped him that liveth unto the ages of the ages, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power, for thou hast created all things, and by thy will they are and were created. “And when the animals gave glory and honour and thanks,” signifies, Divine truth and Divine good, also glorification: “to him that sitteth upon the throne, and who liveth unto the ages of the ages,” signifies, from whom are all things of heaven and the church, and life eternal.

“The four and twenty elders fell down before him that sitteth upon the throne,” signifies humiliation, and acknowledgment at the time by those who are in truth from good that all things of heaven and of the church are from the Lord: “and worshipped him that liveth unto the ages of the ages,” signifies humiliation, and acknowledgment at the time, that life eternal is from the Lord: “and cast their crowns before the throne,” signifies humiliation, and acknowledgment at the time, in heart, that there is nothing of good from themselves but that all is from the Lord.

“Saying, Thou art worthy, O Lord, to receive glory and honour and power,” signifies merit and justice, which pertain to the Lord’s Divine Human, that from it is all Divine truth and Divine good, also salvation: “for thou hast created all things,” signifies, that from Him are all existence and life, and heaven also to those who receive: “and by thy will they are, and were created,” signifies, that by Divine Good they are, and by Divine truth they exist.

sRef Rev@4 @9 S0′ sRef John@15 @8 S1′ sRef John@15 @7 S1′

288. (v. 9) And when the animals gave glory and honour and thanks. That this signifies Divine truth, Divine good and glorification, is evident from the signification of glory and honour, when said of the Lord, as being Divine truth and Divine good; glory denotes Divine truth, and honour Divine good, concerning which we shall speak presently; and from the signification of thanks, as being glorification. What is here meant by glorification shall be first explained. Glorification, when from the Lord, is the perpetual influx of Divine good united to Divine truth with angels and with men; and with both the former and the latter, glorification of the Lord is reception and acknowledgment in heart that all good and truth are from the Lord, and consequently all intelligence, wisdom and happiness; this is signified, in the spiritual sense, by giving thanks. All glorification also of the Lord which comes from the angels of heaven and the members of the church, is not from themselves, but flows into them from the Lord. The glorification which is from men and not from the Lord is not from the heart, but only from the activity of the memory, and so from the mouth; and what proceeds only from the memory and the mouth, and not by means of them from the heart, is not heard in heaven, consequently is not received by the Lord, but passes into the world like any other sonorous words. This glorification is not acknowledgment in heart that all good and all truth are from the Lord. It is said acknowledgment in heart, by which is meant from the life of the love; for the heart, in the Word signifies love, and love is a life according to the Lord’s precepts. When man is in this life, then there is glorification of the Lord, which is the acknowledgment from the heart that all good and all truth are from the Lord.

This is also meant by being glorified in these words in John:

“If ye abide in me, and my words abide in you, ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; and that ye shall be my disciples” (xv. 7, 8).

[2] The reason why the four animals, which were cherubim, gave glory and honour and thanks, is that Divine truth and Divine good and glorification, which are signified by glory, honour and thanks, proceed and flow-in from the Lord; for those cherubim signify the Lord as to providence and guardianship (see above, n. 277). They were in the midst of the throne and about the throne (as is clear from the 6th verse of this chapter) and upon the throne was the Lord (verse 2). It is therefore evident that those things were from the Lord. But reception and acknowledgment in heart are meant by the words of the verse following, where it is said, that after these things were heard, “The four-and-twenty elders fell down before him that sat upon the throne, and worshipped him that liveth unto the ages of the ages, and cast their crowns before the throne.”

[3] In the Word mention is frequently made of glory and honour, and glory everywhere signifies truth, and honour good. The reason why they are mentioned together is because in each particular of the Word there is the heavenly marriage, which is the conjunction of truth and good. And the reason why such marriage is in each particular of the Word is that the Divine which proceeds from the Lord is Divine truth united to Divine good; and because these together constitute heaven, and also the church, therefore they are together in every particular of the Word, and similarly, the Divine from the Lord, and the Lord Himself. This is why the Word is most holy. (That there is such a marriage in all things of the Word, may be seen above, n. 238, and in Arcana Coelestia, n. 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314). That glory signifies Divine truth from the Lord, may be seen above (n. 33). sRef Ps@96 @5 S4′ sRef Ps@96 @6 S4′ [4] That honour signifies Divine good, follows from what has been said concerning the heavenly marriage in every part of the Word; as is also evident from the following passages. In David:

“Jehovah made the heavens, glory and honour are before him, strength and beauty are in his sanctuary” (Ps. xcvi. 5, 6).

By the heavens is meant the Divine which proceeds from the Lord, because the heavens are from that; and because the Divine which proceeds, and which constitutes the heavens, is Divine truth and Divine good, it is therefore said, “glory and honour are before him”; by sanctuary is meant the church; the Divine good and the Divine truth therein are meant by strength and beauty. (That the Divine of the Lord constitutes the heavens, may be seen in the work, Heaven and Hell, n. 7-12, and that the Divine of the Lord in the heavens is Divine truth and Divine good, n. 7, 13, 133, 137, 139, 140). sRef Ps@104 @1 S5′ [5] Again:

“O Jehovah, God very great; thou art clothed with glory and honour” (Ps. civ. 1).

By being clothed with glory and honour, when said of Jehovah, is signified His girding Himself with Divine truth and Divine good, for these proceed from Him, and thence gird Him, and thus constitute the heavens; therefore in the Word they are called His garments and covering (as may be seen above, n. 65 and 271).

sRef Ps@111 @3 S6′ sRef Ps@111 @2 S6′ [6] Again:

“The works of Jehovah are great. Glory and honour are his work” (Ps. cxi. 2, 3).

By the works of Jehovah are meant all things that proceed from, and are effected by Him; and because they have reference to Divine truth and good, it is therefore said, “Glory and honour are his work.” sRef Ps@145 @4 S7′ sRef Ps@145 @12 S7′ sRef Ps@145 @5 S7′ [7] Again:

“Generation to generation shall praise thy works, and shall declare thy virtues. I will speak of the honour of the magnificence of thy glory, and will meditate on the words of thy wonders, and I will make known to the sons of men his virtues, and the glory of the honour of his kingdom” (Ps. cxlv. 4, 5, 12).

The honour of the magnificence of Thy glory, denotes the Divine good united to the Divine truth, and the glory of the honour, denotes the Divine truth united to the Divine good. The reason of this form of expression is that the union is reciprocal. For from the Lord proceeds the Divine good united to the Divine truth; but by the angels in heaven, and by men in the church, Divine truth is received, and is united to Divine good; hence it is said, the glory of the honour of his kingdom; for by His kingdom are meant heaven and the church.

sRef Ps@21 @6 S8′ sRef Ps@21 @5 S8′ [8] Again:

“Glory and honour thou wilt lay upon him. For thou makest him a blessing for ever” (Ps. xxi. 5, 6).

These things are spoken concerning the Lord, and by glory and honour upon Him are meant all Divine truth and Divine good. sRef Ps@45 @4 S9′ sRef Ps@45 @3 S9′ [9] Again:

“Gird thy sword upon thy thigh, O powerful one, in thy glory and thine honour; in thine honour mount, ride upon the word of truth” (Ps. xlv. 3, 4).

This passage treats also of the Lord; and to gird the sword upon the thigh signifies Divine truth fighting from Divine good (that this is signified by a sword upon the thigh, may be seen, Arcana Coelestia, n. 10,488). And because from Divine truth He subjugated the hells, and brought the heavens into order, therefore it is said, O powerful one in glory and honour, and also, in honour mount and ride upon the word of truth. In honour mount and ride upon the word of truth signifies to act from Divine good by means of Divine truth. sRef Ps@8 @5 S10′ [10] Again:

“Thou hast made him to lack a little of the angels, but thou hast crowned him with glory and honour” (Ps. viii. 5).

This also is spoken of the Lord. His state of humiliation is described by causing Him to lack a little of the angels, His state of glorification by His being crowned with glory and honour. By glorifying is meant the uniting of the Lord’s Divine itself with His Human, and the making this latter also Divine. sRef Isa@35 @2 S11′ sRef Isa@35 @1 S11′ [11] In Isaiah:

“Be glad ye wilderness and dry place, and let the plain of the wilderness exult and flourish as a rose, in flourishing let it flourish and exult; the glory of Lebanon is given to it, the honour of Carmel and Sharon; they shall see the glory of Jehovah and the honour of our God” (xxxv. 1, 2).

Here the enlightenment of the nations is treated of; their ignorance of truth and good is signified by the wilderness and the dry place; their joy in consequence of instruction in truths and enlightenment therefrom is signified by being glad, exulting and flourishing; the glory of Lebanon which shall be given to them signifies Divine truth; and the honour of Carmel and Sharon signifies the Divine good which they receive. It is therefore said that they shall see the glory of Jehovah and the honour of our God. sRef Rev@21 @25 S12′ sRef Rev@21 @24 S12′ [12] Again, in the Apocalypse:

“And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honour into it. And they shall bring the glory and honour of the nations into it” (xxi. 24, 26).

This is said of the New Jerusalem, by which is signified the New Church in the heavens and on earth. By the nations therefore are signified all those who are in good; and by the kings of the earth are signified all those who are in truths from good; concerning both of these it is said that “they shall bring their glory and honour into it,” by which is meant worship from the good of love to the Lord, and from the truths of faith which are from the good of charity towards the neighbour.

sRef Ps@68 @26 S0′ sRef Ps@68 @19 S0′ sRef Rev@4 @9 S0′ 289. To him that sitteth on the throne, who liveth unto the ages of the ages. That this signifies from whom are all things of heaven and of the church, and life eternal, is evident from the signification of throne when said of the Lord, as being in general the whole heaven, specifically the spiritual heaven, and, in the abstract, proceeding Divine truth. And because it is by means of Divine truth that the heavens exist, therefore by the throne here mentioned are signified all things of heaven and of the church (concerning which signification see what has been said above, n. 253); that He who sat upon the throne is the Lord, may be seen also above (n. 267, 268). The same is also, evident from the signification of living unto the ages of the ages, as denoting that eternal life is from Him (concerning which see above, n. 84); for by Him who liveth is signified that He alone is life, and consequently that the all of life with angels and men is from Him; and unto the ages of the ages signifies what is eternal. The reason of this signification is that the ages of the ages in the world signify times as to all the duration thereof, but in heaven, where times are not such as in the world, they signify what is eternal. For the sense of the letter of the Word consists of such things as are in the world, whereas the spiritual sense consists of such things as are in heaven, and this because the Divine terminates in the natural things of the world as in its ultimates, and rests in them and subsists upon them; hence it is that it is said, unto the ages of the ages, and not to eternity.

sRef Rev@4 @10 S0′ 290. (v. 10) The four-and-twenty elders fell down before him who sitteth upon the throne. That this signifies humiliation, and acknowledgment at the time, by those who are in truth from good, that all things of heaven and of the church are from the Lord is evident from the signification of falling down, as being humiliation, and acknowledgment in heart at the time, and from the signification of four-and-twenty elders, as being those who are in truths from good (concerning which see above, n. 270); and from the signification of him that sitteth on the throne, as being the Lord, from whom are all things of heaven and of the church (concerning which see just above, n. 289). In this verse and in the following verses of this chapter, the subject treated of is the reception of Divine truth and Divine good by the angels of heaven and by the members of the church; whereas, in the verse immediately preceding, the subject treated of is, that from the Lord proceed Divine good and Divine truth; this is signified by the animals giving glory and honour and thanks to Him that sitteth on the throne, and that liveth unto the ages of the ages (as may be seen above, n. 288). And reception and acknowledgment are signified by the elders falling down before Him that sat on the throne, and worshipping Him that liveth unto the ages of the ages; for by falling down are signified humiliation, reception and acknowledgment, and by the four-and-twenty elders are signified all those who are in truth from good, both in the heavens and on earth.

[2] It is to be noted that the reception of Divine truth and Divine good, and acknowledgment in heart that all things of heaven and of the church, and also life eternal, are from the Lord, are only granted to those who are in truth from good; the reason of this is that they alone are in love and faith; and those who are in love and faith are conjoined as to soul and heart to the Lord. The Lord flows into the soul and heart, and not into those things that are only from the memory and thence from the speech. For the memory is only the entrance to the man, and as a court by which he is entered; it is as the ruminatory stomach of birds and beasts, to which also the memory of man corresponds. Those things alone are in man that are in his will and thence in his understanding, or, what is the same, which are in his love and thence in his faith. Whether it be said of man that he is in good and truth, or in love and faith, it amounts to the same, because all good relates to love and all truth to faith.

sRef Rev@4 @10 S0′ 291. And worshipped him that liveth unto the ages of the ages. That this signifies humiliation, and acknowledgment in heart at the time that from the Lord is life eternal, is evident from the signification of falling down and worshipping, as being such humiliation and acknowledgment; and from the signification of that liveth unto the ages of the ages, as being that from the Lord is life eternal (concerning which see just above, n. 289). Humiliation, and acknowledgment in heart that all truth and all good are from the Lord, and hence all intelligence, wisdom and felicity, can be granted only to anyone while he is in a state of humiliation; for when anyone is in this state, he is removed from his proprium, and man’s proprium neither receives nor acknowledges anything of good and of truth from the Lord, for it is nothing but evil, and evil rejects all the good and all the truth of heaven and the church. It may be seen therefore why there is humiliation, and whence it is that by falling down and worshipping is signified humiliation, and acknowledgment from the heart at the time.

sRef Rev@4 @10 S0′ 292. And cast their crowns before the throne. That this signifies humiliation and acknowledgment in heart at the time that nothing of good is from them, but that all is from the Lord, is evident from the signification of crown as being good and wisdom therefrom (concerning which see above, n. 272); and from the signification of casting their crowns before the throne, or laying them down there, as being to acknowledge, from humiliation, that the good thereby signified is not from themselves, but from the Lord alone; for to cast away is to renounce self; and to lay them down before the throne is to acknowledge that it is from the Lord alone. The good here signified by crowns is the good of love and of charity; this good flows in from the Lord alone, and is received by the angels of heaven and by the members of the church in truths from the Word. Truths from the Word, both with angels and with men, are in their memory; from this the Lord calls them out, and conjoins them to good, in proportion as the angel or the man is in the spiritual affection of truth; he has this affection when he lives according to truths from the Word; conjunction is effected in the interior or spiritual man, and thence in the exterior or natural man. This conjunction constitutes the church in man while on earth, and afterwards constitutes heaven in him. It is evident therefore that without such conjunction no one can be saved, and also that no conjunction of good and truth can be effected unless man lives a life of love; to live a life of love is to do the precepts of the Lord, for to love is to do, since what a man loves that he wills and that he does, but what he does not love that he does not will and therefore does not do.

sRef Rev@4 @11 S0′ 293. (v. 11) Saying, Thou art worthy, O Lord, to receive glory and honour and power. That this signifies merit and justice pertaining to the Divine Human of the Lord, and that from it is all Divine truth, Divine good and salvation, is evident from the signification of thou art worthy, O Lord, as being the merit and justice pertaining to the Lord’s Divine Human, concerning which we shall speak presently; and from the signification of glory and honour, when said of the Lord, as being Divine truth and Divine good which are from Him (concerning which see above, n. 288); and from the signification of power as being salvation. The reason why power here signifies salvation is that all Divine power respects salvation as an end; for a man is reformed, and afterwards introduced into heaven, and is there withheld from evil and falsity and held in good and truth, from the Divine power; and this no one can do but the Lord alone. Those who claim that power to themselves, are entirely ignorant of what salvation means, for they do not know what reformation is, nor what constitutes heaven with man; and to claim to themselves the Lord’s power, is to claim power over the Lord Himself, which power is called the power of darkness (Luke xxii. 53). sRef John@1 @12 S2′ sRef Luke@4 @36 S2′ sRef John@15 @5 S2′ sRef Mark@1 @22 S2′ sRef John@17 @2 S2′ [2] That power, when said of the Lord, has chiefly respect to salvation, is evident from the following passages, as in John:

Jesus said, “Father thou hast given” to the Son “power over all flesh, that he should give eternal life to as many as thou hast given him” (xvii. 2).

Again:

“As many as received him, to them gave he power to become the sons of God, even to them that believe on his name” (i. 12).

Again:

“I am the vine, ye are the branches; he that abideth in me and I in him, the same bringeth forth much fruit; for without me ye can do nothing” (xv. 5).

In Mark:

“They were astonished at his doctrine; for he taught them as one having authority” (i. 22).

And in Luke:

“With authority and power he commandeth the unclean Spirits, and they come out” (iv. 36).

The same may be seen in many other passages.

The Lord also has power over all things, because He is God alone; but the salvation of the human race is the principal object of power, because for the sake of that the heavens and all worlds were created, and salvation is the reception of the Divine proceeding. [3] The reason why by thou art worthy, O Lord, is signified the merit and justice which pertain to the Lord’s Divine Human is that the words signify that He merited; and the merit of the Lord consists in the circumstance that when He was in the world He subjugated the hells and reduced to order all things in the heavens, and that He glorified His Human, and this from His own power, and thus saved all the human race who believe in Him, that is, who love to do His precepts (see John i. 12, 13). This merit is also called justice in the Word, and the Lord as to His Divine Human is thence called Jehovah our Justice (Jer. xxiii. 5, 6; xxxiii. 15, 16). (Concerning this merit, or this justice of the Lord, more may be seen in The Doctrine of the New Jerusalem, n. 293, 294; and in the references to Arcana Coelestia there, n. 300-306).

sRef Rev@4 @11 S0′ 294. Because thou hast created all things. That this signifies that from Him is all existence and life, and heaven for those who receive is evident from the signification of creating, as denoting not only that all things exist from the Lord, but also that all life is from Him. And because the spiritual sense of the Word treats only of heaven and the church, therefore by creating is here primarily signified to reform, thus to give heaven to those who receive, for this is to reform. (That the existence of all things is from the Lord, may be seen in the work, Heaven and Hell, n. 7-12 and 137; and that all life is from the Lord, n. 9, in the same work, and in The Doctrine of the New Jerusalem, n. 278). But by creating, in this passage, is not signified natural existence and life, but spiritual existence and life; this latter is everywhere signified by creating, when mentioned in the Word; the reason is that the existence of heaven and earth is not the end of creation, but a means to the end. The end of creation is, that the human race may exist and that from it there may be an angelic heaven; this therefore being the end, to create signifies to reform, which is to give heaven to those who receive. Ends are what are meant in the spiritual sense of the Word, but, in the sense of the letter, only the means which involve ends are mentioned; in this manner does what is spiritual lie hidden in the letter of the Word.

sRef Isa@41 @20 S2′ sRef Isa@41 @19 S2′ [2] That to create signifies to reform and regenerate men, and so to establish the church, is evident from those passages in the Word where the term occurs; as in the following: In Isaiah:

“I will give in the wilderness the cedar of shittah, and the myrtle and the oil tree. That they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it” (xli. 19, 20).

The subject here treated of is the establishment of the church among the nations; the wilderness signifies their not being in good because in ignorance of truth, for all good into which man is reformed is imparted only by truths. The cedar of shittah signifies genuine truths; the myrtle and the oil tree signify spiritual good and celestial good. It is evident therefore what is signified by giving in the wilderness the cedar of shittah, the myrtle and the oil tree, when treating of the nations who are not in the good of heaven and of the church, because in ignorance of truths. That they may see, and know, and consider and understand together, signifies the knowledges, understanding, perception and affection of the love of good and truth; from these significations it is evident that by the Holy One of Israel creating this is signified reformation; consequently, that to create is to reform.

[3] In the same:

“Thus saith Jehovah, thy Creator, O Jacob, and thy Former, O Israel; for I have redeemed thee; I have called thee by thy name; thou art mine. Bring my sons from far, and my daughters from the end of the earth; even every one that is called by my name I have created for my glory, I have formed and made. I, Jehovah, your Holy One, the Creator of Israel, your King” (xliii. 1, 6, 7, 15).

The subject here treated of is also the establishment of the church among the nations; and from their reformation, Jehovah, is called creator and former; therefore it is said, “I have redeemed thee, I have called thee by thy name, thou art mine.” Bring my sons from far, and my daughters from the end of the earth, signifies the nations that are out of the church but which receive its truths and goods from the Lord; from far, and from the end of the earth, signifying those who are out of the church, earth denoting the church, sons those who receive truths, and daughters those who receive goods; these are said to be created, formed and made for glory. Glory is the Divine truth which they receive. sRef Ps@51 @10 S4′ [4] In David:

“Create in me a clean heart, O God, and renew a firm spirit in the midst of me” (Ps. li. 10).

To create a clean heart signifies to reform as to the good of love; to renew a firm spirit in the midst of me, signifies to reform as to the truth of faith; for heart signifies the good of love, and spirit a life according to Divine truth, which is the faith of truth.

sRef Ps@89 @47 S5′ sRef Ps@89 @49 S5′ [5] Again:

“Wherefore hast thou created the sons of man in vain? Lord, where are thy former mercies?” (Ps. lxxxix. 47, 49).

To create the sons of man signifies to reform by means of Divine truth; the sons of man are all those who are in Divine truths, thus in the abstract Divine truths themselves. sRef Ps@102 @15 S6′ sRef Ps@102 @18 S6′ sRef Ps@102 @16 S6′ [6] Again:

“The nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because Jehovah hath built up Zion; it shall be written for the generation to come; and the people which shall be created shall praise Jah” (Ps. cii. 15, 16, 18).

This passage treats of reformation. By the nations which shall fear the name of Jehovah are meant those who are in good; and by the kings of the earth, those who are in truths from good. By building Zion is signified to establish the church, Zion denoting the church; by the people which shall be created and shall praise Jah, are signified all those who are reformed. sRef Ps@104 @28 S7′ sRef Ps@104 @30 S7′ [7] Again:

“Thou givest to them, they gather; thou openest thine hand, they are filled with good. Thou sendest forth thy spirit, they are created; and thou renewest the faces of the earth” (Ps. civ. 28, 30).

That to create here denotes to reform is evident; for by giving, and their gathering is signified that they receive the truths which are given by the Lord. By thou openest thine hand, they are filled with good is signified that they receive the good that flows from the Lord; by thou sendest forth thy spirit, they are created, is signified that they are reformed as to life according to Divine truth; and by thou renewest the faces of the earth, is signified the establishment of the church.

sRef Isa@40 @28 S8′ sRef Isa@40 @26 S8′ [8] In Isaiah:

“Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by name; God from eternity; Jehovah, the creator of the ends of the earth, is not weary” (xl. 26, 28).

Here also reformation is treated of, which is signified by creating; by the host which Jehovah bringeth out are signified all truths and goods; by calling them all by name is signified reception according to the quality of every one; by creating the ends of the earth is signified the establishment of the church, thus the reformation of those who are therein. sRef Ezek@28 @15 S9′ sRef Ezek@28 @13 S9′ [9] In Ezekiel:

“Thou hast been in Eden the garden of God, every precious stone was thy covering, in the days in which thou wast created, they were prepared. Thou wast perfect in thy ways from the day in which thou wast created, until perversity was found in thee” (xxviii. 13, 15).

These things are spoken of the king of Tyre, by whom are signified those who are in truths and thence in good; concerning whom it is said that they had been in the garden of God, and that every precious stone was their covering. By the garden of God is signified intelligence, and by the precious stones which are also named in the passage are signified the knowledges (cognitiones) of truth and good; these are called a covering, became they are in the natural man, and the natural man covers the spiritual. These are said to have been prepared in the day in which they were created, that is in the day in which they were reformed: hence it is evident what is meant by thou wast perfect in thy ways from the day that thou wast created.

sRef Isa@4 @5 S10′ [10] In Isaiah:

“Jehovah will create upon every dwelling of Zion, and upon her assemblies, a cloud by day and the shining of a flame of fire by night; for upon all the glory shall be a covering” (iv. 5).

By Zion is signified the church as to the Word; the internal or spiritual sense of the Word, as to good, is meant by the dwelling thereof; the external or literal sense, as to truths, is meant by the cloud by day, and as to good, by the shining of a flame of fire by night. This sense, because it covers, and is the repository of, the spiritual sense, is called a covering upon all the glory, glory denoting the spiritual sense; these are also said to be created, because they are the truths of heaven and the church. sRef Mal@2 @10 S11′ [11] In Malachi:

“Hath not one God created us? wherefore do we act perfidiously?” (ii. 10).

Because by created us is signified reformed, that they might be a church, it is therefore said, “wherefore do we act perfidiously?”

sRef Isa@42 @5 S12′ [12] In Isaiah:

“Thus saith God, Jehovah, he that createth the heavens, and stretcheth them out; he that spreadeth forth the earth, giveth breath to the people upon it, and spirit to them that walk therein” (xlii. 5).

By creating the heavens and stretching them out, and by spreading forth the earth, is signified to reform; by the heavens are signified both the heavens and the internals of the church – the internals of the church also are heavens with those who are in them; the earth signifies the externals of the church, which are said to be spread forth when truths from good are multiplied: that reformation by truths is hereby signified is evident, for it is said, “he that giveth breath unto the people upon it, and spirit to them that walk therein.”

sRef Isa@45 @12 S13′ sRef Isa@45 @18 S13′ [13] In the same:

“Jehovah, creating the heavens, forming the earth and making it. He hath not created it an emptiness, he formed it to be inhabited” (xlv. 12, 18).

By heavens and by earth, and by creating, are signified similar things as in the passage adduced above. By not creating it an emptiness is signified that it is not without truth and good, in which they are who are reformed; the lack of these is emptiness. By he hath formed it to be inhabited, is signified that they should live according to good and truth, and from them; for to inhabit signifies to live. sRef Isa@65 @17 S14′ sRef Isa@65 @18 S14′ [14] Again:

“Behold, I create a new heaven and a new earth. Be ye glad and rejoice for ever in that which I create; for, behold, I am about to create Jerusalem a rejoicing, and her people gladness” (lxv. 17, 18).

By creating a new heaven and a new earth are not meant the visible heaven and the habitable earth, but a new church, internal and external, heaven denoting the internal of the church, and earth its external (what the internal of the church is, and what the external, may be seen in The Doctrine of the New Jerusalem, n. 246); therefore it is said, “behold, I am about to create Jerusalem a rejoicing, and her people gladness.” Jerusalem is the church, rejoicing its delight from good, and gladness its delight from truth. Similar things are signified by the new heavens and the new earth in the same prophet (lxvi. 22), and by the new heaven and the new earth in the Apocalypse (xxi. 1). sRef Gen@1 @2 S15′ sRef Gen@1 @3 S15′ sRef Gen@1 @1 S15′ sRef Gen@1 @27 S15′ [15] And similarly by the things in the first chapter of Genesis:

“In the beginning Jehovah created the heaven and the earth; and the earth was void and empty, and darkness was upon the faces of the abyss. And the spirit of God moved upon the faces of the waters. And God said, Let there be light, and there was light. And God created man into his own image, into the image of God created he him; male and female created he them” (i. 1-3, 27).

This passage treats of the establishment of the first church on this earth; the reformation of the members of that church, as to their internal, and as to their external state, is meant by the creation of the heaven and the earth. That there was no church before, because men were without good and without truth, is signified by the earth being void and empty; and that they were then in dense ignorance and also in falsities, is signified by the darkness upon the faces of the abyss; their first enlightenment is signified by the spirit of God moving upon the faces of the waters, and by God saying, “Let there be light, and there was light.” By the spirit of God is signified Divine truth proceeding from the Lord, and by moving upon the faces of the waters is signified enlightenment; the same is signified by light; and by there was light is signified the reception of Divine truth. That God created man into His own image signifies that he was in the love of good and truth, and corresponded to heaven as its likeness. For the love of good and truth is an image of God, and hence also the angelic heaven is an image of God; therefore, in the sight of the Lord, it is as one man (as may be seen in the work, Heaven and Hell, n. 59-67, 68-72, 73-77, 78-86, 87-102). That He created them male and female signifies that He reformed them as to truth and as to good; male, in the Word, denotes truth, and female denotes good. From these considerations it is evident that it is not the creation of heaven and earth, but the new creation and reformation of those who composed the first church, which is described in this chapter and in the following chapters; and that similar things are there meant by the creation of heaven and earth as by the creation of the new heaven and new earth in the passages above adduced.

sRef John@1 @14 S16′ sRef John@1 @3 S16′ sRef John@1 @10 S16′ sRef John@1 @4 S16′ sRef John@1 @9 S16′ sRef John@1 @5 S16′ sRef John@1 @2 S16′ sRef John@1 @1 S16′ [16] That creation in the Word signifies reformation and the establishment of the church, which is effected by the Divine truth proceeding from the Lord is also evident from these words in John:

“In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. And the world was made by him, and the world knew him not. And the Word was made flesh and dwelt among us, and we beheld his glory” (i. 1-5, 9, 10, 14).

By the Word is here meant the Lord as to Divine truth. That all things were created by the Divine truth is meant by these words, “all things were made by him; and without him was not anything made that was made”; also by these, “the world was made by him.” And since by the Word is meant the Lord as to Divine truth, it is therefore said, “in him was life, and the life was the light of men; that was the true light”; light signifying Divine truth, and life all intelligence and wisdom therefrom; for this constitutes man’s essential life, and life eternal is according to it. The presence of the Lord as Divine truth, with every one, from which come life and light, is meant by the light shining in darkness and enlightening every man that cometh into the world; but that those who are in the falsities of evil do not perceive, consequently, do not receive that truth, is meant by the darkness not comprehending, and by the world knowing him not; for darkness signifies the falsities of evil. That it is the Lord as to the Divine Human who is here meant by the Word is clearly manifest, for it is said, “And the Word was made flesh, and dwelt among us, and we beheld his glory,” glory also signifying Divine truth. (That all things were created by means of Divine truth proceeding from the Lord, which is here meant by the Word, may be seen in the work, Heaven and Hell, n. 137, 139; and in The Doctrine of the New Jerusalem, n. 263). Hence also it is clear that to make or create here also signifies to make man new or to reform him; for here, as in the book of Genesis, mention is immediately made of light. (That by light is signified that proceeding Divine truth whereby all are reformed, may be seen in the work, Heaven and Hell, n. 126-140, and in The Doctrine of the New Jerusalem, n. 49).

sRef Rev@4 @11 S0′ 295. And by thy will they are, and were created. That this signifies that by means of the Divine good they are, and by means of the Divine truth they exist, is evident from the signification of will, when said of the Lord, as being Divine love; and from the signification of are, or being (esse), as being the good of love, in this case, the Divine good of the Divine love received (concerning which we shall speak presently); and from the signification of they were created, or being created, as being the Divine truth also received, thus those who are reformed by it. The reason why to be created signifies to exist is that those alone are said to exist who are reformed, for in them is life, and they have intelligence and wisdom; whereas those who are not reformed have not life in them but spiritual death, neither have they intelligence and wisdom, but insanity and folly, hence they cannot be said to exist. Everything which appears to any of the senses may indeed be said to exist, but it cannot be said of man spiritually, unless he be in good and truth; for man was created that he might be alive, intelligent and wise; consequently, when he is dead, he is insane and foolish, and so far as this is the case with him, he does not exist. There are two things which constitute man, namely good and truth, and both are from the Lord; good is the being (esse) of life, but truth is the manifestation (existere) of life therefrom, for all truth exists from good, because it is the form of good, and hence the quality of good; and whereas good is the being (esse) of life, and truth is the manifestation (existere) of life therefrom, and by being created is signified to exist, it is therefore said, “by thy will they are, and were created.” This, then, is the spiritual content of these words.

[2] The reason why will, when said of the Lord, denotes Divine love is, that the essential Divine, from which all things exist, is the Divine love; hence the Lord appears before the angels as a Sun, fiery and flaming, the ground and reason of which is, that love, in the spiritual world, appears as fire; this is why fire in the Word, when said of the Lord, of heaven, or of the church, signifies love. From that Sun in the heavens proceed heat and light; and the heat there is Divine good proceeding, and the light is Divine truth proceeding. (These things are more fully shown in the work, Heaven and Hell, concerning the Sun of heaven, n. 116-125; and concerning heat and light in heaven, n. 126-140). And because the essential Divine from which all things exist is Divine love, therefore will also, when said of the Lord, denotes Divine love, for what love itself wills is the good of love; the truth which is called the truth of faith being only a means that good may exist, and that the truth of faith may afterwards exist from good. From this origin man possesses will and understanding; the will is the receptacle of the good of love with him, and the understanding is the receptacle of the truth of faith with him; the understanding is the means by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. Hence also it is evident that the will is the being (esse) of man’s life, and the understanding is the manifestation (existere) of life therefrom. (But these things may also, be seen more fully shown in The Doctrine of the New Jerusalem, where the will and understanding are treated of, n. 28-35). sRef Matt@7 @21 S3′ sRef John@15 @7 S3′ sRef Matt@18 @14 S3′ sRef Matt@6 @10 S3′ sRef John@9 @31 S3′ [3] Because the will of man is his love, and the will of God is the Divine love, it is plain what is meant in the spiritual sense by doing the will of God, and the will of the Father, viz., that it is to love God above all things and the neighbour as oneself. And because to love is to will, so also it is to do, for what a man loves that he wills, and what he wills he also does. Hence, by doing the will of God, or of the Father is meant to do His precepts, or to live according to them, from the affection of love or charity.

This is what is meant by the will of God and of the Father in the following passages.

In John:

“God heareth not sinners; but if any man worshippeth God, and doeth his will, him he heareth” (ix. 31).

In Matthew (that he who does the will of the Father who is in the heavens, shall enter into the kingdom of the heavens):

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of my Father who is in the heavens” (vii. 21).

Again:

“Thy kingdom come. Thy will be done, as in heaven so upon the earth” (vi. 10).

And again:

“It is not the will of the Father that one of the little ones should perish” (xviii. 14).

That it’s not being His will that one of the little ones should perish, denotes love, is evident. It is said “The will of your Father” because the Father denotes the Divine good. In John:

“If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (xv. 7),

The reason why it is said that whatsoever they should will and ask, should be done to those who abide in the Lord, and in whom His words abide, is that in such case they will nothing but what the Lord gives them to will, and this is good, and good is from Himself. sRef Isa@60 @10 S4′ [4] The will of the Lord is called His good pleasure in the Old Testament, and in like manner signifies the Divine love; and to do His good pleasure, or His will, signifies to love God and the neighbour, thus to live according to the Lord’s precepts, because this is to love God and the neighbour. And this also descends from the Lord’s love; for no one can love the Lord and the neighbour, except from the Lord, for this is the very essential good pertaining to man, and all good is from the Lord. That good pleasure has this signification is clear from the following passages. In Isaiah:

“In mine anger I smote thee, but in my good pleasure have I had mercy on thee” (lx. 10).

By smiting in anger is signified temptation; and by having mercy in good pleasure is signified deliverance, from love (having mercy, is doing good to the needy from love).

sRef Ps@69 @13 S5′ [5] In David:

“My prayer is unto thee, O Jehovah, in the time of thy good pleasure; O God, in the greatness of thy mercy answer me, in the truth of thy salvation” (Ps. lxix. 13).

The time of the good pleasure of Jehovah signifies acceptance from love; time signifies the existing state when said of men, but perpetually existing when said of Jehovah, thus His love, because this is perpetual. Hearing and help springing from love by the proceeding Divine which is Divine truth is signified by in the greatness of thy mercy answer me, in the truth of thy salvation. sRef Isa@49 @8 S6′ [6] In Isaiah:

“Jehovah said, In the time of good pleasure have I heard thee, and in the day of salvation have I helped thee” (xlix. 8).

By the time of good pleasure, or will, also here is signified the Divine love; and to answer signifies to bring aid, and to benefit. sRef Isa@61 @2 S7′ [7] In the same:

“To proclaim the year of the good pleasure of Jehovah, to comfort all that mourn” (lxi. 2).

Here the subject is the advent of the Lord, and by the year of his good pleasure is signified the time and state of the members of the church, when they must be aided from love; therefore it is also said, to comfort all that mourn.

sRef Ps@5 @12 S8′ [8] In David:

“Thou wilt bless the just; with good pleasure wilt thou compass him as with a shield” (Ps. v. 12).

Here good pleasure manifestly means the Divine love, from which the Lord protects every one; His protection from love is signified by, thou wilt compass him as with a shield. sRef Ps@145 @16 S9′ [9] Again:

Jehovah “opening his hand and satisfying every living thing with good pleasure” (Ps. cxlv. 16).

Here by opening the hand is signified to gift with good; and by satisfying every living thing with good pleasure is signified, from love to enrich with Divine truth all who receive life from Him. sRef Deut@33 @16 S10′ sRef Deut@33 @23 S10′ [10] In Moses:

“Of the precious things of the earth and of the fulness thereof, and for the good pleasure of him who dwelleth in the bush, let them come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren; of Naphtali, satisfied with the good of pleasure and the blessing of Jehovah ” (Deut. xxxiii. 16, 23).

By Joseph, in the highest sense, is signified the Lord as to the spiritual Divine, in the internal sense the spiritual kingdom, and, in the external sense, salvation, fructification of good and multiplication of truth (as may be seen, Arcana Coelestia, n. 3969, 3971, 4669, 6417). Hence it is evident what is signified by the precious things of the earth and the fulness thereof, and the good pleasure of him that dwelleth in the bush, belonging to Joseph. The precious things of the earth denote the spiritual goods and truths pertaining to the church, the earth denoting the church; the good pleasure of him that dwelleth in the bush is the Lord’s Divine love of truth, the bush in which the Lord also appeared before Moses signifies that Divine love. The head of Joseph signifies the wisdom pertaining to the internal man, and the crown of the head of the Nazarite of his brethren signifies the intelligence and knowledge (scientia) belonging to the external man. Naphtali, so called from strugglings, signifies temptations, and consolation and benediction from the Divine love after them, which are meant by being satisfied with the good pleasure and the blessing of Jehovah.

sRef Isa@58 @7 S11′ sRef Isa@58 @5 S11′ [11] In Isaiah:

“Wilt thou call this a fast, and a day of the good pleasure of Jehovah? Is it not to break thy bread to the hungry, and when thou seest the naked that thou cover him?” (lviii. 5, 7).

That by the good pleasure of Jehovah, when said of men, is signified to live according to His precepts, which is to love God and the neighbour (as said above), is evident; for it is said that His good pleasure is that they should break their bread to the hungry and cover the naked. By breaking bread to the hungry is signified from love to do good to the neighbour who desires good; and by covering the naked is signified to instruct in truths him who desires to be instructed. sRef Ps@40 @8 S12′ aRef John@15 @14 S12′ sRef Ps@103 @21 S12′ sRef Ps@143 @10 S12′ [12] In David:

“I have desired to do thy good pleasure (or thy will), my God, and thy law is in my bowels” (Ps. xl. 8).

Again:

“Teach me to do thy good pleasure; let thy good spirit lead me in the land of uprightness” (Ps. cxliii. 10).

And again:

“Bless ye Jehovah, all ye his hosts; ye his ministers who do his good pleasure” (Ps. ciii. 21).

To do the good pleasure of Jehovah God signifies to live according to His precepts; this is His good pleasure, or will, because from Divine love He wills that all may be saved, and by this they are saved. The word good pleasure, in the Hebrew tongue, also signifies will; for whatever is done according to the will is well pleasing, and the Divine love wills no other than that the love which is from Himself may be with angels and men, and His love is with them, when they love to live according to His precepts. That this is to love the Lord, He himself teaches in John (xiv. 15, 21, 23, 24; xv. 10, 14; xxi. 15, 16).

sRef John@1 @13 S13′ sRef John@1 @12 S13′ [13] That will signifies love in the opposite sense, namely, the love of evil and the love of falsity, is evident in John:

As many as received Jesus, “to them gave he power to become the sons of God, to them that believe in his name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God” (i. 12, 13).

To believe in the name of the Lord signifies to live according to the precepts of His doctrine. (That the name of the Lord signifies all those things by which He is worshipped, consequently all those things that appertain to love and faith, may be seen above, n. 102, 135.) Who are not [born] of bloods signifies those who are not in a life contrary to good and truth; nor of the will of the flesh signifies those who are not in the love of evil; who are not [born] of the will of man (vir) signifies those who are not in the love of falsity. (That flesh, when said of man, denotes his voluntary proprium, consequently evil, may be seen, Arcana Coelestia, n. 148, 149, 780, 999, 3813, 8409, 10,283; and that man (vir) denotes the intellectual proprium of man, which is falsity, may be seen, n. 4823).

sRef Rev@5 @1 S0′ 296. CHAPTER V.

1. AND I saw the right hand of him that sat upon the throne, a book written within and on the back, sealed with seven seals.

2. And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?

3. And no one in heaven, neither upon the earth, nor under the earth, was able to open the book, or to look thereon.

4. And I wept much, that no man was found worthy to open and to read the book, neither to look therein.

5. And one of the elders saith unto me, Weep not; behold, the Lion which is of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

6. And I beheld, and, lo, in the midst of the throne, and of the four animals, and in the midst of the elders, a Lamb standing as it were slain, having seven horns and seven eyes, which are the seven Spirits of God, sent forth into all the earth.

7. And he came and took the book out of the right hand of him that sat upon the throne.

8. And when he had taken the book, the four animals and the four-and-twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of incense, which are the prayers of the saints.

9. And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every tribe and tongue, and people and nation;

10. And thou hast made us unto our God kings and priests: and we shall reign on the earth.

11. And I beheld, and I heard the voice of many angels round about the throne and the animals and the elders: and the number of them was myriads of myriads, and thousands of thousands;

12. Saying with a great voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and honour, and glory, and blessing.

13. And every created thing, which is in the heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and strength, be unto him that sitteth upon the throne and unto the Lamb to ages of ages.

14. And the four animals said, Amen. And the four-and-twenty elders fell down and adored him that liveth unto ages of ages.

THE EXPLANATION.

VERSE 1. And I saw in the right hand of him that sat upon the throne, a book written within and on the back, sealed with seven seals.

“And I saw in the right hand of him that sat upon the throne,” signifies the Lord as to omnipotence and as to omniscience: “a book written within and on the back,” signifies the state of life of all in heaven and on earth, in general and in particular: “sealed with seven seals,” signifies, altogether hidden.

sRef Rev@5 @1 S0′ sRef John@5 @22 S1′ sRef John@12 @48 S1′ sRef John@12 @47 S1′ sRef John@5 @27 S1′ 297. (v. 1) And I saw in the right hand of him that sat upon the throne. That this signifies the Lord as to omnipotence and as to omniscience, is evident from the signification of the right hand when said of the Lord, as denoting omnipotence and also omniscience (concerning which we shall speak presently): and from the signification of Him that sat upon the throne, as denoting the Lord as to Divine good in heaven. For throne signifies heaven in general, specifically the spiritual heaven, and, in the abstract, the Divine truth proceeding, from which heaven is, and by which judgment is effected (as may be seen above, n. 253). The reason why the Lord is meant by Him that sat upon the throne, and also by the Lamb which took the book from Him that sat upon the throne, is, because by Him that sat upon the throne is meant the Lord as to Divine good, and by the Lamb the Lord as to Divine truth: for there are two things that proceed from the Lord as the Sun of heaven, namely, Divine good and Divine truth. Divine good from the Lord is called the Father in the heavens, and this is meant by Him that sat upon the throne; and Divine truth from the Lord is called the Son of man, but in this case the Lamb. And because Divine good judges no one, but Divine truth, it is therefore said here, that the Lamb took the book from Him that sat upon the throne. That the Divine good judges no one, but Divine truth, is meant by the Lord’s words in John:

“The Father judgeth no one, but hath committed all judgment unto the Son, because he is the Son of man” (v. 22, 27).

By the Father is meant the Lord as to Divine good; and by the Son of man, the Lord as to Divine truth. The reason why Divine good judges no one, is, because it explores no one: but Divine truth [judges], for this explores every one. But still it must be known that the Lord Himself does not judge any one from the Divine truth that proceeds from Him, for this is united to the Divine good, so that they are one, but that a man-spirit judges himself: for it is the Divine truth received by him that judges him; and because it appears as if the Lord judges him, it is therefore said in the Word that all are judged by the Lord. This also the Lord teaches in John:

Jesus said, “And if any man hear my words, and believe not, I judge him not; for I came not to judge the world, but to save the world. He that rejected me, and receiveth not my words, hath one that judgeth him; the Word that I have spoken, it shall judge him in the last day” (xii. 47, 48).

[2] For with respect to judgment, the case is this: the Lord is present with all, and from Divine love wills to save all and also turns and leads all to Himself. Those who are in good, and thence in truths, follow, for they apply themselves; but those who are in evil, and thence in falsities, do not follow, but turn themselves away from the Lord, and to turn themselves away from the Lord is [to turn] from heaven to hell; for every man spirit is either his own good and the truth thence, or he is his own evil and the falsity thence. He who is in good and the truth therefrom, suffers himself to be led by the Lord; but he who is in evil and the falsity thence, does not suffer himself to be led. The latter resists with all his might and effort; for he wills according to his own love, which inspires and animates him; therefore his desire is to those who are in a similar love of evil. Hence it is evident that the Lord judges no one, but that the Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in the love: and to hell those who have not received Divine truth in the heart, and have denied it. From these considerations it is evident how the Lord’s words must be understood. “All judgment is [given] to the Son, because he is the Son of man.” And elsewhere, that “he came not to judge the world but to save the world, and that the Word which he has spoken will judge him.”

sRef Matt@25 @31 S3′ sRef Isa@6 @1 S3′ sRef Ezek@1 @26 S3′ [3] But these things are such as do not fall into man’s own intelligence, for they are amongst the arcana of the wisdom of the angels. This subject, however, is in some measure elucidated in the work concerning Heaven and Hell, n. 545-551, where this fact is treated of, that the Lord casts no one into hell, but that the spirit himself [casts] himself thither. That it is the Lord who is meant “by him that sat upon the throne,” and not another whom they distinguish from Him, and call God the Father, is evident to every one from this consideration, that there was no other Divine which the Lord called Father, but His own Divine: for this assumed the Human, therefore this was His Father; and that this is infinite, eternal, uncreate, omnipotent, God, Lord, and in nothing differing from the very Divine, which they distinguish from Him and call “the Father,” is evident from the received faith, called the Athanasian; where it is also said, That none of them is greatest and least, and none of them first and last, but that they are altogether equal; and that as one is, so is the other, infinite, eternal, uncreate, omnipotent, God, Lord: and yet there are not three infinites, but one: not three eternals, but one: not three uncreate, but one: not three omnipotents, but one: not three Gods and Lords, but one.

These things are mentioned, in order that it may be known that there are not two distinct [beings] meant by “Him that sat upon the throne,” and by “the Lamb,” nor in what follows “by God” and “the Lamb” but that by the one is meant the Divine good, and by the other the Divine truth in heaven, both proceeding from the Lord. That the Lord is meant by Him that sat upon the throne, also appears from all the particulars of chapter four, where a throne and one sitting thereon is treated of; this may be seen explained, n. 258-295: and, moreover, in Matthew:

“When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory” (xxv. 31: xix. 28, 29).

Again in Ezekiel:

“And above the expanse that was over the head of the cherubim was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a man sitting upon it” (i. 26; x. 1)

And in Isaiah:

“I saw the Lord sitting upon a throne, high and lifted up, and his borders filled the temple” (vi. 1).

sRef Rev@22 @1 S4′ sRef Rev@22 @2 S4′ sRef Rev@3 @21 S4′ sRef Rev@5 @6 S4′ [4] Because by a throne is signified heaven, and by one sitting upon a throne, the Lord as to His Divine in heaven, therefore it is said above (in chap. iii.), “To him that overcometh, I will give to sit with me on my throne,” by which is signified that he shall be in heaven where the Lord is (as may be seen above, n. 253); and therefore in what follows in this chapter, it is said,

“I beheld, and, lo, in the midst of the throne a Lamb standing” (v. 6).

And in chapter xxii.,

“He shewed me a river of the water of life, proceeding out of the throne of God and of the Lamb” (v. 1).

By the throne of God and of the Lamb, is meant heaven and the Lord there, as to Divine good, and as to Divine truth; God there denoting the Lord as to Divine good; and the Lamb, as to Divine truth. There is a distinction made here between them, because there are those who receive one more than the other; those who receive the Divine truth in good are saved; but those who receive the Divine truth, which is the Word, not in good, are not saved, because all Divine truth is in good, and nowhere else. Therefore those who do not receive it in good, reject and deny it, if not openly yet tacitly, and if not with the mouth yet with the heart; for the heart of such is evil, and evil rejects. To receive Divine truth in good, is to receive it in the good of charity; for those who are in that good receive.

sRef Rev@5 @1 S0′ 298. The right hand, when said of the Lord, signifies both omnipotence and omniscience, because there the south is at the right in heaven, and the north is at the left; and by the south is signified Divine truth in light, and by the north Divine truth in shade. And because Divine good has all power by means of the Divine truth, therefore by the right hand, when said of the Lord, omnipotence is signified; and because as Divine good has all intelligence and wisdom by means of Divine truth, and to the right in heaven is Divine truth in light as has been said, therefore, by the right hand, when said of the Lord, is also signified omniscience. That the south is at the right in heaven and that there Divine truth is in light, and that those who are there are in intelligence and wisdom; and that the north is at the left there, and that there Divine truth is in shade, may be seen in the work concerning Heaven and Hell, where the four quarters in heaven are treated of (n. 141-153). That all power is from Divine good by means of Divine truth, may be seen in the same work, where the subject treated of is concerning the power of the angels of heaven (n. 228-235): also, that all intelligence and wisdom are from Divine good by means of Divine truth, may be seen in the same work, where the subject treated of is concerning the wisdom of the angels of heaven (n. 265-275): and concerning the wise and simple in heaven (n. 346-356).

sRef Ps@89 @13 S2′ sRef Ps@89 @14 S2′ sRef Ps@89 @12 S2′ [2] That the right hand, when said of the Lord, signifies both omnipotence and omniscience, and when said of men, power and wisdom, is evident from the following passage. In David:

“The north and the right hand thou hast created them; Tabor and Hermon shall rejoice in thy name. Thou hast a mighty arm; strong is thy hand, and thy right hand shall be exalted. Justice and judgment are the support of thy throne; mercy and truth shall stand together before thy faces” (lxxxix. 12-14).

That by the right hand is here meant the south, is evident, for it is said, the north and the right hand, thou hast created; and the south signifies the Divine truth in light, thus in the highest sense (in which the Lord is spoken of) the omnipotence and omniscience, which Divine good has by means of Divine truth, as has been said above. Because both, omnipotence as well as omniscience, are signified, it is therefore said, Tabor and Hermon, justice and judgment, mercy and truth. Tabor and Hermon here signify those who are in Divine good and in Divine truth: justice and judgment signify Divine good and Divine truth, and similarly mercy and truth; by both together, in the spiritual sense, is signified Divine good by Divine truth. Omnipotence and omniscience, which Divine good has by means of Divine truth, are signified by “Thou hast a mighty arm,” and by “strong is Thy hand, and Thy right hand shall be exalted.”

sRef Ps@137 @5 S3′ [3] Again:

“If I forget thee, O Jerusalem, let my right hand forget” (Ps. cxxxvii. 5).

Jerusalem signifies the church as to the doctrine of Divine truth; and the right hand of Jehovah, Divine truth in light, because those are at the right hand of the Lord in heaven who are in light and in wisdom from Divine truth, as was said above: hence it is evident why it is said, “If I forget thee, O Jerusalem, let my right hand forget.”

sRef Ps@73 @22 S4′ sRef Ps@73 @24 S4′ sRef Ps@73 @23 S4′ [4] Again:

“I was foolish and ignorant. But I am always with thee; thou hast holden me by my right hand. Thou guidest me by thy counsel, and afterwards receivest me in glory” (Ps. lxxiii. 22-24).

Forasmuch as by the right hand, when said of man, is signified wisdom which is from Divine truth, it is therefore said, “I was foolish and ignorant; Thou guidest me in thy counsel, and afterwards receivest me in glory.” To guide by counsel, is to lead by means of Divine truth: and to receive in glory, is to bless with intelligence: for glory, when said of the Lord, signifies Divine truth and Divine wisdom, but when said of man, it signifies intelligence therefrom.

sRef Ps@121 @5 S5′ sRef Ps@121 @6 S5′ [5] Again:

“Jehovah is thy keeper; Jehovah is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night” (Ps. cxxi. 5, 6).

To be a shade on the right hand, signifies to be a defence against evil and falsity. Shade is used there for a shady place to preserve from hurt, and the right hand for power and wisdom from Divine truth, which would be hurt by evil and falsity unless the Lord defended. Because these things are signified, therefore it is said, “the sun shall not smite thee by day, nor the moon by night.” By the sun is there signified the love of self, and thence all evil; and by the moon the falsity of evil. (That these things are signified by the sun and moon, may be seen in the work concerning Heaven and Hell, n. 122, 123; and in the Arcana Coelestia, n. 2441, 7078, 8487, 9755, 10,130, 10,189, 10,420, 10,702). sRef Ps@80 @17 S6′ [6] Again:

“Let thy hand, Jehovah, be before the man of thy right hand, before the son of man whom thou hast made strong for thyself” (Ps. lxxx. 17).

“Let thy hand, Jehovah,” means for a guard from omnipotence and omniscience: “the man of the right hand” for whom there is a guard, signifies the wise; and “the son of man,” the intelligent, both by means of Divine truth.

sRef Ps@45 @3 S7′ sRef Ps@45 @9 S7′ sRef Ps@45 @4 S7′ [7] Again:

“Gird thy sword upon thy thigh, O mighty, in thy grace and in thine honour. In thine honour, mount up, ride on the Word of truth, of meekness, and of justice; thy right hand shall teach thee wonderful things. Kings’ daughters are among thine excellent; at thy right hand shall stand the queen in the best gold of Ophir” (xlv. 3, 4, 9).

These things are said concerning the Lord. To gird the sword upon the thigh, signifies Divine truth combating from Divine good; wherefore it is said, “O mighty, in thy grace and in thine honour”: by grace is signified Divine truth; and by honour, Divine good (as may be seen above, n. 131, 288). It is also likewise said, “In thine honour, mount up, ride on the Word of truth.” In honour to mount up, signifies to combat from Divine good, and to ride upon the Word of truth signifies to combat from Divine truth, thus from Divine good by means of Divine truth. The Lord’s omnipotence and omniscience are signified by “Thy right hand shall teach thee wonderful things.” “The kings’ daughters among the excellent,” signify affections of truth, and “the queen who is at the right hand in the best gold of Ophir,” signifies heaven and the church, and those therein who are in truths from good, the right hand denoting truth in light, and gold of Ophir the good of love.

sRef Ps@110 @5 S8′ sRef Ps@110 @1 S8′ [8] Again:

“The saying of Jehovah unto my Lord, Sit thou at my right hand, until I make thine enemies the footstool of thy feet. The Lord at thy right hand shall strike through kings in the day of his anger” (Ps. cx. 1, 5; Matt. xxii. 44; Mark xii. 36; Luke xx. 42, 43).

That these things are said concerning the Lord is well known. Thereby is described the Lord’s combat in the world against the hells, and the subjugation which was effected from Divine good by means of Divine truth. The right hand there signifies Divine truth; wherefore it is said, “until I make thine enemies the footstool of thy feet.” By enemies are signified the hells: by making them the footstool of the feet is signified to subjugate entirely. The same is signified by “the Lord at thy right hand shall strike through kings in the day of his anger”: the day of anger denoting a state of combat, and kings those who are in falsities from evil. (That the Lord, when He was in the world, put on Divine truth from Divine good, and that He thereby subjugated the hells, and disposed all things in the heavens into order, may be seen in the small work concerning the Last Judgment, n. 46: and in the Doctrine of the New Jerusalem, n. 293, 294, 301, 303.)

sRef Matt@26 @63 S9′ sRef Mark@16 @19 S9′ sRef Matt@26 @64 S9′ [9] In the Evangelists:

“Jesus said, Hereafter shall ye see the Son of man sitting on the right hands of power” (Matt. xxvi. 63, 64; Mark xiv. 61, 62; Luke xxii. 69).

And in Mark:

“The Lord after he had spoken to them, was taken up into heaven and sat at the right hand of God” (xvi. 19).

To sit at the right hands of power, and at the right hand of God, signifies the omnipotence and omniscience which belong to the Lord from Divine good by means of the Divine truth.

sRef Isa@41 @10 S10′ sRef Isa@41 @13 S10′ [10] In Isaiah:

“I have strengthened thee, I have also helped thee by the right hand of my justice. I, Jehovah God, strengthening thy right hand, saying unto thee, Fear not; I help thee” (xli. 10, 13).

“I have strengthened thee, I have also helped thee,” signifies to give power and intelligence from the omnipotence and omniscience, which are from Divine good by means of Divine truth: hence it is said, “I have upheld thee by the right hand of my justice.” By the right hand is signified Divine truth, and by justice Divine good. To strengthen the right hand signifies the power and wisdom which man has thence; because both omnipotence and omniscience, which belong to the Lord from Divine good by means of the Divine truth, are here meant, He is therefore called Jehovah God; for the Lord is called Jehovah from Divine good, and God from Divine truth. (As may be seen, n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.)

sRef Isa@45 @1 S11′ [11] Again:

“Jehovah hath said to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings to open before him doors that the gates may not be shut” (xlv. 1).

By Cyrus, in a representative sense, is meant the Lord. His omnipotence and omniscience from Divine good by means of Divine truth, from which in the world He subjugated all the hells, and afterwards keeps them subjugated for ever, is signified by “whose right hand I have holden, to subdue nations before him, and I will loose the loins of kings”: also, by “to open before him doors that the gates may not be shut.” By the nations which should be subdued before Him, are signified the hells as to evils; and by the kings whose loins He should loose, are signified the hells as to falsities; by the doors which should be open before Him that the gates may not be shut, is signified that from omniscience all things are manifest to Him, and that from omnipotence He has the power of saving.

sRef Ps@18 @35 S12′ sRef Ps@118 @16 S12′ sRef Rev@1 @16 S12′ sRef Isa@62 @8 S12′ sRef Ps@118 @15 S12′ sRef Isa@48 @13 S12′ sRef Ps@16 @8 S12′ sRef Ps@48 @10 S12′ [12] By the right hand are signified the omniscience and omnipotence which belong to the Lord from Divine good by means of the Divine truth, also in the following passages:

In David:

“Jehovah continually before me; because He is at my right hand, I shall not be moved” (Psalm xvi. 8).

Again:

O God, “Thy right hand sustains me” (Psalm xviii. 35).

Again:

“O God, thy right hand is full of justice” (Psalm xlviii. 10).

In Isaiah:

“My hand hath founded the earth and my right hand hath spanned the heavens” (xlvii. 13).

Again:

God “hath sworn by his right hand and by the arm of his strength” (lxii. 8).

And in the Apocalypse,

The Son of man “having in his right hand seven stars” (i. 16).

In David:

“The right hand of Jehovah doeth valour: the right hand of Jehovah [is] exalted” (cxviii. 15, 16).

sRef Matt@25 @34 S13′ sRef Matt@25 @33 S13′ sRef Mark@16 @5 S13′ sRef Luke@1 @11 S13′ sRef Mark@16 @6 S13′ [13] Because by the right hand, when said of angels and men, are meant the wisdom and the intelligence which they have from Divine good by means of Divine truth proceeding from the Lord, therefore

The angel of the Lord was seen by Zechariah standing at the right hand of the altar of incense (Luke i. 11).

And the angel was seen in the sepulchre where the Lord was laid, sitting on the right hand (Mark xvi. 5, 6).

And therefore also the sheep are said [to be] placed on the right hand, and the goats on the left (Matt. xxv. 33, 34).

By the sheep are here meant those who are in truths from good, or in the faith of truth from the good of charity: but by the goats are meant those who are in faith without charity, which faith is called faith alone, and, regarded in itself, is no faith. sRef Ex@29 @20 S14′ [14] On account of this signification of the right hand, when Aaron and his sons were inaugurated into the priesthood, the blood was sprinkled upon their right ear and upon the thumb of their right hand, and upon the great toe of the right foot (Exod. xxix. 20). By the blood here is signified Divine truth from Divine good; by the right ear, the perceptive [faculty] of truth from good; by the right hand and the right foot are signified the intelligence and power of truth from good in the internal or spiritual man, and in the external or natural man; and by the thumb and great toe, what is full. sRef Ps@89 @42 S15′ sRef Ps@144 @11 S15′ sRef Isa@44 @20 S15′ sRef Ps@144 @8 S15′ sRef Rev@13 @16 S15′ [15] Because as most things in the Word have also an opposite sense, so also has the right hand; and in that sense it signifies falsity from evil, and reasoning and combat thereof against truth from good.

As in David:

“Thou hast set up the right hand of his enemies” (Ps. lxxxix. 42).

Again:

“Whose mouth speaketh vanity, and their right hand is a right hand of falsehood” (Ps. cxliv. 8, 11)

In Isaiah:

“That he cannot deliver his soul, nor say, Is there not a lie in my right hand?” (xliv. 20).

In the Apocalypse:

“They should receive a mark in the right hand or in the foreheads” (xiii. 16: xiv. 9).

The right hand, when said of the evil, signifies falsity, and the resulting reasoning and combat against truth, because the quarters with those who are in evil are opposite to the quarters which are with those who are in good; and so at the right hand of the former truths are in dense darkness, but falsities as it were in the greatest light. (That the quarters in the spiritual world, with those who are in evil, are opposite to the quarters that are with those who are in good, may be seen in the work concerning Heaven and Hell (n. 151, 152): and the reason thereof, n. 122, 123.)

sRef Rev@5 @1 S0′ 299. A book written within and on the back. That this signifies the state of life of all in heaven and on the earth, in general and in particular, is evident from the signification of a book, in this case of the book of life, as denoting what is inscribed or implanted by the Lord in the spirit of man, that is, in the heart and soul, or what is the same thing, in the love and faith (concerning which see above, n. 199): hence by the book is here signified the state of life of all in heaven and on earth, and by its being written, is signified what is implanted by the Lord; (that to write signifies to implant, may be seen also above, n. 222); and from the signification of within and on the back, as denoting its being in the heart and soul, or in the love and faith. For with man and spirit love is within, because it constitutes his life; whereas faith, unless it is in his love, is not within, but behind or at the back; for the faith which is faith, makes entirely one with the love, for what a man loves belongs to his faith, but what he does not love does not belong to his faith. That appears, indeed, to be faith which any one thinks from the memory, and teaches from doctrine, but if he loves it only from a natural and not a spiritual love, it is the sight only of the thought of the external man, which sight counterfeits faith; but this faith, being without life before it is implanted in the internal man and its love, is not in the man, but behind him, or at his back. The faith implanted in the internal man and its love, is to believe and love the truth because it is truth, and not to love it chiefly for the sake of a reputation for learning, and of honour or gain therefrom. From these considerations it is evident what is signified by being written within and on the back.

[2] The subject treated of in this chapter is, that the Lord alone knows the states of the life of all in general and of each in particular, and that no one [knows this] besides Him. This is representatively set forth by the book written, which no one could open, read, and look into, but the Lamb alone, that is, the Lord. The reason why no one knows this except the Lord alone, is, because He is God alone, and because He formed the angelic heaven to the image of Himself, and man to the image of heaven: therefore He knows all things of heaven in general, and He who knows all things of heaven in general, also knows everything in particular; for a man who is in truths from good, and an angel, is an image of heaven, for he is a form of it; hence it also follows, that no one knows the states of any one in particular but he who knows the general state of all, for the one depends inseparably upon the other. But these things cannot be described in a few words; therefore see what is shown in the work concerning Heaven and Hell, where they are more distinctly and clearly described, in the following articles: That the Divine of the Lord makes heaven (n. 7-12); That every angel is a heaven in the least form (n. 51-58); That the whole heaven in the aggregate has reference to one man (n. 59-67); Similarly each society there (n. 68-72); That hence every angel is in a perfect human form (n. 73-77); That heaven, which is from the Divine Human of the Lord, in the whole and in part, has reference to man (n. 78-86); That there is a correspondence of all things of heaven with all things of man (n. 87-102); Concerning the conjunction of heaven with mankind (n. 291-302). sRef Rev@6 @14 S3′ sRef Isa@34 @4 S3′ sRef Ps@40 @7 S3′ sRef Ezek@2 @10 S3′ sRef Ezek@2 @9 S3′ [3] It must be noted that here and elsewhere in the Word a book is mentioned, but by this a scroll (volumen) is meant; for in ancient times they wrote upon parchments, which were rolled together, and the parchment was called a book, and a scroll of a book, as may be seen in the Word.

As in Ezekiel:

“I looked, when behold, a hand sent unto me; and lo, in it a scroll of a book written within and without” (ii. 9, 10).

And in David:

“Then said I, Lo, I come; in the scroll of the book it is written of me” (Ps. xl. 7).

Wherefore also, it is said in Isaiah:

“All the host of the heavens shall waste away, and the heavens shall be rolled together as a scroll” (xxxiv. 4).

Also in the Apocalypse:

“The heaven departed, as a book when it is rolled together” (vi. 14).

From these considerations it can be known how the book, which John saw, was written within and on the back.

sRef Rev@5 @1 S0′ 300. Sealed with seven seals. That this signifies altogether hidden, namely, the state of the life of all in heaven and on the earth, is evident from the signification of being sealed with seals, as denoting to be hid, for what is contained in a book sealed with seals, no one knows before it is opened and read; and from the signification of seven, as denoting all persons and all things, also what is full and whole (concerning which see above, n. 257); thus also altogether, because this means fully and wholly.

sRef Rev@5 @2 S0′ sRef Rev@5 @3 S0′ 301. Verses 2, 3. And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof? And no one in heaven, neither upon the earth, nor under the earth, was able to open the book, or to look thereon.

“And I saw a strong angel proclaiming with a great voice,” signifies influx of the Lord into heaven: “Who is worthy to open the book, and to loose the seals thereof?” signifies, whether any one there is of such a quality as to know and perceive the states of the life of all.

“And no one in heaven, neither upon the earth, nor under the earth, was able to open the book, or to look thereon,” signifies, manifestation, that no one knows and perceives, of himself, anything of the state of the life of all in general and of each in particular.

sRef Rev@5 @2 S0′ 302. (v. 2) And I saw a strong angel proclaiming with a great voice. That this signifies exploration from the influx of the Lord into heaven, is evident from the signification of a strong angel, as denoting heaven (concerning which in what follows) and from the signification of proclaiming with a great voice, as denoting exploration from the influx of the Lord, – exploration that is, as to whether any one can know the states of the life of all in heaven and on the earth in general and in particular, for this is the subject here treated of. This exploration is signified by proclaiming, and the influx of the Lord is signified by a great voice. For voice, when said of the Lord, signifies all the truth of the Word, of doctrine and of faith from Him; and when said of heaven and the church, all the thought and affection thence. And because everything true and good, that angels in heaven, and men in whom the church is, think, and by which they are affected, is from the influx of the Lord, therefore this is here signified by a great voice; for it is well known, that no one can be affected with good from the love of good, and think truth from the love of truth, of himself, but that it flows in from heaven, that is, through heaven from the Lord; and because this is the case, by a great voice is signified the influx of the Lord; that voice in the Word signifies the truth of the Word, of doctrine and of faith, as well as everything announced from the Word, may be seen above, n. 261, and in the Arcana Coelestia, n. 3563, 6971, 8813, 9926; and that it signifies the interior affection of truth and good, and the thought thence, n. 10,454. The reason why a strong, angel signifies heaven, is, because the whole angelic heaven before the Lord is as one man, or as one angel; in like manner each society of heaven; therefore by an angel in the Word is not meant an angel, but an entire angelic society, as by Michael, Gabriel, and Raphael. Here, therefore, by a strong angel proclaiming with a great voice, is signified the influx of the Lord into the whole heaven; that it is into the whole heaven, is also evident from what follows, for it is said, “And no one in heaven neither upon the earth, nor under the earth, was able to open the book, or to look thereon.” (That by the angels in the Word are meant entire societies of heaven, and, in the highest sense, the Lord as to the proceeding Divine truth, may be seen above, n. 90, 130, 200; and that all heaven before the Lord is as one man, or as one angel, and also every society of heaven, in the work concerning Heaven and Hell, n. 59-87.)

sRef Rev@5 @2 S0′ 303. Who is worthy to open the book, and to loose the seals thereof? That this signifies whether any one there is of such a quality as to know and perceive the states of the life of all, is evident from the signification of, Who is worthy? as denoting, who has merit and justice, and who has omniscience, thus whether there are any of such a quality. That by worthy, when said of the Lord, merit and justice are signified; these belong to Him alone, as may be seen above (n. 293). And that omniscience is signified is evident from what follows, where it is said, that the Lamb took the book out of the right hand of Him that sat upon the throne, and opened it; for by the right hand is signified omniscience and omnipotence, as may be seen above (n. 297); from the signification of the book, as denoting the state of the life of all in general and in particular (concerning which see just above, n. 299); and from the signification of opening it and loosing the seals thereof, as denoting to know and perceive. For when a book signifies the states of the life of all, then to open and to loose the seals signifies to know and perceive the same; for to know and perceive are said of the state of the life, but to open and loose the seals are said of a book. Thus the words, in the internal sense, are accommodated to the things signified by the words in the sense of the letter, for they correspond; therefore, to open signifies to know, and to loose the seals signifies to perceive what is entirely hidden from others (as above, n. 300).

sRef Rev@5 @3 S0′ 304. (v. 3) And no one in heaven, neither upon the earth, nor under the earth, was able to open the book, or to look thereon. That this signifies manifestation, that no one knows and perceives, of himself, anything concerning the state of the life of all in general and of each in particular, is evident from the signification of, “And no one was able to open the book, neither to look thereon,” as denoting that no one knows and perceives of himself the states of the life of all in general and of each in particular (concerning which see just above, n. 303): and from the signification of, in heaven, neither upon the earth, nor under the earth, as denoting not only that there is no one anywhere, but also that there is not anything [of such knowledge and perception]; for by, in heaven, upon the earth, and under the earth, are meant the three heavens; and by all therein heaven in the aggregate is meant; and because heaven is heaven from the Divine truth, that flows in from the Lord, and is received by the angels, and not at all from any intelligence proper to the angels, for this is not intelligence, therefore the same words signify that no one has any [knowledge or perception] whatever from himself. (That the angels in heaven, just as men in the world, have a proprium, which viewed in itself is nothing but evil, may be seen in the work concerning Heaven and Hell, n. 592.) And because evil does not receive anything of intelligence and wisdom, it follows, that angels just as men understand nothing at all of truth from themselves, but solely from the Lord. The reason why the angels are of such a quality, is, that all angels are from the human race, and that every man retains his proprium after death; and they are withheld from the evils of their proprium, and are kept in goods by the Lord. (That all the angels are from the human race, and none created such from the beginning, may be seen in the small work concerning the Last Judgment, n. 14-22; and that all are withheld from evil, and kept in good by the Lord, in the Doctrine of the New Jerusalem, n. 166.)

[2] The reason why in heaven, upon the earth, and under the earth, signifies the three heavens, is because the angels, who are in the third or highest heaven, dwell upon mountains; and those who are in the second or middle, upon hills; and those who are in the first or ultimate heaven, in plains and valleys under them. For in the spiritual world, where spirits and angels dwell, there are earths, hills, and mountains, just as in the natural world where men are. As to appearance there is such a similitude that they do not at all differ. Therefore men after death scarcely know but that they are yet living upon earth, and when they are permitted to look into our earth, they see nothing dissimilar. Besides the angels who are in the ultimate heaven, call that heaven, where the angels of the third heaven dwell, because it is high above them, but where they themselves dwell, they call earth. The third or highest heaven also, which is upon mountains, appears to those who are below, or upon the earth, only as the highest region of the atmosphere does before us, covered with a light and shining cloud, thus as heaven appears before us. Hence it may be seen what is specifically meant in this place, by, in heaven, upon the earth, and under the earth. (But more may be seen concerning these things in the work concerning Heaven and Hell, where appearances in heaven are treated of, n. 170-176: and concerning the habitations and mansions of the angels, n. 183-189.)

[3] Because men have not known that there are similar appearances of earth in both worlds, the natural and the spiritual, therefore, when they have read the Word, they have simply perceived that by the heaven and the earth there, are meant the heaven visible before our eyes, and the earth inhabited by men; hence has arisen an opinion concerning the destruction of heaven and earth, and concerning the creation of a new heaven and a new earth, at the day of the Last Judgment; when, yet, by the heaven and the earth are there meant the heaven and the earth where spirits and angels are, and, in the spiritual sense, the church with angels and with men; for the church is equally with angels as with men, as may be seen in the work concerning Heaven and Hell (n. 221-227). It is said, in the spiritual sense, because an angel is not an angel, nor is a man a man, from the human which both have, but from heaven and the church with them. Hence it is that by the heaven and by the earth, where angels and men dwell, the church is signified; by heaven the internal church, and also the church with the angels and by earth the external church, and also the church with men. But it can hardly be believed, that by the earth in the Word is meant the church, because it is not yet known that in the particulars of the Word there is a spiritual sense. As a result of this a material idea adheres to, and keeps the thought fixed on the most obvious meaning of a word, I therefore wish by some passages thence to illustrate and confirm it.

sRef Isa@24 @4 S4′ sRef Isa@24 @20 S4′ sRef Isa@24 @6 S4′ sRef Isa@24 @21 S4′ sRef Isa@24 @5 S4′ sRef Isa@24 @16 S4′ sRef Isa@24 @11 S4′ sRef Isa@24 @3 S4′ sRef Isa@24 @1 S4′ sRef Isa@24 @13 S4′ sRef Isa@24 @18 S4′ sRef Isa@24 @19 S4′ [4] In Isaiah:

“Behold, Jehovah maketh the earth empty, and maketh it void, and he shall overturn the faces thereof; in emptying, the earth shall be emptied, and in spoiling it shall be spoiled: the habitable earth shall mourn and be confounded, the world shall be confounded; the earth shall be profaned under its inhabitants, wherefore a curse shall devour the earth, and the inhabitants of the earth shall be burnt up, and few men left. A shout over the wine in the streets, the gladness of the earth shall be banished; there shall be in the midst of the earth as the shaking of the olive, as the gleanings when the vintage is done. From the end of the earth we have heard songs, Glory to the just. The floodgates from on high are opened, and the foundations of the earth are moved; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as a drunkard; and it shall be moved to and fro as a veil; but it shall be in that day, Jehovah shall visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth” (xxiv. 1, 2 [3], 4-6, 11, 13, 16, sRef Ps@60 @1 S18′ sRef Ps@60 @2 S18′ [18], 19-21, 23).

Here it is quite evident, that by the earth is not meant the earth but the church. The particulars shall be gone through and considered. He who is in a spiritual idea does not think of the earth itself when the earth is named, but of the people there, and of their quality; much more so those in heaven: who, because they are spiritual, have a perception of the church. The subject treated of in this passage is the church destroyed. Its destruction as to the good of love and the truth of faith, which constitute it, is described by Jehovah emptying the earth and making it void, by the earth in emptying being emptied, in spoiling being spoiled, by mourning and being confounded, by being profaned and a curse devouring it, by the flood-gates from on high being opened and the foundations thereof being moved, by being broken, rent asunder, and put in motion, by staggering as a drunkard. These things can be said neither of the earth, nor of any nation, but of the church.

sRef Isa@13 @10 S5′ sRef Isa@13 @13 S5′ sRef Isa@13 @9 S5′ sRef Isa@13 @12 S5′ [5] In the same:

“Behold, the day of Jehovah cometh to lay the land desolate: and he shall destroy the sinners out of it. I will put the heaven in commotion, for the stars of the heavens and the constellations thereof shall not shine with their light, the sun shall be darkened in its rising, and the moon shall not make her light to shine. I will make a man more rare than pure gold; wherefore I will move the heavens, and the earth shall be shaken out of its place” (xiii. 9, 10, 12, 13).

That the earth here denotes the church is evident from each particular understood in the spiritual sense. The subject here treated of is its end, when truth and good, or faith and charity, are no more. For by the stars and constellations which shall not give their light, are signified the knowledges of truth and good; by the sun being darkened in its rising, is signified love; by the moon not causing her light to shine, is signified faith; by a man being made more rare than pure gold, is signified intelligence and wisdom: hence it is plain what is signified by, “Behold, the day of Jehovah cometh to lay the land desolate. I will move the heavens, and the earth shall be shaken out of its place.” The day of Jehovah denotes the final end of the church, when judgment takes place. The earth denotes the church. It is evident that the earth itself is not shaken out of its place, but that the church is removed where love and faith are not. To be shaken out of its place, signifies to be removed from a former state.

sRef Isa@28 @2 S6′ sRef Isa@28 @22 S6′ [6] In the same:

“Behold, the Lord, as an inundation of hail, a storm of slaughter, as an inundation of mighty waters, shall cast down to the earth with the hand; I have heard a consummation and decision from the Lord Jehovih Zebaoth upon the whole earth” (xxviii. 2, 22).

These words were spoken of the day of judgment upon those who were from the church. The day of judgment, when there is an end of the church, is meant by, “I have heard a consummation and decision from the Lord Jehovih Zebaoth upon the whole earth”: wherefore it is said, that, “as an inundation of hail, a storm of slaughter, as an inundation of mighty waters he shall cast down to the earth with the hand.” By hail and an inundation of it falsities are signified which destroy the truths of the church: by slaughter, and a storm of it, evils are signified, which destroy the goods of the church; by the mighty waters the falsities of evil are signified. That an inundation or flood signifies immersion into evils and falsities, and hence the destruction of the church, may be seen, Arcana Coelestia, n. 660, 705, 739, 756, 790, 5725, 6853; the same, by casting down to the earth or a violent pouring down of rain.

sRef Isa@34 @10 S7′ sRef Isa@34 @9 S7′ [7] In the same:

“The earth shall be [turned] into burning pitch; from generation to generation it shall be waste” (xxxiv. 9, 10).

By burning pitch is signified every evil springing from the love of self, by which the church entirely perishes and is vastated; therefore it is said, the earth shall be [turned] into burning pitch; from generation to generation it shall be waste. Who cannot see that such things are not said of the earth itself?

sRef Isa@33 @9 S8′ [8] In the same:

“The earth mourneth and languisheth; Lebanon hath blushed and faded away” (xxxiii. 9).

Here also the earth denotes the church, which is said to mourn and to languish when falsities begin to be seized upon and acknowledged as truths; therefore it is said, Lebanon hath blushed and faded away. Lebanon signifies the same as the cedar, that is, the truth of the church.

sRef Jer@4 @24 S9′ sRef Jer@4 @7 S9′ sRef Jer@4 @23 S9′ sRef Jer@4 @28 S9′ [9] In Jeremiah:

“The lion is come out of his thicket, and the destroyer of the nations is gone forth from his place to lay waste thy land; thy cities shall be destroyed. I beheld the earth, when, lo, it is empty and void; and towards the heavens, when, lo, they have no light. I beheld the mountains, when, lo, they are moved, and all the hills are overturned. Jehovah said, The whole land shall be a waste. For this shall the earth mourn, and the heavens above be black” (iv. 7, 23, 24, 27, 28).

Here also the vastation of the church is treated of; this takes place when truth and good are no longer, but in their place falsity and evil. This vastation is described by the lion coming out of his thicket, and the destroyer of the nations going forth from his place; the lion and the destroyer of the nations signifying falsity and evil vastating. The mountains that are moved, and the hills that are overturned, signify love to the Lord and charity towards the neighbour. The reason that these are signified by mountains and hills is, that those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbour, upon hills, as may be seen in what has been stated above, and also in the work concerning Heaven and Hell, n. 188, and the notes there, letter c. By the heavens where no light was, which were black, are signified the interiors of the men of the church, which, when they, are closed by evils and falsities, do not admit the light from heaven, but instead thereof darkness from hell. From these considerations it is evident what is signified by the lion and the destroyer of the nations reducing the earth to desolation: also by, “I beheld the earth, and, lo, it was empty and void”; as also by “the whole land shall be a waste; for this shall the earth mourn,” namely, that the earth is not understood, but the church.

sRef Jer@12 @4 S10′ sRef Jer@12 @13 S10′ sRef Jer@12 @11 S10′ sRef Jer@12 @12 S10′ [10] In the same:

“How long shall the earth mourn, and the herb of every field [wither], for the wickedness of them that dwell therein the beasts are consumed, and the birds. The whole earth is made desolate, because no man layeth it to heart. The spoilers are come upon all the hills in the desert; for the sword of Jehovah is devouring from the end of the earth even to the end of the earth. They have sown wheat, and have reaped thorns” (xii. 4, 11-13).

That the earth here signifies the church is evident, from its being said that the earth shall mourn, and the herb of every field [shall wither], and that the beasts and the birds are consumed for the wickedness of them that dwell therein, and because no man layeth it to heart. By the herb of every field is signified every truth and good of the church, and by the beasts and birds are signified the affections of good and truth; and because the church is signified by the earth, and it is here treated of as vastated, it is therefore said, “the spoilers are come upon all the hills in the desert; for the sword of Jehovah is devouring from the end of the earth to the end of the earth; they have sown wheat, and have reaped thorns.” By the hills in the wilderness upon which the spoilers came, are signified the things of charity; the desert denotes where there is no good, because there is no truth by the sword of Jehovah is signified falsity destroying truth from the end of the earth to the end of the earth, signifies all things of the church; by sowing wheat and reaping thorns, is signified to take from the Word the truths of good, and to turn them into falsities of evil; wheat denoting the truths of good, and thorns denoting the falsities of evil.

sRef Isa@32 @14 S11′ sRef Isa@32 @13 S11′ [11] In Isaiah:

“Upon the land of my people shall come up the thorn and briar: the palace shall be deserted; the multitude of the city shall be forsaken” (xxxii. 13, 14).

The thorn and the briar which shall come upon the earth, signify falsity and evil; the palace that shall be deserted, signifies where good dwells; and the multitude of the city which shall be forsaken, signifies where there are truths; for a city signifies the doctrine of truth.

sRef Isa@7 @25 S12′ sRef Isa@7 @24 S12′ [12] In the same:

“All the earth shall become a place of briars and thorns: on the other hand, all the mountains which shall be weeded with the hoe, there shall not come thither the fear of briars and thorns; but there shall be the sending forth of the ox, and the treading of the sheep” (vii. 24, 25).

Briars and thorns signify falsity and evil; hence it is evident what is signified by all the earth shall become a place of briars and thorns. By the mountains which shall be weeded with the hoe, are signified those who do goods from the love of good; that falsity and evil shall not be with them, but both spiritual and natural good, is signified by the fear of briars and thorns not coming thither, but there shall be the sending forth of the ox, and the treading of the sheep; or thither shall the oxen be sent, and there the sheep shall tread; the ox signifying natural good, and the sheep spiritual good.

sRef Ezek@19 @7 S13′ sRef Ezek@19 @3 S13′ sRef Ezek@19 @2 S13′ [13] In Ezekiel:

“Thy mother is a lioness; she lay down among lions; one of her whelps rose up, he has devastated the cities; the earth is desolated and the fulness thereof, by the voice of his roaring” (xix. 2, 3, 7).

By mother is signified the church; by a lioness and lions, the power of evil and of falsity against good and truth; by the roaring of the lion is signified the lust of destroying and desolating; by the cities which he laid waste, is signified doctrine with its truths; hence it is evident what is signified by, the earth was desolated, and the fulness thereof, namely, the whole church.

sRef Ezek@12 @20 S14′ sRef Ezek@12 @19 S14′ [14] In the same:

“They shall eat their bread with carefulness, and drink their waters with astonishment, that the earth may be devastated from its fulness, for the violence of all them that dwell therein; and the inhabited cities shall be laid waste, and the earth shall be a desolation” (xii. 19, 20).

Things similar to those above are here signified by the earth and by the cities that shall be laid waste and shall become a desolation; that is, by the earth is signified the church, and by cities doctrine with its truths; therefore it is said, for the violence of all them that dwell therein. Because those things are signified it is premised that they shall eat their bread with carefulness, and drink their waters with astonishment. Bread and water in the Word signify every good of love and truth of faith (see Arcana Coelestia, n. 9329). And by eating and drinking are signified instruction and appropriation (n. 3168, 3513, 3832, 9412).

sRef Ps@18 @7 S15′ sRef Ps@18 @6 S15′ [15] In David:

“I called upon Jehovah, and cried unto my God. Wherefore the earth shook and trembled, and the foundations of the mountains quaked and shook when he was wroth” (Ps. xviii. 6, 7).

Here the earth is for the church, which is said to shake and tremble when it is perverted by the falsification of truths; and in this case the foundations of the mountains are said to quake and to be moved, for the goods of love, which are founded upon the truths of faith, vanish. For mountains denote the goods of love (as above), and their foundations denote the truths of faith; hence also, it is evident that the earth denotes the church.

sRef Ps@24 @1 S16′ sRef Ps@24 @2 S16′ [16] In the same:

“The earth is Jehovah’s and the fulness thereof, the world and they that dwell therein; and he hath founded it upon the seas, he hath established it upon the rivers” (Ps. xxiv. 1, 2).

The earth and the world stand for the church, and fulness stands for all things thereof; the seas upon which He hath founded it, denote the knowledges of truth in general; the rivers denote doctrinals. Because upon the former and the latter the church is founded, it is therefore said, that He would found it upon the seas, and establish it upon the rivers. That this cannot be predicated of the earth and the world, is evident to any one.

sRef Ps@46 @2 S17′ sRef Ps@46 @3 S17′ sRef Ps@46 @6 S17′ sRef Ps@46 @8 S17′ [17] In the same:

“Shall we not fear, when the earth shall be moved, and when the mountains shall be shaken In the heart of the seas; when the waters thereof shall roar and be troubled? Let the nations rage, let the kingdoms be moved; when he uttereth his voice, the earth melteth away” (Ps. xlvi. 2, 3, 6).

It is evident that by the earth is meant the church, because it is said to be removed and to melt, also that the mountains shall be shaken in the heart of the seas; the waters thereof also shall be troubled, and let the nations rage, and the kingdoms be moved. By mountains are signified (as above) the goods of love, which are said to be shaken in the heart of the seas, when the essential knowledges of truth are perverted; by waters are signified the truths of the church, which are said to be troubled when they are falsified; by nations are signified the goods of the church, and, in an opposite sense, the evils thereof; and by kingdoms, the truths of the church, and, in an opposite sense, its falsities; also those who are in the former and the latter.

sRef Ps@60 @1 S18′ sRef Ps@60 @2 S18′ [18] In the same

“O God, thou hast forsaken us, thou hast been angry; restore rest to us. Thou hast made the earth to tremble, thou hast broken it in pieces; heal the breaches thereof, for it shaketh” (Ps. lx. 1, 2).

That these things are said of the church and not of the earth is evident; for it is said, “Thou hast made the earth to tremble, thou hast broken it in pieces: heal the breaches thereof, for it shaketh”; and because the earth signifies the church, here the church vastated, therefore it is said, “O God, thou hast forsaken us, thou hast been angry; restore rest to us.”

sRef Isa@40 @23 S19′ sRef Ps@75 @2 S19′ sRef Isa@40 @22 S19′ sRef Isa@40 @21 S19′ sRef Ps@75 @3 S19′ [19] In the same:

“When I take the appointed time, I will judge uprightly. The earth and all the inhabitants thereof are dissolved; I will bear up the pillars of it” (Ps. lxxv. 2, 3).

Here, also, the earth is for the church, which is said to be dissolved when truths fail, through which there is good. Because truths support the church, they are called its pillars, which God will bear up: that the pillars of the earth are not borne up is evident. Because the restoration of the church is here described, it is therefore said, “When I take the appointed time, I will judge uprightly.” The truths of the church, which are here called the pillars of the earth, are also called the bases of the earth (1 Sam. ii. 8); and the foundations of the earth, in Isaiah:

“Do ye not understand the foundations of the earth? It is he that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as vanity” (xl. 21-23).

By the princes who are brought to nothing, and by the judges of the earth whom He maketh as vanity, are signified the things that are from one’s own intelligence, and from one’s own judgment.

sRef Jer@25 @32 S20′ sRef Jer@25 @31 S20′ sRef Jer@25 @33 S20′ [20] In Jeremiah:

“A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great wind shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof” (xxv. 31-33).

By the end of the earth, and by the sides of the earth, are signified where the ultimates of the church are, and where evils and falsities begin; and from the end of the earth to the end thereof, signifies all things of the church. Hence it may be known what is signified by a tumult shall come to the end of the earth, and a great wind shall be stirred up from the sides of the earth, and by the slain of Jehovah shall be in that day from the end of the earth unto the end thereof. By the slain are signified those with whom the truths and goods of the church are extinguished; as may be seen, n. 4503.

sRef Isa@41 @18 S21′ sRef Isa@41 @5 S21′ [21] In Isaiah:

“The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the desert a pool of waters, and the dry land a spring of waters” (xli. 5, 18).

The establishment of the church amongst the Gentiles is so described, they being signified by the isles and the ends of the earth for islands and the ends of the earth in the Word signify those who are farther apart from the truths and goods of the church, because they have not the Word, and consequently they are in ignorance. That the church shall be established among them, is signified by, “I will make the desert a pool of waters, and the dry land a spring of waters.” It is called a desert where there is not yet good, because there is not truth, from which it is also called the dry land. A pool of waters, and a spring of waters, signify good, because they signify truth; for all spiritual good, which is the good of the church, is procured by truths.

sRef Isa@18 @2 S22′ sRef Isa@18 @1 S22′ [22] In the same:

“Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye ambassadors, to a nation trodden down, whose land the rivers have spoiled” (xviii. 1, 2).

What the land shadowed with wings, and the land which the rivers have spoiled, signify, no one can know, unless he knows that the earth denotes the church, and that rivers denote falsities; the land shadowed with wings is the church that is in thick darkness as to Divine truths (that these are signified by wings may be seen above, n. 283). Beyond the rivers of Cush signifies, as to knowledges themselves from the sense of the letter of the Word, which are falsified; the nation trodden down, to which the ambassadors should go, whose land the rivers have spoiled, signifies those out of the church who are in falsities from ignorance; rivers denoting truths of doctrine, and, in an opposite sense, falsities; that the ambassadors should go to them, signifies that they should be invited, in order that the church may be with them.

sRef Isa@9 @19 S23′ [23] In the same:

“In the wrath of Jehovah Zebaoth the earth is darkened” (ix. 19).

The earth darkened signifies the things of the church in thick darkness or in falsities; for the falsities of evil are said to be in thick darkness, but truths in the light.

sRef Isa@6 @12 S24′ [24] In the same:

“Jehovah shall remove man, and deserts shall be multiplied in the midst of the earth” (vi. 12).

Man whom Jehovah shall remove, signifies a wise man, and abstractedly wisdom (as may be seen above, n. 280). Deserts shall be multiplied in the midst of the earth, signifies, that there is nothing altogether good, because there is nothing true; the midst of the earth denoting where truth is in the greatest light; therefore when the light is not there, thick darkness pervades the whole; then, there is nowhere any truth.

sRef Isa@11 @4 S25′ [25] In the same:

Jehovah “shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the impious” (xi. 4).

The rod of the mouth of Jehovah which shall smite the earth, signifies truth in ultimates, which is the truth of the sense of the letter of the Word; and the breath of the lips with which He shall slay the impious, signifies the truth in the spiritual sense of the Word. These are said to smite the earth, and to slay the impious, when they are condemned thereby; for every one is judged by truths, and is condemned by them.

sRef Isa@14 @17 S26′ sRef Isa@14 @9 S26′ sRef Isa@14 @25 S26′ sRef Isa@14 @16 S26′ sRef Isa@14 @21 S26′ sRef Isa@14 @20 S26′ [26] In the same:

“The earth is at rest, and is quiet. Hell hath stirred up on thy account the Rephaim, all the powerful of the earth. They that see thee shall say, Is this the man that moveth the earth, that maketh the kingdoms to tremble; he hath made the world into a desert, and destroyed the cities thereof? Thou hast destroyed thy land; thou hast slain thy people. Prepare slaughter for his sons, that they may not rise again and possess the earth, and the faces of the earth be filled with cities. I shall break Asshur in my land, and upon my mountains shall I tread him under foot” (xiv. 7, 9, 16, 17, 20, 21, 25)

These things are said concerning the king of Babel, by whom is signified the destruction of truth through the love of ruling over heaven and earth, to which the truths of the Word, or the things of the church, serve as means. In this place it is treated concerning their damnation. The dead (Rephaim) whom hell has stirred up, are those who are in the direful persuasion of falsity, and who are thence called the powerful of the earth: to move the earth, to make the kingdoms tremble, to make the world into a desert, and to destroy the cities thereof, signifies to pervert all things of the church. The earth and the world denote the church; the kingdoms denote the truths which constitute it; and the cities denote all things of doctrine. Hence it is evident what is signified by, thou hast destroyed thy land, thou hast slain thy people. By Asshur who shall be broken in the earth, and be trodden under foot upon the mountains, is signified reasoning from falsities against truths; to be broken is to be dissipated; and to be trodden under foot is to be altogether destroyed. The mountains upon which [this is said to be done], signify where the good of love and charity reigns, for there, or with those [who are there], all reasoning from falsities is dissipated or destroyed.

sRef Isa@23 @10 S27′ sRef Isa@23 @1 S27′ sRef Isa@23 @17 S27′ sRef Isa@23 @13 S27′ [27] In the same:

“Howl, ye ships of Tarshish; from the land of Kittim it shall come plainly to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldeans; Asshur hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom, and commit fornication with all the kingdoms of the earth upon the faces of the world” (xxiii. 1, 10, 13, 17).

That neither the ships of Tarshish, Tyre, the land of Kittim, the land of the Chaldeans, nor Asshur, are here meant, is evident from the particulars in this chapter; but by the ships of Tarshish are meant the knowledges (cognitiones) of truth and good, also by Tyre; by the land of Kittim, what is idolatrous; by the land of the Chaldeans, the profanation and destruction of truth; and by Asshur, reasoning from falsities. Hence it is evident that, howl, ye ships of Tarshish, because Tyre is devastated, signifies that there are no longer any knowledges of truth; it shall come plainly to them from the land of Kittim, signifies what is idolatrous thence; the girdle is no more, signifies that there is no longer a coherence of truth with good. Behold the land of the Chaldeans, signifies that thus there is profanation and destruction of truth; Asshur hath founded it into heaps, signifies that reasoning from falsities has destroyed it; to return to the hire of whoredom, and to commit fornication with all the kingdoms upon the faces of the world, signifies falsification of all the truths of the whole church.

sRef Isa@8 @8 S28′ [28] In the same:

The king of Asshur “shall go through Judah; he shall overflow and pass over, he shall reach even to the neck; and the shakings of his wings shall be the fulness of the breadth of thy land, O Immanuel” (viii. 8).

Here, also, the king of Asshur signifies reasoning from falsities against truths. “He shall go through Judah, he shall overflow and pass over,” signifies that it shall destroy the good of the church. To overflow is said of falsities, because they are signified by waters. “He shall reach even to the neck,” signifies that thus there shall be no longer a communication of good and truth; and “the shakings of his wings shall be the fulness of the breadth of thy land, O Immanuel,” signifies that falsities shall be against all the truths of the Lord’s church. That the breadth of the earth signifies the truths of the church, may be seen in the work concerning Heaven and Hell, n. 197, and that hence, in an opposite sense, it signifies falsities; therefore the shakings of his wings signify reasonings from falsities against truths. Fulness signifies all; thus, the fulness of the breadth of the earth all the truths of the church.

sRef Isa@4 @2 S29′ [29] In the same:

“In that day shall the shoot of Jehovah be for gracefulness and glory, and the fruit of the earth for magnificence and an ornament to the remains of Israel” (iv. 2).

The shoot of Jehovah which shall be for gracefulness and glory, signifies the truth of the church; and the fruit of the earth which shall be for magnificence and for an ornament, signifies the good of the church; Israel signifies the spiritual church that the shoot and the fruit of the earth shall not be for gracefulness, glory, magnificence, and ornament, is evident; but the truth and good of the church shall be. When it is said the truth and good of the church, the truth of faith and the good of love are meant; for all truth is of faith, and all good is of love.

sRef Isa@26 @15 S30′ [30] In the same:

“Thou hast added to the nation, O Jehovah; thou art glorified, thou hast removed all the ends of the earth” (xxvi. 15).

The nation to which Jehovah has added, signifies those who are in the good of love, whom He has adjudged to Himself; the ends of the earth which He has removed, signify the falsities and evils that infest the church, and from which He has purified them.

sRef Isa@33 @17 S31′ [31] In the same:

“Thine eyes shall see the king in his beauty, they shall behold the land of remotenesses” (xxxiii. 17).

To see the king in his beauty, denotes genuine truth, which is from the Lord alone; to behold the land of remotenesses, signifies the extension of intelligence and wisdom.

sRef Isa@49 @8 S32′ sRef Isa@49 @13 S32′ [32] In the same:

“I have given thee for a covenant of the people, to restore the earth. Sing, O heavens, and exult, O earth; and resound, ye mountains, with a song” (xlix. 8, 13).

The Lord and His Advent are here treated of; the establishment of the church by Him is described by, “I have given thee for a covenant of the people, to restore the earth,” to restore the earth denoting to re-establish the church; that the Lord did not restore the earth to the Jewish people is known, but that He established the church among the Gentiles. The joy in consequence is described by, “Sing, O heavens, exult, O earth, and resound, ye mountains, with a song.” By the heavens are meant the heavens where are angels who are in the interior truths of the church; by the earth is meant the church among men; and by the mountains, those who are in the good of love to the Lord.

sRef Jer@23 @10 S33′ [33] In Jeremiah:

“The land is full of adulterers; because of the curse the earth mourneth, the pastures of the desert are dried up” (xxiii. 10).

Adulterers signify those who adulterate the goods of the church: therefore it is said, “The land is full of adulterers, and because of the curse the earth mourneth”; the pastures of the desert which are dried up signify no spiritual nourishment in such a church; desert being predicated where there is no good, because no truth.

sRef Jer@50 @38 S34′ [34] In the same:

“A drought is upon her waters, that they may be dried up; for it is a land of graven things” (l. 38).

A drought upon the waters, that they may be dried up, signifies that truths no longer [exist], waters denoting truths, “for it is a land of graven things,” signifies the church destroyed by falsities which are from man’s own intelligence, which they call truths; graven things signify those falsities.

sRef Ezek@7 @2 S35′ sRef Ezek@7 @23 S35′ [35] In Ezekiel:

“The end cometh upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence” (vii. 2, 23).

“The end cometh upon the four quarters of the earth,” signifies the last time and the last state of the church, when its end is; the four quarters denote all the truths and goods thereof, and, in an opposite sense, all the falsities and evils thereof, thus all things of the church. “The earth is full of the judgment of bloods,” signifies that it is filled with evils of every kind; bloods denote the evils which offer violence to the goods of love and charity, and entirely destroy them. “The city full of violence,” signifies the doctrine of that church acting in a similar way.

sRef Ezek@32 @8 S36′ [36] In the same:

“All the luminaries of light in heaven will I make dark over thee, and will set darkness upon thy earth” (xxxiii. 8).

By the luminaries of light in the heavens are meant the sun, moon, and stars; and by the sun is signified love, by the moon faith thence, and by the stars the knowledges of good and truth: hence it is evident what is signified by, “I will make them dark over thee”; namely, that they should no longer exist; hence, also, it is evident what is signified by, “I will set darkness upon thy earth”; namely, that there are falsities in the church, darkness denoting falsities, and earth denoting the church.

sRef Ezek@36 @9 S37′ sRef Ezek@36 @6 S37′ [37] In the same

“Prophesy concerning the land of Israel, and say unto the mountains and hills and rivers and valleys, Behold, I am with you, and I will look back unto you, that ye may be tilled and sown” (xxxvi. 6, 9).

By the land of Israel is meant the church; the mountains, hills, rivers, and valleys, signify all things of the church, from the first to the last things thereof; mountains denote the goods of love to the Lord; hills denote the goods of charity towards the neighbour; these are the first things of the church. The rivers and valleys denote the truths and goods which are the last things of the church. That these things are signified is evident from what has been stated in this article; namely, that those dwell upon mountains in heaven who are in the good of love to the Lord, those upon hills who are in charity towards the neighbour, and those in plains and valleys who are in goods and truths, in the ultimate heaven; rivers denote the truths of doctrine there; to inseminate them, is signified by, “I will look back unto you, that ye may be tilled and sown.”

sRef Hos@2 @23 S38′ sRef Hos@2 @22 S38′ sRef Hos@2 @21 S38′ [38] In Hosea:

“In that day, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and they shall hear Jezreel; and I will sow him unto me in the earth” (ii. 21-23).

That these things are to be spiritually understood, and not naturally according to the sense of the letter, is evident; for it is said, that these shall hear Jezreel; and I will sow him unto me in the earth; wherefore by the heavens are meant the heavens where the Lord is; and by the earth, the church where, also the Lord is; by the corn, now wine, and oil, are signified all things of spiritual nourishment, which are the goods of love and charity, and the truths of faith.

sRef Mal@3 @11 S39′ sRef Mal@3 @12 S39′ [39] In Malachi:

“He shall not destroy for you the fruit of the earth, neither shall the vine in the field be barren for you; all nations shall proclaim you blessed, and ye shall be a land of well-pleasing” (iii. 11, 12).

These things are said of those with whom and in whom the church exists; and because by the fruit of the earth and the vine in the field, are signified the goods and truths of the church – by the fruit the goods, and by the vine the truths thereof – therefore they are called a land of well-pleasing.

sRef Ps@143 @10 S40′ sRef Ps@143 @11 S40′ [40] In David:

“Let thy good Spirit lead me into the land of uprightness. Make me to live, O Jehovah, for thy name’s sake” (Ps. cxliii. 10, 11).

The land of uprightness stands for the church in which is what is right and true; and because the spirit of Jehovah signifies the Divine truth, and every one thereby receives spiritual life, it is therefore said, “Let thy good Spirit lead me,” and, “O Jehovah; make me to live.” sRef Ezek@32 @27 S41′ sRef Ezek@32 @25 S41′ sRef Ps@27 @13 S41′ sRef Ezek@32 @23 S41′ sRef Ezek@32 @24 S41′ sRef Isa@38 @11 S41′ sRef Ezek@32 @26 S41′ [41] Because the earth signifies the church, and where the church is there is heaven, it is therefore called the land of the living and the land of life. The land of the living in Isaiah:

“I said, I shall not see Jah in the land of the living” (xxxviii. 11).

And in Ezekiel:

“Who caused terror in the land of the living” (xxxii. 23-27).

The land of life in David:

“Unless I had believed to see good in the land of life” (Ps. xxvii. 13).

sRef Deut@25 @15 S42′ [42] In Moses:

“It shall be an entire and just stone, the ephah shall be entire and just, that thy days may be prolonged upon the earth” (Deut. xxv. 15).

The prolongation of days upon the earth does not signify the long duration of life in the world, but the state of life in the church, thus in heaven; for to prolong is said of good and its increase, and day signifies the state of the life; and because a stone entire and just, which was a weight, and an ephah entire and just, which was a measure, signify truth and good and their quality, and both together signify justice – the stone truth, and the measure good – and because not to deceive by weight and measure is to be just, therefore the life of the church shall be theirs, and afterwards life in heaven, which is meant by their days upon the earth being lengthened. sRef Ex@20 @12 S43′ [43] The same is signified by this precept of the Decalogue:

“Honour thy father and thy mother, that thy days may be prolonged upon the earth” (Exod. xx. 12).

The reason why they have heaven and the happiness there, who honour father and mother, is, because in heaven no other father is known but the Lord, for by Him all there have been regenerated. And in heaven by mother is meant the church, and in general, the kingdom of the Lord. That those who worship the Lord and seek His kingdom, will have life in heaven, is evident; also that many of those who honour father and mother in the world, do not live there long.

sRef Matt@5 @5 S44′ [44] In Matthew:

“Blessed are the meek, for they shall inherit the earth” (v. 5).

The inheritance of the earth does not signify the possession of the earth, but the possession of heaven and blessedness there the meek signify those who are in the good of charity.

sRef Isa@7 @15 S45′ sRef Isa@7 @14 S45′ sRef Isa@7 @22 S45′ sRef Isa@7 @16 S45′ [45] In Isaiah:

“Behold, a virgin shall conceive, and bear a Son, and shall call his name God-with-us; butter and honey shall he eat, that he may know to refuse the evil and to choose the good; for before the child shall know to refuse the evil and to choose the good, the land shall be deserted which thou scornest before her two kings. It shall come to pass in that day, by reason of the abundance of giving milk, he shall eat butter; for butter and honey shall every one eat that is left in the midst of the land” (vii. 14-16, sRef Isa@41 @18 S21′ sRef Isa@41 @5 S21′ [21], 22).

That these things are spoken of the Lord and His Advent is known; the butter and honey which He shall eat, signify the goods of love; butter, the good of celestial and spiritual love; honey, the good of natural love; by these it is meant that He would appropriate to Himself the Divine even as to the Human, to eat signifying to appropriate. That the earth shall be deserted before He knows to refuse the evil and to choose the good, signifies, that there would not be anything of the church remaining in the whole world when He would be born; and because those, where the church was, rejected every Divine truth, and perverted all things of the Word, and explained it in favour of self, it is therefore said concerning the earth, that is, the church, “which thou scornest before her two kings.” Kings signify the truths of heaven and of the church; two kings, the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. Milk signifies the truth through which good comes; and because butter signifies the good thence, therefore by reason of the abundance of giving milk, butter shall every one eat that is left in the midst of the land, signifies that every truth shall be of good.

sRef Matt@24 @30 S46′ [46] In Matthew:

“In the consummation of the age, all the tribes of the earth shall mourn” (xxiv. 30).

The consummation of the age which is treated of in that chapter, is the last time of the church, when the judgment takes place; all the tribes of the earth signify all the truths and goods of the church, which are said to mourn when they are no more.

sRef Luke@21 @25 S47′ sRef Luke@21 @35 S47′ sRef Luke@21 @26 S47′ [47] In Luke:

“And then shall there be signs in the sun, moon, and stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear, and for expectation of those things that are coming upon the whole earth; for the powers of the heavens shall be shaken.” That day “as a snare shall come upon all who sit upon the face of the whole earth” (xxi. 25, 26, 35).

It is also treated there concerning the last time of the church, when the judgment takes place, and by the earth and the world there are meant the church. The distress of nations upon the earth, the fear and expectation of those things coming upon the earth, also upon all who sit upon the face of the whole earth, does not signify upon those who are in the earths in the natural world, but upon those who are in the spiritual world. That there are earths also there, may be seen in what was premised to this article; and that the Last Judgment was accomplished there, may be seen in the small work concerning the Last Judgment. What is signified by the sun, moon, and stars, in which the signs are, was mentioned above, namely, that the sun signifies love, the moon faith thence, and the stars the knowledges of good and truth; the sea and waves roaring, signifies the reasonings and fightings of truth from the sense of the letter of the Word, wrongly and perversely applied. The powers of the heavens, which shall be shaken, signify the Word in the sense of the letter, because this sense is the foundation of the spiritual truths which are in the heavens. (As may be seen in the work concerning Heaven and Hell, in the article which treats of the Conjunction of Heaven with Man by means of the Word, n. 303-310.)

sRef Isa@44 @24 S48′ sRef Isa@44 @23 S48′ [48] In Isaiah:

“Sing, ye heavens; shout, ye lower parts of the earth; resound with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself” (xliv. 23, 24).

“Sing, ye heavens: shout, ye lower parts of the earth; resound with singing, ye mountains, O forest and every tree therein,” signify all things of heaven and of the church, as well the internal as the external, which all have reference to good and truth. Things internal are signified by the heavens, things external by the lower parts of the earth; mountains denote the goods of love, the forest denotes natural truth, and the trees therein denote the knowledges of truth. Because such things are signified it is said, “For Jehovah hath redeemed Jacob”; by Jacob in the Word is signified the external church, and by Israel the internal church. To stretch forth the heavens and to spread abroad the earth, signifies the church on all sides, which is stretched forth and spread abroad by the multiplication of truth and the fructification of good, with those who belong to the church.

sRef Zech@12 @1 S49′ [49] In Zechariah:

“Jehovah, who spreadeth abroad the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him” (xii. 1).

Here also by the heavens and by the earth is signified the church on all sides, thus as to its interiors and exteriors; therefore also it is said, “formeth the spirit of man in the midst of him.”

sRef Jer@10 @11 S50′ sRef Jer@10 @13 S50′ sRef Jer@10 @12 S50′ [50] In Jeremiah:

“The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens.” Jehovah “that maketh the earth by his power, that prepareth the world by his wisdom, and that spreadeth abroad the heavens by his intelligence. At the voice which he giveth forth a multitude of waters in the heavens, and he causeth the vapours to ascend from the end of the earth” (x. 11-13: li. 15, 16).

Because the heavens and the earth signify the church (as above), therefore it is said, “Jehovah that maketh the earth by his power, that prepareth the world by his wisdom, and spreadeth abroad the heavens by his intelligence”; and therefore it is also said, “At the voice which he giveth forth a multitude of waters in the heavens, and he causeth the vapours to ascend from the end of the earth.” By the voice which Jehovah gives forth, is signified Divine truth proceeding from Him; by the multitude of waters in the heavens are signified truths in abundance, for waters signify truths; and by the vapours which He causeth to ascend from the end of the earth, are signified the last truths of the church; vapours denote those truths, and the end of the earth is the last of the church. And because gods signify the falsities of doctrine and of worship, which destroy the church, it is therefore said, The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens.”

sRef Ps@136 @5 S51′ sRef Ps@136 @6 S51′ [51] In David:

“Jehovah who by intelligence, maketh the heavens. Stretcheth forth the earth above the waters” (Ps. cxxxvi. 5, 6).

Because heaven and earth signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is therefore said, “Jehovah maketh the heavens by intelligence, and stretcheth forth the earth above the waters,” waters denoting the truths of the church.

sRef Isa@42 @5 S52′ [52] In Isaiah:

“Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth life to the people upon it, and spirit to them that walk therein” (xlii. 5).

By creating the heavens and spreading forth the earth and the products thereof, is signified to form the church and to reform those who are in it, the products denoting all things of the church; therefore it is said, that giveth life to the people upon it, and spirit to them that walk therein. That to create denotes to reform, may be seen above, n. 294.

sRef Isa@45 @18 S53′ sRef Isa@45 @8 S53′ sRef Isa@45 @12 S53′ sRef Isa@45 @19 S53′ [53] In the same:

“Drop down, ye heavens, from above, and let the clouds flow down with justice; let the earth open itself, and fructify salvation. I have made the earth, and created man upon it. Thus said Jehovah who createth the heavens; God himself who formeth the earth and maketh it and prepareth it; not in secret have I spoken, in a place of darkness of the earth” (xlv. 8, 12, 18, 19).

That by the heavens and the earth are here meant all things of the church, the internals as well as the externals thereof, is evident; for it is said, “Drop down, ye heavens, and let the clouds flow down with justice; let the earth open itself, and fructify salvation.” The reason why the heavens signify the interior things of the church, is, that the interior things of the mind of the spiritual man, are the heavens with him. (That heaven is with the man, with whom the church is, may be seen in the work concerning Heaven and Hell, n. 30-57.) By creating the heavens, and forming the earth, and making and preparing it, is signified fully to establish the church.

sRef Isa@65 @17 S54′ [54] In the same:

“Behold, I that create new heavens and a new earth, neither shall the former be remembered” (lxv. 17).

By creating new heavens and a new earth, is signified to establish a new church as to its interiors and exteriors, both in the heavens and on the earths (as was said above).

sRef Isa@66 @22 S55′ sRef Isa@66 @8 S55′ [55] In the same:

“Who hath heard such a thing? shall the earth bring forth in one day? shall a nation be born at once? For as the new heavens and the new earth which I shall make, shall stand before me, so shall your seed and your name stand” (lxvi. 8, 22).

Because the earth signifies the church, therefore, it is said, shall the earth bring forth in one day? shall a nation be born at once? By bringing forth and birth, and by generating and generation in the Word, are signified spiritual birth and generation, which are of faith and love, thus reformation and regeneration; what the new heavens and new earth signify has been mentioned above.

sRef Jer@27 @5 S56′ [56] In Jeremiah:

“I have made the earth, man and the beast that are upon the faces of the earth, and I give it to him who is right in my eyes” (xxvii. 5).

By man and the beast which are upon the faces of the earth, are signified the affections of truth and good in the spiritual and the natural man (see n. 280: and in the Arcana, Coelestia, n. 7424, 7523, 7872); and because those affections with men constitute the church in them, it is therefore said “I have made the earth, man and the beast that are upon the faces of the earth, and I give it to him who is right in my eyes.” That God does not give the earth solely to those who are right in His eyes, but also to those who are not right, is known; not the church, however, except to those who are right; right signifies truth and the affection thereof.

sRef Matt@24 @35 S57′ sRef Isa@51 @6 S57′ [57] In Isaiah:

“The heavens shall vanish like smoke, and the earth shall wax old as a garment, and the dwellers therein shall die in like manner” (li. 6).

The heavens which shall vanish away, and the earth which shall wax old like a garment, signify the church; this successively falls away and at length is desolated, but not so the visible heaven and the habitable earth; wherefore it is said, “and the dwellers therein shall die in like manner,” to die signifying to die spiritually. The same is signified by

“The heavens and earth shall pass away” (Matt. xxiv. 35; Mark xiii. 31; Luke xvi. 17).

sRef Rev@7 @3 S58′ sRef Rev@7 @1 S58′ [58] In the Apocalypse:

“Four angels standing on the four corners of the earth, holding the four winds of the earth, that the winds should not blow on the earth” (vii. 1).

By the four corners of the earth, and the four winds of the earth, are signified all the truths and goods of the church in the aggregate; for the same things are signified by them as the four quarters of heaven. (That these signify those things may be seen in the work concerning Heaven and Hell, “On the Four Quarters in Heaven,” n. 141-153.) To hold them [the four winds], signifies that they [that is, truths and goods], may not flow-in because they are not received; wherefore it is said, that the wind shall not blow upon the earth. The earth also signifies the church in other parts of the Apocalypse (as x. 2, 5, 6, 8; xii. 16; xiii. 13; xvi. 2, 14; xx. 8, 9, 11; xxi. 1), besides many other places in the Word, too numerous to be adduced. sRef Deut@8 @7 S59′ sRef Deut@8 @8 S59′ sRef Deut@8 @10 S59′ sRef Deut@8 @1 S59′ sRef Deut@8 @9 S59′ [59] As the earth signified the church, and especially the land of Canaan, because the church was there, and because the church which was there was a representative church, therefore all things that were there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even in regard to the land itself and its products; as in these words in Moses:

If thou keep the precepts, “Jehovah will lead thee into a good land, into a land of rivers of water, of fountains, of depths springing out of valley and mountain; a land of wheat, of barley, of the vine, of the fig, of the pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron, and from the mountains shall be digged copper, and thou shalt eat, and shalt be satisfied in this good land” (Deut. viii. 1, 7-10).

By these are described all things of the church, both interior and exterior; but to expound what each particular signifies, would be tedious, and does not belong to this place. sRef Lev@26 @4 S60′ sRef Lev@26 @3 S60′ sRef Lev@26 @6 S60′ [60] On account of the land signifying the church, it was therefore among the blessings, that if they lived according to the precepts, the earth should give its produce, the evil beasts should cease out of the earth, nor should the sword pass through the land (Lev. xxvi. 3, 4, 6). That the earth should give its produce, signifies that in the church there should be good and truth; that the evil beasts should cease, signifies that the evil affections and lusts, which destroy it, should no longer exist; that the sword should not pass through the land, signifies that falsity should not cast out truth. sRef John@9 @11 S61′ sRef John@9 @7 S61′ sRef John@8 @8 S61′ sRef Lev@25 @2 S61′ sRef John@8 @9 S61′ sRef John@9 @15 S61′ sRef Lev@25 @6 S61′ sRef John@8 @6 S61′ sRef John@8 @4 S61′ sRef John@9 @6 S61′ sRef Lev@25 @1 S61′ sRef John@8 @7 S61′ sRef Lev@18 @28 S61′ sRef Lev@25 @4 S61′ sRef Lev@25 @3 S61′ sRef Lev@18 @26 S61′ sRef Lev@25 @8 S61′ sRef Lev@25 @7 S61′ sRef Lev@25 @5 S61′ [61] Because the earth signified the church, it was also appointed that

The seventh year should be kept as the Sabbath of the earth,

and that there should be no labour upon it (Lev. xxv. 1-8). And therefore it is also said that

The land was polluted on account of the evils, and that on account of the abominations it would spew them forth (Lev. xviii. 1-28).

And because the land signified the church, the Lord therefore spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man, and said,

“Go wash thee in the pool of Siloam” (John ix. 6, 7, 11, 15).

And therefore the Lord, when the Scribes and Pharisees asked Him concerning the woman taken in adultery, stooped down, and wrote twice on the ground (John viii. 6, 8), signifying that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore also the Lord said to them,

“He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last” (vers. 7, 9).

sRef Isa@14 @7 S62′ [62] Because most things in the Word have also an opposite sense, so also has the earth, which, in that sense, signifies the church vastated, which takes place when the good of love and the truth of faith no longer exist, but instead thereof evil and falsity; and because these condemn man, by the earth in that sense is also signified damnation, as in the following places (Isa. xiv. 12; xxi. 9; xxv. 12; xxvi. 19, 21; xxix. 4; xlvii. 1; lxiii. 6; Lam. ii. 2, 10; Ezek. xxvi. 20; xxxii. 24; Num. xvi. 29-33; xxvi. 10), and elsewhere.

sRef Rev@5 @4 S0′ sRef Rev@5 @5 S0′ 305. Verses 4, 5. And I wept much, that no one was found worthy to open and to read the book, neither to look therein. And one of the elders saith unto me, Weep not: behold, the Lion which is of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

“And I wept much, that no one was found worthy to open and to read the book, neither to look therein,” signifies, grief of heart on account of the disorder and ruin of all, if no one could know, have cognisance of, and explore all men, and all things pertaining to them.

“And one of the elders” signifies, a society of heaven which [was] in wisdom above the rest; “saith unto me, Weep not,” signifies lest there be grief hence; “behold, the Lion hath prevailed,” signifies, that the Lord from His own power subjugated the hells, and reduced all things in the heavens to order; “of the tribe of Judah, the Root of David,” signifies, by the Divine good united to the Divine truth in His Human; “to open the book, and to loose the seven seals thereof,” signifies that He knows and has cognisance of all men and every man, and the most secret things of every one.

sRef Rev@5 @4 S0′ 306. (v. 4) And I wept much, that no one was found worthy to open and to read the book, neither to look therein. That this signifies grief of heart on account of the disorder and ruin of all, if no one could know, have cognisance of, and explore all men, and all things pertaining to them, is evident from the signification of weeping, as denoting to grieve; hence to weep much, denotes to grieve from the heart, or grief of heart; that this is on account of the disorder and ruin of all [men], follows; and from the signification of no one being found worthy to open and read the book, neither to look therein, as denoting that no one is such as to know the states of life of all in general, and of each in particular (concerning which see above, n. 303, 304); or, what is the same, that no one is such as to be able to know, have cognisance of, and explore all men, and all things pertaining to them.

As to what concerns grief of heart, which is signified by, “I wept much,” on account of the disorder and ruin of all, if no one is such as to be able to know, have cognisance of, and explore all men, and all things pertaining to them, I will briefly explain:- In order that the angelic heaven may exist and subsist, all things therein must be in order; for, unless it were in order, it would be dissipated; for the angelic heaven is divided into societies, and the societies are arranged according to the affections of truth and good, which are manifold and innumerable. This arrangement depends solely on the infinite Wisdom of the One who knows all things, has cognisance of all things, and explores all things, and hence disposes and arranges them. This One is the Lord alone; therefore it is said in the Word, that judgment is His, and that He has all power in the heavens and on earth, and here that He took the book and loosed the seals thereof. Moreover, unless heaven were in order, the world, that is, men on the earth, could not exist and subsist; for the world depends upon heaven and its influx into the spiritual and rational things of men; in a word, all things would perish. But these things may be better comprehended from what is set forth in the work concerning Heaven and Hell, and also in the small work concerning the Last Judgment, and indeed from everything there, if read with attention. The reason why it is said to know, to have cognisance of, and to explore, is, because these things are signified by opening the book, by reading and looking into it; for by the book are signified all things with men, spirits, and angels, or all the states of their life as to love and faith; therefore by opening the book, is signified to know those things; by reading the book, is signified to have cognisance of them: and by looking into the book, is signified to explore them.

sRef Rev@5 @5 S0′

307. (v. 5) And one of the elders. That this signifies a society of heaven which was in wisdom above the rest, is evident from the signification of the elders, as denoting those who are in truths from good, and in the abstract, truths from good (concerning which see above, n. 270), thus those who are in intelligence and wisdom above the rest; for all intelligence is from good by means of truths, or by means of truths from good, and from no other source. One of the elders, signifies a society of heaven, because by an angel in the Word, is not meant one angel, but a whole society (as may be seen above, n. 90, 302); thus also by one of the elders. A society is meant which is in wisdom above the rest, because he taught that it is the Lord alone, who as to the Human procured to Himself Divine Wisdom, that He might know, have cognisance of, and explore every one, and the states of the life of all in general, and of each one in particular. These things are signified by his saying, “Weep not; behold, the lion which is of the tribe of Judah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof”; for to know this, namely, that it is the Lord alone who is such, pertains to the wisdom of the angels of heaven; and this the angelic societies of the third or inmost heaven know from perception, or from influx from the Lord. The others also know it, yet not from perception, but from the enlightenment of the understanding. The angels of the third or inmost heaven have perception; the angels of the second and the ultimate heaven have enlightenment of the understanding; they are distinguished by this, that perception is full confirmation from influx from the Lord, but enlightenment of the understanding is spiritual sight. Those have the latter, who are in charity towards the neighbour and thence in faith: but those have perception, who are in love to the Lord. (What perception is may be further seen in the Doctrine of the New Jerusalem, n. 135-140.)

sRef Rev@5 @5 S0′ 308. Saith unto me, Weep not. That this signifies lest there should be grief thence, is evident from the signification of weeping, as denoting grief of heart; as above, n. 306, where also the cause thereof may be seen.

sRef John@5 @26 S0′ sRef John@14 @10 S0′ sRef Rev@5 @5 S0′ sRef John@14 @11 S0′ sRef John@5 @19 S0′ sRef John@5 @21 S0′ 309. Behold the Lion hath prevailed. That this signifies that the Lord from His own power subjugated the hells, and reduced all things there and in the heavens to order, appears from the signification of prevailing, when said of the Lord, that is, that when He was in the world He subjugated the hells, and reduced all things there and in the heavens to order, and this by temptations admitted into His Human, and then by continual victories. (Concerning which see the Doctrine of the New Jerusalem, n. 293, 291, 301, 302.) This therefore is signified by prevailing, when said of the Lord; and because the Lord did those things from His own power, He is called a lion; for a lion signifies power (as may be seen above, n. 278). That the Lord did those things from His own power is known from the Word; but because few are aware of this, I desire to say something concerning it. The Lord did it from the Divine which was in Him from conception, which He had as a man has a soul from his father; and the soul of every one operates by means of the body, for the body obeys it. The Divine, which was in Him from conception, was His own Divine, which, in the Athanasian creed, is said to be equal to the Divine which is there called the Father; for it is said

“That, as is the Father, so also is the Son, infinite, uncreate, eternal, omnipotent, God, Lord, and that neither of them is greatest nor least, nor first nor last, but altogether equal.”

And it is also said

“That the Divine and Human of the Lord are not two, but only one person, and that as the soul and body make one man, so the Divine and Human are one Christ.”

Hence it may be known even by those who have faith in Athanasius, that the Lord did those things from His own power, because from His Divine. From these considerations it is quite evident how those words are to be understood which the Lord saith in John:

“The Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me” (xiv. 10, 11).

And elsewhere in the same:

“Verily I say unto you, the Son can do nothing of himself, but what he seeth the Father do; for whatsoever things he doeth, these also doeth the Son likewise. As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. As the Father hath life in Himself, so also hath He given to the Son to have life in Himself” (v. 19, 21, 26).

Because the Divine, which the Lord calls the Father, was His own Divine, and not another Divine, therefore it is evident that whatever He did from the Father, and also whatever [He did] from the Human, which He calls the Son, He did from Himself; and thus that He did all things by His own power, because [He did them] from what was His own.

sRef Rev@5 @5 S0′ sRef Isa@11 @10 S0′ 310. Of the tribe of Judah, the root of David. That this signifies by the Divine good united to the Divine truth in His Human, is evident from the signification of the tribe of Judah, as denoting all goods in the aggregate; for all the tribes of Israel signified all the truths and goods of heaven and the church (concerning which see above, n. 39); and Judah, or his tribe, signified the good of celestial love (concerning which also see above, n. 119, and in the Arcana Coelestia, n. 3654, 3881, 5583, 5603, 5782, 6363); hence in the highest sense, in which the Lord is treated of, by the tribe of Judah is signified the Divine good; and from the signification of the root of David, as denoting the Divine truth; for by David in the Word is meant the Lord as to the Divine truth (as may be seen above, n. 205). Hence it is, that by of the tribe of Judah, the root of David, is meant the Lord as to the Divine good united to the Divine truth in His Human. In the Word in the sense of the letter, for the most part, two things are predicated, one of which involves good and the other truth; but those two are conjoined into one in the internal or spiritual sense, and this on account of the marriage of good and truth in each particular of the Word (concerning which see above, n. 238 at end, 288); the reason is, because good and truth in heaven are not two but one; for all truth there is of good. The Lord as to the Human is called the root of David from this, that all Divine truth is from Him, as all things also exist and subsist from their root; hence also it is, that He is called the root of Jesse, in Isaiah:

“And in that day there shall be a root of Jesse, which shall stand for an ensign of the peoples; to it shall the nations seek; and his rest shall be glory” (xi. 10).

Jesse here stands for David because he was his father.

sRef Rev@5 @5 S0′ 311. To open the book, and to loose the seven seals thereof. That this signifies that He knows and has cognisance of all men and every man, and the most secret things of every one, is evident from what was shown above, n. 299, 303, 304, where similar things occur.

sRef Rev@5 @7 S0′ sRef Rev@5 @6 S0′ 312. Verses 6, 7. And I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, a Lamb standing as it were slain, having seven horns and seven eyes, which are the seven spirits of God, sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne.

“And I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders,” signifies, in the whole heaven, and specifically in the inmost heavens; “a Lamb standing,” signifies, the Lord as to the Divine Human; “as it were slain,” signifies, as yet acknowledged by few; “having seven horns,” signifies, who has omnipotence; “and seven eyes,” signifies, and who has omniscience; “which are the seven spirits of God, sent forth into all the earth,” signifies, that thence are all wisdom and intelligence in heaven and in the church.

“And he came and took the book out of the right hand of him that sat upon the throne,” signifies, that those things are from His Divine Human.

sRef Rev@5 @6 S0′ 313. (v. 6) And I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders. That this signifies in the whole heaven, and specifically in the inmost heavens, is evident from the signification of, in the midst, as denoting the inmost, and hence also the whole, concerning which we shall speak presently; from the signification of throne, as denoting heaven in its whole extent (concerning which see above, n. 253); from the signification of the four animals, as denoting the Lord’s Providence and protection, that He should not be approached except by the good of love (concerning which see above, n. 277). And because that guard is especially in the third or inmost heaven, for all who are there are in the good of love to the Lord from the Lord, therefore that heaven is specifically signified by the four animals; this will more clearly appear from the following contents of this chapter; and from the signification of the elders, as denoting those who are in truths from good (concerning, which also see above, n. 270); here, therefore, those who are in the middle or second heaven, because all who are there are in truths from good; for those two heavens, the third and second, are distinguished from each other by this, that those who are in the third heaven, are in love to the Lord; and those who are in the second, in charity towards the neighbour; those who are in charity towards the neighbour are in truths from good; hence it may appear what is specifically signified by the four animals and by the elders.

[2] But in general, by the four animals is signified all Divine good which guards in the whole heaven, and in general by the elders all Divine truth proceeding from the Divine good also in the whole heaven; both guard, because they are united; thus by the four animals and elders together is signified Divine good united to the Divine truth proceeding from the Lord, and hence the whole angelic heaven, but specifically the two inner heavens. The reason of this is, that the angels are not angels from their proprium, but from the Divine good and the Divine truth which they receive; for the Divine with them, or received by them, causes them to be angels, and causes heaven to be called heaven from them (as may be seen in the work concerning Heaven and Hell, n. 2-12, and 51-86).

[3] That the midst, or in the midst, signifies the inmost and thence the whole, is clear from many passages in the Word; but something shall first be said to explain how it is that the midst, because it signifies the inmost, signifies also the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who belong to the church on earth. By comparison with light, thus; The light in the midst propagates itself round about, or from the centre, into the circumferences in every direction; and because it is propagated from the inmost, and fills the spaces around, hence by, “in the midst,” is also signified the whole. By comparison with the sun; The sun is in the midst because it is the centre of its universe; and because from it are the heat and light in its world, therefore by the sun in the midst is signified its presence in every direction, or through the whole. By comparison with the arrangement of all in the heavens; There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication, which is effected by influx from the inmost; in every society of the heavens also the inmost is the most perfect; hence these who are round about in that society are in light and intelligence, according to the degree of distance from the inmost (as may be seen in the work concerning Heaven and Hell, n. 43, 50, 189). By comparison with those who are of the church on the earth: The Lord’s church is spread through the whole world, but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are around and belong to the church, but this propagation of light and intelligence takes place in heaven (concerning which circumstance, see the work concerning Heaven and Hell, n. 308). From these things it is evident that the midst, or in the midst, because it signifies the inmost, signifies also the whole. Hence it is evident what is meant by, “I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, stood a Lamb,” namely, the Lord as to His Divine Human, in the whole heaven, and specifically in the inmost heavens.

sRef Isa@12 @6 S4′ [4] The midst also signifies the inmost, and hence the whole, in many passages of the Word, as in the following. In Isaiah:

“Cry out and shout, thou inhabitant of Zion, for great is the Holy [One] of Israel, in the midst of thee” (xii. 6).

By the inhabitant of Zion is signified the same as by the daughter of Zion, namely, the celestial church, or the church which is in the good of love to the Lord; great is the Holy [One] of Israel in the midst of thee, signifies the Lord, that He is everywhere and throughout the whole there.

sRef Ps@48 @9 S5′ sRef Ps@48 @10 S5′ [5] In David:

“We have considered thy mercy, O God, in the midst of thy temple. According to thy name, O God, so is thy praise unto the ends of the earth” (Ps. xlviii. 9, 10).

By temple is signified the church, which is In truths from good, which is called the spiritual church; in the midst thereof, denotes in the inmost, and thence in the whole thereof; therefore it is said, “According to thy name, so is thy praise unto the ends of the earth.” “To the ends of the earth,” denotes even to the last things of the church, the earth denoting the church.

sRef Ps@74 @12 S6′ [6] In the same:

“God is my King of old, working salvations in the midst of the earth” (Ps. lxxiv. 12).

Working salvations in the midst of the earth, signifies in every direction.

sRef Ps@82 @1 S7′ [7] In the same:

“God standeth in the assembly of God, in the midst of the gods he will Judge” (Ps. lxxxii. 1).

The assembly of God, signifies heaven; in the midst of the gods, signifies with all the angels there, thus in the whole heaven; for the angels are called gods from the Divine truth which they receive from the Lord, for God in the Word signifies the Lord as to the Divine truth which proceeds from Him, and which constitutes heaven (as may be seen above, n. 24, 130, 220, 222, 302).

sRef Ex@23 @20 S8′ sRef Ex@23 @21 S8′ [8] In Moses:

“Behold, I send an angel before thee; beware of his faces, for my name is in the midst of him” (Exod. xxiii. 20,21).

By the angel here, in the highest sense, is meant the Lord; by “My name in the midst of him,” is meant that all Divine good and Divine truth are in Him (as may be seen above, n. 102, 135, 224).

sRef Luke@21 @21 S9′ [9] In Luke,

Jesus said concerning the last times, “Then let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth out” (xxi. 21).

Here the consummation of the age is treated of, by which is signified the last time of the church when judgment takes place. By Judea is not meant Judea, but the church; and by the mountains are not meant mountains, but the good of love to the Lord; and because these things are said concerning the end of the church, it is evident what is signified by, “Let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth”; namely, that when judgment takes place, all those of the church who are in the good of love to the Lord will be safe.

sRef Isa@19 @24 S10′ sRef Isa@19 @25 S10′ [10] In Isaiah:

“In that day shall Israel be the third with Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance” (xix. 24, 25).

By Israel is meant the Spiritual of the church; by Assyria, the Rational of the men thereof, and by Egypt, the knowledges (cognitiones) and scientifics. Hence it is evident what is signified by Israel being the third with Egypt and Assyria, a blessing in the midst of the land; namely, that the Spiritual shall be the everything there, as well the Rational as the Cognitive and Scientific; for when the Spiritual, which is truth from good, is the inmost, then also the Rational, which is thence, is spiritual too, and also the Cognitive and Scientific; for both are formed from the inmost, which is truth from good or the Spiritual.

sRef Jer@23 @9 S11′ [11] In Jeremiah:

“My heart is broken in the midst of me, all my bones are shattered” (xxiii. 9).

The heart broken in the midst of me, signifies grief from inmost to ultimates, or throughout the whole; therefore it is said, “All my bones are shattered,” the bones signifying the ultimates.

In the following passages, also, “in the midst,” signifies in the whole, or through the whole.

sRef Isa@24 @13 S12′ [12] In Isaiah:

It shall be in the midst of the earth, in the midst of the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done” (xxiv. 13).

These things are said concerning the church vastated as to good and as to truth, in which there is nothing but evil and falsity. In the midst of the earth, denotes that throughout the whole of the church there is evil; and in the midst of the peoples, denotes that throughout the whole of it there is falsity; therefore it is compared to the shaking of an olive tree, and to the gleanings left when the vintage is done, the olive signifying the good of the church, the vintage the truth thereof, and the shaking and gleaning thereof signifying vastation.

sRef Ps@64 @6 S13′ [13] In David:

“They search out perversities; for the midst of man and the heart are deep” (Ps. lxiv. 6).

The midst of man denotes the Intellectual where truth should be, and the heart the Voluntary, where good should be; in the present case, both perverted, the latter into evil, and the former into falsity.

sRef Jer@9 @6 S14′ sRef Jer@9 @5 S14′ sRef Ps@62 @4 S14′ sRef Ps@36 @1 S14′ sRef Ps@5 @9 S14′ [14] In the same:

“There is nothing sure in the mouth of any one; their midst are destructions” (Ps. v. 9).

In the same:

“They bless with their mouth, but in their midst they curse” (Ps. lxii. 4).

In the same:

“The saying of prevarication to the impious in the midst of my heart, there is no fear of God before his eyes” (Ps. xxxvi. 1).

In Jeremiah:

“They have taught their tongue to speak a lie; it is theirs to dwell in the midst of deceit; through deceit they refuse to know me” (ix. 5, 6).

In these passages also, besides others, in the midst, signifies in the whole because in the inmost; for such as is the inmost such is the whole; because from the inmost all other things are produced and derived, as the body is from its soul. The inmost of any thing whatever is also that which is called the soul. For example: the inmost of man is his will and the understanding therefrom, and according to the quality of the will and of the understanding, therefrom, such is the whole man; also, the inmost of man is his love and the faith therefrom, and according to the quality of his love and the faith therefrom, such is the whole man.

sRef Matt@6 @22 S15′ sRef Matt@6 @23 S15′ [15] That the whole man is such as is his midst or inmost, is also meant by the Lord’s words in Matthew:

“The lamp of the body is the eye; if the eye be good, the whole body is light; if the eye be evil, the whole body is dark” (vi. 22, 23).

By the eye is signified the understanding of man (as may be seen above, n. 37, 152), which, if good, that is, if from truths that are from good, then the whole man is such, which is signified by the whole body being then full of light; but, on the other hand, if the understanding is from the falsities of evil, that the whole man is such, is signified by the whole body being then full of darkness. The eye is called good, but, in the original tongue, it is said, single eye, and single signifies that it is one; and it is one when truth is from good, or the understanding from the will. By the right eye also is signified the understanding of good, and by the left eye the understanding of truth, which, if they make one, constitute the single eye, thus the good eye.

sRef Rev@5 @6 S0′ 314. Stood a Lamb. That this signifies the Lord as to the, Divine Human, is evident from the signification of a lamb, when predicated of the Lord, as denoting Himself as to the Divine Human. The Lord as to the Divine Human is called a lamb, because a lamb signifies the good of innocence, and the good of innocence is the very good of heaven which proceeds from the Lord; and in proportion as the angels receive this good, in the same proportion they are angels. This good reigns with the angels who are in the third or inmost heaven; therefore those who are in that heaven appear as infants before the eyes of other angels. What the good of innocence is, and that the angels of heaven are in that good, may be seen in the work concerning Heaven and Hell, in the article which treats concerning the State of Innocence of the Angels of Heaven (n. 276-283, also n. 285, 288, 341, 382). It is believed in the world that the Lord is called a lamb from this, that the continual burnt-offering, or what was offered every day, evening and morning, was that of lambs; and especially on the days of the passover, when a lamb was also eaten; and that the Lord suffered Himself to be sacrificed. But this reason of His being so called is for those in the world who do not think beyond the sense of the letter of the Word; nevertheless, in heaven no such thing is perceived by a lamb when it is predicated of the Lord; but when a lamb is named or read of in the Word, the angels, because all of them are in the spiritual sense of the Word, perceive the good of innocence; and when the Lord is thus called, they perceive His Divine Human, and at the same time the good of innocence which is from Him. I know that it will be believed with difficulty that it is so, but yet it is the truth.

sRef Isa@40 @10 S2′ sRef Isa@40 @11 S2′ [2] That the lamb, in the Word, signifies the good of innocence, and, when predicated of the Lord, signifies His Divine Human, is evident from the following passages. In Isaiah:

“Behold, the Lord Jehovih cometh in might. He shall feed his flock like a shepherd; he shall gather the lambs into his arm, and carry them in his bosom, and shall gently lead the sucklings” (xl. 10, 11).

This is spoken of the Lord’s advent; by the flock which He shall feed like a shepherd, are signified those who are in the good of charity; and by the lambs which He shall gather into His arm, are signified those who are in love to Him. This love is that which strictly regarded, is innocence, therefore all those who are in it are in the heaven of innocence, which is the third heaven; and because that love is signified by lambs, it is therefore said also, “He shall gently lead the sucklings.” By sucklings and infants in the Word are meant those who are in innocence, as may be seen in the work concerning Heaven and Hell (n. 277, 280, 329-345).

sRef Isa@11 @6 S3′ sRef Isa@11 @8 S3′ sRef Isa@11 @7 S3′ [3] In the same:

“The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; the calf and the young lion and the fatling together; and a little boy shall lead them. And the she-calf and the bear shall feed; their young ones shall lie down together; the suckling shall play on the hole of the adder, and the weaned child shall put his hand on the cockatrice’ den” (xi. 6-8).

These things are said concerning the Lord’s advent, and concerning His kingdom, also concerning those therein who are in the good of innocence, that they shall have nothing to fear from the hells and the evils thence, because guarded by the Lord. The Lord’s kingdom is here described, by innocences of various kinds, and by their opposites from which they shall be defended; the lamb denotes innocence of the inmost degree, its opposite is the wolf: the kid denotes innocence of the second degree, of which the opposite is the leopard: the calf denotes innocence of the last degree, of which the opposite is the young lion. (That a lamb, a ram or sheep, and a calf, signify three degrees of innocence, may be seen, n. 10,132.) Innocence of the inmost degree is such as belongs to those who are in the third or inmost heaven, and the good thereof is called celestial good; innocence of the second degree is such as belongs to those who are in the second or middle heaven, and the good thereof is called spiritual good; and innocence of the last degree is such as belongs to those who are in the first or ultimate heaven, and the good thereof is called natural-spiritual good. (That all those who are in the heavens are in some good of innocence, may be seen, n. 4797.) Because as the goods of innocence are described by these, it is therefore also said, “And a little boy shall lead them,” also, “the suckling shall play on the hole of the adder, and the weaned child shall put his hand upon the cockatrice’ den.” By a boy, a suckling, and a weaned child, are in like manner signified those degrees of innocence. (That a boy [signifies a degree of innocence], see n. 430, 5236; that a suckling or infant of the first age, and a weaned child or an infant of the second age, see n. 3183, 4563, 5608, 6740, 6745.)

sRef Luke@10 @3 S4′ sRef Isa@65 @25 S4′ [4] Because the lamb signifies innocence or those who are innocent, and a wolf those who are opposed to innocence, therefore it is said elsewhere in the same prophet:

“The wolf and the lamb shall feed together; they shall not do evil in the whole mountain of holiness” (lxv. 25).

The mountain of holiness denotes heaven, specifically the inmost heaven; and therefore the Lord said to the seventy whom He sent forth,

“I send you forth as lambs in the midst of wolves” (Luke x. 3).

sRef John@21 @17 S5′ sRef John@21 @16 S5′ sRef John@21 @15 S5′ [5] Because lambs signify those who are in love to the Lord, which love is one with innocence, and because sheep signify those who are in love towards the neighbour, which love is charity, therefore the Lord said to Peter,

“Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my lambs; and afterwards, Feed my sheep” (John xxi. 15-17).

These things were said to Peter, because by him was meant truth from good, or faith from charity, and truth from good teaches; to feed denoting to teach.

sRef Ezek@27 @21 S6′ [6] In Ezekiel:

“Arabia and all the princes of Kedar, these were the merchants of thy hand, in lambs, rams, and goats” (xxvii. 21).

This is said concerning Tyre, by which are meant those who are in the knowledges of truth and good. By Arabia and the princes of Kedar, who are the merchants of her hand, are signified those who are in truths and goods from knowledges; and by merchants are signified those who communicate and teach them; by lambs, rams, and goats, are signified three degrees of the good of innocence, similarly as by lambs, rams, and calves. That by these are signified the three degrees of the good of innocence, may be seen, n. 10,042, 10,132.

sRef Deut@32 @13 S7′ sRef Deut@32 @14 S7′ [7] Also in Moses:

“He made him to ride on the high places of the earth, and fed him with the produce of the fields; and he made him to suck honey out of the rock, and oil out of the stone of the rock; butter of the herd, and milk of the flock, with the fat of lambs, of the rams of Bashan, and of goats, with the fat of the kidneys of wheat; and thou drinkest the pure blood of the grape” (Deut. xxxii. 13, 14).

These things are said concerning the establishment of the Ancient Church, which was the first church after the flood, and by all these things are described its various kinds of good; but because without explanation scarcely any one will understand them, a few words will be said. To ride on the high places of the earth, signifies that the intelligence of those who belonged to that church was interior; he fed him with the produce of the fields, signifies that they were instructed in every truth and good; He made him to suck honey out of the rock, signifies that by means of truths they had natural good; oil out of the stone of the rock, signifies that they had also spiritual good by means of truths; honey and oil signify those goods, and a rock, a flinty rock, and a stone signify truths. Butter of the herd, and milk of the flock, signify the good of external and internal truth; the fat of lambs, of the rams of Bashan, and of goats, signifies the goods of innocence of three degrees (as mentioned above); the fat of the kidneys of wheat, and the blood of the grape, signify that thus they had genuine good and genuine truth.

sRef Isa@34 @6 S8′ [8] In Isaiah:

“The sword of Jehovah is filled with blood; it is made fat with fatness, with the blood of lambs and of goats, and with the fat of the kidneys of rams” (xxxiv. 6).

Here also by lambs, rams, and goats, are signified the three degrees of the good of innocence (mentioned above); but the subject here treated of is concerning their destruction by the falsities of evil; for a sword signifies falsity destroying truth and good; the blood with which it shall be filled signifies destruction.

sRef John@1 @29 S9′ sRef Rev@12 @11 S9′ sRef Isa@16 @1 S9′ sRef John@1 @36 S9′ sRef Isa@53 @7 S9′ sRef John@1 @37 S9′ sRef Rev@7 @17 S9′ [9] Because by lamb is signified innocence, which, strictly regarded, is love to the Lord, therefore by lamb, in the highest sense, is signified the Lord as to the Divine Human, for the Lord as to that was Innocence itself; as may be seen in the following passages. In Isaiah:

“He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter” (liii. 7).

In the same:

“Send ye the lamb of the ruler of the land from the rock toward the wilderness, unto the mount of the daughter of Zion” (xvi. 1).

In John:

“John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.” And afterwards seeing Jesus walking, he said, “Behold the Lamb of God” (i. 29, 36).

In the Apocalypse:

“The Lamb [which is] in the midst of the throne shall feed them, and shall lead them unto living fountains of waters” (vii. 17).

And in another place:

“They have overcome by the blood of the Lamb, and by the Word of the testimony” (xii. 11),

besides also elsewhere in the Apocalypse (as chap. xiii. 8; xiv. 1, 4; xvii. 14; xix. 7, 9; xxi. 22, 23; xxii. 1, 3).

sRef Ex@12 @20 S10′ sRef Num@29 @2 S10′ sRef Num@28 @27 S10′ sRef Ex@12 @21 S10′ sRef Ex@12 @19 S10′ sRef Lev@12 @8 S10′ sRef Num@29 @3 S10′ sRef Lev@12 @6 S10′ sRef Num@28 @24 S10′ sRef Ex@12 @18 S10′ sRef Num@28 @26 S10′ sRef Ex@12 @23 S10′ sRef Ex@12 @22 S10′ sRef Num@29 @4 S10′ sRef Ex@12 @10 S10′ sRef Ex@12 @11 S10′ sRef Ex@12 @7 S10′ sRef Ex@12 @6 S10′ sRef Ex@12 @5 S10′ sRef Ex@12 @8 S10′ sRef Ex@12 @9 S10′ sRef Ex@12 @16 S10′ sRef Ex@12 @4 S10′ sRef Ex@12 @1 S10′ sRef Ex@12 @17 S10′ sRef Num@29 @5 S10′ sRef Num@29 @6 S10′ sRef Num@29 @7 S10′ sRef Ex@12 @13 S10′ sRef Ex@12 @12 S10′ sRef Ex@12 @3 S10′ sRef Ex@12 @15 S10′ sRef Ex@12 @14 S10′ sRef Ex@12 @2 S10′ sRef Ex@29 @41 S10′ sRef Ex@29 @40 S10′ sRef Ex@29 @43 S10′ sRef Ex@29 @42 S10′ sRef Num@28 @14 S10′ sRef Num@28 @31 S10′ sRef Ex@29 @38 S10′ sRef Ex@29 @39 S10′ sRef Num@28 @15 S10′ sRef Num@28 @16 S10′ sRef Num@28 @9 S10′ sRef Num@28 @10 S10′ sRef Num@28 @30 S10′ sRef Ex@12 @28 S10′ sRef Ex@12 @26 S10′ sRef Ex@12 @25 S10′ sRef Num@28 @12 S10′ sRef Ex@12 @29 S10′ sRef Ex@12 @27 S10′ sRef Num@28 @11 S10′ sRef Num@28 @13 S10′ sRef Num@28 @29 S10′ sRef Num@28 @28 S10′ sRef Ex@12 @24 S10′ sRef Num@29 @1 S10′ [10] Because the burnt-offerings and sacrifices signified all representative worship from the good of love and from the truths thence, burnt-offerings from the good of love, and sacrifices specifically from the truths thence, therefore,

Every day, evening and morning, a burnt-offering was made of lambs (Exod. xxix. 38-43; Num. xxviii. 1-9).

On every Sabbath, of two lambs, besides the continual burnt-offering of them (Num. xxviii. 9, 10).

In the beginnings of the months, of seven lambs (Num. xxviii. 11-15).

In like manner, on the day of the first-fruits (Num. xxviii. 26 to end).

In like manner in the seventh month, when there was a holy convocation (Num. xxix. 1-7).

In like manner of seven lambs on each day of the passover, besides of two calves, one ram, and one goat (Num. xxviii. 16-24).

[The burnt-offering was] of seven lambs, because by seven is signified all and full, and it is said of what is holy; and because by burnt-offerings in general was signified the worship of the Lord from the good of love, and the good of love to the Lord from the Lord is the essential good of innocence; and by lamb, in the highest sense, was signified the Lord as to the Divine Human. (That burnt-offerings signified all worship grounded in the good of love from the Lord to the Lord, may be seen, n. 923, 6905, 8680, 8936, 10,042.) Because of this representation the supper of the passover of lambs or kids was also instituted (Exod. xii. 1-29); for by the feast of the passover was represented the glorification of the Lord’s Human (as may be seen, n. 10,655). Because infants signified innocence, it was therefore also commanded, that

After a birth, on the day of purification, they should sacrifice a lamb, a young pigeon, or a turtle dove; or, instead of a lamb, two young pigeons or two turtle doves (Lev. xii. 6, 8).

By young pigeons and by turtle doves is signified the same as by lambs, namely, innocence.

sRef Rev@5 @6 S0′ sRef Rev@1 @18 S1′ 315. As it were slain. That this signifies as yet acknowledged by few, is evident from the signification of being slain, when said of the Lord, as denoting His not being acknowledged; in the present case, its being acknowledged by few that His Human is Divine, for it is said, “A lamb standing as it were slain”; and by the lamb is signified the Lord as to the Divine Human (as was shown just above, n. 314). The case is similar with what was said concerning the Lord (i. 18), “and was dead,” by which is signified that [He was] rejected (concerning which see above, n. 83). By being slain, in the spiritual or internal sense, is not meant to be slain as to the body but as to the soul; and a man is slain as to the soul when he is no longer in any good of faith, for then he has no spiritual life, but instead thereof death, which is called spiritual death; but when “slain” is mentioned concerning the Lord, it does not signify this, because the Lord is Life itself, and gives to every one spiritual life; but it means either that He is rejected, or that He is not acknowledged; for, with those who do not acknowledge Him, He is as it were no one, and especially with those who deny Him. The Lord Himself is indeed acknowledged in the church, and also His Divine, but, as to the Human, as a man only, and not as God; hence it is that His Divine Human is not acknowledged; this, therefore, is what is meant by a lamb standing, as it were slain. But that the Lord even as to the Human is God, may be seen in the Doctrine of the New Jerusalem (n. 280-310), and will be seen at the end of this work, where it will be clearly shown.

[2] Those who think from the sense of the letter of the Word only, and not at the same time from the doctrine of genuine truth, suppose that by being slain in the Word is meant being slain as to the body; but that to be slain as to the soul is meant, will appear from the passages which will be adduced presently. For it is acknowledged that the Word in its bosom is spiritual, although in the sense of the letter it is natural; and to be slain spiritually is to perish as to the soul, as is the case with those who do not receive the life of heaven, which is called life eternal, and also simply life, and who thus have instead thereof death, which is damnation. And because this is confessed, it follows that by being slain in the Word is meant to perish from falsities and evils. But the Lord is said spiritually to be slain, when the truth is denied and the good is rejected, these being from Him; among these also He is not acknowledged; for he who denies and rejects those things that are from Him, also denies and rejects Him, for the Lord is with man in His own truths and goods.

[3] But here His Divine Human is treated of; that it is not as yet acknowledged, is known. I will mention the reasons: One is, that the pontifical nation has transferred to its own Primate all Divine power, which is the Lord’s even as to the Human, they being unwilling to hear that it was Divine, because from His Human. The other reason is, that those who are not of that nation have made faith alone the only means of salvation, and not a life of charity; and those who do this, can perceive the Lord’s Human only as the human of another man; therefore also they remain blindly in the doctrine of the Trinity from the creed of Athanasius, and cannot be enlightened.

sRef Isa@14 @19 S4′ sRef Isa@14 @21 S4′ sRef Isa@14 @20 S4′ [4] That to be slain in the Word signifies to be spiritually slain, is evident from the following passages:

In Isaiah:

“Thou as an abominable shoot, the raiment of the slain, thrust through with the sword: for thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons” (xiv. 19-21).

These [things are said] concerning Babel, by which is signified the profanation of good and truth, and thence the destruction of the church. It is compared with the raiment of the slain who are thrust through with the sword, because the raiment of the slain signifies abominable falsity, defiling and destroying the things of the church, which are therefore said to be thrust through with the sword, because a sword signifies falsity destroying truth. Hence it is said, “Thou hast destroyed thy land, thou hast slain thy people.” By the land is meant the church, and by the people those therein who are in truths, whom to slay is to destroy by falsities. Prepare slaughter for his sons, signifies that their falsities are to be destroyed, his sons denoting falsities.

sRef Jer@25 @33 S5′ [5] In Jeremiah:

“The slain of Jehovah shall be at that day from the end of the earth unto the end of the earth” (xxv. 33).

By the slain of Jehovah being from the end of the earth unto the end of the earth, are signified those with whom all the truths of the church are destroyed by falsities; the slain of Jehovah signify those with whom they are destroyed; and from the end of the earth unto the end of the earth, signifies all things of the church.

sRef Jer@18 @21 S6′ [6] In the same:

“Therefore deliver up their sons to the famine, and cause them to flow down upon the hands of the sword, that men may become rare, slain with death, their young men smitten with the sword in war” (xviii. 21).

To give sons to the famine, and to cause them to flow down upon the hands of the sword, signifies to extinguish the truths of the church through a lack of the knowledges of truth, and through falsities; sons denote truths, a famine denotes the lack of knowledges, and the sword denotes falsity destroying truth. “That men may become rare, slain with death,” signifies that there is no affection of truth, and hence no wisdom; men signify the affection of truth, and hence wisdom (as may be seen above n. 280). “Their young men smitten with the sword in war,” signifies, because truths have been destroyed by the assaults of falsity; young men denote truths, the sword denotes falsity destroying, and war denotes the assault thereof.

sRef Ezek@9 @5 S7′ sRef Ezek@9 @6 S7′ [7] In Ezekiel:

“Go ye through” Jerusalem, “and smite, neither let your eye spare, slay ye to perdition the old man, the young man, and the virgin, and the infant; but draw not near against any man upon whom is the sign” (ix. 5, 6).

These words were spoken by the man clothed in linen garments, or by an angel to other angels, and were heard by the prophet. It is not meant by this that they should pass through Jerusalem, and should smite and slay old men, young men, maidens, and infants unto perdition; but by Jerusalem is meant the church as to doctrine, and that it is altogether vastated as to all the goods and truths which constitute it. By an old man is meant wisdom belonging to good; by a young man, intelligence belonging to truth; by a maiden, the affection thereof; and by an infant, every rising good and truth, specifically the good of innocence, by means of which all things of the church with man are born. By the man (vir) upon whom was the sign, and to whom they should not come near, is signified truth from good.

sRef Ezek@23 @47 S8′ [8] In the same:

“Hence they shall stone them with stone, they shall cleave them asunder with swords, they shall slay their sons and their daughters, and burn up their houses with fire” (xxiii. 47).

These things are said concerning Samaria and Jerusalem, which are there called Aholah and Aholibah; by which are signified the spiritual and the celestial churches, in the present case, those churches devastated by falsities and evils. To stone with stone, and to cleave asunder with swords, signify the destruction of truth by falsities; for stoning signified punishment and death, on account of violence offered to the Divine truth, similarly the cleaving asunder by swords. To slay sons and daughters, signifies to destroy all truths and goods, sons denoting truths, and daughters goods. And to burn houses with fire, signifies to destroy all things of love and charity, by the evils of the love of self and of the world; houses denote the interior [things] of man, thus those of his love; here that [those things are] destroyed, fire denoting love in both senses.

sRef Lam@2 @21 S9′ [9] In Jeremiah:

“They lay on the earth, the boy and the old man in the streets; my virgins and my, young men have fallen by the sword; Thou hast slain in the day of thine anger, Thou hast not spared” (Lam. ii. 21).

Here also it treats of the church devastated. To lie on the ground and in the streets, signifies, destroyed by evils and falsities. The boy and the old man, the virgins and the young men, have fallen by the sword, signify, here as above, all goods and truths together with intelligence and wisdom. Their extinction is signified by, “Thou hast slain in the day of thine anger, Thou hast not spared”; the day of anger signifies the last state of the church, when judgment takes place. It is ascribed to Jehovah that He slew, that is, extinguished those things; but it is man himself who does this. It is the character of the sense of the letter to ascribe to Jehovah what is of the man himself (as may be seen, n. 2447, 5798, 6071, 6991, 6997, 7533, 7632, 7643, 7677, 7679, 7710, 7926, 8227, 8282, 8483, 8632, 9010, 9128, 9306, 10,431).

sRef Amos@2 @3 S10′ [10] In Amos:

“I will cut off the judge out of the midst of Moab, and all his princes will I slay with him” (ii. 2, 3).

By Moab, in the Word, are meant those who adulterate the goods of the church; by the judge who shall be cut off and by the princes who shall be slain, are signified the good that is adulterated, and the truths that are thence falsified, a judge denoting good, and a prince denoting truth.

sRef Zech@11 @3 S11′ sRef Zech@11 @4 S11′ sRef Zech@11 @7 S11′ sRef Zech@11 @5 S11′ [11] In Zechariah:

“There is a voice of the howling of the shepherds, that their eminence is devastated. Thus said Jehovah my God, Feed the sheep of the slaughter, which their possessors slay. I have fed the sheep of the slaughter for your sakes, O miserable of the flock” (xi. 3-5, 7).

By the sheep of the slaughter, which their possessors slay, are signified those who are in good, and are seduced by falsities of doctrine; they are called sheep who are in the good of charity; shepherds denote those who teach truths, and thereby lead to good.

sRef Ps@44 @23 S12′ sRef Ezek@28 @7 S12′ sRef Ps@44 @22 S12′ sRef Ezek@28 @8 S12′ [12] In David:

“We are slain every day; we are reputed as a flock of the slaughter. Awake, O Lord! forsake us not for ever” (Ps. xliv. 22, 23).

“We are slain every day,” signifies, that of ourselves we are perpetually falling into falsities, and are seduced by them, especially in the time when falsities rule; hence it is evident what a flock of the slaughter signifies. That we may be elevated out of them by the Lord is signified by, “Awake, O Lord! forsake us not for ever.”

[13] In Ezekiel:

“They shall draw the swords upon the beauty of thy wisdom, and they shall defile thy brightness. They shall bring [thee] down to the pit, and thou shalt die by the death of the slain” (xxviii. 7, 8).

These things are spoken of the prince of Tyre, by whom is signified intelligence from the knowledges of truth, here those extinguished by falsities. To draw swords upon the beauty of thy wisdom, signifies its extinction by falsities; to bring down to the pit, signifies immersion in them; and to die by the death of the slain, signifies destruction and damnation; the slain signify those with whom all truth is extinguished (as may be seen, n. 4503, 9262), and death signifies damnation.

sRef Isa@27 @7 S14′ [14] In Isaiah:

“Hath he smitten him according to the stroke of him that smiteth him? Is he slain according to the slaughter of his slain? ” (xxvii. 7).

These things are said concerning Jacob and Israel, by whom the church is signified; by Jacob the external church, and by Israel the internal. The temptations of those who belong to the church are thus described, which are signified by, “Hath he smitten him according to the stroke of him that smiteth him?” And that they should not yield, and thus perish in temptations, is signified by, “Is he slain according to the slaughter of the slain?” the slaughter of the slain signifies perdition by falsities.

sRef Isa@30 @25 S15′ [15] Slaughter signifies perdition and damnation also elsewhere in the same:

“In the day of the great slaughter, the towers shall fall” (xxx. 25).

The day of the great slaughter signifies the Last Judgment, when the wicked are condemned and perish; towers signify the doctrines of falsity.

sRef Isa@14 @30 S16′ [16] In the same:

“I will kill thy root with famine, and he shall slay thy remnant” (xiv. 30).

These things are said respecting Philistea, by which is signified truth without good, or faith without charity. To kill the root with famine, signifies to perish entirely from having no good; the root denotes everything from which a thing lives; therefore it is also said, he shall slay thy remnant; by remnant are signified all the remains of the church.

sRef Jer@4 @31 S17′ [17] In Jeremiah:

“I have heard the voice of the daughter of Zion; she sigheth and spreadeth her hands, for my soul is wearied by the slayers” (iv. 31).

Thus is described the grief of the church falling from truths into falsities. The daughter of Zion denotes the church, “She sigheth and spreadeth the hands,” signifies grief; “For my soul is wearied by the slavers,” signifies by the falsities which extinguish spiritual life, slayers denoting those falsities.

sRef Isa@26 @21 S18′ sRef Rev@18 @24 S18′ [18] In Isaiah:

“Behold, Jehovah going forth out of his place to visit the iniquity of the earth; then shall the earth reveal her bloods, and shall no longer hide her slain” (xxvi. 21).

This is said of the day of visitation or judgment, when the iniquities of all shall be uncovered, which is meant by, “Then the earth shall reveal her bloods, and shall no longer hide her slain the earth signifies the church, here the evil who are therein bloods denote the evils that have destroyed the goods thereof and the slain denote the falsities that have destroyed the truths thereof; hence, whether it be said that the slain signify falsities, or those who are in falsities, it is the same thing because they are in falsities, and falsities in them, and the falsities in them destroy. The same is signified by the slain elsewhere in Isaiah:

“What will ye do in the day of visitation and of desolation? They shall fall down under the slain” (x. 3, 4).

Also in the Apocalypse:

“The blood of the prophets and of saints was found in Babylon, and of all that were slain on the earth” (xviii. 24).

What is signified by these words will be seen in what comes after.

sRef Isa@13 @15 S19′ sRef Isa@10 @4 S19′ sRef Isa@13 @11 S19′ sRef Isa@10 @3 S19′ [19] In Isaiah:

“I will visit evil upon the world. Every one found shall be thrust through; and every one gathered together shall fall by the sword” (xiii. 11, 15).

This also is said of Babylon. “Every one found shall be thrust through,” signifies that they shall perish by evil; and “Every one gathered together shall fall by the sword,” signifies [that they shall perish] by falsity.

sRef Matt@24 @9 S20′ sRef John@16 @2 S20′ sRef John@16 @3 S20′ [20] In Matthew:

“In the consummation of the age they shall deliver you up to be afflicted, and shall kill you” (xxiv. 9).

In John:

“They shall cut you off from the synagogues; yea, the hour cometh that any one who killeth you, will think that he offereth holy worship to God” (xvi. 2, 3).

These things were said to the disciples; and by the disciples, in the spiritual-representative sense, are meant all the truths and goods of the church; hence it is evident, what is meant in that sense by, “they shall kill them,” namely, that they shall then destroy the truths and goods of the church.

sRef Mark@13 @12 S21′ [21] In Mark:

“In the consummation of the age “the brother shall deliver the brother to death, the father the children; the children shall rise up against their parents, and shall slay them” (xiii. 12).

The consummation of the age is the last time of the church, when falsities shall destroy truths, and evils shall destroy goods. By brother, father, and children are not meant here, a brother, a father, and children, but falsity and truth, also good and evil. That the brother shall deliver the brother to death, signifies that falsity shall destroy good, specifically that faith alone shall destroy charity, for faith in the Word is called the brother of charity. That the father shall deliver the children to death, signifies that the good of the church shall perish by the falsities of evil; father denoting the good of the church, and children denoting the falsities of evil. That the children shall rise up against their parents, and shall slay them, signifies that the falsities of evil shall assault the goods and truths of the church, and destroy them.

sRef Luke@20 @13 S22′ sRef Luke@20 @14 S22′ sRef Luke@20 @12 S22′ sRef Luke@20 @10 S22′ sRef Luke@20 @11 S22′ sRef Luke@20 @15 S22′ sRef Luke@20 @16 S22′ [22] In Luke:

The man who planted a vineyard “sent a servant, that they should give him of the fruit of the vineyard; but the husbandmen beat him, and sent him away empty. And again he sent another servant; and beating him also, they sent him away empty. Again he sent a third, and wounding him they cast him forth. Then said the lord of the vineyard, What shall I do? I will send my beloved son. But they said, This is the heir; come, let us kill him; and casting him out of the vineyard, they killed him” (xx. 10-16; Mark xii. 2-9).

These things are said concerning the church instituted amongst the Jews, and thereby is described the perversion and falsification of every truth they possessed from the Word, by traditions and by applications to themselves. Every particular there contains a spiritual sense; for whatever the Lord spake, He spake also spiritually, because from the Divine. By the vineyard which the man planted, is signified the church which is in truths; by the servants whom he sent thrice, is meant the Word given to them, through Moses and the prophets; “thrice” is mentioned, because three signifies what is full and complete that they beat them, wounded, and sent them away empty from the vineyard, signifies that they falsified and perverted the truths that are there; to send them away empty from the vineyard, signifies that they deprived the Word of its goods and truths. By the beloved son is meant the Lord as to Divine truth, who is also thence called the Word; that they cast Him out of the vineyard and killed Him, signifies not only [that they killed] Him, but also all Divine truth which is from Him (as may be seen also above, n. 83).

sRef Dan@9 @26 S23′ sRef Rev@1 @18 S23′ [23] In Daniel:

“After threescore and two weeks shall Messiah be cut off, but not for himself” (ix. 26).

By the Messiah also is meant the Lord as to Divine truth (as may be seen in n. 3008, 3009). That He shall be cut off, signifies not only Himself, but also all Divine truth with that people; but not for Himself, signifies that it should revive with those who are in the New Church, in like manner as was said above in the first chapter of the Apocalypse: “I am he that liveth, and was dead; and behold I am alive for evermore” (v. 18).

sRef Rev@5 @6 S0′ 316. Having seven horns. That this signifies to whom belongs Omnipotence, is evident from the signification of a horn, as denoting the power of truth against falsity, but when predicated of the Lord, as denoting all power or omnipotence. The reason why the Lamb was seen to have horns seven in number, was because by seven is signified all, and it is said of what is holy (see above, n. 257). Horn and horns signify power, because the power of horned animals, as of oxen, rams, goats, and others, lies in their horns. That horn or horns signify the power of truth against falsity, and, in the highest sense, where said of the Lord, Omnipotence, and, in the opposite sense, the power of falsity against truth, is evident from many passages in the Word; and because it is thence evident what horns in the Word signify, of which mention is so often made in Daniel, and also in the Apocalypse, and because they are still in use in the coronation of kings, I wish to quote them.

sRef Ezek@29 @21 S2′ [2] In Ezekiel:

“In that day will I make the horn of the house of Israel to grow, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah” (xxix. 21).

To make the horn of the house of Israel to grow, signifies truth in abundance, the house of Israel denoting the church; because this is signified by horn and its increase, therefore it is also said, “And I will give thee the opening of the mouth,” by which is meant the preaching of the truth.

sRef 1Sam@2 @1 S3′ sRef 1Sam@2 @10 S3′ [3] In the first book of Samuel:

“The horn hath exalted her in Jehovah; my mouth is enlarged against mine enemies, because I rejoice in thy salvation. He shall give strength unto his king, and shall exalt the horn of his anointed” (ii. 1, 10).

This is a prophetical saying of Hannah. By, “The horn hath exalted her in Jehovah,” is signified that the Divine truth filled her, and rendered her powerful against falsities; and because this is signified, therefore it is said, “My mouth is enlarged against my enemies”; the enlargement of the mouth denoting the preaching of truth with power, and the enemies denoting the falsities which disperse Divine truth. By, “He shall give strength unto his king, and shall exalt the horn of his anointed,” is signified the Lord’s Omnipotence from Divine good by Divine truth; for strength in the Word is said of the power of good, and horn of the power of truth; and the anointed of Jehovah denotes the Lord as to the Divine Human, which possesses Omnipotence (as may be seen, n. 3008, 3009, 9954).

sRef Ps@148 @14 S4′ [4] In David:

Jehovah “hath exalted the horn of his people, the praise of all his saints, of the sons of Israel, a people near unto him” (Ps. cxlviii. 14).

By, “He hath exalted the horn of his people,” is signified that He hath filled them with Divine truths; therefore it is said,

“The praise of all his saints, of the sons of Israel, a people near unto him,” for they are called saints who are in Divine truths, because the Divine truth is what is called holy (as may be seen above, n. 204). Israel denotes the church which is in truths, the sons thereof denote truths; people is also said of those who are in truths, and they are said to be near who are thereby conjoined with the Lord.

sRef Ps@89 @8 S5′ sRef Ps@112 @5 S5′ sRef Ps@112 @9 S5′ sRef Ps@89 @17 S5′ [5] In the same:

“Jehovah God of hosts, thou art the grace of their strength; and by thy good pleasure thou shalt exalt our horn” (lxxxix. 8, 17).

By to exalt the horn is also here signified to fill with Divine truth, and thereby to give power against falsities; on which account it is said, “Jehovah God of hosts, thou art the grace of their strength”; grace also in the Word is predicated of the church, and of the doctrine of truth therein.

[6] In the same:

“A good man sheweth mercy and lendeth. His Justice endureth for ever; his horn shall be exalted with glory” (Ps. cxii. 5, 9).

That horn signifies Divine truth, is evident from this consideration, that it is said, his justice endureth for ever, and his horn shall be exalted with glory; justice in the Word is said of good, therefore the horn is said of truth; for in every particular of the Word there is a marriage of good and truth; glory also signifies Divine truth.

sRef Hab@3 @4 S7′ [7] In Habakkuk:

“The brightness” of Jehovah God “shall be as the light; he hath horns coming out of his hand; and there is the hiding of his strength” (iii. 4).

Because horns signify Divine truth with power, therefore it is said, “The brightness of Jehovah God shall be as the light,” and in the horns is the hiding of His strength. By the brightness of Jehovah and the light, is signified Divine truth; and by the hiding of His strength in the horns, is signified the omnipotence of the Divine good by the Divine truth, for all the power of good is by means of truth; and in Divine truth lies concealed the Omnipotence which is of Divine good.

sRef Ps@89 @21 S8′ sRef Ps@89 @24 S8′ sRef Ps@89 @20 S8′ [8] In David:

“I have found David my servant; with the oil of holiness have I anointed him: with whom my hand shall be established; mine arm also shall strengthen him. My truth and my mercy shall be with him; and in my name shall his horn be exalted” (Ps. lxxxix. 20, 21, 24).

By David is meant the Lord as to the Divine truth (as may be seen above, n. 203); and by his horn shall be exalted, is meant His Divine power, which He has from Divine good by means of Divine truth; therefore it is said, “My truth and my mercy shall be with him”; mercy in the Word, when said of Jehovah or the Lord, signifies the Divine good of the Divine love. Because by David is meant the Lord as to Divine truth proceeding from His Divine Human, He is therefore called David My servant; by servant in the Word is not meant a servant in the general sense, but whatever serves, and it is said of truth, because it serves good for use, here for power.

sRef Ps@132 @17 S9′ [9] In the same:

“I will make the horn of David to bud; I will place a lamp for mine anointed” (Ps. cxxxii. 17).

Here by David is meant the Lord as to Divine truth, and also by anointed; by making His horn to bud, is signified the multiplication of Divine truth in the heavens and on the earths from Him; therefore it is also said, “I will place a lamp for mine anointed,” by which the same is meant. That the Lord as to Divine truth proceeding from His Divine good, is called a lamp, may be seen above, n. 62.

sRef Ps@18 @2 S10′ sRef 2Sam@22 @3 S10′ sRef Ps@18 @1 S10′ sRef 2Sam@22 @2 S10′ [10] In the same:

“Jehovah is my strength, my rock, my fortress; God [is] my rock in which I confide, my shield, and the horn of my salvation” (Ps. xviii. 1, 2; 2 Sam. xxii. 3).

Strength and rock, when said of Jehovah or the Lord, as in this passage, signify omnipotence; the fortress and rock in which he trusts, signify defence; the shield and horn of salvation signify salvation thence; strength, fortress, and shield in the Word are said of Divine good; stone, rock, and horn are said of Divine truth; hence by those things are signified omnipotence, defence, and salvation, which are from the Divine good by the Divine truth.

sRef Luke@1 @69 S11′ sRef Luke@1 @68 S11′ sRef Luke@1 @71 S11′ [11] In Luke:

“Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up a horn of salvation in the house of David; that he might save us from our enemies” (i. 68, 69, 71).

This is a prophetical [saying] of Zacharias concerning the Lord and His advent. The horn of salvation, in the house of David, signifies omnipotence of saving by means of Divine truth from Divine good; the horn denotes that omnipotence; the house of David denotes the Lord’s church. The enemies from which He should save us, are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; that there were no other enemies from which the Lord preserved those who are there meant by His people, is known.

sRef Micah@4 @13 S12′ [12] In Micah:

“Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest break in pieces many peoples” (iv. 13).

Rise and thresh, O daughter of Zion, signifies the dissipation of evil with those who belong to the church; to thresh, denotes to dissipate; and the daughter of Zion denotes the church which is in the affection of good. I will make thy horn iron, signifies Divine truth mighty and powerful; and thy hoofs brass, has a similar signification, hoofs denoting truths in ultimates. That thou mayest break in pieces many peoples, signifies that thou mayest disperse falsities; for “peoples” is said of truths, and, in an opposite sense, of falsities.

sRef Zech@1 @21 S13′ sRef Zech@1 @20 S13′ sRef Zech@1 @18 S13′ sRef Zech@1 @19 S13′ [13] In Zechariah:

“I saw, and behold the four horns which dispersed Judah, Israel, and Jerusalem; he shewed me four smiths, and he said, These horns which have scattered Judah, so that not a man lifteth up his head, these have come to terrify them, to cast down the horns of the nations who lift up the horn against the land of Judah to scatter it” (i. 18-21).

By these things the vastation of the church is described, and afterwards its restoration. By Judah, Israel, and Jerusalem, are signified the church and its doctrine; the horns which scattered them, signify the falsities of evil, which have vastated the church; smiths signify the same as iron, namely, truth in ultimates, which is mighty and powerful, consequently the same as the horn of iron; therefore it is said concerning them, “These have come to cast down the horns of the nations which lift up the horn against the land of Judah.” The horns of the nations denote the falsities of evil which have vastated the church, and which are to be dispersed in order that it may be restored.

sRef Lam@2 @3 S14′ sRef Lam@2 @2 S14′ [14] In Lamentations:

“The Lord hath destroyed in his wrath the fortifications of the daughter of Judah; he hath cast them down to the earth; he hath profaned the kingdom and the princes thereof; he hath cut off in the wrath of [his] anger all the horn of Israel” (ii. 2, 3).

The total vastation of the church is here treated of. The last time, when it is devastated, is signified by the wrath of the Lord’s anger; and its total vastation is described by, “He hath destroyed the fortifications of the daughter of Judah, he hath cast them down to the ground, he hath profaned the kingdom and the princes thereof.” The daughter of Judah denotes the church; her fortifications denote truths from good; the kingdom and the princes denote the truths of its doctrine; hence it is evident what is signified by, “He hath cut off all the horn of Israel,” namely, all the power of the truth of the church to resist the falsities of evil.

sRef Dan@7 @20 S15′ sRef Dan@7 @3 S15′ sRef Dan@7 @24 S15′ sRef Dan@7 @23 S15′ sRef Dan@7 @7 S15′ sRef Dan@7 @21 S15′ sRef Dan@7 @8 S15′ [15] In Daniel:

Daniel saw in a vision four beasts ascending out of the sea; the fourth exceedingly strong, having teeth of iron. He devoured and brake in pieces; and he had ten horns; and I gave heed, and behold, another little horn came up among them, and three of the former horns were uprooted before it; in this horn there were eyes as the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and had prevailed against them, and that it spake words against the Most High; as to the ten horns, they are ten kings, and it shall humble three kings (vii. 3, 7, 8, 20, 21, 23, 24, 25).

That by horns are here meant falsities which destroy the truths of the church, or the power of falsities against truths, is evident. By the beast ascending out of the sea, is signified the love of self, from which all evils [originate], in this case the love of ruling over heaven and earth, to which things holy are made subservient as means; of this quality is the love that is meant by Babylon in the Apocalypse. The beast was seen to ascend out of the sea, because by the sea is signified the natural man separated from the spiritual; for he is then such as to desire nothing more than to rule over all, and to confirm his rule from the sense of the letter of the Word. The ten horns signify falsities of every kind, for ten denotes all; therefore it is also said, that the ten horns are ten kings, for kings signify truths, and, in an opposite sense, as here, falsities. The little horn which came up among them, before which three of the former horns were uprooted, signifies the full perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called little, because it does not appear that the Word is perverted; and that which does not appear before the sight of a man’s spirit, or before his understanding, is considered either as nothing, or as little; in the spiritual world there is such an appearance of things to be apprehended only by a few. The three horns which were uprooted before it, signify the truths of the Word there, which are thus destroyed by falsifications; those truths are also signified by the three kings who were humbled by it. By three are not signified three, but is full, thus that truths were completely destroyed. Because that horn signifies the perversion of the Word as to the sense of its letter, and this sense appears before the eyes of men as if it were to be thus and not otherwise understood, consequently to be contradicted by no one, it is therefore said of this horn, that in it there were eyes as the eyes of a man and a mouth speaking great things. The eyes signify the understanding; and eyes as the eyes of a man, the understanding, as it were, of the truth and the mouth signifies thought and speech thence.

From these considerations it may now be seen what is meant by all and each of the things here mentioned; as what by the beast ascending out of the sea, which had ten horns, and teeth of iron, and devoured and brake in pieces; what by the little horn which came up among them, before which three of the horns were uprooted, in which were eyes as the eyes of a man, and a mouth speaking great things; also what by it made war with the saints and prevailed against them, and that it spake words against the Most High; and that the horns were so many kings.

sRef Rev@17 @12 S16′ sRef Dan@8 @8 S16′ sRef Dan@8 @9 S16′ sRef Dan@8 @3 S16′ sRef Dan@8 @4 S16′ sRef Rev@13 @1 S16′ sRef Dan@8 @10 S16′ sRef Rev@12 @3 S16′ sRef Dan@8 @25 S16′ sRef Rev@17 @7 S16′ sRef Dan@8 @21 S16′ sRef Dan@8 @7 S16′ sRef Dan@8 @6 S16′ sRef Dan@8 @12 S16′ sRef Dan@8 @11 S16′ sRef Dan@8 @5 S16′ sRef Rev@17 @3 S16′ [16] In the same:

“I saw in a vision a ram which had two horns, and the horns were high; but one was higher than the other, and the higher came up last. It shall push towards the west, the north, and the south. Then, behold, a he-goat of the she-goats came from the west upon the faces of the whole earth; it had a horn visible between its eyes. He ran unto the ram in the fury of his strength, and he brake his two horns, and he cast him down to the ground, and stamped upon him. But the great horn of the he-goat was broken; and there came up four in place thereof toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly toward the south, and toward the east, and toward glory. And it grew, even to the host of the heavens; and it cast down of the host to the ground, and stamped upon them. Yea, even to the prince of the host it exalted itself; and the dwelling of his sanctuary was cast down, because it cast down truth to the earth” (viii. 2-12, 21, 25).

Here is described another thing which vastates the church, namely, faith alone. By the ram is signified the good of charity and faith thence, and by the he-goat faith separate from charity, or faith alone; or, what is the same, those who are therein; by their horns are signified truths from good and falsities from evil, combating; truths from good by the horns of the ram, and falsities from evil by the horns of the he-goat. By the ram having two high horns, one higher than the other, and the higher coming up last, is signified the truth of faith from the good of charity; and this is seen according to the influx of good and truth with men and spirits, for all good is received behind, and all truth in front, because the cerebellum is formed to receive the good of the will, and the cerebrum to receive the truth of the understanding. By the west, the north, and the south, towards which the ram pushed, are signified the goods and truths which those receive who are in charity and the faith thence, and by which they disperse evils and falsities.

By the he-goat of the she-goats which came upon the faces of the whole earth, is signified faith separate from charity, arising from evil of life; the he-goat of the she-goats denotes that faith; the west denotes evil of life; and the earth denotes the church; it had a horn visible between the eyes, signifies that it was of self-intelligence; that he ran unto the ram in the fury of his strength, and brake his two horns, and threw him down to the ground, and stamped upon him, signify the complete destruction of charity and the faith thence; for when charity is destroyed faith also is destroyed, for the latter is from the former. The great horn of the he-goat being broken, and four coming up in place thereof, towards the four winds of the heavens, signify all falsities conjoined with the evils thence; the horns signify the falsities of evil, four their conjunction, and the four winds of the heavens all, as well falsities as evils. That out of one of them came forth a little horn, signifies justification thereby, for this is born from the principle of faith alone; it is said to be little, because it does not appear as a falsity.

That this horn grew exceedingly towards the south, and towards the east, and towards glory; and grew even to the host of the heavens, and cast down of the host to the ground, and stamped upon them, signifies that it destroyed all the truths and goods of the church. The south denotes where truth is in the light; the east and glory denote where good is in clearness by truth; the host of the heavens denote all the truths and goods of heaven and the church; to cast down the host to the ground, and to stamp upon them, signifies to entirely destroy; that it exalteth itself, even to the prince of the host, and that the dwelling of his sanctuary was cast down, signifies the denial of the Lord’s Divine Human, and the consequent vastation of the church. The prince of the host denotes the Lord as to the Divine Human, because from that proceed all the truths and goods which constitute the church; the dwelling of the sanctuary denotes the church where those things are; that they are truths destroyed by falsities that are meant, is evident, for it is said, it cast down the truth to the ground.

That such things are signified by the ram and the he-goat, and by their horns, is plainly evident from appearances in the spiritual world; for, when those who have confirmed themselves in the doctrine of faith alone, and of justification thereby, dispute there with those who are in the doctrine of charity and the faith thence, then to others who stand afar off he-goats, or a he-goat appear with similar horns, and with like insult and fury against rams or a ram, and he also appears to tread the stars under his feet. These things have been also seen by me, and at the same time by those who stood by me, who were thence convinced that such things are meant in Daniel; and also that similar things are meant by the sheep on the right hand, and the goats oil the left (Matt. xxv. 32 to the end); namely, by the sheep those who are in the good of charity, and by the he-goats those who are in faith alone.

From these passages, adduced from Daniel, it may in some measure appear what is signified in the Revelation:

By a dragon being seen having ten horns (xii. 3).

By a beast being seen ascending out of the sea, which also had ten horns (xiii. 1).

And by the woman that was seen sitting upon a scarlet coloured beast, which had seven heads and ten horns; concerning which the angel said, the ten horns which thou sawest, are ten kings (xvii. 3, 7, 12).

But on these subjects see the explanation in the following pages.

sRef Jer@48 @25 S17′ [17] That the power of falsity against truth is signified by a horn or horns, is also clear from the following passages: In Jeremiah:

“The horn of Moab is cut off, and his arm is broken” (xlviii. 25).

By Moab those are signified who are in spurious goods, and in falsified truths thence, which in themselves are falsities. The destruction of these falsities is signified by the horn of Moab being cut off, and the destruction of those evils by his arm being broken.

sRef Lam@2 @17 S18′ [18] In Lamentations:

“Jehovah hath caused the enemy to rejoice over thee; he hath exalted the horn of thine adversaries” (ii. 17).

By enemy is meant evil, and by adversaries the falsities of evil; to exalt the horn of the adversaries, is for falsities to prevail over truths and destroy them.

sRef Ezek@34 @21 S19′ [19] In Ezekiel:

“Ye thrust with side and with shoulder, and push all the infirm sheep with your horns till ye have scattered them abroad” (xxxiv. 21).

To thrust with side and shoulder, is with all strength and effort; to push with [your] horns the infirm sheep till ye have scattered them abroad, signifies by falsities to destroy the well disposed, who are not yet in truths from good, but still desire to be.

sRef Amos@3 @14 S20′ [20] In Amos:

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

By the altars of Bethel worship from evil is signified, and by the horns of the altar are signified the falsities of that evil; and that these are to be destroyed, is signified by the horns being cut off, and falling to the ground.

sRef Amos@6 @13 S21′ [21] In the same:

“Those who rejoice over a thing of nought; who say, Have we not taken to us horns by our own strength?” (vi. 13).

To take horns by our own strength, signifies by the power of one’s own intelligence to acquire the falsities by which truths are destroyed.

sRef Ps@75 @10 S22′ sRef Ps@75 @4 S22′ sRef Ps@75 @5 S22′ [22] In David:

“I said unto the proud, Boast not; and to the wicked, Lift not up the horn. Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked also will I cut off; the horns of the Just shall be exalted” (Ps. lxxv. 4, 5, 10).

By lifting up the horn on high, is signified to defend falsity strongly against the truth; therefore it is also said, “Speak not with a stiff neck.” By cutting off their horns, is signified to destroy their falsities; and by exalting the horns of the just, is signified to make powerful and strong the truths of good.

sRef Deut@33 @17 S23′ [23] Because by lifting on high and by exalting the horns is signified to fill with truths, and to render them powerful and strong against falsities, therefore those truths are also called the horns of the unicorn, because these are elevated. As in Moses:

“The first-born of his ox he hath honour, and his horns are the horns of the unicorn; with them he shall push the peoples together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh” (Deut. xxxiii. 17).

These things are said concerning Joseph, by whom, in the highest sense, is represented the Lord as to the Divine spiritual, or as to Divine truth in heaven; hence by Joseph are also signified those who are in the Lord’s spiritual kingdom (as may be seen, n. 3969, 3971, 4669, 6417). The first-born of the ox having honour, signifies the good of spiritual love; his horns being the horns of the unicorn, signify truths in their fulness, and in their power thence; to push the peoples to the ends of the earth, signifies to instruct in truths all those who belong to the church, and thereby to dissipate falsities. The ten thousands of Ephraim, and the thousands of Manasseh, signify the store and abundance of truth and thence of wisdom, and the store and abundance of good and thence of love. That Ephraim, in the Word, signifies the Intellectual of the church, which pertains to truth, and that Manasseh signifies the Voluntary of the church, which pertains to good, may be seen, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296; and that by ten thousands and thousands are signified very many, consequently, store and abundance.

sRef Ps@22 @21 S24′ [24] In David:

“Save me from the mouth of the lion; and hear me from the horns of the unicorns” (Ps. xxii. 21).

By the lion is signified falsity vehemently destroying truth; and by the horns of the unicorns are signified the truths that prevail against falsities.

sRef Ps@92 @10 S25′ [25] In the same:

“My horn is like the horn of a unicorn” (Ps. xcii. 10).

Like the horn of a unicorn, signifies truth as to fulness and power.

sRef Rev@9 @13 S26′ [26] In the Apocalypse:

“And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is in the sight of God” (ix. 13).

The altar of incense, which was called also the golden altar, was representative of the bearing and reception of all things of worship, that are from love and charity from the Lord, thus the representative of such things of worship as are elevated by the Lord. The horns of the altar represented truths proceeding from the good of love; hence it is evident why the voice was heard from the four horns of the altars, for truths are the means by which good acts and speaks.

sRef Ex@30 @10 S27′ sRef Ex@27 @2 S27′ sRef Ex@30 @2 S27′ sRef Ex@30 @3 S27′ [27] Because altars represented the worship of the Lord from the good of love, and since all worship, that is truly worship, is performed from the good of love by means of truths, therefore there were horns to the altars. That there were horns to the altar of incense, is evident in Moses:

“Thou shalt make four horns to the altar of incense; they shall be from it. And thou shalt overlay them with gold” (Exod. xxx. 2, 3, 10; xxxvii. 25, 26).

And that there were horns to the altar of burnt-offering it is said elsewhere in the same:

“Thou shalt make the horns upon the four corners of the altar of burnt-offering; from it his horns shall be” (Exod. xxvii. 2; xxxviii. 2).

That the horns were from the altar itself, signified that the truths, which the horns represented, proceed from the good of love, which the altar itself represented; for all truth is from good. That there were four, and [one] at each corner, signified that they were for the four quarters in heaven, by which are signified all things of truth from good.

sRef 1Ki@1 @53 S28′ sRef 1Ki@2 @31 S28′ sRef 1Sam@16 @13 S28′ sRef 1Ki@1 @50 S28′ sRef Lev@4 @34 S28′ sRef Ex@30 @10 S28′ sRef 1Ki@1 @51 S28′ sRef Lev@4 @25 S28′ sRef 1Ki@2 @30 S28′ sRef Lev@4 @30 S28′ sRef 1Ki@2 @29 S28′ sRef 1Ki@2 @28 S28′ sRef 1Sam@16 @1 S28′ [28] Because all expiations, and purifications are effected by truth from good, therefore expiation was made upon the horns of the altars,

Upon the horns of the altar of incense (Exod. xxx. 10; Lev. iv. 7).

And upon the horns of the altar of burnt-offering (Lev. iv. 25, 30, 34; viii. 15; ix. 9; xvi. 18).

And because all Divine protection is by means of truths from good, therefore also

Those who committed evils and feared death caught hold of the horns of the altar and were preserved (1 Kings i. 50, 51, 53);

But those who from premeditation, and wilfully, committed evil, were not preserved (1 Kings ii. 28-31).

Further, because horns signified truths from good, therefore also, when kings were anointed, this was done by oil from a horn. That David was thus anointed, may be seen (1 Sam. xvi. 1, 13); and that “Solomon was so” (1 Kings i. 39); the oil signified the good of love. From this signification of horns, which the ancients knew, it was customary to make the horn, budding forth and fragrant; whence the expression, cornucopia.

sRef Rev@5 @6 S0′ 317. And seven eyes. That this signifies, who has omniscience, is evident from the signification of seven eyes, when said of the Lord, as denoting omniscience; for eyes, when said of man, signify the understanding; wherefore, when said of the Lord, they signify omniscience. That eyes, when said of man, signify the understanding, and when said of the Lord, Providence, as also the Divine Wisdom and Intelligence, which is omniscience, may be seen above, n. 152. Seven eyes are mentioned, because seven signifies all, and is said of what is holy, as [has been shown] above.

sRef Rev@5 @6 S0′ 318. Which are the seven spirits of God, sent forth into all the earth. That this signifies that thence are all wisdom and intelligence in heaven and in the church, is evident from the signification of the seven spirits of God, as denoting the Divine truth proceeding from the Lord (concerning which see above, n. 183); and because they signify the Divine truth proceeding from the Lord, they also signify the Divine Wisdom or omniscience; and from the signification of, sent forth into all the earth, as denoting whence are all wisdom and intelligence in heaven and in the church. By being sent forth is signified to be communicated, and by all the earth is signified the church both in the heavens and on the earth (as may be seen above, n. 304). Hence it is clear why it is said that the seven eyes of the Lamb were the seven spirits of God, sent forth into all the earth, for by seven eyes is signified the omniscience which the Lord has from Divine good by Divine truth. All wisdom and intelligence are thence, because man cannot understand truth and relish good from himself, but from the Lord, and all wisdom and intelligence pertain to truth from good. Unless wisdom and intelligence are formed from that, they are not wisdom and intelligence, but folly and insanity, which appear before the ignorant and the evil as wisdom and intelligence, from the fact of their being able to speak and reason from the memory. For man’s proprium is nothing but evil and falsity; his voluntary proprium is evil, and his intellectual proprium thence is falsity; therefore whatever is from the proprium, is opposed to wisdom and intelligence, and what is opposed to wisdom is folly, and what is opposed to intelligence is insanity. Hence it is evident, that unless a man is raised up out of his proprium by the Lord, which is effected when he receives Divine truth, not only in the memory but also in the life, he cannot at all be wise and intelligent. But such elevation out of the proprium by the Lord does not appear to man, nor is it perceived by him so long as he is in the world, but then for the first time when he comes into his spirit, which takes place after its separation from the material body; but even then by those only who come into heaven. The reason why it is said wisdom and intelligence, is, because wisdom pertains to truth from good, for then man relishes good in truth: but intelligence pertains to truth by which good is produced, for then man has not yet a relish for good in truth, but is affected with truth because it is truth. Those who are in the Lord’s celestial kingdom are in wisdom, because they are in truths from good; but those who are in the Lord’s spiritual kingdom are in intelligence, because they are in truths by which good is produced. (But concerning those who are in truths by which good is produced see the Doctrine of the New Jerusalem, n. 23; and concerning those who are in truths from good, n. 24, in the same; and concerning the celestial kingdom and the spiritual kingdom, in the work concerning Heaven and Hell, n. 20-28.)

sRef Rev@5 @7 S0′ 319. (v. 7) And he came and took the book out of the right hand of him who sat upon the throne. That this signifies that these things are from His Divine Human, appears from the signification of the Lamb who took the book out of the right hand of Him who sat upon the throne, as denoting the Lord as to the Divine Human (concerning which see above, n. 314). That by the right hand of Him who sat upon the throne is meant the Lord as to omnipotence and omniscience, see also above, n. 297, 298. Hence it is that by, He came and took the book out of the right hand of Him that sat upon the throne, is signified that those things are from the Divine Human. That omnipotence and omniscience are denoted, is also because the subject treated of is concerning them, as is clear from the preceding words, where it is said that the Lamb had seven horns and seven eyes. By the seven horns are signified omnipotence, and by the seven eyes omniscience (as may be seen just above, n. 316, 317), and by the Lamb the Divine Human; n. 381. That omnipotence and omniscience belong to the Lord’s Divine Human, is evident from what has been said and shown above (n. 10, 26, 32, 49, 52, 63, 77, 82, 97, 113, 114, 135, 137, 151, 178, 200, 205 end, 209, 254, 297, 309).

sRef Rev@5 @9 S0′ sRef Rev@5 @8 S0′ sRef Rev@5 @10 S0′ 320. Verses 8, 9, 10. And when he had taken the book, the four animals and the four-and-twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of incense, which are the prayers of the saints. And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God in thy blood, out of every tribe and tongue, and people and nation. And thou hast made us unto our God kings and priests; and we shall reign upon the earth.

“And when he had taken the book,” signifies, after the acknowledgment that the Lord’s Human is Divine, and that it has omnipotence and omniscience; “the four animals and the four-and-twenty elders fell down before the Lamb,” signifies, the acknowledgment, and hence the glorification, of the Lord by the angels of the higher heavens; “having every one of them harps,” signifies, confession from spiritual truths; “and golden vials full of incense,” signifies, confession from spiritual goods; “which are the prayers of the saints,” signifies, from which is worship.

“And they sang a new song,” signifies, acknowledgment and confession from joy of heart; “saying, Thou art worthy to open the book and to loose the seals thereof,” signifies, that the Lord from the Divine Human has omnipotence and omniscience; “for thou wast slain, and hast redeemed us to God in thy blood,” signifies, the separation of all from the Divine, and conjunction with the Divine by the acknowledgment of Him, and the reception of Divine truth from Him; “out of every tribe and tongue,” signifies, by all who are in truths as to doctrine and as to life; “and people and nation,” signifies, who are of the Lord’s spiritual church, and of His celestial church.

“And hast made us unto our God kings and priests,” signifies, that from the Lord they are in the truths and goods of the church and heaven; “and we shall reign upon the earth,” signifies, the power which belongs to the Lord alone by Divine truth united to Divine good, and hence power and wisdom to those who are of the Lord’s spiritual and celestial kingdom.

sRef Rev@5 @8 S0′ 321. (v. 8) And when he had taken the book. That this signifies after the acknowledgment that the Lord’s Human is Divine, and that it has omnipotence and omniscience, is evident from the series in the internal sense, this being the subject treated of in what immediately precedes (see n. 316-319); and in what now follows it is acknowledged, and on this account the Lord is celebrated and glorified. And because this celebration and glorification is a living acknowledgment that the Lord’s Human is Divine, and that it has omnipotence and omniscience, and that acknowledgment now follows, it is therefore signified by “when he had taken the book.” The glorification of the Lord, in what now follows, is effected in this order: first, by the angels of the higher heavens; afterwards, by the angels of the lower heavens; and, lastly, by those who are under the heavens. The glorification of the Lord by the angels of the higher heavens, is contained in verses 8, 9, 10; that by the angels of the lower heavens, in verses 11, 12; and that by whose who are under the heavens, in verse 13; but these will be specifically treated of in what follows.

sRef Rev@5 @8 S0′ 322. The four animals and the four-and-twenty elders fell down before the Lamb. That this signifies the acknowledgment and hence the glorification of the Lord by the angels of the higher heavens, is evident from the signification of the four animals and the four-and-twenty elders, as denoting, in general, the whole heaven, but specifically the inmost heavens, consequently, the angels of the higher heavens (concerning which see above, n. 313); here specifically the angels of those heavens, because in what follows glorification is made by the angels of the lower heavens; and from the signification of their falling down before the Lamb, as denoting acknowledgment from a humble heart. (That to fall down signifies humiliation, and then reception and acknowledgment of heart, may be seen above, n. 290.) That the acknowledgment of the Lord’s Divine Human is meant is evident, for this is signified by the Lamb (see above, n. 381). What the higher heavens are, and what the lower heavens are, shall here be explained in a few words. There are three heavens; the third or inmost heaven is where the angels are who are in celestial love; the second or middle heaven is where the angels are who are in spiritual love; the first or ultimate heaven is where the angels who are in spiritual-natural love. The third or inmost heaven is conjoined with the second or middle by intermediate angels, who are called celestial-spiritual and spiritual-celestial angels; these, together with the angels of the third or inmost heaven, constitute the higher heavens; but the rest in the second or middle heaven, together with those who are in the first or ultimate heaven, constitute the lower heavens. The four animals signify specifically the third or inmost heaven, and the four-and-twenty elders the second or middle heaven, which is conjoined to the third or inmost; thus together they signify the higher heavens. (Concerning the intermediate angels, who are called celestial-spiritual, and spiritual-celestial, and concerning the conjunction of the third heaven with the second by them, see the Arcana Coelestia, n. 1577, 1824, 2184, 4047, 4286, 4585, 4592, 4594, 6435, 6526, 8787, 8801, 9671.)

sRef Rev@5 @8 S0′ 323. Having every one of them harps. That this signifies confession from spiritual truths, is evident from the signification of the harp, as denoting confession from spiritual truths. Harps, signify this because the harp was a stringed instrument, and such instruments signify spiritual things, or those of truth; whereas wind instruments signify celestial things, or those of good. Such things are signified by musical instruments, from the sounds, for sound corresponds to the affections, and from sounds also affections are perceived in heaven. And because there are various affections, and various sounds are uttered by musical instruments, therefore the latter, from correspondence, and thence agreement, signify the former. In general, stringed instruments signify such things as belong to the affections of truth, and wind instruments such as belong to the affections of good; or, what is the same thing, some instruments belong to the spiritual class, and some to the celestial class. That sounds correspond to affections, has been made clear to me from much experience, and also musical sounds, and that the angels are affected according to the sounds and their varieties; but to adduce all such experience would be tedious in this place. That only which has been generally observed, I desire to record, namely, that discrete sounds arouse the affections of truth, or that those who are in the affections of truth are affected by them; and that continuous sounds arouse the affections of good, or that those who are in affections of good are affected by them. Whether you say the affections of truth or spiritual things, it amounts to the same, or whether you say the affections of good or celestial things, it is also the same. But these things can be better comprehended from what has been
said from experience concerning sounds and their correspondence with the affections, in the work concerning Heaven and Hell, n. 241. From these considerations it is now evident, why, in the Word, and chiefly in David, so many kinds of musical instruments are mentioned, as psalteries, harps, flutes, cymbals, timbrels, horns, organs, and others, namely, that it is on account of correspondence with the affections, and at the same time with the articulations, which are expressions that contain things, and flow therefrom.

sRef Isa@24 @7 S2′ sRef Isa@24 @8 S2′ sRef Isa@24 @9 S2′ [2] That especially harps signify the affections of truth, because they arouse them, consequently also the confession which is made from spiritual truths with a merry heart, is evident from the following passages. In Isaiah:

“The new wine shall mourn, the vine shall languish, all the merry-hearted shall sigh. The joy of timbrels shall cease, the noise of the merry shall cease; the joy of the harp shall cease. They shall not drink wine with a song” (xxiv. 7, 8, 9).

The subject here treated of is the vastation of the spiritual church, or the good and truth thereof. Spiritual good that would cease, is signified by, the new wine shall mourn and the joy of timbrels shall cease; and that its truth would cease, is signified by, the vine shall languish, and the joy of the harp shall cease; for by new wine is signified spiritual good, and its joy by the timbrel; and by the vine is signified spiritual truth, and its joy by the harp. Because it is the affection of those things which would cease, it is therefore said, “All the merry-hearted shall sigh, the noise of the merry shall cease.” By gladness and mirth in the Word are signified spiritual gladness and mirth, all of which are from the affections of truth and good. It is added, they shall not drink wine with a song, because by a song is signified testification of gladness from the affection of truth, and by wine is signified truth.

sRef Ps@33 @3 S3′ sRef Ps@33 @4 S3′ sRef Ps@33 @2 S3′ [3] In David:

“Confess unto Jehovah upon the harp; sing unto him upon a psaltery of ten strings. Sing unto him a new song; play excellently with a loud noise. For the Word of Jehovah is right; and all his work [is done] in truth” (Ps. xxxiii. 2, 3, 4).

Because the harp signifies confession from spiritual truths, it is therefore said, Confess unto Jehovah upon the harp. A psaltery of ten strings signifies corresponding spiritual good; therefore it is said, Sing unto him upon a psaltery of ten strings; and on this account also it is said, For the Word of Jehovah is right, and all his work [is done] in truth, the truth of good being signified by, the Word of Jehovah is right, and the good of truth by, all His work is done in truth; the truth of good is the truth which proceeds from good, and the good of truth is the good which is produced by truth.

sRef Ps@43 @3 S4′ sRef Ps@43 @4 S4′ [4] In the same:

“Send thy light and thy truth; let them lead me; let them bring me unto the mountain of thy holiness, and to thy habitations, that I may confess unto thee upon the harp, O God, my God” (Ps. xliii. 3, 4).

That the harp signifies confession from spiritual truths is evident, for it is said, “I will confess unto thee upon the harp, O God, my God; and it is also premised, send “Thy light and thy truth; let them lead me.”

sRef Ps@71 @22 S5′ [5] In the same:

“I will confess unto thee upon the psaltery, even thy truth, O my God; unto thee will I sing with the harp, O Holy One of Israel” (Ps. lxxi. 22).

Because by the psaltery is signified spiritual good or the good of truth, and by the harp spiritual truth or the truth of good, and confession is made from each, therefore it is said, “I will confess unto thee upon the psaltery; unto thee will I sing with the harp.”

sRef Ps@57 @9 S6′ sRef Ps@57 @7 S6′ sRef Ps@57 @8 S6′ [6] In the same:

“I will sing and play. Awake me my glory, awake me, psaltery and harp. I will confess unto thee, O Lord, among the nations, I will praise thee among the peoples” (Ps. lvii. 8, 9; cviii. 2, 3).

Confession and glorification from the good of truth or from spiritual good, and from the truth of good or from spiritual truth, are expressed in the particulars of this passage. The good of truth is expressed by singing, by being awaked by the psaltery, and by praising among the nations; and the truth of good by praising, by being awaked by the harp, and by praising among the peoples; for nations in the Word mean those who are in good, and peoples those who are in truth; in this case those who are in spiritual truth. It is so said, because where good is treated of in the Word, truth also is treated of, and this on account of their marriage in the particulars thereof (concerning which see above, n. 238, at end, 288).

sRef Ps@147 @7 S7′ [7] In the same:

“Answer unto Jehovah with confession; sing praise upon the harp unto our God” (Ps. cxlvii. 7).

Here also confession from spiritual good and from spiritual truth is expressed by answering unto Jehovah with confession, and by playing upon the harp unto our God; from spiritual good, by answering unto Jehovah; and from spiritual truth, by playing upon the harp unto God. Jehovah is also mentioned where the subject treated of is concerning good, and God where it is treated concerning truth. (As may be seen, n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167.)

sRef Ezek@26 @14 S8′ sRef Ezek@26 @13 S8′ [8] In Ezekiel:

“And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will give thee to the dryness of the rock” (xxvi. 13, 14).

This is said respecting Tyre, by which is signified the church as to the knowledges (cognitiones) of good and truth. Its vastation is described by these words; vastation as to knowledges of good by, I will cause the noise of thy songs to cease; and vastation as to knowledges of truth by, “The sound of harps shall be no more heard”; the desolation of all truth by, “I will give thee to the dryness of the rock”; a rock signifying truth, and its dryness desolation.

sRef Ps@98 @6 S9′ sRef Ps@98 @5 S9′ sRef Ps@98 @4 S9′ [9] In David:

“Make a loud noise unto Jehovah, all the earth; resound, rejoice, and sing. Sing unto Jehovah with the harp; with the harp, and the voice of a song. With trumpets and the sound of a horn, make a loud noise before Jehovah, the King” (Ps. xcviii. 4-6).

The various kinds of affections from which confession and glorification of the Lord are made, are here expressed by the various kinds of sounds and instruments; by the various kinds of sounds, by making a loud noise, resounding, rejoicing, and singing; and by the various kinds of instruments, by harps, trumpets, and horns; but to expound the signification of each does not belong to this place, only what relates to the harp. To “Sing unto Jehovah with the harp, with the harp and the voice of a song,” signifies confession from the affection of spiritual good and truth; for every affection, because it belongs to love, when it falls into sound, sounds agreeably to itself; whence also from the sound that is in speech, and in which the expressions of speech flow, as it were, the affection of another is heard, which also is thence known to an associate, and manifestly in the spiritual world, where all sounds of the speech indicate the affections.

sRef Ps@92 @3 S10′ sRef Ps@81 @1 S10′ sRef Ps@81 @2 S10′ sRef Ps@81 @3 S10′ sRef Ps@150 @5 S10′ sRef Ps@150 @4 S10′ sRef Ps@150 @3 S10′ sRef Ps@92 @1 S10′ sRef Ps@92 @2 S10′ sRef Ps@149 @2 S10′ sRef Ps@149 @3 S10′ [10] Also elsewhere in David, as the following passages:

“Rejoice in God our strength; cry aloud unto the God of Jacob. Lift up the song and strike the timbrel, the pleasant harp, with the psaltery. Blow the horn at the new moon, at the time appointed, on the day of our solemn festival” (Ps. lxxxi. 1, 2, 3).

“[It is] good to confess unto Jehovah, and to sing unto thy name, O Most High upon an instrument of ten strings, and upon the psaltery upon the harp with a solemn sound” (Ps. xcii. 1, 3).

“Let the sons of Zion exult in their King; let them praise his name in the dance; let them sing praises unto him with the timbrel and harp” (Ps. cxlix. 2, 3).

“Praise God with the sound of the horn; praise him with the psaltery and harp; praise him with the timbrel and dance; praise him with the stringed instruments and the organ. Praise him with cymbals of soft sound; praise him with cymbals of loud sound” (Ps. cl. 3-5).

sRef 2Sam@6 @5 S11′ [11] Because musical instruments and also dances signify joys and gladnesses, which spring from the affections, and also the affections of the mind themselves, which their sounds produce both in what is simple and in what is compound, therefore

“David and the whole house of Israel played before Jehovah upon wooden instruments of every kind, and upon harps, and with psalteries, and with timbrels, and on cornets, and on cymbals” (2 Sam. vi. 5).

sRef 1Sam@16 @23 S12′ sRef 1Sam@16 @16 S12′ sRef 1Sam@16 @14 S12′ sRef 1Sam@16 @15 S12′ [12] Because the harp signifies confession from spiritual truths; and spiritual truths are those by which the angels who are in the Lord’s spiritual kingdom are affected, and which dissipate the falsities of evil, and with them the spirits themselves who are in them, therefore,

When the evil spirit was upon Saul, “David took a harp, and played with his hand; and thus rest was given to Saul, and the evil spirit departed from him” (1 Sam. xvi. 23).

This was done because kings represented the Lord as to the spiritual kingdom, and thence signified spiritual truths (as may been seen, n. 31); but Saul then represented the falsities opposed to those truths, – falsities that were dissipated by the sound of the harp, because the harp signified the spiritual affection of truth. This circumstance took place at that time, because with the sons of Israel all things were representative, and thence significative; it is otherwise at this day. From the passages which have now been adduced, it is clear what the harp signifies, besides also in other places (as Isaiah xxx. 31, 32; Ps. xlix. 3, 4; Ps. cxxxvii. 1, 2; 1 Sam. x. 5; Rev. xiv. 2; xviii. 22; Job xxx. 31).

sRef Isa@23 @16 S13′ sRef Isa@23 @15 S13′ [13] Because most things in the Word also signify the opposite, so also do musical instruments, in which sense they signify gladnesses and joys springing from the affections of falsity and evil; thus the harp also [signifies] the confession of falsity, and thence exultation over the destruction of truth. As in Isaiah:

“At the end of seventy years the song of Tyre shall be even as the song of a harlot; take the harp, walk in the city, thou harlot delivered to forgetfulness; play elegantly, increase the singing” (xxiii. 15, 16).

By Tyre is signified the church as to the cognitions of spiritual truth and good, as was said above, in this case the church in which these are falsified; a harlot signifies the falsification of truth (as may be seen above, n. 141); and by taking a harp, walking about the city, playing elegantly, and increasing the singing, is signified the exultation and boasting of falsity over the destruction of truth.

sRef Isa@5 @11 S14′ sRef Isa@5 @12 S14′ [14] And in the same:

“Woe to them that rise in the morning at dawn that they may follow strong drink; to them that tarry until twilight, till wine inflame him. And the harp, and the psaltery, and the timbrel, and pipe, and wine are at their feasts; but the), do not examine the work of Jehovah, and see not the operation of his hands” (v. 11, 12).

Here the harp, the psaltery, the timbrel, the pipe, and also wine, are meant in the opposite sense, in which they signify exultations and boastings from the falsities of evil. That such things are signified, is evident, for it is said, Woe to them; they do not examine the work of Jehovah, and they see not the operation of his hands.

sRef Rev@5 @8 S0′ 324. And golden vials full of incense. That this signifies confession from spiritual goods, is evident from the signification of golden vials which are also called censers, as denoting truths from good; for vials, like all containing vessels, signify truths, and the gold of which they were made signifies good, hence golden vials denote truths from good (that vessels signify truths because they serve good for recipient and containing vessels, may be seen, n. 3068, 3079, 3316, 3318; and also the vessels of the altars, of the burnt-offering, and the incense, n. 9723, 9724; and that gold signifies good, see above, n. 242); and from the signification of incense, as denoting those things of worship that are done from spiritual good, or from the good of charity, and thence are pleasurably perceived. Such things are signified by incense, because all things instituted in the Israelitish nation were representative of celestial and spiritual things, whence also odorous things, which were of a pleasant smell, represented pleasant perception, but those of an unpleasant smell, an unpleasant perception. It was on this account that incense was made of fragrant spices, with myrrh, onycha, galbanum, and frankincense. Moreover, there is a correspondence of odour with perception, which is evident from this fact, that in the spiritual world, where all things perceived by the senses are correspondences, the perceptivity of good and truth is perceived by the senses as fragrance from pleasant smells, and vice versa (concerning which fact see what is shown from experience in the Arcana Coelestia, n. 1514, 1517-1519, 1631, 4626, 4628, 4630, 4631, 5711-5717). Hence it is, that, in common discourse, to smell signifies to perceive; for such expressions, and many others, came into human speech from correspondence; for a man’s spirit is actually in the spiritual world, although a man does not know it. Also a man’s perceptive faculty is the cause of his bodily sense of smell, and this also is from correspondence. But this is an arcanum which is believed with difficulty, because hitherto unknown. It should be known that the good of love and of charity produces that sweet smelling or fragrance, but by truth, but not from itself without truth, still less by truth which is called that of faith without good; for good without truth has nothing perceptive, neither has truth without good.

[2] Incense signifies those things of worship which are done from spiritual good, because spiritual good derives its origin and existence from celestial good, and this good is the good of love to the Lord from the Lord, and hence it is the very good of heaven. For that good is directly from the Lord, and the Lord is in that good with the angels as in His own, even to such a degree that whether you say that the Lord is in them, and they in the Lord, or you say that the Lord is with them in that good, and they in the Lord when in that good, it is the same thing. Spiritual good, which derives its origin and existence from celestial good, is the good of charity towards the neighbour;
the worship from this good is signified by incense. Because all worship of the Lord is effected from good, although by means of truths, and because there are two universal goods that make the heavens, and distinguish them into two kingdoms, namely celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbour, therefore with the children of Israel there were two altars, one for the burnt-offerings, the other for the incense; and by the altar of burnt-offering was signified worship from the good of celestial love, and by the altar of incense, worship from the good of spiritual love; hence it is evident what was represented by incense.

sRef Ex@30 @4 S3′ sRef Ex@30 @8 S3′ sRef Ex@30 @3 S3′ sRef Ex@30 @10 S3′ sRef Ex@30 @9 S3′ sRef Ex@30 @5 S3′ sRef Ex@30 @7 S3′ sRef Ex@30 @6 S3′ sRef Ex@30 @1 S3′ sRef Ex@30 @2 S3′ [3] That this is the case is evident from the passages in the Word where it is mentioned. As in Moses:

“Thou shalt make an altar to burn incense upon; and thou shalt overlay it with pure gold, and thou shalt put it before the veil that is upon the ark of the testimony, before the mercy-seat. And Aaron shall burn thereon incense of spices every morning; in trimming the lamps he shall burn it, and in making the lamps to ascend at even he shall burn it, a perpetual incense before Jehovah throughout your generations. Ye shall make no strange incense to ascend thereon, nor burnt sacrifice, nor meat-offering, nor drink-offering” (Exod. xxx. 1-10).

That by this altar and by the burning of the incense upon it was signified the worship which is from spiritual good, is evident from the fact of its being placed in the tent of the assembly without the veil, where also were the lamps; and by the tent was signified the Lord’s spiritual kingdom; but by that part of the tent which was within the veil was signified the Lord’s celestial kingdom, as is evident from what is shown in the Arcana Coelestia, n. 9457, 9481, 9485, concerning the tent, where was the table upon which was the bread of faces, also where the altar of incense and the candlestick were; and from what is shown concerning the ark, in which was the testimony, and upon which was the mercy-seat (n. 9457, 9481, 9485, 10,545). Hence it is clear, that by the things that were in the tent without the veil, namely, the candlestick, the altar of incense, the table for the bread, were signified such things as pertain to the spiritual kingdom, all which have reference to spiritual good, and to its truth. By the table, upon which was the bread of faces, was signified the reception of celestial good in spiritual good (as may be seen, n. 9527). By the candlestick with the lamps was signified the Spiritual itself of that kingdom (n. 9548, 9551, 9556, 9561, 9572, 9783). And by the altar of incense was signified worship from spiritual good; and because worship from spiritual good was signified by the burning of incense upon that altar, and by the candlestick the Spiritual itself, therefore it was commanded that Aaron should burn the incense upon it every morning and evening, when he trimmed the lamps; but these things are more fully explained in the Arcana Coelestia, n. 10,176-10,213, where they are treated of as to each particular.

sRef Lev@16 @13 S4′ sRef Lev@16 @12 S4′ sRef Lev@16 @11 S4′ [4] Because spiritual good derives its origin and existence from celestial good, as has been said above, therefore that altar was not only placed near the veil which was upon the ark, but it was also commanded that when Aaron should make atonement for himself and for his house, he should bring the incense within the veil, by which is signified the influx, communication, and conjunction of celestial good and spiritual good. Concerning this it is thus written in Moses:

“And Aaron shall make an atonement for himself and for his house, and shall kill the bullock of the sin-offering; and he shall take a censer full of burning coals of fire from off the altar before Jehovah, and his hands full of incense of spices, and he shall bring it within the veil, so that he may put the incense upon the fire before Jehovah; and the cloud of the incense shall cover the mercy-seat that is upon the testimony, that he die not ” (Lev. xvi. 11-13).

That he should take the fire from off the altar of burnt-offering, upon which he should put the incense, also signified that spiritual good, which is the good of charity, exists and proceeds from celestial good, which is the good of love to the Lord (that the fire of the altar signified that good, may be seen, n. 4489, 6314, 6832, 9714, and elsewhere). On this account it was that the fire for burning the incense was taken only from the altar of burnt-offering. The reason why Aaron, when he made atonement for himself and his house, burned the incense within the veil, was, because Aaron as chief priest represented the Lord as to the good of love, and by his functions he represented those things that proceed from that good, all of which have reference to spiritual good. Unless spiritual good is from celestial good, it is not good, therefore neither would its function be from the Divine, nor would it represent anything of the Divine; therefore death was threatened to him unless he did so.

sRef Lev@10 @2 S5′ sRef Lev@10 @5 S5′ sRef Lev@10 @3 S5′ sRef Lev@10 @1 S5′ sRef Lev@10 @4 S5′ [5] This is why Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven, because they burnt incense from other fire than the fire of the altar of burnt-offering, consequently they performed worship from another love than that of love to the Lord. Concerning this circumstance, it is thus written in Moses:

“Nadab and Abihu, the sons of Aaron, took each of them his censer and put strange fire therein, and put incense thereon; therefore fire went out from before Jehovah, and devoured them, and they died, and afterwards they were borne out of the camp” (Lev. x. 1-5).

Their being carried without the camp, signified that their worship was not from heaven, because not from love to the Lord; for by the camp of the sons of Israel heaven and the church were represented (see n. 4236, 10,038).

sRef Num@16 @12 S6′ sRef Num@16 @4 S6′ sRef Num@16 @5 S6′ sRef Num@16 @18 S6′ sRef Num@16 @11 S6′ sRef Num@16 @21 S6′ sRef Num@16 @17 S6′ sRef Num@16 @15 S6′ sRef Num@16 @6 S6′ sRef Num@16 @8 S6′ sRef Num@16 @9 S6′ sRef Num@16 @14 S6′ sRef Num@16 @7 S6′ sRef Num@16 @10 S6′ sRef Num@16 @19 S6′ sRef Num@16 @13 S6′ sRef Num@16 @22 S6′ sRef Num@16 @20 S6′ sRef Num@16 @16 S6′ sRef Num@16 @32 S6′ sRef Num@16 @31 S6′ sRef Num@16 @29 S6′ sRef Num@16 @30 S6′ sRef Num@16 @37 S6′ sRef Num@16 @38 S6′ sRef Num@16 @35 S6′ sRef Num@16 @33 S6′ sRef Num@16 @34 S6′ sRef Num@16 @24 S6′ sRef Num@16 @25 S6′ sRef Num@16 @26 S6′ sRef Num@16 @3 S6′ sRef Num@16 @2 S6′ sRef Num@16 @23 S6′ sRef Num@16 @27 S6′ sRef Num@16 @28 S6′ sRef Num@16 @1 S6′ [6] The reason why Korah, Dathan, and Abiram, with their company, were swallowed up by the earth, although they took the fire from the altar and burnt incense, was, because by their murmuring against Moses and Aaron profanation of the good of celestial love was signified; for Moses and Aaron represented the Lord; and to murmur, that is, to rebel against the Lord, and engage in holy offices, is profanation; but because they took the fire from the altar, that fire was cast out and their censers were made into a covering for the altar. Concerning this fact, it is thus written:

“Moses said unto them that they should take fire, and put it into their censers; which also was done, but they were swallowed up” (Num. xvi. 1 to end).

But afterwards it was commanded

“That they should collect the censers, and scatter the fire towards this place; and of the censers which were of brass, they should make broad plates, a covering to the altar, because they were hallowed” (Num. xvi. 37, 38).

They were sanctified by the fire of the altar, which signified Divine celestial love.

sRef Lev@24 @7 S7′ [7] Because spiritual good, which is the good of charity towards the neighbour, derives its essence and soul from celestial good, which is the good of love to the Lord, therefore also the frankincense, by which spiritual good is signified, was put upon the bread of faces, by which was signified celestial good; as is evident from these words in Moses:

“Frankincense shall also be put upon the bread of faces, which is upon the table in the tent of the assembly, that the bread may be for a memorial” (Lev. xxiv. 7).

That the bread may be for a memorial, signifies, that it may be received and heard by the Lord; for all worship of the Lord, that is truly worship, is from celestial good by means of spiritual good, for spiritual good, which is charity towards the neighbour, is the effect of celestial good; for charity towards the neighbour is to perform uses and to lead a moral life from a heavenly origin (concerning which see the work concerning Heaven and Hell, n. 390, 484, 529, 530-535, and the Doctrine of the New Jerusalem, n. 84-107). This therefore is spiritual good; and celestial good is to look to the Lord, and [to acknowledge] that all good and truth are from Him, and that from man, or his proprium, there is nothing, but evil.

sRef Num@16 @45 S8′ sRef Num@16 @44 S8′ sRef Num@16 @43 S8′ sRef Num@16 @46 S8′ sRef Num@16 @47 S8′ sRef Num@16 @48 S8′ sRef Num@16 @42 S8′ sRef Num@16 @41 S8′ [8] That the incense was burned from no other fire than that of the altar of burnt-offering, by which was signified celestial good, which is the good of love to the Lord, appears also from other passages; as in Moses

“When the congregation murmured against Moses and Aaron, and they were attacked by the plague, then Aaron took fire from the altar, and [put it] in a censer, and put incense in it, and he ran into the midst of them; and the plague was stayed” (Num. xvi. 41, 46-48, and also in Rev. viii. 3-5).

sRef Isa@60 @6 S9′ [9] That incense and frankincense signify spiritual good, and the burning thereof the worship that is grateful from that good, and therefore hearing and reception by the Lord, is evident from the following passages. In Isaiah:

“A troop of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and frankincense; and they shall show forth the praises of Jehovah” (lx. 5).

The subject here treated of is the Lord’s advent. By the troop of camels and the dromedaries of Midian and Ephah are signified the knowledges of truth and good in abundance; that “all they from Sheba shall come,” signifies from the knowledges of genuine truth and good, Sheba signifying such knowledges (see n. 1171, 3240). By the gold and frankincense which they shall bring, is signified worship from spiritual good, that is from celestial good; gold signifying celestial good, and frankincense spiritual good. Because worship from these is signified, it is therefore said, “and they shall show forth the praises of Jehovah”; by showing forth the praises of Jehovah is signified the preaching of the gospel concerning the Lord, and the worship of Him.

sRef Matt@2 @11 S10′ [10] In Matthew:

The wise men from the east opened their treasures, and presented to the new-born Lord gifts, “gold, frankincense, and myrrh” (ii. 11).

By the wise men from the east are also signified those who are in the knowledges of truth and good; their worship from celestial good, spiritual good, and natural good, is signified by their offering gold, frankincense, and myrrh; for by gold is signified celestial good, by frankincense spiritual good, and by myrrh natural good. That such things are signified by these, was also still known to many in the east, whence also they were called the sons of the east, by whom in the Word are meant those who are in the knowledges of truth and good (see n. 3249, 3762), for knowledge of correspondences still remained with them; wherefore that they might testify the joy of their heart, they offered such things as signified every good from first to last; and this is what was prophesied in Isaiah, that they should come from Sheba and bring gold and frankincense, and show forth the praises of Jehovah, concerning which we have treated just above.

sRef Mal@1 @11 S11′ [11] In Malachi:

“From the rising of the sun even unto the setting my name shall be great among the nations; and in every place incense shall be offered unto my name, and a clean meat-offering” (i. 11).

“From the rising of the sun even unto the setting my name shall be great among the nations,” signifies, that the church and worship of the Lord shall be everywhere with those who are in good; from the rising of the sun to the setting, signifying every place where there is good; “My name shall be great,” signifying the acknowledgment and worship of the Lord; and nations signifying those who are in good. “Incense shall be offered unto my name, and a clean meat-offering,” signifies the worship of the Lord from spiritual good, which is the good of charity towards the neighbour, and from celestial good, which is the good of love to the Lord; worship from spiritual good being signified by incense, and from celestial good by a meat-offering. (That a meat-offering signifies that good, may be seen, n. 4581, 10,079, 10,137.)

sRef Ps@141 @1 S12′ sRef Isa@43 @23 S12′ sRef Ps@141 @2 S12′ [12] The same is signified by incense and meat-offering in David:

“Give ear unto my voice, when I cry unto thee. Let my prayers be accepted as incense before thee; and the lifting up of my hands as the meat-offering of the evening” (Ps cxli. 1, 2).

And in Isaiah:

“Thou hast not brought to me the cattle of thy burnt-offerings, and thou hast not honoured me with thy sacrifices. I have not made thee to serve by a meat-offering, nor wearied thee by frankincense” (xliii. 23).

Because all worship of the Lord is done from spiritual good, which is from celestial good, therefore both the meat-offering and frankincense are mentioned in the letter separately, which, notwithstanding, in the internal or spiritual sense are conjointly understood, but the one from the other.

sRef Jer@17 @26 S13′ [13] Similarly in Jeremiah:

“They shall come from the cities of Judah, and from the circuits of Jerusalem, bringing burnt-offering and sacrifice, and meat-offering and frankincense” (xvii. 26).

By Judah and Jerusalem here are not meant Judah and Jerusalem, but the Lord’s church which is in the good of love and in the doctrine of charity therefrom, worship from these is signified by burnt-offering and sacrifice, also by meat-offering and frankincense.

sRef Lev@2 @2 S14′ sRef Lev@2 @1 S14′ [14] Because meat-offering signified the good of celestial love, and frankincense the good of spiritual love, therefore upon the meat-offering of fine flour were put oil and frankincense; as appears in Moses:

“When the soul willeth to offer a gift of meat-offering unto Jehovah, fine flour shall be the gift thereof, upon which he shall pour oil, and shall put upon it frankincense; and the priest shall take a handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof, and he shall burn it for a memorial upon the altar” (Lev. ii. 1, 2).

The reason why this meat-offering was instituted, was, because fine flour signifies genuine truth (as may be seen, n. 9995), because this is from good, namely, from celestial good, and thence from spiritual good, therefore oil and frankincense were put upon it; oil signifying the good of celestial love, and frankincense the good of spiritual love; in the internal sense, the one from the other. There were also other kinds of meat-offering, which were prepared with oil, by which similar things were signified.

sRef Ezek@16 @18 S15′ sRef Ezek@16 @17 S15′ [15] In Ezekiel:

“Thou hast taken the garments of thy embroidery, and hast covered images of a male, with which thou didst commit whoredom; and my oil and my incense thou hast given before them” (xvi. 18, 19).

These things are said concerning Jerusalem, which signifies the church as to doctrine, here as to doctrine entirely perverted. The images of a male which she covered with the garments of her embroidery, and with which she committed whoredom, signify the falsities which, by perverse interpretation, they made to appear as truths, thus falsified truths. Embroidered garments denote the knowledges of truth from the Word; and to commit whoredom denotes to falsify. To give my oil and my incense before them, signifies to adulterate both the good of celestial love and the good of spiritual love, which are adulterated when the Word is applied to the loves of self and of the world.

sRef Deut@33 @10 S16′ [16] In Moses:

“They shall teach Jacob thy judgments, and Israel thy law; they shall put incense to thy nose, and burnt sacrifice upon thine altar” (Deut. xxxiii. 10).

This is the prophecy of Moses concerning Levi, by whom is signified the priesthood. And because the priesthood was representative of the Lord as to the good of love, both celestial and spiritual, therefore it is said, “they shall put incense to thy nose, and burnt sacrifice upon thine altar.” By incense is signified worship from spiritual good, and by the burnt sacrifice upon the altar is signified worship from celestial good; to the nose, signifies, to the perception.

sRef Ps@66 @15 S17′ sRef Ps@66 @13 S17′ [17] In David:

“I will go into thy house with burnt-offerings; I will pay my vows unto thee. I will offer unto thee burnt sacrifices of fatlings, rams together with incense” (Ps. lxvi. 13, 15).

To offer burnt-offerings of fatlings, signifies worship from the good of celestial love; to offer rams together with incense, signifies worship from the good of spiritual love; incense and also a ram signify that good.

sRef Rev@8 @5 S18′ sRef Rev@8 @3 S18′ sRef Rev@8 @4 S18′ [18] In the Apocalypse:

“And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he might offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, together with the prayers of the saints, ascended up out of the angel’s hand to the sight of God. Afterwards, the angel took the censer, and filled it with the fire of the altar, and cast it into the earth” (viii. 3-5).

The signification of these things will be stated in the explanation of those words in the following [verses]; here only that, incense signifies worship from spiritual good, which is the good of charity towards the neighbour. That worship is also signified by the prayers of the saints; therefore it is said, “there was given unto him much incense, that he might offer it with the prayers of the saints”; and after that, the smoke of the incense, together with the prayers of the saints, ascended up in the sight of God. That the prayers of the saints signify worship from spiritual good, will be seen in the article immediately following, likewise what is meant by worship from spiritual good or from the good of charity.

sRef Isa@65 @3 S19′ [19] In Isaiah:

“A people that provoke me to anger continually before my faces; that sacrifice in gardens, and burn incense upon the sides ” (lxv. 3).

Here, by sacrificing and burning incense are signified opposite things, namely, worship from falsities of doctrine, which is from man’s intelligence; gardens signify intelligence, here man’s own intelligence, and altars of brick signify the falsities thence; to sacrifice and burn incense signify worship. That the ancients performed Divine worship in gardens and groves according to the significations of the trees therein, but that this was forbidden the Israelitish nation, lest they should contrive a worship from the proprium, may be seen, n. 2722, 4552.

sRef Hos@4 @13 S20′ [20] In Hosea:

“They sacrifice upon the tops of the mountains, and burn incense upon the hills, under the oak, and the poplar, and the elm, because the shadow thereof is good; therefore your daughters commit whoredom, and your daughters-in-law commit adultery” (iv. 13).

By these words is described worship from the love of self and from the love of the world, and thence from falsities of doctrine; worship from the love of self, by sacrificing upon the tops of the mountains; worship from the love of the world, by burning incense upon the hills; and worship from falsities of doctrine, by sacrificing and burning incense under the oak, the poplar, and the elm. The top of the mountains signifies celestial love, here the love of self; hills signify spiritual love, here the love of the world; for the love of self is the opposite of celestial love, and the love of the world is the opposite of spiritual love. The oak, the poplar, and the elm, signify the lowest goods of truth and truths of good of the natural man, here his evils of falsity and falsities of evil. “Because the shadow thereof is good,” signifies complacence; the falsifications of spiritual good thence are signified by, “therefore your daughters commit whoredom,” and the adulteration of celestial good by, “therefore your daughters-in-law commit adultery.”

sRef Jer@11 @17 S21′ sRef Jer@11 @13 S21′ [21] In Jeremiah:

“The number of thy cities were thy gods, O Judah; and even as the number [of the streets] of Jerusalem have ye set up altars, altars to burn incense unto Baal” (xi. 13, 17).

By cities here are not signified cities, nor by gods, gods, neither by the streets of Jerusalem streets there; but by cities are signified the doctrinals of falsity by gods, the falsities themselves; and by the streets of Jerusalem, the falsities of the doctrine of the church. By setting up altars, altars to burn incense unto Baal, is signified worship from the love of self and from the love of the world (as above). This nation did set up altars, and burn incense to Baal; but because all things of their worship were representative, those things which were done according to the statutes were representative of things celestial and spiritual; therefore those things which were done contrary to the statutes were representative of infernal things; consequently, by the altars set up to [their] gods, and by the incense given to Baal, are signified things opposite.

sRef Jer@1 @16 S22′ [22] In the same:

“I will speak judgments with them upon all their wickedness, that they have forsaken me, and have burned incense to other gods, and have bowed themselves down to the works of their own hands” (i. 16).

To burn incense to other gods, and to bow themselves down to the works of their own hands, signify worship from falsities which are from man’s own intelligence; other gods denoting falsities, and the works of [their own] hands denoting the things that are from man’s own intelligence.

sRef Jer@44 @21 S23′ sRef Jer@44 @25 S23′ sRef Hos@11 @2 S23′ sRef Jer@18 @15 S23′ sRef Jer@11 @12 S23′ sRef Jer@44 @18 S23′ sRef Jer@44 @19 S23′ sRef Jer@44 @17 S23′ sRef Jer@7 @9 S23′ [23] The same is signified by burning incense to gods, in Jeremiah (xi. 12; xliv. 3, 5, 8, 15, 18); also by burning incense to graven images, in Hosea (xi. 2); and by burning incense to vanity, in Jeremiah (xviii. 15). The same also as above by burning incense to Baal, in Jeremiah (vii. 9); and in Hosea (ii. 13); and in like manner by burning incense to Melecheth or the queen of the heavens, in Jeremiah (xliv. 17-19, 21, 25). Melecheth of the heavens signifies falsities in the aggregate.

[24] Further, the burning of incense signifies those things of worship which are perceived as grateful, and incense spiritual good, because all things that were instituted in the Israelitish nation were representative of celestial and spiritual things; for the church with them was not internal, as the church at this day, but external; and externals represented and thence signified the internals of the church, such as were unfolded by the Lord in the Word of the New Testament; hence their church was called a representative church. The externals of this church consisted of such things in the world of nature as corresponded to the affections of good and truth in the spiritual world; hence it was that when those who belonged to that church were in externals as to worship, those who were in the spiritual world or in heaven, were in internals, and conjoined themselves with those who were in externals; in this manner, at that time, heaven made one with the men of the earth.

[25] From these things it is evident why there was a table in the tent of the assembly for the bread, why there was the candlestick with the lamps, and the altar of incense. For the bread represented, and thence signified, the good of love proceeding from the Lord, or celestial good, the candlestick with the lamps represented, and thence signified, spiritual good and truth; and the incense represented, and thence signified, worship; and because all Divine worship that is gratefully perceived is from spiritual good, therefore that good was signified by the incense. In order that what is grateful might be represented, the incense was made from fragrant spices, and this also from correspondence; for fragrant odours correspond to the pleasures and delights that inhere in the thoughts and perceptions from the delight of spiritual love, consequently, the incense corresponded to such things as are gratefully received by the Lord, and as are perceived gratefully by the angels. This grateful quality is entirely from spiritual good, or from the good of charity towards the neighbour; for this good is celestial good, which is the good of love to the Lord in effect, for celestial good, which is the good of love to the Lord, is fixed in effect solely by spiritual good, which is the good of charity towards the neighbour; therefore to be in this good and to exercise it, is to love and worship the Lord. The nature of charity towards the neighbour, and its exercise, may be seen in the Doctrine of the New Jerusalem, n. 84-107.

sRef Ex@30 @35 S26′ sRef Ex@30 @38 S26′ sRef Ex@30 @37 S26′ sRef Ex@30 @36 S26′ sRef Ex@30 @34 S26′ [26] Because the oil by which anointings were performed signified celestial good, or the good of love to the Lord, and the incense signified spiritual good, or the good of charity towards the neighbour, and because the latter is from the former (as has been said above), therefore in Exodus (xxx.) the preparation of the anointing oil is first treated of, and the preparation of the incense immediately afterwards; the preparation of the anointing oil from verse 23-33, and the preparation of the incense from verse 34-38. And as incense is here treated of, I will here adduce what is there commanded concerning the preparation of the incense, namely:

“Take unto thee fragrant spices, myrrh, onycha, and galbanum; these sweet spices, with pure frankincense, shall be of equal weight. And thou shalt make it a perfume, an unguent the work of the perfumer, salted, pure, holy; and thou shalt beat of it very small, and put of it before the testimony in the tabernacle of the assembly, where I will meet thee; it shall be unto you the holy of holies. And the perfume which thou makest unto yourselves ye shall not make after the quality thereof; it shall be unto thee holy for Jehovah. The man who shall make like unto that, to make an odour to him, shall be cut off from his people” (Exod. xxx. 34-38).

But what each of these particulars signifies may be seen in the Arcana Coelestia, n. 10,289, 10,310, where they are explained in order. Here this may be said, that the frankincense was the primary, and the other three were added for the gratefulness of their odour; therefore it is said concerning the frankincense, that of each there shall be an equal part, or the same proportion of one as of the other; the same as with the anointing oil, in which the oil of the olive was the primary, and the other things therein signifying (Exod. xxx. 23-33). Hence it is evident why frankincense signifies the same as incense in the compound, namely, spiritual good.

sRef Lev@26 @31 S27′ sRef Hos@14 @6 S27′ sRef Ezek@20 @41 S27′ sRef Lev@26 @27 S27′ [27] Because the fragrances belonging to odour correspond to spiritual pleasantnesses, or to the pleasantnesses arising from spiritual good, therefore also the most grateful reception by the Lord is called an odour of rest (Exod. xxix. 18, 25, 41; Lev. i. 9, 13, 17; ii. 2, 9, 12; iii. 5; iv. 31; vi. 8, 14; viii. 28; xxiii. 8, 13, 18; Num. xv. 3; xxviii. 6, 8, 13; xxix. 2, 6, 8, 13, 36).

And in Ezekiel:

“By the odour of rest I will be reconciled unto you” (xx. 41).

In Moses:

“If ye will not walk in my precepts, but will go contrary to me, I will not smell his odour of your rest” (Lev. xxvi. 31).

And in Hosea:

“His branches shall go, and he shall be as the honour of the olive, and his odour as of Lebanon” (xiv. 6).

This is said concerning Israel; the honour of the olive signifies celestial good, and the odour of Lebanon spiritual good, from its gratefulness (see above, n. 288). (That the olive also signifies that good, see Arcana Coelestia, n. 9277, 10,261; that odour signifies the perceptive faculty of what is grateful according to the quality of love and faith, n. 1514-1519, 3577, 4624-4634, 4748, 5621, 10,292; that an odour of rest signifies the perceptive faculty of peace, n. 925, 10,054; the nature of the perceptive faculty of peace may be seen in the work concerning Heaven and Hell, n. 284-290.)

sRef Rev@5 @8 S0′ 325. Which are the prayers of the saints. That this signifies, from which is worship, appears from the signification of the prayers of the saints, as denoting worship from spiritual good. By prayers, in the internal sense, are meant all things of worship; and by the saints, spiritual things; for in the Word they are called saints who are in the Lord’s spiritual kingdom, and just, they who are in His celestial kingdom (as may be seen above, n. 204). But in the internal sense of the Word by saints are not meant saints, but things holy, for saints involve persons, and in the internal sense everything connected with personality is put off, for things alone constitute it (concerning which see above, n. 270); and that the angels, because they are spiritual, think abstractedly from persons, see also above, n. 99, 100. In this the internal sense of the Word is distinguished from its external sense, which is the sense of the letter; and because by saints are thus meant things holy, and by holy in the Word is meant the Divine truth, which proceeds from the Lord, and makes His spiritual kingdom (as may be seen above, n. 204); therefore by things holy are meant spiritual things, and by the prayers of the saints, worship from spiritual good. That worship from this good is meant by the prayers of the saints, appears from this fact, that it is said they had golden vials full of incense, which are the prayers of the saints; and by incense are signified all things of worship which are from spiritual good (as was shown in the article just preceding); whence it follows, that the same is signified by the prayers of the saints.

sRef Ps@141 @5 S2′ sRef Ps@141 @4 S2′ sRef Ps@141 @2 S2′ sRef Ps@141 @3 S2′ sRef Ps@141 @1 S2′ [2] As also in David:

“Give ear unto my voice, when I cry unto thee. Let my prayers be accepted before thee as incense; and the lifting up of my hands as the meat-offering of the evening; guard the door of my lips; let not mine heart decline to evil, to do wicked deeds in impiety with the men who work iniquity; for hitherto my prayers [are] in their evils” (Ps. cxli. 1-5).

Here also prayers are called incense, and the lifting up of the hands is called a meat-offering; and this, because the same is signified by prayers as by incense, and the same by the lifting up of the hands as by a meat-offering. By incense is signified spiritual good, which is the good of charity towards the neighbour; and by meat-offering is signified celestial good, which is the good of love to the Lord; thus by both worship is signified. And because prayers proceed not from the mouth, but from the heart by the mouth, and all worship which is from the heart is from the good of love and charity, for the heart signifies that, therefore it is also said, guard the door of my lips; let not mine heart decline to evil, to do wicked deeds in impiety. And because David is lamenting that evils hitherto have power against him, therefore he says, for hitherto my prayers are in their evils.

sRef Rev@8 @3 S3′ sRef Rev@8 @4 S3′ [3] That prayers signify the same as incense, also appears elsewhere in the Apocalypse:

“Another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, together with the prayers of all the saints, upon the golden altar which was before the throne. And the smoke of the incense together with the prayers of saints, ascended up to the sight of God” (viii. 3, 4).

Because similar things are here signified by prayers as by incense, namely, worship from spiritual good, therefore it is said there was given unto him much incense, that he should offer it with the prayers of the saints; also that the smoke of the incense ascended together with the prayers of the saints, to the sight of God. What is meant by worship from spiritual good shall first be explained, and afterwards that prayers signify such worship. Worship does not consist in prayers and in external devotion, but in a life of charity; prayers are only the externals thereof, for they proceed from the man by his mouth, therefore, according to the quality of the man as to his life, such are his prayers. It does not matter that a man bears himself humbly, that he kneels and sighs when he prays; these are external things, and unless the externals proceed from internals, they are only postures and sounds without life. In everything that a man gives utterance to there is affection, and every man, spirit, and angel is his own affection, for their affection is their life; it is the affection itself that speaks, and not the man without it; therefore, such as is the affection, such is the prayer. Spiritual affection is what is called charity towards the neighbour; to be in that affection is truly worship; prayer is the proceeding therefrom. Hence it is evident that the essential of worship is a life of charity, and the instrumental of it is posture and prayer; or, that the primary of worship is a life of charity, and its secondary is praying; from which it is evident that those who place all Divine worship in oral piety, and not in real piety, err greatly.

[4] Real piety is to act in every work and in every function sincerely and rightly, justly and equitably, and this because it is so commanded by the Lord in the Word; for thus a man in every work he does looks to heaven and to the Lord, with whom he is thus conjoined. But to act sincerely and rightly, justly and equitably, solely from fear of the law, or of the loss of fame, or for the sake of honour and gain, and to think nothing of the Divine Law, of the precepts of the Word, and of the Lord, and yet to pray devoutly in temples, is external piety, which, however holy it may appear to be, still is not piety, but either hypocrisy, or something assumed from habit, or a persuasion that therein alone consists Divine worship. For such a man looks not from his heart to heaven and to the Lord, but only with the eyes, the heart regarding self and the world, and the mouth speaking from bodily habit only and memory; such a man is conjoined to the world and not to heaven, to himself and not to the Lord. From these considerations it is evident what piety is, also what Divine worship is, and that real piety is essential worship. Concerning this see also what is said in the work concerning Heaven and Hell, n. 222, 224, 358-360, 528-530; and in the Doctrine of the New Jerusalem, n. 123-129, where these words occur: “Piety consists in thinking and speaking piously; in devoting much time to prayers; in humility at the time; in frequenting temples, and attending devoutly to the discourses there; in receiving the sacrament of the holy supper frequently every year; and in like manner the other parts of worship according to the appointments of the church. But the life of charity consists in wishing well and doing well to the neighbour; in acting in every work justly and equitably, from what is good and true, and similarly in discharging every duty; – in one word, the life of charity consists in the performance of uses. Divine worship consists primarily in the latter life, but secondarily in the former; he, therefore, who separates the one from the other, that is, who lives a life of piety, and not at the same time a life of charity, does not worship God. For a life of piety avails only as a life of charity is conjoined with it; for this is the chief thing, and such as the latter is, such is the former” (n. 124, 128).

[5] That heaven is insinuated by the Lord into the actual piety of man, and not into the oral or external piety separate therefrom, has been proved to me from much experience. For many were seen, who placed all worship in oral and outward piety, and in their actual life thought nothing further of the Lord’s precepts in the Word, or that what is sincere and right, just and equitable, should be done from religion, thus from a spiritual origin, but only from regard to the civil law, and also the moral law, so that they might appear sincere and just for the sake of fame, and this on account of honour and gain, believing that by this means they would come into heaven before others. In accordance with their faith, therefore, they were raised into heaven; but when it was perceived by the angels, that they worshipped God with the mouth only, and not with the heart, and that their external piety did not proceed from actual piety, which pertains to the life, they were cast down by them, and afterwards were associated with those who were in a similar life with themselves, and were there deprived of their piety and sanctity, because these were interiorly defiled with evils of life. Consequently it was made evident, that Divine worship primarily consists in a life of charity, and secondarily in external piety.

sRef Matt@6 @8 S6′ sRef Matt@6 @7 S6′ [6] As essential Divine worship primarily consists in the life, and not in prayers, therefore, the Lord taught that, in praying, they were not to be given to much speaking and repetition, in the following words:

“When ye pray, use not vain repetitions as the heathen do; for they think that they shall be heard for their much speaking. Do not therefore make yourselves like unto them” (Matt. vi. 7, 8).

Now because essential Divine worship consists primarily in a life of charity, and secondarily in prayers, therefore, by prayers, in the spiritual sense of the Word, is meant worship from spiritual good, that is, from the life of charity, for that which is primary is meant, in the spiritual sense, whereas the sense of the letter consists of things secondary, which are effects, and correspond.

sRef Luke@21 @36 S7′ [7] Prayers are also mentioned in many passages of the Word; but because prayers proceed from the heart, and the quality of man’s heart is according to his life of love and charity, therefore by prayers, in the spiritual sense, is meant that life, and the worship from it; as in the following passages.

In Luke:

“Watch ye all the time, praying that ye may be accounted worthy to flee from those things that are to come, and to stand before the Son of man” (xxi. 36; Mark xiii. 33).

By watching all the time, is signified to procure to themselves spiritual life (as may be seen above, n. 187). Therefore praying is also mentioned, because praying is the effect of that life, or its external, which avails in proportion as it proceeds from the life, for they constitute a unity like the soul and body, and like the internal and external.

sRef Mark@11 @24 S8′ sRef Mark@11 @25 S8′ [8] In Mark:

“Jesus said, All things which ye ask in prayer, believe that ye shall receive them, and then it shall be done unto you. When ye stand praying, forgive, if ye have ought against any” (xi. 24, 25).

Here, also, in the spiritual sense, by praying, desiring, and asking, is meant the life of love and charity; for to those who are in the life of love and charity, it is given from the Lord what they should ask; therefore they ask nothing but what is good, and that is done unto them; and because faith is also from the Lord, therefore, it is said, “believe that ye shall receive them.” And because prayers proceed from the life of charity, and are according to it, therefore, in order that it may be done according to the prayers, it is also said, “when ye stand praying forgive, if ye have ought against any.”

sRef Matt@5 @23 S9′ sRef Matt@5 @24 S9′ [9] That by, when ye stand praying, is signified, when they are in Divine worship, is evident also from this consideration, that the same that is here said of those who pray, is also said of those who offer a gift upon the altar, in Matthew:

“If thou offer a gift upon the altar, and rememberest that thy brother hath ought against thee, leave the gift before the altar, and first be reconciled to thy brother, and then coming offer the gift” (v. 23, 24).

By offering a gift upon the altar is signified all Divine worship, for the reason, that Divine worship with that nation consisted chiefly in offering burnt-offerings and sacrifices, by which were therefore signified all things of worship (see the Doctrine of the New Jerusalem, n. 214, 221). Hence it is evident that the same is signified by praying or asking, as by offering a gift upon the altar, namely, worship from the good of love and charity.

sRef Matt@21 @13 S10′ [10] In the same:

“Jesus said, It is written, my house shall be called the house of prayers, but ye have made it a den of thieves” (xxi. 13; Mark xi. 17; Luke xix. 46).

By the Lord’s house is signified the church, and by prayers worship therein; and by a den of thieves the profanation of the church and of worship; from this opposite sense it is also clear, that prayers signify worship from the good of love and charity.

sRef Ps@66 @17 S11′ sRef Ps@66 @19 S11′ sRef Ps@66 @18 S11′ [11] In David:

“I cried unto God with my mouth, and he was exalted with my tongue. If I have regarded iniquity in my heart, the Lord will not hear; but God hath heard; he hath attended to the voice of my prayers” (Ps. lxvi. 17-19).

Because prayers are according to the nature of man’s heart, and, consequently, prayers offered up when the heart is in evil are not true prayers of worship, it is therefore said, “If I have regarded iniquity in my heart, the Lord will not hear,” by which is signified that He will not receive such worship. The heart of man is his love, and the love of man is his very life, consequently, a man’s prayers are according to the nature of his love, or according to the quality of his life; hence it follows that prayers signify the life of his love and charity, or that this life is meant by prayers, in the spiritual sense.

[12] Many other passages might be adduced. But because a man does not know that his life and prayers make one, and consequently perceives that prayers alone are meant when they are mentioned in the Word, therefore they are omitted. Moreover, a man continually prays when he is in the life of charity, although not with the mouth yet with the heart; for that which is of the love is continually in the thought, even when he is unconscious of it; according to what is said in the Doctrine of the New Jerusalem (n. 55, 57). Hence it is also evident that prayer, in the spiritual sense, denotes worship from love. But those do not relish these things; indeed they think contrary to them, who place piety in prayers and not in the life; neither do these know in what real piety consists.

sRef Rev@5 @9 S0′ 326. (v. 9) And they sang a new song. That this signifies acknowledgment and confession from joy of heart, appears from the signification of a song, as denoting acknowledgment and confession from joy of heart, here acknowledgment and confession that the Lord, as to the Divine Human has all power in the heavens and on the earths. The reason why confession has reference to it, is, because it is the subject treated of here. The reason why to sing a song signifies confession from joy of heart, is, because joy of heart puts itself forth by singing, when it is in its fulness; and the reason that this is done by singing is because when the heart is full of joy and thence the thought also, it then pours itself forth in singing – the very joy of the heart in the sound of the singing, and the joy of the thought thence in the song. The quality of the joy of the thought is presented by the expressions of the song, that are conformable and agreeable to what is in the thought from the heart; and the quality of the joy of the heart, by the harmony; and the amount of the joy thereof, by the elevation of the sound and of the expressions therein. All these things flow as it were spontaneously from the joy itself, and for this reason, that the whole heaven is formed according to the affections of good and truth, the highest heaven according to the affections of good, and the middle heaven according to the affections of truth; consequently, it is also formed according to joys, for all joy is from affection or from love; hence it is that in all angelic discourse there is a certain harmony. (But these things can be better known and proved from what is said and shown in the work concerning Heaven and Hell, namely, that the thoughts and affections of angels proceed according to the form of heaven, n. 200-212, and 265-275; and that hence there is a certain harmony in their speech, n. 242; also that the sound of the speech of angels corresponds to their affections, and the articulations of sound, which are the expressions, correspond to the ideas of the thought that is from the affection, n. 236, 241; and, moreover, in the Arcana Coelestia, n. 1648, 1649, 2595, 2956, 3350, 5182, 8115.) Hence it is clear that the harmony of singing, and also the musical art, which can express the various kinds of affections, and be applied to things or circumstances, are from the spiritual world, and not from the natural, as is supposed (concerning which see also the work concerning Heaven and Hell, n. 241).

[2] This is the reason that many kinds of musical instruments were used in sacred worship among the Jewish and Israelitish nation, of which some had reference to the affections of celestial good, and some to the affections of spiritual good, and to the joys thence, which were spread abroad. The stringed instruments had reference to the affections of spiritual good, and the wind instruments to the affections of celestial good, to which also singing with songs was associated, by which things agreeing with the sounds of the affections were formed. All the psalms of David were of this nature, therefore they are called psalms (psalmi), from playing, (psallere), and also songs. From these considerations it may also be evident why it is said that the four animals and twenty-four elders had harps, and also sang this song.

sRef Isa@12 @1 S3′ sRef Isa@12 @2 S3′ sRef Isa@12 @3 S3′ sRef Isa@12 @6 S3′ sRef Isa@12 @4 S3′ sRef Isa@12 @5 S3′ [3] That singing and to sing a song, signify acknowledgment and confession from joy of heart, appears from the following passages. In Isaiah:

“In that day thou shalt say, I will confess Jehovah, O God of my salvation, I will trust, I will not be afraid; for Jah is my strength and song; Jehovah was my salvation. Then ye shall draw waters out of the wells of salvation. And in that day ye shall say, Confess Jehovah, call upon his name, sing unto Jehovah. Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee” (xii. 1-6).

Thus is described confession from joy of heart on account of the Lord’s advent, and His Divine power in saving the human race. That it denotes confession is evident, for it is first said, I will confess Jehovah, and also, afterwards, confess Jehovah. The confession, that the Lord from His Divine power would save mankind, is described by these words, “God of my salvation, I will trust, I will not be afraid, for he is my strength, he also was my salvation. Then ye shall draw waters out of the wells of salvation in that day; great is the Holy One of Israel in the midst of thee.” In that day, denotes when the Lord shall come; the Holy One of Israel is the Lord; the joy thence, which is the joy of confession, is described by, Sing unto Jehovah, cry out and shout, thou inhabitant of Zion; the inhabitant and daughter of Zion denote the church, where the Lord is worshipped. The song Jah, signifies the celebration and glorification of the Lord.

sRef Isa@42 @10 S4′ sRef Isa@42 @11 S4′ [4] In the same:

“Sing unto Jehovah a new song, his praise, O end of the earth. Let the wilderness and the cities thereof lift up their voice, let the inhabitants of the rock sing, let them shout from the top of the mountains” (xlii. 10, 11).

Here also the Lord’s advent is treated of, and the establishment of the church among those who were outside the church or with those where the Word was not, and the Lord was not before known. To sing a new song, signifies confession from joy of heart; to sing praise, O end of the earth, signifies the confession of those who are remote from the church; the end of the earth is where that which pertains to the church terminates, the earth denoting the church; the wilderness and the cities thereof which lift up the voice, signify those with whom there is no good because there is no truth, which they nevertheless desire; the inhabitants of the rock, signify the good of faith pertaining to them; the top of the mountains, signifies the good of love pertaining to them; to sing and to shout, signify confession thence from joy of mind and heart.

sRef Isa@51 @3 S5′ [5] In the same:

“Jehovah shall comfort Zion; he will comfort all her waste places; and he will make her wilderness like Eden, and her solitude like the garden of Jehovah; joy and gladness shall be found therein, confession and the voice of singing” (li. 3; lii. 8, 9).

These words also refer to the Lord’s advent and the establishment of the church, which at that time was vastated or destroyed. By Zion is signified the church where the Lord is to be worshipped; by her waste places is signified a lack of truth and good from a want of knowledge; by making her wilderness like Eden, and her solitude like the garden of Jehovah, is signified that they shall have truth and good in abundance; wilderness is predicated of the want of good, and solitude of the want of truth; Eden signifies good in abundance, and the garden of Jehovah signifies truth in abundance. Because singing and a song signify confession from joy of heart, therefore it is said joy and gladness shall be therein, confession and the voice of singing; the voice of singing denoting [the same as] a song.

sRef Lam@5 @15 S6′ sRef Lam@5 @14 S6′ [6] In Lamentations:

“The elders have ceased from the gate, the young men from singing. The joy of our heart has ceased” (v. 14, 15).

The elders have ceased from the gate, signifies that those who are in truths from good, or, in the abstract, truths from good, by which introduction into the church takes place, are no more; the young men have ceased from singing, signifies that truths themselves are deprived of their spiritual affection, and thence of their joy; and because this is signified it is said, “The joy of our heart has ceased.”

sRef Ezek@26 @13 S7′ [7] In Ezekiel:

“I will cause the noise of thy songs to cease; and the sound of the harps shall be no more heard” (xxvi. 13).

The noise of the songs signifies the joys of confessions; the sound of the harps signifies gladness from spiritual truths and goods.

sRef Ps@28 @7 S8′ [8] In David:

“Jehovah is my strength and my shield; my heart rejoiceth, and with my song will I confess him” (xxviii. 7).

Because a song signifies confession from joy of heart, therefore it is said, “my heart rejoiceth, and with my song will I confess him.”

sRef Ps@33 @2 S9′ sRef Ps@33 @3 S9′ sRef Ps@33 @1 S9′ [9] In the same:

“Sing, ye just in Jehovah. Confess Jehovah upon the harp; sing unto him with an instrument of ten strings. Sing unto him a new song; play excellently with a loud noise” (Ps. xxxiii. 1-3).

Because joy of heart arises from celestial and spiritual love, it is therefore said, “Sing, ye just in Jehovah; confess Jehovah upon the harp; sing unto him with an instrument of ten strings.” Sing, ye just is predicated of those who are in celestial love; confess upon the harp and play upon the psaltery, of those who are in spiritual love. That they are called just who are in celestial love, may be seen above, n. 204, and that the harp and psaltery are predicated of those who are in spiritual good, n. 323. And because singing denotes confession from the joy arising from those loves, therefore it is said, “Confess Jehovah, sing unto him a new song.” The exaltation of joy from its fulness is signified by play excellently with a loud noise.

sRef Ps@69 @30 S10′ sRef Ps@7 @17 S10′ sRef Ps@105 @1 S10′ sRef Ps@57 @7 S10′ sRef Ps@57 @8 S10′ sRef Ps@42 @4 S10′ sRef Ps@57 @9 S10′ sRef Ps@105 @2 S10′ [10] In the same:

“I will praise the name of God with a song, and will magnify him by confession” (Ps. lxix. 30).

Again:

“When I shall have gone with them to the house of God with the voice of singing and confession; the multitude keeping holiday” (Ps. xlii. 4).

Again:

“Confess ye Jehovah; call upon his name. Sing unto him, sing psalms unto him” (Ps. cv. 1, 2; cxlix. 1).

Again:

“I will confess Jehovah according to his justice; and I will sing unto the name of Jehovah most high” (Ps. vii. 17).

Again:

“My heart is fixed, O God, my heart is prepared; I will praise. Awake, my glory; awake, psaltery and harp. I will confess thee, O Lord, among the nations; I will sing unto thee among the peoples” (Ps. lvii. 7-9).

Because to sing a song signifies confession from joy of heart, therefore in these passages two expressions are used, to confess and to sing, confession and a song, the voice of singing and of confession.

sRef Ps@98 @1 S11′ sRef Ps@96 @12 S11′ sRef Ps@98 @6 S11′ sRef Isa@42 @10 S11′ sRef Ps@98 @7 S11′ sRef Isa@44 @23 S11′ sRef Ps@98 @4 S11′ sRef Ps@98 @5 S11′ sRef Isa@42 @11 S11′ sRef Ps@96 @2 S11′ sRef Ps@149 @2 S11′ sRef Ps@96 @1 S11′ sRef Ps@149 @3 S11′ sRef Ps@96 @11 S11′ sRef Ps@149 @1 S11′ sRef Ps@98 @8 S11′ [11] Where the Lord’s advent is treated of a new song is spoken of, and that the earth, the sea, the field, the forest, the trees, Lebanon, the wilderness, and many other things, should rejoice and exult, as in the following passages: In David:

“O sing unto Jehovah a new song. Make a loud noise unto Jehovah, all the earth; play, rejoice, and sing, with the harp and the voice of a song; with trumpets, and with the sound of the horn, make a loud noise before Jehovah the King. Let the sea and all the fulness thereof give forth a sound; the world, and they that dwell therein. Let the floods clap their hands; let the mountains be joyful together” (Ps. xcviii. 1, 4-8).

Again:

“O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Sing unto Jehovah, bless his name; make known his salvation from day to day. The heavens shall be glad and the earth shall rejoice; the sea shall be moved and all the fulness thereof; the field shall exult and all that is therein, then shall all the trees of the forest sing” (Ps. xcvi. 1, 2, 11, 12).

Again:

“Sing unto Jehovah a new song, his praise in the congregation of the saints. Let Israel rejoice in his makers, the sons of Zion in their King. Let them praise his name in the dance; let them sing praises unto him with the timbrel and harp” (Ps. cxlix. 1-3).

In Isaiah:

“Sing unto Jehovah a new song; his praise, ye ends of the earth. Let the wilderness and the cities thereof lift up the voice ” (xliii. 10, 11).

Again:

“Sing, O ye heavens, for Jehovah hath done it; shout, ye lower parts of the earth; break forth into singing, ye mountains, forest, and every tree therein; for Jehovah hath redeemed Jacob, and hath shown himself glorious in Israel” (xliv. 23; xlix. 13).

The subjects treated of in these passages are the Lord, His advent, and salvation by Him; and because these things were about to take place, therefore a new song is mentioned; the joy thence arising is described not only by singing, playing, making a loud noise, being joyful, clapping the hands, but also by various musical instruments, which in sound are in agreement. So also that the rivers, the sea, the field, the forests, the trees therein, Lebanon, the wilderness, the mountains, and many other things, should rejoice, exult, be joyful, sing, clap the hands, and cry aloud together.

The reason why similar things are predicated of those objects is, because they signify such things as pertain to the church, and, consequently, such things as the man of the church possesses; the rivers, the things of intelligence; the sea, the things of science, which are in agreement with truths and goods; the field, the good of the church; forests, the truths of the natural man; the trees, knowledges; Lebanon, spiritual truth and good; the wilderness, the desire of truth that thence good may be attained; and the mountains, the goods of love. All these things are said to sing, to make a loud noise, to rejoice, to cry aloud and clap the hands, when they are from heaven, for then heavenly joy is in them, and thereby in man; for man is not in heavenly joy unless those things which he possesses, which are truths and goods, are from heaven, hence the joy of heart, which is truly joy, and the joy of the man with whom these things are. It is, consequently, evident why it is that the same is said of them as of man, namely, because joy is in them and thereby in man; such joy is in every spiritual and celestial good, and thence in those with whom those goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the goods and the truths thence, which are from Him with man, and thereby into the man, and not into the man destitute of or without them. Those goods and the truths thence are what from influx out of heaven exult, rejoice, make a loud noise, sing, play, that is, are glad, and thence [affect] the heart of man.

sRef Ps@68 @25 S12′ sRef Ps@68 @24 S12′ sRef Ps@150 @5 S12′ sRef Ps@150 @4 S12′ sRef Ps@68 @26 S12′ sRef Ps@47 @7 S12′ sRef Ps@150 @3 S12′ sRef Ps@47 @6 S12′ sRef Ps@47 @1 S12′ sRef Ps@47 @5 S12′ [12] Because there are various affections of good and truth, and each expresses itself by an appropriate sound, therefore in the Word, especially in David, various kinds of instruments are mentioned, by which similar affections are signified. He who has become acquainted with the internal sense of the Word, and at the same time with the sounds of the instruments there named, may know the particular affection that is there signified and described; the angels know this from the mention of them alone, and at the same time from the thing described there in its own expressions, when one reads the Word. Thus, for example, in David:

“Clap your hands, all ye peoples; sing together unto God with the voice of a song; God is gone up with a shout, Jehovah with the voice of a trumpet; Sing unto God, sing unto our King, for God is the King of all the earth; sing ye with understanding” (Ps. xlvii. 1, 5-7).

Again:

“They have seen thy goings, O God; the goings of my God. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels” (Ps. lxviii. 24, 25).

Again:

“Shout unto God our strength; call unto the God of Jacob. Raise a song, and strike the timbrel, the pleasant harp with the psaltery. Blow the trumpet in the month” (Ps. lxxxi. 1-3).

Again:

“Praise God with the sound of the trumpet; with the psaltery and harp; with the timbrel and dance; with the lute and the organ, with the soft cymbals; and with the loud cymbals” (Ps. cl. 1, 3-5).

All the instruments here mentioned signify affections, each its own, and this from the agreement of their sound; for it is the affections that produce the varieties of sounds with men, whence the affections are also known from the sounds, as said above in this article.

[13] To these observations I will add an Arcanum: the angels who in heaven constitute the Lord’s celestial kingdom, draw the internal sense of the Word from the affection alone of a man when he reads the Word; this results also from the sound of the expressions in the original tongue. But the angels who are in the Lord’s spiritual kingdom, draw the internal sense from the truths which the expressions contain; hence from the celestial kingdom, the man who is in spiritual affection has joy of heart; and from the spiritual kingdom, confession from that joy. The sounds of the musical instruments that are there mentioned, elevate the affection, and the truths from it. That this is so, those skilled in the art of music know. For this reason the Psalms of David are called psalms (psalmi) from playing (psallere), and also songs from singing; for they were played and sung with the sounds of various instruments. That they were called Psalms by David is known, because several of them are so inscribed. Those, however, that are called songs, are the following: Ps. xviii. 1; xxxiii. 1, 2; xlv. 1; xlvi. 1; xlviii. 1; lxv. 1; lxvi. 1; lxvii. 1; lxviii. 1; lxxv. 1; lxxvi. 1; [lxxxiii. 1;] lxxxvii. 1; lxxxviii. 1; xcii. 1; xcvi. 1; xcviii. 1; cviii. 1; cxx. 1; cxxi. 1; cxxii. 1; cxxiii. 1; cxxiv. 1 cxxv. 1; cxxvi. 1; cxxvii. 1; cxxviii. 1; cxxix. 1; cxxx. 1; cxxxi. 1; cxxxii. 1; cxxxiii. 1; cxxxiv. 1. Many other passages might be adduced from the Word respecting singing and a song, and it might be shown that they signify confessions from joy of heart; they are omitted because of their number; those adduced are sufficient.

sRef Rev@5 @9 S0′ 327. Saying, Thou art worthy to take the book, and to open the seals thereof. That this signifies that the Lord from His Divine Human has Omnipotence and Omniscience, is evident from all that has preceded: for the subject hitherto treated of is that the Lord from His Divine Human has Omnipotence and Omniscience, and that thence judgment belongs to Him. That this is meant by, “Thou art worthy to take the book, and to open the seals thereof,” is evident from the series of the things explained from the beginning of this chapter to the present verse, which I desire to cite in order, namely, that by, “I saw in the right hand of him that sat upon the throne,” is signified the Lord as to Omnipotence and Omniscience, n. 297; by “a book written within and on the back, sealed with seven seals,” is signified the state of the life of all in heaven and in the earth altogether hidden, n. 299, 300; by, “I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?” is signified exploration, whether there is any such as know and perceive the state of the life of all, n. 302, 303; by “no one in heaven, or on earth, or under the earth, was able to open the book,” is signified that no one [could] in the least from himself, n. 304; by, “Behold! the lion who is of the tribe of Judah, the root of David, hath prevailed to open the book and to loose the seven seals thereof,” is signified that the Lord from His own power subdued the hells, and reduced all things in the heavens to order, and this by Divine good united to Divine truth in His Human, n. 309, 310; by, “I saw a lamb having seven horns, and seven eyes,” is signified the Lord as to the Divine Human, [and] that from it He has Omnipotence and Omniscience, n. 314, 316, 317; and by, “He came and took the book out of the right hand of him that sat upon the throne,” is signified that those things are from His Divine Human, n. 319. Hence it is now clear, that here by, “Thou art worthy to take the book, and to loose the seals thereof,” is signified that the Lord from the Divine Human has Omnipotence and Omniscience.

sRef Rev@5 @9 S0′ 328. For thou wast slain, and hast redeemed us to God in thy blood. That this signifies the separation of all from the Divine, and conjunction with the Divine by the acknowledgment of Him, and by the reception of Divine truth from Him, is evident from the signification of being slain, when predicated of the Lord, as denoting the separation of all from the Divine, for to be slain in the Word signifies to be spiritually slain, that is, to perish by evils and falsities, as may be seen above, n. 315; and because the Lord also is not with them, for He is denied, therefore by being slain, when said of the Lord, is signified not to be acknowledged (as above, n. 315), and also to be denied; and when the Lord is denied, He is, as it were, slain with them, and they are thereby separated from the Divine. For those who deny the Lord, that is, His Divine, separate themselves altogether from the Divine, for He is the God of the universe, and He is one with the Father, also the Father is in Him and He in the Father, and no one cometh to the Father but by Him, as the Lord Himself teaches; therefore those in the church who do not acknowledge His Divine, are altogether separated from the Divine, and more so they who in heart deny it.

[2] To deny it is here meant by slaying Him in themselves. This is also meant in the internal sense of the Word by their crucifying the Lord (as may be seen above, n. 83, 195); for the Jews, with whom the church then was, denied that He was the Christ, and consequently separated themselves from the Divine, and therefore they put Him to death, or crucified Him. Even at this day those do this who deny His Divine; whence it is a common remark of preachers, that they who lead an evil life, and blaspheme Him, crucify Him in themselves. This, therefore, is what is here signified by, “Thou wast slain”; and from the signification of, “Thou hast redeemed us to God by thy blood,” as denoting that He would conjoin us to the Divine by the acknowledgment of Him, and by the reception of Divine truth from Him. For that to redeem signifies to liberate from hell, and thereby to take them to Himself, and thus conjoin them to the Divine, will be evident from the passages in the Word, where to redeem and redemption are mentioned, which will be adduced below; and the Lord’s blood signifies the Divine truth proceeding from Him; and because a man by the reception of Divine truth from the Lord is liberated from hell and conjoined to Him, therefore by, “Thou hast redeemed us to God by thy blood,” there is signified conjunction with the Divine by the reception of the Divine truth from Him.

[3] That this sense is concealed in those words, no one can see who confines himself to the sense of the letter, for in that sense nothing else can be seen, except that by, “Thou wast slain,” is meant crucified; and by, “Thou hast redeemed by thy blood,” is meant that He has reconciled us to His Father by the passion of the cross; and because that sense is the sense of the letter, and it has remained unknown hitherto, that in every particular of the Word there is an internal sense which is spiritual, therefore from the sense of the letter they have made it a doctrine of the church, that the essential Divine which they call the Father, rejected the whole human race, and that the Lord, by the passion of the cross, made reconciliation, and thus that those for whom He intercedes are saved. How can he, whose understanding is in some measure enlightened, help seeing that this doctrinal is contrary to the Divine itself? For the Divine never rejects any man, for He loves all, and thence desires the salvation of all. And it is also contrary to the Divine itself to be reconciled by the shedding of blood, and to be brought back to mercy through the consideration of the passion of the cross which His own Son sustained, and that thence He has mercy, and not from Himself; and although this is contrary to the Divine essence, still they call it essential faith or justifying faith to believe this.

[4] Who also from enlightened reason can suppose that the sins of the whole world were transferred to the Lord, and taken away from every one who has that faith alone? And yet this is the doctrine of those who do not think beyond the sense of the letter. But yet, the angels who are with men, do not perceive it according to that sense, but according to the spiritual sense, for they are spiritual, and hence they think spiritually and not naturally. By redeeming man by His blood, they understand the freeing man from hell, and so claiming and conjoining him to Himself by the acknowledgment of Him, and by the reception of Divine truth from Him. That this is the case the church also may know; for it may know that no one can be conjoined to the Divine by blood, but by the reception of the Divine truth, and the application of it to the life.

[5] The Lord’s deliverance [of man] from hell was accomplished by His assuming the Human, and thereby subjugating the hells, and reducing all things in the heavens into order, which could have been done in no other way than from the Human, for the Divine operates from primaries by means of ultimates, thus from Himself by those things that are from Himself in ultimates, these being in the Human. This is the operation of the Divine power in heaven and in the world. (But concerning this matter some particulars may be seen above, n. 41; also in the work concerning Heaven and Hell, n. 315; and in the Arcana Coelestia, n. 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 10,044, 10,099, 10,329, 10,335, 10,548.) The Lord’s deliverance [of man] from hell was also accomplished by His glorifying His Human, that is, by making it Divine, for thus and in no other way could the hells be kept in subjection for ever; and because the subjugation of the hells and the glorification of His Human was accomplished by temptations admitted into His Human, the passion of His cross was the last temptation and complete victory. By bearing the sins of all, is signified that He admitted into Himself all the hells when tempted, for all sins and evils come up therefrom, and enter into and are with man; therefore by bearing them is signified His admitting the hells into Himself when tempted; and by His taking away sins, is signified that He subjugated the hells, in order that evils may thence no more arise in those who acknowledge the Lord and receive Him, that is, the Divine truth proceeding from Him in faith and life, and are thus conjoined to the Lord. It is said that by “Thou hast redeemed us to God by thy blood,” is signified conjunction with the Divine by the acknowledgment of Him, and the reception of Divine truth from Him; and because the church is founded upon this, I wish in a few words to state how conjunction is thereby effected.

[6] The chief thing is to acknowledge the Lord, His Divine in the Human, and His Omnipotence in saving the human race; for by that acknowledgment man is conjoined to the Divine, because there is no Divine elsewhere; for there is the Father, the Father being in Him, and He in the Father, as the Lord Himself teaches; therefore those who look to another Divine near Him, or at His side, as those are accustomed to do who pray to the Father to have mercy for the sake of the Son, turn aside from the way and worship a Divine elsewhere than in Him. And, moreover, they think nothing at that time concerning the Lord’s Divine, but solely concerning His Human, which nevertheless cannot be separated, for the Divine and the Human are not two but a single person conjoined like soul and body, according to the doctrine received by the churches from the Athanasian Creed. To acknowledge the Divine in the Lord’s Human, or the Divine Human, is the chief thing of the church, by this there is conjunction; and because it is the primary it is also the first thing of the church. Because this is the first thing of the church, the Lord therefore, when He was in the world, so often asked those whom He healed, “Believest thou that I am able to do this?” and when they answered that they did believe, He said, “Be it done according to your faith.” This He so often asked that they might first believe that He had Divine Omnipotence from His Divine Human, for without that faith the church could not be begun, and without that faith they could not be conjoined with the Divine, but must have been separated from it, and, consequently, they could not receive any thing good from Him.

[7] Afterwards the Lord taught how they would be saved, namely, that they should receive Divine truth from Him; and this is received, when it is applied to, and implanted in, the life by doing it; therefore the Lord so often said, that they should do His words. From these considerations it is evident that these two things, namely, to believe in the Lord and to do His words, make one, and that they can by no means be separated; for he who does not the Lord’s words does not believe in Him; nor also does he believe in Him who supposes that he does believe in Him and does not do His words; for the Lord is in His words, that is, in His truths, and from them the Lord imparts faith to man. From these few remarks, it can be known that conjunction with the Divine is effected by the acknowledgment of the Lord and by the reception of Divine truth from Him. This, therefore, is what is signified by the Lamb redeeming us to God by His blood. That by the Lamb is signified the Lord as to the Divine Human, may be seen above, n. 314. Concerning this circumstance more may be seen in the Doctrine of the New Jerusalem, n. 293-297; and from the Arcana Coelestia there, n. 300-306, as also at the end of this work, where the Lord is particularly treated of. That blood signifies the Divine truth proceeding from the Lord, and that salvation through His blood signifies through the reception of Divine truth from Him, will be explained in the following article.

sRef Isa@63 @4 S8′ sRef Isa@63 @1 S8′ sRef Isa@63 @9 S8′ [8] That to redeem, however, signifies to deliver and set free, and when predicated of the Lord to deliver and free from hell, and thus to claim and conjoin to Himself, is evident from the following passages. In Isaiah:

“Who cometh from Edom, travelling in the multitude of his strength? I who speak in justice, mighty to save. For the day of vengeance is in my heart, and the year of my redeemed is come. In all their want he suffered want, and the angel of his faces preserved them; in his love and his pity he redeemed them; and he took them, and carried them all the days of eternity” (lxiii. 1, 4, 9).

The Lord is here treated of, and His temptation-combats, by which He subjugated the hells. By Edom, from which He cometh, is signified His Human, and also by the angel of His faces. His Divine power from which He fought, is signified by travelling in the multitude of His strength; the casting down into hell of those who rose up against Him, and the elevation of the good into heaven, are meant by justice, therefore, by these words, “I who speak in justice, mighty to save. For the day of vengeance is in my heart, and the year of my redeemed is come.” His Divine love from which He did those things, is described by, “In all their want he suffered want, and the angel of his faces preserved them; in his love and his pity he redeemed them; and he took them, and carried them all the days of eternity.” Hence it is evident that by the redeemed and by those whom He redeemed, are signified those whom He delivered and saved from the fury of those who are from hell.

sRef Isa@43 @1 S9′ [9] In the same:

“Thus said Jehovah thy Creator, O Jacob, and thy Former, O Israel; [Fear not;] for I have redeemed thee, I have called thee by thy name; thou art mine” (xliii. 1).

That by redeeming is signified to free from hell, and to claim and conjoin to Himself, so that they may be His, is evident; for it is said, “I have redeemed thee, I have called thee by thy name; thou art mine,” because this is effected by reformation and regeneration from the Lord, it is therefore said, “Jehovah thy Creator, O Jacob, and thy Former, O Israel.” He is called Creator because by to create in the Word is signified to regenerate, as may be seen above, n. 294. Jacob and Israel signify those who belong to the church, and are in truths from good.

sRef Isa@62 @11 S10′ sRef Isa@62 @12 S10′ [10] In the same:

“Say ye to the daughter of Zion, Behold! thy salvation cometh; behold! His reward is with him, and the worth of the trouble is before him; And they shall call them, A people of holiness, the redeemed of Jehovah” (lxii. 11, 12).

Here also the Lord’s advent is treated of, and the establishment of the church by Him. The daughter of Zion signifies the church which is in love to the Lord; His advent is meant by “Behold! thy salvation cometh; behold! his reward is with him, and the worth of the trouble is before him”; those who are reformed and regenerated by Him are meant by the redeemed of Jehovah.

sRef Isa@35 @9 S11′ sRef Isa@35 @10 S11′ [11] The reason why they are called the redeemed is, because they are freed through regeneration from evils, and are claimed by and conjoined to the Lord. In the same:

“No lion shall be there, and the ravenous of the wild beasts shall not be found therein; but the redeemed shall walk there. Thus the redeemed of Jehovah shall return, and come to Zion with singing, the joy of eternity upon their head” (xxxv. 9, 10).

Here also the Lord’s advent is treated of, and the salvation of those who suffer themselves to be regenerated by the Lord. That there shall not be with them falsity destroying truth, nor evil destroying good, is signified by “no lion shall be there, and the ravenous of the wild beasts shall not be found therein”; that they are delivered from evils and freed from falsities is signified by, “the redeemed shall walk there; thus the redeemed of Jehovah shall return”; their eternal felicity is signified by, “They shall come to Zion with singing, and the joy of eternity upon their head”; Zion denotes the church. What singing signifies may be seen just above, n. 326. There are two words in the original tongue by which to redeem is expressed; one signifies deliverance from evils, the other liberation from falsities; those two expressions are here. Hence it is said, the redeemed shall walk, and the redeemed of Jehovah shall return. Those two expressions are also used in Hosea (xiii. 14); and in David (Ps. lxix. 18; cvii. 6).

sRef Ps@49 @15 S12′ [12] That to redeem signifies to deliver from evils and to free from falsities, and also to deliver and free from hell, is, because all the evils and falsities with a man arise from hell; and because they are removed through reformation and regeneration by the Lord, reformation and regeneration also are signified by to redeem or by redemption; as in the following passages.

sRef Ps@103 @4 S13′ sRef Ps@44 @26 S13′ sRef Hos@13 @14 S13′ sRef Jer@15 @21 S13′ sRef Ps@107 @2 S13′ sRef Jer@15 @20 S13′ sRef Ps@103 @1 S13′ sRef Ps@69 @18 S13′ [13] In David:

“Arise for our help, and redeem us for thy mercy’s sake” (Ps. xliv. 26).

To redeem [is here used] for to set free and to reform.

Again:

“God hath redeemed my soul out of the hand of hell; and he shall receive me” (Ps. xlix. 15).

To redeem from the power of hell, means to free; to receive me, to claim and to conjoin to Himself, or to make them His, as servants sold and redeemed.

In Hosea:

“Out of the hand of hell will I redeem them; I will redeem them from death” (xiii. 14).

To redeem means to deliver and free from damnation.

In David:

“Bless Jehovah, O my soul, bless his holy name; who hath redeemed thy life from the pit” (ciii. 1-4).

To redeem from the pit, means to free from damnation, the pit denoting damnation.

Again:

“Draw nigh unto my soul, redeem it, and because of mine enemies redeem me” (lxix. 18).

To draw nigh to the soul signifies to conjoin it to Himself; to redeem it signifies to deliver from evils; redeem me because of mine enemies, signifies to free from falsities, enemies denoting falsities.

Again:

“Let the redeemed of Jehovah say so, whom he hath redeemed out of the hand of the restraining enemy” (Ps. cvii. 2).

The redeemed of Jehovah are those who are delivered from evils; “whom he hath redeemed out of the hand of the restraining enemy,” are those whom He has freed from falsities.

In Jeremiah:

“I am with thee, to keep thee and to deliver thee; and I will deliver thee out of the hand of the evil, and I will redeem thee from the hand of the violent” (xv. 20, 21).

To redeem out of the hand of the violent means to liberate from falsities which offer violence to the good of charity; the violent signify those falsities, consequently, also those who are in them.

sRef Ps@25 @21 S14′ sRef Ps@130 @7 S14′ sRef Ps@130 @8 S14′ sRef Ps@55 @17 S14′ sRef Ps@55 @18 S14′ sRef Ps@71 @23 S14′ sRef Ps@25 @22 S14′ sRef Isa@50 @2 S14′ sRef Ps@71 @22 S14′ [14] In David

“Let Israel hope in Jehovah, for with Jehovah there is mercy, and in him is plenteous redemption, and he shall redeem Israel from all his iniquities” (Ps. cxxx. 7, 8).

Redemption here means liberation; Israel, the church; and to reform those who are of the church, and free them from falsities, is signified by, “He shall redeem Israel from all his iniquities.”

Again:

“Let integrity and uprightness guard me; for I have waited for thee. Redeem Israel, O God, out of all his distresses” (Ps. xxv. 21, 22).

To redeem Israel from distresses, means also here to free those who belong to the church from falsities which cause distress.

In Isaiah:

“Is my hand shortened, that there is no redemption, or is there no power in me to deliver?” (l. 2).

That redemption denotes liberation is evident, for it is also said, “Is my hand shortened, or is there no power in me to deliver?” In David:

“God shall hear my voice; he shall redeem my soul with peace ” (Ps. lv. 16-18).

To redeem here means to free.

Again:

“Unto thee will I sing with the harp, thou Holy One of Israel. My lips shall praise; and my soul, which thou hast redeemed” (Ps. lxxi. 22, 23).

To redeem the soul here means to free from falsities; for by soul in the Word is signified the life of faith, and by heart the life of love; therefore to redeem the soul signifies to free from falsities, and to give the life of faith.

sRef Ps@31 @5 S15′ sRef Ps@72 @14 S15′ sRef Ps@26 @10 S15′ sRef Ps@26 @11 S15′ sRef Ps@72 @15 S15′ sRef Ps@119 @134 S15′ [15] And again:

“Redeem me from the oppression of man, that I may keep thy commandments” (Ps. cxix. 134).

To deliver from the oppression of man signifies to free from the falsities of evil, for man signifies the spiritual affection of truth and thence wisdom, and in the opposite sense, as here, the lust of falsity, and thence insanity; the oppression thereof, signifies the destruction of truth by falsities.

So again:

“Into thine hand I commend my spirit; thou hast redeemed me, O Jehovah, God of truth” (Ps. xxxi. 5).

To redeem here means to free from falsities and to reform by truths. Because this is signified by to redeem, therefore it is also said, “O Jehovah, God of truth.”

And again:

“Mischief is in the hands of sinners, and their right hand is full of bribes. But as for me, I walk in mine integrity; redeem me, and be merciful unto me” (Ps. xxvi. 9-11).

To redeem here means to free from falsities, and to reform.

So again:

“He shall redeem their soul from deceit and violence; and precious shall their blood be in his eyes. And he shall live, and he shall give him of the gold of Sheba; and he shall pray for him continually; daily shall he bless him” (Ps. lxxii. 14, 15).

The needy are here treated of, by whom are signified those who desire truths from a spiritual affection. Concerning them it is said, that “He shall redeem their soul from deceit and violence,” by which is signified liberation from evils and falsities which destroy the goods of love and the truths of faith; the reception of Divine truth by them is signified by, “precious shall their blood be in his eyes”; their reformation is described by, “He shall live, and he shall give him of the gold of Sheba; and he shall pray for him continually; daily shall he bless him.” The gold of Sheba denotes the good of charity; to pray for him continually, signifies that they shall continually be withheld from falsities and kept in truths; and daily shall he bless him, signifies that they shall continually be in the good of charity and faith, for this is the Divine benediction, and this is to pray for him continually.

sRef Isa@52 @4 S16′ sRef Isa@52 @3 S16′ [16] In Isaiah:

“Thus said Jehovah, Ye are sold for nought, and ye shall not be redeemed by silver; into Egypt have my people descended to dwell there as strangers, but Asshur oppressed them for nothing” (lii. 3, 4).

The desolation of truths by scientifics, and by the reasonings of the natural man from them, is here treated of; for by, “into Egypt have my people descended to dwell there as strangers,” is signified the instruction of the natural man by means of scientifics and by the knowledges of truth. Egypt signifies scientifics and also knowledges, but such as are from the sense of the letter of the Word; and to dwell as a stranger signifies to be instructed. By Assyria oppressing them for nothing, is signified the falsification of those things by the reasonings of the natural man. Assyria signifies reasonings, and to oppress for nothing signifies falsification; for falsities are nothing, because there is nothing of truth in them, which is the case when the natural man, separate from the spiritual, draws conclusions; hence it is that it is preceded by, “Ye are sold for nought; and ye shall not be redeemed by silver.” To be sold for nought signifies, from himself, or from the proprium, to alienate oneself, and to renounce falsities; and not to be redeemed by silver, signifies that they could not be delivered from the falsities of evil by truth; money signifies truth, and to be redeemed signifies to be delivered from the falsities of evil, and to be reformed.

sRef Zech@10 @10 S17′ sRef Zech@10 @8 S17′ sRef Zech@10 @9 S17′ [17] In Zechariah:

“I will gather them together, because I will redeem them; then shall they be multiplied; and I will sow them among the peoples; and I will bring them back out of the land [of Egypt], and will gather them together out of Assyria, and to the land of Gilead, and to Lebanon will I bring them” (x. 8-10).

The subject here treated of is the restoration of the church, and reformation by means of truths from good; and by, “I will gather them, because I will redeem them,” is signified the dispersion of falsities, and reformation by truths; therefore it is said, “they shall be multiplied, and I will sow them among the peoples,” by which is signified the multiplication and insemination of truth from good; to bring them back out of the land of Egypt, and to gather them from Assyria, signifies, to lead them away from the falsification of the truth which they have by means of reasonings from scientifics (as may be seen above). “To bring them to the land of Gilead, and to Lebanon,” signifies, to the good of the church, which is the good of charity, and to the good and truth of faith; the former is the land of Gilead, and the latter Lebanon.

sRef Ex@15 @13 S18′ sRef Deut@9 @28 S18′ sRef Deut@9 @29 S18′ sRef Deut@9 @26 S18′ sRef Deut@9 @27 S18′ sRef Ex@6 @6 S18′ sRef Micah@6 @4 S18′ [18] From these things it is evident what is signified, in the spiritual sense, by Jehovah leading the people out of Egypt and redeeming them; as in Moses:

“I will free you from bondage; and I will redeem you with a stretched-out arm, and with great judgments” (Exod. vi. 6).

So again:

“I brought you out of Egypt with a stretched-out arm, and I redeemed you out of the house of servants” (Deut. ix. 26-29; xiii. 5; xv. 15; xxiv. 18).

“Thou in thy mercy hast led forth thy people whom thou hast redeemed; thou hast brought them in the strength of thy hand to the dwelling of thy holiness” (Exod. xv. 13).

And in Micah:

“I made thee ascend out of the land of Egypt, and I redeemed thee out of the house of bondage” (vi. 4).

In the sense of the letter it means here that they were, by the Divine power, brought out of Egypt, where they had been made servants; but, in the internal or spiritual sense, no such thing is meant, but that those who belong to the church, who are those who are reformed by the Lord, by truths and by a life according to them, are delivered and freed from evils and the falsities thence, for these are the things that make man a slave; this is the spiritual sense of those words, in which the angels are, while man is in the sense of the letter.

sRef Ex@8 @23 S19′ sRef Matt@16 @26 S19′ sRef Ps@111 @9 S19′ [19] The angels also by redemption understand deliverance from evils, and liberation from falsities, in the following passages.

In Moses:

“I will put redemption between my people and Pharaoh’s people” (Exod. viii. 23).

In David:

“He hath sent redemption unto his people; he hath commanded his covenant for ever; holy and reverend is his name” (Ps. cxi. 9).

In Matthew:

“What is a man profited, if he shall gain the whole world, but shall lose his soul? or what shall a man give as a price sufficient for the redemption of his soul?” (xvi. 26; Mark viii. 36, 37).

sRef Isa@49 @7 S20′ sRef Isa@60 @16 S20′ sRef Isa@47 @4 S20′ sRef Isa@49 @26 S20′ sRef Isa@41 @14 S20′ [20] Redemption here means deliverance from damnation. From these considerations it is evident what is signified by the Lord redeeming mankind, namely, that He has delivered and freed them from hell, and from the evils and falsities which thence continually rise up and bring man into condemnation, and that He continually delivers them and frees them. This deliverance and liberation was brought about by His subjugating the hells; and the continual deliverance and liberation, by His having glorified His Human, that is, having made it Divine, for thereby He keeps the hells continually in subjection; this, therefore, is what is signified by His redeeming man, and by His being called in the Word a Redeemer; as in the following passages.

In Isaiah:

“Fear not, thou worm of Jacob, and ye dying men of Israel; I am he who helpeth thee, and thy Redeemer, the Holy One of Israel” (xli. 14).

In the same prophet:

“Thus said Jehovah, the Redeemer of Israel, his Holy One, because of Jehovah that is faithful, the Holy One of Israel, who hath chosen thee” (xlix. 7).

Again:

“Our Redeemer is Jehovah Zebaoth; his name, the Holy One of Israel” (xlvii. 4).

Again:

“Thus said Jehovah, your Redeemer, the Holy One of Israel” (xliii. 14).

Again:

“That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob” (xlix. 26).

Again:

“That thou mayest know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob” (lx. 16).

By the Holy One of Israel, and by the Mighty One of Jacob, who in these passages is called the Redeemer, is meant the Lord as to the Divine Human, and by Jehovah His essential Divine. The reason why the Lord as to His Divine Human is called the Holy One of Israel, and the Strong and Mighty One of Jacob, is, because Israel and Jacob signify the church, thus those who are regenerated and reformed, that is, who are redeemed by the Lord, for these alone belong to the church, or constitute the Lord’s church.

sRef Luke@1 @33 S21′ sRef Luke@1 @35 S21′ sRef Luke@1 @32 S21′ sRef Luke@1 @31 S21′ sRef Luke@1 @30 S21′ [21] That the Lord’s Divine Human is what is called holy, is evident in Luke:

The angel said unto Mary, “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God” (i. 35).

And that the Lord as to the Divine Human is the Strong and Mighty One of Jacob, in the same:

The angel said unto Mary, “Behold, thou shalt conceive in thy womb, and bring forth a son. He shall be great, and he shall reign in the house of Jacob for ever, and of His Kingdom there shall be no end” (i. 30-33).

By the house of Jacob is meant the Lord’s church; that it is not the Jewish nation, is evident.

sRef Isa@48 @17 S22′ sRef Matt@20 @28 S22′ sRef Isa@63 @16 S22′ sRef Isa@54 @5 S22′ sRef Jer@50 @34 S22′ sRef Ps@19 @14 S22′ [22] Because the Lord’s Human was equally Divine as His essential Divine, which assumed the Human, therefore also Jehovah is called the Redeemer in the following passages.

In Isaiah:

“Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God” (xlviii. 17).

And again:

“Jehovah of hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called” (liv. 5).

In David:

“O Jehovah my Rock, and my Redeemer” (Ps. xix. 14).

In Jeremiah:

“Their Redeemer is strong; Jehovah of hosts is his name” (l. 34).

In Isaiah:

“Thou, O Jehovah, art our Father, our Redeemer; thy name is from everlasting” (lxiii. 16).

From these considerations it is now evident how what the Lord said is to be understood:

The Son of man hath come “that he may give his soul a redemption for many” (Matt. xx. 28; Mark x. 45).

That is, that they might be freed and delivered from hell; for the passion of the cross was the last combat and full victory, by which He subjugated the hells, and by which He glorified His Human. (As may be seen in the Doctrine of the New Jerusalem, n. 293-297; and 300-306.)

sRef Rev@5 @9 S0′ sRef Ex@12 @22 S1′ sRef Ex@12 @23 S1′ sRef Ex@12 @13 S1′ sRef Ex@12 @7 S1′ 329. Because it is said, “Thou hast redeemed us to God in thy blood,” and this is understood within the church entirely according to the sense of the letter, and not according to any spiritual sense, I wish also to show, that by blood is not meant blood, or the Lord’s passion upon the cross, but the Divine truth proceeding from the Lord, and the reception thereof by man; consequently, that by, “Thou hast redeemed us in thy blood,” is denoted that He has delivered and freed from hell those who acknowledge Him, and receive Divine truth from Him (as has been said above, n. 328). In illustration of this point I desire to adduce the following. Because all things that were commanded, in the Israelitish church, were representatives of celestial and spiritual things, and not the least thing was otherwise, therefore it was also commanded, when the paschal supper was first instituted,

That they should take of the blood, and sprinkle it on the two side-posts and on the upper door-post, upon the houses wherein they should eat the paschal lamb; “and the blood shall be for you for a sign upon the houses where you are, and when I shall see the blood, I will pass over you, nor shall there be any plague upon you from the destroyer, when I shall pass through the land of Egypt.”

And further:

“Ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two sideposts with the blood that is in the bason; and none of you shall go out of the door of his house until the morning. And Jehovah will pass through to smite the Egyptian; and when he seeth the blood upon the lintel, and on the two side-posts, Jehovah will pass over the door, and will not suffer the smiter to come into your houses to smite you (Exod. xii. 7, 13, 22, 23).

He who does not know that there is any spiritual sense in the Word, believes that by blood is here meant the Lord’s blood upon the cross; but this is not at all understood in heaven. But by the paschal supper here the angels there understand the same as by the Holy Supper instituted by the Lord, in which instead of the paschal lamb there are bread and wine; and then the Lord said that the bread was His flesh and that the wine was His blood; and any one knows, or may know, that bread and wine are what nourish the body, the bread as meat and the wine as drink, and that in the Word, which in its inmost is spiritual, those things also must be spiritually understood.

[2] Thus bread means all spiritual meat, and wine all spiritual drink; spiritual meat is all the good that is communicated and imparted to man by the Lord, and spiritual drink is all the truth that is communicated and imparted to him by the Lord; these two, namely, good and truth, or love and faith, make a man spiritual; it is said, or love and faith, because all good is of love, and all truth of faith. Hence it is evident that by bread is meant the Divine good of the Lord’s Divine love, and as to man, that [good] received by him; and that by wine is meant the Divine truth proceeding from the Divine good of the Lord’s Divine love, and as to man, that [truth] received by him. Because the Lord says that His flesh is bread, and His blood is wine, it is evident that by the Lord’s flesh is meant the Divine good of His Divine love, and that by eating it, is meant to receive it, to appropriate to oneself, and thus to be conjoined with the Lord; and that by the Lord’s blood is meant the Divine truth proceeding from the Divine good of His Divine love, and that by drinking it is meant to receive that [truth], to appropriate to oneself, and thus to be conjoined with the Lord.

[3] Spiritual nourishment also is from the good and truth which proceed from the Lord, as all the nourishment of the body is from meat and drink; hence also is their correspondence, which is such, that where anything of meat, or that serves, for meat, is named in the Word, good is meant, and where anything of drink is named, or what serves for drink, truth is meant. From these considerations it is evident, that by the blood from the Paschal lamb, which the sons of Israel were commanded to sprinkle upon the two posts, and upon the lintel of their houses, is meant the Divine truth proceeding from the Lord; this also on being received in faith and life, protects man against the evils which rise up out of hell, for the Lord is with man in His Divine truth, for it is of the Lord Himself with him, yea, it is Himself with him. Who that thinks from sound reason cannot see that the Lord is not in His blood with any one, but in His Divine, which is the good of love and the good of faith received by man? What, however, each particular there signifies, namely, what the two posts and the lintel, what the destroyer and smiter, and what Egypt, and what many other things in that chapter, may be seen in the Arcana Coelestia, where they are explained.

sRef Matt@26 @28 S4′ sRef Matt@26 @26 S4′ sRef Matt@26 @27 S4′ sRef Matt@26 @29 S4′ [4] From these observations it is clear now, without further explanation, what is signified by the Lord’s words when He instituted the Holy Supper:

“And as they were eating, Jesus took bread, and blessed, brake, and gave to the disciples, and said, Take, eat; this is my body. And he took the cup, and having given thanks, he gave to them, saying, Drink ye all of it; for this is my blood of the new covenant, which is shed for many. I say unto you that I will not drink henceforth of this fruit of the vine until that day when I shall drink it with you in the kingdom of God” (Matt. xxvi. 26-29; Mark xiv. 22-25; Luke xxii. 15-20).

Because by wine is meant Divine truth nourishing spiritual life, therefore the Lord says to them, “I say unto you that I will not drink henceforth of this fruit of the vine until that day when I shall drink it new with you in the kingdom of God.” Hence it is evident that what is meant is [something] spiritual, for He says, that He would drink with them, and that in the kingdom of God, or in heaven, and also that He would eat with them of the Paschal lamb there (Luke xxii. 16).

sRef John@6 @54 S5′ sRef John@6 @56 S5′ sRef John@6 @52 S5′ sRef John@6 @50 S5′ sRef John@6 @51 S5′ sRef John@6 @58 S5′ sRef John@6 @55 S5′ sRef John@6 @53 S5′ sRef John@6 @57 S5′ [5] From what has been said above it is also clear what is signified by these words of the Lord:

“The bread that I will give is my flesh. Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye shall have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in me, and I in him. This is the bread which came down from heaven” (John vi. 51-58).

That the Lord’s flesh is Divine good and His blood Divine truth, both of them from Him, is evident from this fact, that those are the things that nourish the soul; hence it is said, “My flesh is meat indeed, and my blood is drink indeed.”

And because a man by the Divine good and truth is conjoined to the Lord, therefore it is also said, “Whoso eateth my flesh and drinketh my blood, shall have eternal life,” and also, “He abideth in me and I in him.” The reason why the Lord thus spoke, namely, why He said His flesh and His blood, and not His Divine good and His Divine truth, is, that the sense of the letter of the Word might be composed of such things as correspond to spiritual things, in which the angels are; hence the conjunction of the men of the church by means of the Word with them, which could not be otherwise effected (see the Doctrine of the New Jerusalem, n. 252, 258-262; and the work concerning Heaven and Hell, n. 303-310).

sRef Ex@24 @10 S6′ sRef Matt@26 @27 S6′ sRef Ex@24 @6 S6′ sRef Ex@24 @7 S6′ sRef Ex@24 @3 S6′ sRef Ex@24 @4 S6′ sRef Ex@24 @5 S6′ sRef Ex@24 @8 S6′ sRef Matt@26 @28 S6′ sRef Ex@24 @9 S6′ [6] Because blood signifies the Divine truth proceeding from the Lord, and by the reception thereof by man conjunction with the Lord is effected, therefore the blood is called the blood of the covenant, for covenant signifies conjunction. The blood is called the blood of the covenant by the Lord when He instituted the Holy Supper; for He said,

“Drink ye all of it, for this is my blood of the new covenant” or testament (Matt. xxvi. 28; Mark xiv. 24; Luke xxii. 20).

It is also called the blood of the covenant in Moses; where these [passages occur]:

“Moses came” from Mount Sinai “and told the people all the words of Jehovah, and all the judgments. And Moses wrote all the words of Jehovah, and rose up early in the morning, and builded an altar under the mount. And he sent youths of the sons of Israel, and offered burnt-offerings, and sacrificed bullocks as sacrifices of peace unto Jehovah. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the ears of the people; and they said, All that Jehovah hath said will we do and hear. And he took the blood, and sprinkled it upon the people, and said, Behold the blood of the covenant, which Jehovah hath concluded with you upon all these words. And they saw the God of Israel; and there was under his feet as the work of a sapphire stone, and as the substance of heaven for purity” (Exod. xxiv. 3-8, 10).

That blood here signifies the Divine truth proceeding from the Lord and received by man, and thence conjunction, is evident, for half of it was sprinkled upon the altar, and half upon the people; for by the altar was signified all worship that is from the good of love, and by the people, those who perform worship, and receive the good of love by means of truths; for all reception of Divine good is effected by means of truths made truths of life, and conjunction thence is by the good in those truths. That there is conjunction by the good in those truths, or by truths made truths of life, and that blood was a representative thereof, is quite clear from the words here, for this was done when Moses descended from mount Sinai, whence the Law was promulgated, and also the statutes and judgments which were to be observed; and it is said that Moses wrote all those words of Jehovah, and read them in the ears of the people, who said, “All that Jehovah hath said will we do and hear,” which they said twice, as may be seen in verses 3 and 7.

[7] Words or truths become truths of life by doing them; and because Moses wrote those words, he called them “the Book of the Covenant,” by which is signified that there is conjunction by its means. By the law promulgated by Jehovah from mount Sinai, and by the statutes and judgments which were also commanded at that time, is signified all Divine truth, or Divine truth in its whole compass. Hence it is that these things are called “the Book of the Covenant,” and the ark in which that book was placed, the “Ark of the Covenant,” covenant signifying conjunction. Because the Divine truth, by which there is conjunction, proceeds from the Lord, therefore also the Lord was seen by them and under the feet as the work of sapphire stone. That He was so seen under the feet signifies that the Divine truth is such in ultimates. The Divine truth in ultimates is the Divine truth in the sense of the letter of the Word; the work of sapphire stone signifies the transparency thereof from Divine truth in the internal or spiritual sense; the God of Israel is the Lord. (That the sapphire stone signifies transparency from internal truths, may be seen, n. 9407; and that the God of Israel is the Lord as to the Divine Human, may be seen above, n. 328.) Hence now it is evident, that a covenant or conjunction is made by Divine truth, and that the blood sprinkled upon the altar, and half thereof upon the people, was a representative of it, because blood signifies the Divine truth proceeding from the Lord, and received by man, as has been said above. (That a covenant signifies conjunction may be seen, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10,632. That the law, in a strict sense, signifies the ten precepts of the Decalogue, and, in a broad sense, the whole Word, thus all Divine truth, n. 2606, 3382, 6752, 7463, 9417. That mount Sinai thence signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, in both the strict and broad sense, n. 8399, 8753, 8793, 8805, 9420; and that the altar was the principal representative of the Lord, and of the worship of Him from the good of love, n. 921, 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714, 9963, 9964, 10,123, 10,151, 10,242, 10,245, 10,642.)

sRef Ex@29 @21 S8′ sRef Ex@30 @10 S8′ sRef Lev@1 @11 S8′ sRef Lev@1 @5 S8′ sRef Lev@1 @15 S8′ sRef Lev@4 @6 S8′ sRef Lev@4 @17 S8′ sRef Ex@29 @12 S8′ sRef Lev@16 @13 S8′ sRef Lev@4 @7 S8′ sRef Ex@29 @16 S8′ sRef Lev@16 @15 S8′ sRef Lev@16 @14 S8′ sRef Lev@16 @12 S8′ sRef Lev@4 @18 S8′ [8] Because blood signifies the Divine truth proceeding from the Lord, and received by man, whence there is conjunction, therefore, all things representative of things Divine proceeding from the Lord, which are also called celestial and spiritual, were consecrated by oil and by blood, and were then called holy. The reason why they were consecrated by oil and blood, that they might represent, was because by oil was signified the Divine good of the Divine love, and by blood the Divine truth thence proceeding, for truth proceeds from good. That consecrations and sanctifications were made by oil, will be seen in the following pages, under the proper article; here only those passages shall be mentioned, which relate to blood; as:

When Aaron and his sons were sanctified, that blood was sprinkled upon the horns of the altar and round about the altar; and upon Aaron and his sons, and upon their garments (Exod. xxix. 12, 16, 21; Lev. viii. 24).

That blood was sprinkled seven times before the veil which was upon the ark, and upon the horns of the altar of incense (Lev. iv. 6, 7, 17, 18).

That before Aaron entered within the veil to the mercy-seat, he should sacrifice, and burn incense, and should sprinkle the blood with the finger on the mercy-seat seven times towards the east (Lev. xvi. 12-15).

That the blood of the burnt-offering and of the sacrifice should be sprinkled upon the altar, around the altar, and at the bottom of the altar (Lev. i. 5, 11, 15; iii. 2, 8, 13; iv. 25, 30, 34; v. 9; viii. 15, 24; xvii. 6; Num. xviii. 17; Deut. xii. 27).

That the blood should be sprinkled upon the horns of the altar, and thus the altar should be purified (Exod. xxx. 10; Lev. xvi. 18, 19).

The reason why the blood from the burnt-offerings and sacrifices was sprinkled, and poured out upon the altar, around the altar, or at the foundation thereof was, because the altar with the burnt-offerings and sacrifices upon it represented and thence signified all worship from the good of love and the truths thence; and because truths proceed from good, therefore the blood was sprinkled on, and poured out, around the altar, for around signifies proceeding.

[9] But these things may be more evident from what has been shown concerning burnt-offerings and sacrifices in the Arcana Coelestia, as from the following: That burnt-offerings and sacrifices signified all things of worship from the good of love, and the truths thence, n. 923, 6905, 8680, 8936, 10,042. That therefore burnt-offerings and sacrifices were called bread, n. 2165, because bread signifies every thing that nourishes spiritual life, n. 2165, 3478, 4976, 5147, 5915, 6118, 8410, 8418, 9323, 10,686. That burnt-offerings and sacrifices signified Divine, celestial, and spiritual things, which are the internals of the church, from which are all things of worship, n. 2180, 2805, 2807, 2830, 3519, with a variation according to the variety of worship, n. 2805, 6905, 8936. That, therefore, there were many kinds of burnt-offerings and sacrifices, and in them various processes, and also various animals of which they consisted, n. 2830, 9391, 9990. That the various things which they specifically signified, may be known from the particulars of the process unfolded by the internal sense, n. 10,042. That in the rituals and processes of the sacrifices are contained mysteries of heaven, n. 10,057. That in general there are contained [in them] arcana of the glorification of the Lord’s Human, and in a respective sense arcana of man’s regeneration and his purification from evils and falsities, n. 9990, 10,022, 10,042, 10,053, 10,057. What was signified by the meat-offerings, which were bread and cakes, which also were offered in sacrifice, n. 10,079; what by the drink-offering, which was wine, n. 4581, 10,137.

sRef Ezek@39 @17 S10′ sRef Ezek@39 @29 S10′ sRef Ezek@39 @20 S10′ sRef Ezek@39 @19 S10′ sRef Ezek@39 @21 S10′ sRef Ezek@39 @18 S10′ sRef Ezek@39 @22 S10′ [10] These things being understood, it can be known from them that by the blood of the sacrifice also elsewhere in the Word is signified Divine truth; as in Ezekiel:

“Say to the bird of every wing, and to the beast of the field, Assemble yourselves, and come; gather yourselves from every side to my sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood even to drunkenness, of my sacrifice which I sacrifice for you. And ye shall be satiated at my table with horse, with chariot, with every man of war: So will I give my glory among the nations” (xxxix. 17-21).

The restoration of the church is the subject here treated of, and by Israel and Jacob are meant all who belong to the church, concerning whom therefore these things are said. By a great sacrifice upon the mountains of Israel are signified all things of their worship; by flesh and by fat is signified the good of love, and by blood truth from that good, from which worship the abundance of both is described by their eating flesh and fat to satiety, and drinking blood even to drunkenness, and this from the sacrifice; wherefore it is also said, they shall be satiated at my table with horse, chariot, and every man of war; for by horse is signified the understanding of truth, by chariot doctrine, and by a man of war truth fighting against falsity and destroying it. Who cannot see that by the blood here mentioned, is not meant blood, as that they should drink the blood of the princes of the earth, and that they should drink blood even to drunkenness from the sacrifice? The princes of the earth signify the principal truths of the church; hence their blood signifies spiritual nourishment from those truths. Because such things are signified, therefore, in this chapter, it is also said lastly concerning Israel, by whom is signified the church:

“Then will I not hide my faces any longer from them for I will pour out my spirit upon Israel” (verse 29).

The reason why it is said, say to the bird of every wing and to the beast of the field, is because by the bird of every wing is signified spiritual truth in its whole compass, and by the beast of the field the affection of good. (That by birds in the Word are signified things spiritual, see n. 745, 776, 866, 988, 991, 3219, 5149, 7441; in like manner by wings, n. 8764, 9514. That by beasts are signified affections, and by the beasts of the field the affections of good, n. 2180, 3218, 3519, 5198, 9090, 9280, 10,609; and that hence both birds and beasts were used in sacrifices, n. 1823, 3519, 7523, 9280.)

sRef Hos@2 @18 S11′ sRef Hos@2 @19 S11′ sRef Hos@2 @20 S11′ [11] In confirmation that the beast of the field and the fowl signify such things, I will adduce here only one passage from the Word:

“In that day will I make a covenant for them with the beast of the field, and with the bird of the heavens, and with the creeping thing of the ground; and the bow and the sword and the battle will I break off from the earth. And I will betroth thee unto me for ever; and I will betroth thee unto me in justice and in judgment, and in mercy and in compassions, and I will betroth thee unto me in truth” (Hosea ii. 18, 19, 20).

Here, by making a covenant with the beast of the field, and with the bird of the heavens, is signified with the affections of good and with spiritual truths, for with these the Lord is conjoined to man, the Lord being in these things with him; hence it is called a covenant with them, covenant denoting conjunction. That beasts signify the affections of good, and birds things spiritual, will be fully shown in the following pages under their proper articles.

[12] Because the fat in sacrifices signified Divine good, and the blood Divine truth, both from the Lord, and both received by man, effected conjunction, the posterity of Jacob, or the Jews and Israelites, were therefore forbidden to eat any fat or any blood (see Lev. iii. 17; vii. 23-27; xvii. 11-14; Deut. xii. 16, 23-25; xv. 23). The reason of this was, because that nation was not in any good of love, nor in any truth of good, but in the falsities of evil; and to eat fat and blood signified with them the mingling of truth from good with falsity from evil, which is profanation; hence also it is evident that by blood is signified the Divine truth. That fat or fatness in the Word signifies the good of love, may be seen, n. 353, 5943, 6409, 10,033. And that the Jews and Israelites were solely in externals and not in internals, and, consequently, not in spiritual truths and goods, but in falsities of evil; and that all things of their worship were externals separated from things internal, and that still by things external they could represent the internal things of worship, may be seen in the Doctrine of the New Jerusalem, n. 248.

sRef Ex@23 @18 S13′ [13] Because the blood in the sacrifices signified Divine truth, therefore also it was forbidden them

to sacrifice upon what was leavened the blood of the sacrifice (Exod. xxiii. 18; xxxiv. 25).

For by leaven is signified falsity, and by what was leavened truth falsified (see n. 2342, 7906, 8051, 9992).

[14] The reason why the Lord’s flesh signifies the Divine good of the Divine love, and why His blood signifies the Divine truth proceeding from that good, is, because there are two things which proceed from the Lord’s Divine Human, namely, Divine good and Divine truth, hence the latter is His blood, and the former is His flesh. That which proceeds is the Divine-celestial and the Divine-spiritual, which constitute the heavens in general and in particular. (But this will better appear from what has been shown in the work concerning Heaven and Hell, under the following articles, namely, that the Divine of the Lord makes heaven, n. 7-12; that the Divine of the Lord in heaven is love to Him, and charity towards the neighbour, n. 13-19; that hence the whole heaven in the whole and in part has reference to one man, n. 59-77; that this is from the Lord’s Divine Human, n. 78-87; and moreover from what [has been] shown concerning the sun in heaven, and concerning the light and heat thence, and that the heat is the Divine good, and the light the Divine truth, both proceeding from the Lord, n. 116-140. From all these considerations it may in some degree be comprehended, whence it is that the Divine proceeding is meant by flesh and blood, namely, the Divine good by flesh and the Divine truth by blood.)

sRef Matt@16 @17 S15′ [15] There are also two things with man which constitute his spiritual life, namely, the good of love and the truth of faith; the will is the receptacle of the good of love with him, and the understanding is the receptacle of the truth of faith with him. All things of the mind, that is, of the will and understanding, have a correspondence with all things of the body, wherefore, the latter are moved at the command of the former. The correspondence of the will is in general with the flesh, and the correspondence of the understanding is with the blood; hence it is that man’s voluntary proprium is meant in the Word by flesh, and the intellectual proprium by blood; as in Matthew:

“Jesus said to Simon, Blessed art thou, for flesh and blood hath not revealed it unto thee” (xvi. 17).

These things are adduced, that it may be known that in the Word things voluntary and intellectual, thus spiritual, are meant by flesh and blood, where they are said of man, and things Divine where they are said of the Lord. But these observations are intended for those whose minds can be elevated above natural ideas and can see causes.

sRef John@19 @35 S16′ sRef John@19 @34 S16′ [16] This also is what is signified by the blood and water which issued out of the Lord’s side concerning which it is thus written in John:

“One of the soldiers with a spear pierced his side, and forthwith came thereout blood and water. And he that saw testifieth, and his testimony is sure; he knoweth that he saith true things, that ye also might believe” (xix. 34, 35).

These things were done that they might signify the Lord’s conjunction with the human race by means of the Divine truth proceeding from the Divine good of His love. Breast signifies Divine love; blood and water signify Divine truth proceeding; blood the Divine truth which is for the spiritual man, and water the Divine truth which is for the natural [man]; for all things related in the Word concerning the Lord’s passion are also significative (see above, n. 83, 195 at end). And because those things signify His love, and man’s salvation by the Divine truth proceeding from Him, therefore the evangelist also says: “He that saw testifieth, and his testimony is sure; he knoweth that he saith true things, that ye also might believe.”

sRef Zech@9 @9 S17′ sRef Zech@9 @10 S17′ sRef Zech@9 @11 S17′ [17] To what has been already adduced, I desire to add the following passages from the Word. In Zechariah:

“Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh. And he shall speak peace unto the nations; and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. As for thee, also, by the blood of thy covenant I will send forth thy bound ones out of the pit wherein is no water” (ix. 9-11).

These things are spoken concerning the Lord, and the establishment of the church among the nations by Him. By the blood of the covenant is here meant the Divine truth, by which conjunction of the Lord [shall be effected], with those who shall be of His church, as stated above; wherefore it is also said, “I will send forth thy bound ones out of the pit wherein is no water,” for by those are signified the nations that are in falsities from ignorance; the pit in which there is no water signifies where there is no truth, and to send them forth thence, signifies to liberate them from them. That by water is signified the truth of the church, may be seen above, n. 71; and that by the bound in the pit are signified those who are in falsities from ignorance, and, nevertheless, in the desire of knowing truths, may be seen in the Arcana Coelestia, n. 4728, 4744, 5038, 6854, 7950.

sRef Ps@72 @16 S18′ sRef Ps@72 @14 S18′ sRef Ps@72 @15 S18′ sRef Ps@72 @13 S18′ [18] In David:

God “shall save the souls of the needy; he shall redeem their soul from deceit and violence; and precious shall their blood be in his eyes. And he shall live, and he shall give him of the gold of Sheba; and shall pray for him continually; all the day shall he bless him. Upon the top of the mountains his fruit shall be shaken” (Ps. lxxii. 13-16).

The needy are here treated of, by whom are signified those who desire truths from a spiritual affection. Concerning these it is said, that from deceit and violence He shall redeem their soul; by which is signified their liberation from evils and falsities, which destroy the goods of love and the truths of faith. That their reception of Divine truth is acceptable and grateful to the Lord, is signified by, their blood shall be precious in His eyes; blood here denoting the Divine truth received. Their reformation is described by these words: “He shall live, and he shall give him of the gold of Sheba; and shall pray for him continually; all the day shall he bless him.” The gold of Sheba denotes the good of charity; to pray for them continually signifies that they shall be continually withheld from falsities, and kept in truths; and He shall bless him, signifies that they shall be continually in the good of charity and faith; wherefore it is also said, “Upon the top of the mountains his fruit shall be shaken,” the top of the mountains signifying heaven, whence they have the good of love from the Lord, which is the fruit.

sRef Gen@49 @10 S19′ sRef Gen@49 @11 S19′ [19] In Moses:

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; who shall bind to the vine his ass’s foal, and to the noble vine the son of his she-ass, whilst he washeth his garments in wine, and his covering in the blood of grapes” (Gen. xlix. 10, 11).

In this prophetical declaration the Lord is treated of, concerning whom it is said, “He shall bind to the vine his ass’s foal, and to the noble vine the son of his she-ass, he shall wash his garments in wine, and his covering in the blood of grapes”; and by a vine is signified the church, and by wine and the blood of grapes is signified the Divine truth. What the other things signify may be seen in the explanation of those words in the Arcana Coelestia. The same is meant by the blood of grapes in Deut. xxxii. 14; where the subject treated of is the Ancient Church reformed by the Divine truth.

sRef Rev@12 @11 S20′ [20] From what has been shown in this and the preceding article, it is evident to those who acknowledge the spiritual sense of the Word, that by, “Thou hast redeemed us to God in thy blood,” is meant conjunction with the Divine by the acknowledgment of the Lord, and by the reception of Divine truth from Him; and that the same is meant by blood in the twelfth chapter of this prophetical book, where it is said:

That Michael and his angels overcame the dragon by the blood of the Lamb, and by the word of their testimony (verse 11).

It is said, the blood of the Lamb, and the word of the testimony, because the blood of the Lamb signifies the reception of Divine truth from the Lord, and the word of the testimony the acknowledgment of His Divine Human.

sRef Ps@105 @29 S21′ sRef Isa@15 @6 S21′ sRef Isa@15 @9 S21′ sRef Ps@105 @28 S21′ sRef Rev@16 @3 S21′ sRef Rev@11 @6 S21′ sRef Rev@16 @4 S21′ [21] That blood signifies the Divine truth is still further evident from its opposite sense, in which blood signifies violence offered to the Divine truth by the falsities of evil, and its destruction thereby; and because opposites also show what is signified in the genuine sense, therefore I desire to adduce some passages in which blood and bloods signify that. It is to be observed that most things in the Word have also an opposite sense, and that from that sense it may be known what is signified in the genuine sense; let these therefore serve for illustration. In the Apocalypse:

“The second angel poured out his vial upon the sea; and it became as the blood of a dead man; and every living animal in the sea died. And the third angel poured out his vial into the rivers and fountains of waters; and they became blood” (xvi. 3, 4).

And elsewhere:

The two witnesses “have power over the waters, to turn them into blood” (Apoc. xi. 6).

In Isaiah:

“The waters of Nimrim shall be desolations; and the waters of Dimon are full of blood” (xv. 6, 9).

In David:

“He sent darkness, and made it dark. He turned their waters into blood, and slew their fish” (Ps. cv. 28, 29).

From these passages from the opposite it appears what blood signifies; for blood, in the genuine sense, signifies the Divine truth, and with the recipients truth from good; hence, in the opposite sense, it signifies violence offered to the Divine truth, and with those who do that, falsity from evil. This opposite signification appears from this circumstance, that the waters of the sea, the rivers, and fountains, are said to be turned into blood; for by waters are signified truths, wherefore by blood there falsities which destroy truths. By the living animal in the sea, and by the fish, are signified true scientifics; thus by their dying and being slain by blood are signified those truths also destroyed. That by waters are signified truths, may be seen above, n. 71; and that by fish are signified the true scientifics of the natural man, may be seen in the Arcana Coelestia, n. 40, 991.

sRef Rev@6 @12 S22′ sRef Joel@2 @30 S22′ sRef Joel@2 @31 S22′ [22] Again, in the Apocalypse:

“I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth, and the whole moon became [as] blood” (vi. 12).

In Joel:

“I will show wonders in the heavens and in the earth; blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great day of Jehovah come” (ii. 30, 31).

Here also from the opposite it is known, that blood signifies violence offered to the Divine truth; for by the sun in the Word is signified the Divine Celestial, which is the Divine good, and by the moon is signified the Divine Spiritual, which is the Divine truth; therefore it is said that the moon shall be turned into blood. That the moon has this signification may be seen in the work concerning Heaven and Hell, n. 118, 119.

sRef Isa@3 @4 S23′ sRef Isa@33 @15 S23′ sRef Ps@5 @6 S23′ sRef Isa@3 @3 S23′ sRef Isa@4 @4 S23′ sRef Isa@4 @3 S23′ [23] In Isaiah:

“He who walketh in justice, and speaketh righteousness, who stoppeth his ear lest he hear bloods, and shutteth his eyes lest he see evil” (xxxiii. 15).

To stop the ear lest he hear bloods, denotes lest he hear falsities from evil.
In David:

“Thou wilt destroy them that speak a lie; a man of bloods and deceit Jehovah abominates” (Ps. v. 6).

The man of bloods and deceit [is used] for those who are in falsities from evil, and therefore it is said, “Thou wilt destroy them that speak lies”; lies in the Word signifying falsities.

In Isaiah:

“And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy unto him, every one that is written to life in Jerusalem. When the Lord shall have washed the excrement of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof by the spirit of judgment, and by the spirit of cleansing” (iv. 3, 4).

Because by Jerusalem is signified the church as to doctrine, it is therefore said, When He shall have washed away its bloods out of the midst thereof, by which, therefore, are signified the falsities of evil. By the spirit of judgment is signified the Divine truth, and because this purifies, it is said by the spirit of cleansing.

sRef Ezek@16 @5 S24′ sRef Ezek@16 @36 S24′ sRef Ezek@16 @38 S24′ sRef Ezek@16 @22 S24′ sRef Ezek@16 @9 S24′ sRef Ezek@16 @6 S24′ [24] In Ezekiel:

“In the day wherein thou wast born, I passed by beside thee, and I saw thee trodden under foot in thy bloods, and I said to thee, In thy bloods, live; yea, I said to thee, In thy bloods, live; I have washed thee; and I have washed away thy bloods from upon thee, and I have anointed thee with oil” (xvi. 5, 6, 9, 22, 36, 38).

The subject here treated of is Jerusalem, by which is signified the church as to the doctrine of truth, first here concerning the falsities of evil in which it was before it was reformed, and afterwards concerning its reformation. The falsities of evil are signified by its being seen trodden under foot in bloods; and its reformation by His having washed, and washed away the bloods, and anointed with oil. To wash signifies to purify by truths; to wash away bloods signifies to remove the falsities of evil; and to anoint with oil signifies to gift with the good of love.

sRef Lam@4 @13 S25′ sRef Isa@9 @5 S25′ sRef Lam@4 @14 S25′ [25] In Lamentations:

“For the sins of the prophets” of Jerusalem, “and the iniquities of her priests; that have shed the blood of the just in the midst of her. They have wandered blind in the streets, they are polluted with blood, the things that they cannot they touch with their garments” (iv. 13, 14).

By the prophets of Jerusalem are signified those who will teach the truths of doctrine, and by the priests those who will lead by truths to good; here, in the opposite sense, because it is said for their sins. By shedding the blood of the just is signified to falsify truths and to adulterate goods; therefore it is said, “They have wandered blind in the streets, they are polluted with blood, the things that they cannot they touch with their garments.” To wander blind in the streets, signifies not to see truths at all, streets denoting truths; polluted with blood, signifies to be wholly in falsities; by its being said, the things that they cannot they touch with [their] garments, signifies that what they cannot pervert they falsify, garments denoting the truths that invest interior things, which truths are the truths of the sense of the letter of the Word.

In Isaiah:

“All the crowd shall be confounded by the earthquake, and the garment is polluted with bloods” (ix. 5).

The earthquake signifies the perversion of the church by the falsification of truth, and the garment polluted with bloods signifies the falsification of the sense of the letter of the Word.

sRef Jer@2 @33 S26′ sRef Jer@2 @34 S26′ [26] In Jeremiah:

“Wickedness hast thou taught for thy ways, in the wings also is found the blood of innocent souls, in the act of digging through I found them not, but in all these” (ii. 34).

Here by the blood found in the wings is signified the same as above by, the things that they cannot they touch with their garments, wings being garments. That he did not find them in the act of digging through, but in all of them, signifies that the truths themselves they dared not destroy, but that they falsified the truths of the sense of the letter, wings signifying those truths.

sRef Isa@1 @15 S27′ sRef Isa@59 @7 S27′ sRef Isa@59 @3 S27′ [27] In Isaiah:

“Your hands are full of bloods” (i. 15).

In the same:

“For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, and your tongue hath meditated perverseness. Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity” (lix. 3, 7).

Their hands being defiled with blood, and their fingers with iniquity, signifies that in all things belonging to them there is falsity and evil of falsity; the hands and the fingers signify power, and hence everything that they have in which there is power. Because these things are signified, therefore it is also said, your lips have spoken lies, and your tongue hath meditated perverseness; lies denoting falsities, and perverseness denoting the evil of falsity. That their feet make haste to shed innocent blood, signifies to destroy the good of love and charity, this being signified by shedding innocent blood; the good of innocence is that from which are all the good and truth of heaven and the church (as may be seen in the work concerning Heaven and Hell, n. 276-283). From these considerations it is evident what is signified, in the general sense, by bloods in the plural, namely, the violence offered both to the truths and the goods of the Word and of the church. Because by shedding innocent blood is signified to destroy the good of love and charity, therefore, every kind of precaution was taken lest innocent blood should be shed, and if it was shed, that the land might be expiated (Deut. xix. 10, 13; xxi. 1-9); for the land signifies the church.

sRef Rev@18 @24 S28′ sRef Isa@26 @21 S28′ [28] In Isaiah:

“Jehovah goeth forth out of his place to visit the iniquity of the earth; then shall the earth disclose her bloods, and shall no more cover her slain” (xxvi. 21).

By the bloods that the earth shall disclose, are signified all the falsities and evils that have destroyed the truths and goods of the church, the earth denoting the church where those things are; by the slain are signified those who have perished by them. That the slain signify those who have perished by falsities and evils, may be seen, n. 315.

In the Apocalypse:

In Babylon “was found the blood of prophets, and of saints, and of all that were slain upon the earth” (xviii. 24).

The blood of prophets and of saints means truths and goods extinguished; and the slain those who have perished by falsities and evils, as mentioned just above.

sRef Matt@23 @34 S29′ sRef Matt@23 @30 S29′ sRef Matt@23 @35 S29′ [29] The same is meant by:

“The blood of the prophets which was shed upon the earth, from the blood of righteous Abel even to the blood of Zacharias, son of Barachias, whom they slew between the temple and the altar” (Matt. xxiii. 30, 34, 35; Luke xi. 50,51).

In the spiritual sense, by Abel are meant those who are in the good of charity, and, apart from person, that good itself; and by Cain those who make faith alone the only means of salvation, and the good of charity of no account, and thence reject and slay it; and by Zacharias are meant those who are in truths of doctrine, and, apart from person, the truth itself of doctrine; hence by the blood of both is signified the extinction of all good and truth; by their slaying him between the temple and the altar, is signified, in the spiritual sense, every kind of rejection of the Lord; for the temple signifies the Lord as to Divine truth, and the altar Him as to Divine good, and, between them, signifies both together. (That Abel, in a representative sense, denotes the good of charity, may be seen, n. 342, 354, 1179, 3325; and that Cain denotes faith alone, separate from charity, n. 340, 347, 1179, 3325. That a prophet signifies the doctrine of truth, n. 2534, 7269. That the temple signifies the Lord as to Divine truth, and the altar Him as to Divine good, and, in the respective sense, the Lord’s kingdom and church as to those, n. 2777, 3720, 9714, 10,642. That between both signifies where there is the marriage of the Divine good and the Divine truth, n. 10,001, 10,025.)

sRef John@1 @13 S30′ sRef John@1 @12 S30′ [30] In the Word, it is often said of those condemned to death, that their bloods were upon them, and thereby, in the spiritual sense, is meant that damnation was upon them on account of the falsities and evils by which they have destroyed the truths and goods of the church; for by bloods in general are signified all falsities of doctrine, of life, and of worship, from which are the evils that destroy the church. These evils are in part recounted in Ezekiel (xviii. 10-13). These are also signified by bloods, in John:

“As many as received him, to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of bloods, nor of the will of the flesh nor of the will of man, but of God” (i. 12, 13).

By the Lord’s name are meant all the truths and goods by which He is to be worshipped; by bloods are meant all falsities and evils that destroy; by the will of the flesh, and by the will of man, are signified all evils of love and falsities of faith; for flesh signifies man’s voluntary proprium from which is all evil, and man (vir) signifies man’s intellectual proprium from which is all falsity, the will denoting where those things are; to be born of God, is to be regenerated by the truths of faith, and by a life according to them.

sRef Rev@5 @9 S0′ 330. Out of every tribe and tongue. That this signifies from all those who are in truths as to doctrine and as to life, is clear from the signification of a tribe, as denoting all truths and goods in the aggregate (concerning which see above, n. 39); for those things are signified by the twelve tribes, and hence by every tribe is signified something of truth and good, therefore by out of every tribe is signified from all those who are in any kind of truth and good; and from the signification of tongue as denoting the doctrine of life and faith. That tribes signify all truths and goods in the aggregate, will be shown more fully in its proper article below. Similarly, that tongue signifies the doctrine of life and faith, thus religion. (Those [passages] only shall be adduced here that are shown in the Arcana Coelestia concerning the signification of the tribes, namely, the twelve tribes of Israel represented, and thence signified, all truths and goods in the aggregate, n. 3858, 3926, 4060, 6335; similarly the twelve apostles of the Lord the like, n. 2129, 3354, 3488, 6397. There were twelve, because twelve signifies all, n. 577, 2089, 2129, 2130, 3272, 3858, 3913. Because the twelve tribes represented, and thence signified, all truths and goods in the aggregate, therefore they represented heaven and the church, n. 6337, 6637, 7836, 7891, 7996. The twelve tribes signify various things according to the order in which they are named, and thus also all things of heaven and the church with variety, n. 3862, 3926, 3939, 4603 et seq., 6337, 6640, 10,335; therefore, replies could be given and were given by the Urim and Thummim, on which the names of the twelve tribes of Israel were engraven in precious stones, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905.)

sRef Rev@5 @9 S0′ 331. And people and nation. That this signifies those who belong to the Lord’s spiritual church, and to His celestial church, is clear from the signification of people and nation in the Word. That by people are signified those who are in spiritual good, and by nation those who are in celestial good; thus those who belong to the Lord’s spiritual church, and to His celestial church. That there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, and that in the celestial kingdom are those who are in the good of love to the Lord, and in the spiritual kingdom those who are in the good of charity towards the neighbour, may be seen in the work concerning Heaven and Hell (n. 20-28). But those two kingdoms are not only in the heavens, they are also on the earth, and they are called there the celestial church and the spiritual church. Few know what is specifically signified in the Word by a people or peoples, and what specifically by a nation or nations; therefore I wish to adduce some passages from the Word where they are named together, from which it will be clear that “people” and “nations ” have a distinct signification, for unless this were the case they would not be named together, as in the following passages:

sRef Isa@25 @8 S2′ sRef Isa@25 @3 S2′ sRef Isa@25 @7 S2′ [2] In Isaiah:

“The strong people shall honour thee, the city of the powerful nations shall fear thee. Jehovah will swallow up in this mountain the faces of the covering, the covering upon all peoples, and the veil spread over all nations” (xxv. 3, 7, 8).

Here a distinction is made between peoples and nations, because peoples signify those who belong to the Lord’s spiritual kingdom, and nations those who belong to His celestial kingdom; thus, those who are in spiritual good, and those who are in celestial good. Spiritual good is the good of charity towards the neighbour, and hence the good of faith, and celestial good is the good of love to the Lord, and hence the good of mutual love. The truth of this good is what is meant by the city of powerful nations, for a city signifies the doctrine of truth, or truths of doctrine. By swallowing up the covering cast over all peoples, and the veil spread over all nations, is signified that the shade which covers the understanding shall be dispersed lest the truths be seen and the goods perceived that pertain to heaven and the church.

sRef Isa@34 @1 S3′ [3] In the same:

“Come near, ye nations, to hear; and hearken, ye peoples; let the earth hear, and the fulness thereof” (xxxiv. 1).

Because nations signify those who are in the good of love, and peoples those who are in the good of charity and thence in the truths of faith, it is therefore said of the nations, that they should come near, and of the peoples, that they should hearken; to come near signifies to be conjoined by love, and to hearken signifies to obey, and to be instructed; therefore it is also said, let the earth hear, and the fulness thereof. By the earth is signified the church as to good, and by the fulness thereof are signified truths.

sRef Isa@11 @11 S4′ sRef Isa@49 @22 S4′ sRef Isa@55 @5 S4′ sRef Isa@43 @9 S4′ sRef Isa@11 @10 S4′ sRef Isa@9 @2 S4′ sRef Isa@9 @3 S4′ sRef Isa@43 @8 S4′ sRef Isa@11 @12 S4′ sRef Isa@42 @6 S4′ sRef Isa@55 @4 S4′ [4] In the same:

“I Jehovah have called thee, in justice, and will hold thine hand, and will give thee for a covenant to the people, for a light of the nations” (xlii. 6).

In the same:

“Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be gathered together, and let the people assemble” (xliii. 8, 9).

In the same:

“I have given him for a witness to the peoples, a prince and law-giver to the nations” (lv. 4).

In the same:

“Thus said the Lord Jehovih, Behold, I will lift up mine hand towards the nations, and lift up my standard towards the peoples” (xlix. 22).

In the same:

“The peoples that walked in darkness have seen a great light. Thou hast multiplied the nation, thou hast restored to it great joy” (ix. 2, 3).

And in the same:

“In that day there shall be a root of Jesse, which shall stand for a standard of the peoples, to it shall the nations seek. And he shall lift up a standard for the nations, and shall gather together the outcasts of Israel” (xi. 10, 12).

The statements contained in these passages are spoken concerning the Lord; and by peoples and nations are meant all who belong to His church; for all who belong to the Lord’s church are either of His celestial kingdom or of His spiritual kingdom; besides those who are in those two kingdoms, there are no others who belong to the church. There are also two things which constitute the church, good and truth, both from the Lord; by nations those who are in good are meant, and by peoples those who are in truth; and, apart from persons, by nations are signified the goods of the church, and by peoples the truths thereof. Peoples signify the truths of the church, because spiritual good, or the good of charity towards the neighbour, in which those are who are meant by people, in its essence is truth. (As may be seen in the Arcana Coelestia, n. 8042, 10,296; the reason of its being so, n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113, 9596. The nature, consequently, of the distinction between those who belong to the celestial kingdom, and those who belong to the spiritual kingdom, n. 2088, 2669, 2709, 2715, 3235, 3240, 4788, 7068, 8521, 9277, 10,295.)

sRef Isa@18 @7 S5′ sRef Isa@18 @2 S5′ [5] In the same:

“At that time a gift shall be brought unto Jehovah Zebaoth; a people divided and pillaged; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of Jehovah, to mount Zion” (xviii. 2, 7).

The subject here treated of is the invitation of all to the church, therefore also people and nation are named. Mount Zion signifies the church, to which they are invited; by a people divided and pillaged, are signified those with whom truths are taken away, altered, or perverted by those who are in falsities of doctrine; by a nation meted out and trodden under foot, whose land the rivers have spoiled, are signified those among whom goods are treated in like manner, rivers denoting falsities and reasonings therefrom.

sRef Zech@8 @21 S6′ sRef Zech@8 @20 S6′ sRef Zech@8 @22 S6′ [6] In Zechariah:

“As yet the peoples shall come, and the inhabitants of great cities to entreat the faces of Jehovah, and so shall come many peoples and numerous nations to seek Jehovah Zebaoth in Jerusalem” (viii. 20-22).

By peoples and nations are also here signified all those who belong to the Lord’s church; by peoples, those who belong to His spiritual church, and by nations, those who belong to His celestial church. Jerusalem, to which they shall come, denotes the church.

sRef Ps@57 @7 S7′ sRef Ps@106 @4 S7′ sRef Ps@47 @9 S7′ sRef Ps@47 @8 S7′ sRef Ps@18 @43 S7′ sRef Ps@57 @8 S7′ sRef Ps@67 @2 S7′ sRef Ps@67 @3 S7′ sRef Ps@67 @4 S7′ sRef Ps@106 @5 S7′ sRef Ps@47 @3 S7′ sRef Ps@57 @9 S7′ [7] In David:

“Thou wilt set me for the head of the nations, a people I had not known shall serve me” (Ps. xviii. 43).

In the same:

Jehovah “shall subdue the peoples under us, and the nations under our feet. God reigneth over the nations. The willing of the people are gathered together” (xlvii. 3, 8, 9).

In the same:

“That thy salvation may be known on the earth, among all nations. The peoples shall confess thee, O God; the nations shall be glad and shout for joy; for thou shalt judge the peoples in uprightness, and shalt lead the nations upon earth” (Ps. lxvii. 2-5).

In the same:

“Remember me, O Jehovah, with the favour that thou bearest unto thy people; that I may rejoice in the gladness of thy nations” (cvi. 4, 5).

In the same:

“I will confess thee, O Lord, among the nations; I will sing praises unto thee among the peoples” (Ps. vii. 7-9; cviii. 1-3).

In these passages also peoples and nations are mentioned, by whom are meant all those who are in truths and goods; the very expressions also that are used of peoples are expressions that are predicated of truths, and the expressions that are used of nations those that are predicated of goods. That no others are meant by nations, is clear also from this, that those things were said by David, who was the enemy of the Canaanitish nations.

sRef Luke@2 @32 S8′ sRef Luke@2 @30 S8′ sRef Deut@32 @8 S8′ sRef Gen@25 @22 S8′ sRef Zeph@2 @9 S8′ sRef Deut@32 @7 S8′ sRef Gen@25 @23 S8′ sRef Luke@2 @31 S8′ [8] In Luke:

“Mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light in revelation of the nations” (ii. 30-32).

In Zephaniah:

“The remnant of my people shall spoil them, and the residue of my nation shall inherit them” (ii. 9).

In Moses:

When the two sons struggled together in the womb; Rebecca went to enquire of Jehovah, unto whom Jehovah said, Two nations are in thy womb, and two peoples shall be separated from thy bowels (Gen. xxv. 22, 23).

And in the same:

“Remember the days of the age, when the Most High gave to the nations the inheritance; when he separated the sons of man, he set the bounds of the peoples according to the number of the sons of Israel” (Deut. xxxii. 7, 8).

By the sons of man are signified the same as by peoples, namely, those who are in spiritual truths and goods; therefore it is said concerning them, “When he separated the sons of man, he set the bounds of the peoples according to the number of the sons of Israel”; the sons of Israel signifying the spiritual church, and the number of them, or of the twelve tribes named from them, signifying all the truths and goods therein (see just above, n. 330); they therefore are called peoples. To separate them and to set their bounds, signifies to remove from falsities and to gift with truths; and to give the inheritance to the nations, signifies heaven and conjunction with those who are in the good of love.

sRef Dan@7 @14 S9′ [9] In Daniel:

“All peoples, nations, and tongues shall worship him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (vii. 14).

This is spoken of the Lord; and by peoples and nations are meant all those who are in truths and goods; and by all tongues are meant, of whatever doctrine or religion; for the Lord’s church is universal, as it exists with all those who are in the good of life, and who from their doctrine look to heaven, and thereby conjoin themselves with the Lord (as to whom see the work concerning Heaven and Hell, n. 318-328). Because nations signify those who are in the good of love, and peoples those who are in the good of charity and the truths of faith thence, therefore it is said, “His dominion is an everlasting dominion, and his kingdom shall not pass away”; dominion in the Word being predicated of good, and kingdom of truth; therefore the Lord is called Lord from Divine good, and King from Divine truth. Besides these passages, there are also others which might be adduced to confirm [the statement], that people signify those who belong to the spiritual church, and nations those who belong to the celestial church; but here those only have been adduced in which people and nations are mentioned together. To these some shall be added in which nations are mentioned alone.

sRef Isa@60 @5 S10′ sRef Isa@26 @15 S10′ sRef Ps@22 @28 S10′ sRef Isa@26 @2 S10′ sRef Isa@62 @2 S10′ sRef Isa@60 @3 S10′ sRef Isa@60 @11 S10′ sRef Ps@22 @27 S10′ [10] In Isaiah:

“Open the gates, that the just nation which keepeth faithfulness may enter in. Thou hast added to the nation, O Jehovah, thou hast added to the nation; thou art glorified; thou hast removed all the ends of the earth” (xxvi. 2, 15).

In David:

“All the ends of the earth shall be turned towards Jehovah; and all the families of the nations shall worship before thee. For the kingdom is Jehovah’s; and he is the ruler among the nations” (Ps. xxii. 27, 28).

In Isaiah:

“The nations shall walk to thy light, and kings to the brightness of thy rising. Thy heart shall enlarge itself, that the multitude of the sea may be turned towards thee; the hosts of the nations shall come unto thee” (lx. 3, 4).

In the same:

“All nations shall see thy justice, and all kings thy glory” (lxii. 2).

In these passages nations and peoples are not mentioned together, but still in the two last nations and kings [are], because by kings are signified the same as by people, namely, those who are in truths (see above, n. 31). And because by nations are signified those who are in good, and by kings those who are in truths, therefore it is said concerning nations, that they shall see Thy justice, and concerning kings that they shall see Thy glory, justice in the Word being predicated of good, and glory of truth. (That justice in the Word is predicated of Divine good, may be seen, n. 2235, 9857; and glory of Divine truth, n.4809, 5922, 8267, 8427, 9429.)

sRef Ps@33 @10 S11′ sRef Ps@44 @14 S11′ sRef Isa@10 @6 S11′ sRef Isa@10 @5 S11′ sRef Isa@13 @5 S11′ sRef Jer@6 @23 S11′ sRef Isa@33 @3 S11′ sRef Ezek@36 @15 S11′ sRef Isa@13 @4 S11′ sRef Jer@6 @22 S11′ sRef Isa@14 @6 S11′ [11] From the opposite sense it is further evident that peoples signify those who are in truths, and nations those who are in good; for, in that sense, peoples signify those who are in falsities, and nations those who are in evils; as in the following passages.

In Isaiah:

“Asshur, the rod of mine anger. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge” (x. 5, 6).

In the same:

“The voice of a multitude in the mountains; a voice of the tumult of the kingdoms of the nations gathered together. They come from a land of remoteness, from the end of the heavens. Jehovah, with the vessels of his indignation, to destroy the whole land” (xiii. 4, 5).

In the same:

“Jehovah smiting the peoples with a plague not curable, ruling the nations with anger” (xiv. 6).

In the same:

“By the noise of the tumult the peoples shall wander to and fro; before thy loftiness the nations shall be dispersed (xxxiii. 3).

In Jeremiah:

“Behold, a people cometh from the land of the north, and a great nation shall be stirred up from the sides of the earth. They lay hold on bow and spear; it is cruel, and it has no mercy” (vi. 22, 23).

In Ezekiel:

“Neither will I cause thee to hear the calumny of the nations any more, and thou shalt not bear the reproach of the peoples any more” (xxxvi. 15).

In David:

“Thou makest us a by-word among the nations, a shaking of the head among the peoples” (Ps. xliv. 14).

And in the same:

“Jehovah hath made void the counsel of the nations; he hath overthrown the thoughts of the peoples” (Ps. xxxiii. 10).

In these passages peoples signify those who are opposed to the truths of the spiritual church, thus those who are in falsities; and nations those who are opposed to the goods of the celestial church, thus those who are in evils. These things are also signified by the peoples and nations who were driven out of the land of Canaan. To these observations may be added what was said above, n. 175.

sRef Rev@5 @10 S0′ 332. (v. 10) And thou hast made us unto our God kings and priests. That this signifies that from the Lord they are in the truths and goods of the church and of heaven, is evident from what was shown above, n. 31, where similar words occur.

sRef Matt@19 @28 S0′ sRef Rev@5 @10 S0′ 333. And we shall reign on the earth. That this signifies the power that belongs to the Lord alone by means of the Divine truth, united to the Divine good, and the power and wisdom thence to those who are of the Lord’s spiritual and celestial kingdom, is clear from the signification of reigning, as denoting to be in truths and goods, and thence, from the Lord, to be in the power of resisting the evils and falsities that are from hell; and because truths and goods are from the Lord alone, and all power is in truths from good, therefore by reigning is signified the power that belongs to the Lord alone by means of the Divine truth united to the Divine good, and the power thence to those who are in the Lord’s spiritual and celestial kingdom. He who does not rightly understand the Word in the spiritual sense, will suppose that they will be as kings and priests, and reign with the Lord; but, in the spiritual sense, by kings are meant truths, and by priests goods apart from persons, or in persons, from the Lord; hence it follows that truths from good shall reign, thus the Lord alone, from whom they are. The angels indeed possess great power; but still they have no power of themselves; indeed should one who is in heaven believe that he has power from himself, he is instantly deprived of it, and then he is altogether impotent. The reason it is said in the sense of the letter, that they shall reign, is, because the sense of the letter is personal; wherefore, when in that [sense] it is said, that they shall be kings and priests, it is also said that they shall reign; but in the spiritual sense everything associated with person is put off, and thence everything of dominion belonging to it, and it is left to the Lord alone.

Similar to this case is that in which the Lord said to His disciples, that they should sit upon twelve thrones, and judge the twelve tribes of Israel (Matt. xix. 28; Luke xxii. 30). Then what the Lord said to Peter, That to him belonged the keys of the kingdom of the heavens (Matt. xvi. 19). By this is not meant that the disciples and Peter should have that power, but the Lord alone; because, in the spiritual sense, by the twelve disciples are meant all the truths and goods of the church from the Lord; and by Peter is meant truth from good from the Lord. (That by the disciples are meant all the truths and goods of the church from the Lord, may be seen above, n. 100, 122. That Peter signifies truth from good from the Lord, may be seen in the small work concerning the Last Judgment, n. 57; and above, n. 9, 206, 209. That all power belongs to truth from good from the Lord, thus to the Lord alone, and that thence the angels have power, may be seen in the work concerning Heaven and Hell, n. 228-233.) That by, we shall reign, is also signified that they have wisdom from the Lord, is, because by kings and priests are signified truths and goods, and all wisdom is from truths that are from good from the Lord. It is said that they shall reign upon the earth, because by the earth is meant the Lord’s church in the heavens and in the earths (see above, n. 304). That the earth also here does not signify the earth, is evident; thus neither that we shall be kings and priests. The reason why to reign signifies to be in truths from good, and thence in power and wisdom from the Lord, is, because a kingdom signifies heaven and the church as to truths, and a king truth from good. (That kingdom in the Word signifies heaven and the church as to truths, may be seen above, n. 48; and a king, truth from good, also above, n. 31. The same is signified by reigning in the following passages, xx. 4, 6; xxii. 4.)

sRef Rev@5 @12 S0′ sRef Rev@5 @11 S0′

334. Verses 11, 12. And I beheld, and I heard the voice of many angels round about the throne, the animals, and the elders; and the number of them was myriads of myriads, and thousands of thousands; saying with a great voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and honour, and glory, and blessing.

“And I beheld, and I heard the voice of many angels round about the throne, the animals, and the elders,” signifies acknowledgment, and thence glorification of the Lord by the angels of the lower heavens; “and the number of them was myriads of myriads, and thousands of thousands,” signifies that those are innumerable who are in truths, and innumerable those who are in goods; “saying with a great voice, Worthy is the Lamb that was slain,” signifies acknowledgment from the heart that everything Divine is from the Lord’s Divine Human not acknowledged, and by many denied; “to receive power, and riches, and wisdom,” signifies that to Him belong omnipotence, omniscience, and Divine providence; “and honour, and glory,” signifies that to Him belong Divine good and Divine truth; “and blessing,” signifies the acknowledgment and glorification of the Lord on that account, and thanksgiving that from Him are all good and truth, and thence heaven and eternal happiness to those who receive them.

sRef Rev@5 @11 S0′ 335. (v. 11) And I beheld, and I heard the voice of many angels round about the throne, the animals, and the elders. That this signifies acknowledgment, and thence glorification of the Lord by the angels of the lower heavens, is evident from what has been said above (n. 322), namely, that in this order they acknowledged and glorified the Lord; first the angels of the higher heavens, afterwards the angels of the lower heavens, and lastly those who are below the heavens; for by the four animals and the four-and-twenty elders who first glorified, are signified the angels of the higher heavens (see above, n. 322). But by those now mentioned, who were round about the throne and round about the animals and the elders, are meant the angels of the lower heavens; and by everything created that is in heaven and in the earth, and under the earth and in the sea (concerning which see just below, verse 13), are meant those who are below the heavens. That the angels of the lower heavens are meant here, is also clear from this fact, that they are said to be round about the throne, the animals, and the elders, and by round about in the Word is meant what is in the more remote borders, thus what is distant; but where heaven is treated of, what is distant in degree of intelligence and wisdom is meant, thus what is below; for the heavens are higher and lower, distinguished from each other according to the reception of Divine truth and good, thus according to degrees of intelligence and wisdom. (But concerning the degrees by which the heavens are distant from one another, and, consequently, the angels who are in them, see the work concerning Heaven and Hell, n. 33, 34, 38, 39, 208, 209, 211, 425.) What is below according to these degrees, is what is signified by around; the same is also signified elsewhere in the Word by around, circuit, from afar, distant, extremities, and the like.

sRef Rev@5 @11 S0′ 336. And the number of them was myriads of myriads, and thousands of thousands. That this signifies that those are innumerable who are in truths, and innumerable those who are in goods, is clear from the signification of number, as denoting quantity and quality, quantity in the natural sense, and quality in the spiritual sense, the suitable number determining them; but still by all numbers in the Word is signified something of the thing treated of, as by two, three, four, five, seven, ten, and twelve, as has been shown in their proper places. It is the same thing with myriad and thousand, which are here mentioned. The number seven, for example, does not signify seven, but all things, full, and whole (see above, n. 257). But what myriads and thousands signify, shall now be explained. Myriads signify things innumerable; similarly thousands; but myriads are predicated of truths, and thousands of goods; hence it is that by myriads of myriads, and thousands of thousands, are signified that those are innumerable who are in truths, and innumerable those who are in goods.

[2] Those who are in the lower heavens, concerning whom these things are said, belong, to those who are in the higher heavens, treated of above, like two kingdoms, namely, the spiritual kingdom, and the celestial kingdom; those who belong to the spiritual kingdom are meant by those who are in truths, but those who belong to the celestial kingdom are meant by those who are in goods; the latter being innumerable is signified by thousands of thousands, and the former being innumerable is signified by myriads of myriads; but in the abstract sense, which is the true spiritual sense, innumerable truths and innumerable goods are signified. The reason why myriads and thousands signify things innumerable, is, because ten signifies many, and thence also a hundred, a thousand, and ten thousand; for numbers multiplied by a similar number signify the same as the simple numbers by which they are multiplied (see n. 5291, 5335, 5708, 7973). But when things innumerable, which are infinitely many, are to be expressed, they are called myriads of myriads, and thousands of thousands.

[3] Moreover, when two multiplied numbers, the one greater and the other less, which have a like signification, are mentioned together, as when ten and a hundred, or a hundred and a thousand, then the less is predicated of goods, and the greater of truths; the reason is, because every single good consists of several truths, for good is formed from truths, and hence good is produced by truths; it is from this fact that the greater number is predicated of truths, and the less of goods; similarly here myriads of myriads, and thousands of thousands. That it is so may be illustrated by the following consideration, that one delight of affection may be presented by several ideas of thought, and expressed by various things in speech; the delight of the affection is what is called good, and the ideas of thought and various things in the speech, which proceed from that delight or good, are what are called truths. The case is similar with one thing of the will in reference to many things of its understanding, and also with one thing of love to many things which express it; this is why much and multitude in the Word are predicated of truths, and great and greatness of good, for what is great contains in itself many things. But these things are said for those who can be instructed by examples, in order that they may know whence it is that thousands equally as myriads signify things innumerable, but still that myriads are predicated of truths, and thousands of goods.

sRef Deut@33 @17 S4′ [4] That these numbers signify such things is evident from the following passages.

In Moses:

“In the first-born of his bullock he hath honour, and his horns [are] the horns of unicorns; with them he shall thrust the people together to the ends of the earth; and these are the myriads of Ephraim, and these are the thousands of Manasseh” (Deut. xxxiii. 17).

These things are said concerning Joseph, by whom, in a representative sense, is signified the Lord as to the Divine Spiritual, and as to His spiritual kingdom (see n. 3969, 3971, 4669, 6417). By his two sons Ephraim and Manasseh are signified two parts of that kingdom, namely, intellectual truth and voluntary good; by Ephraim intellectual truth, and by Manasseh voluntary good hence it is that myriads are predicated of Ephraim and thousands of Manasseh. That these are signified by Ephraim and Manasseh may be seen in the Arcana Coelestia, n. 3969, 5351, 5353, 5354, 6222, 6234, 6238, 6267, 6296. What is signified by the first-born of the bullock, and by the horns of the unicorn, may be seen above (n. 316).

sRef Ps@68 @17 S5′ [5] In David:

“The chariots of God are two myriads, thousands of angels of peace; the Lord is among them, in the holy place of Sinai” (Ps. lxviii. 17).

By the chariots of God are signified truths of doctrine, and by the angels of peace are signified the goods thereof; therefore myriads are predicated of the former, and thousands of the latter. (That chariots signify truths of doctrine, may be seen, n. 2762, 5321, 8215; and that peace signifies the inmost of good, in the work concerning Heaven and Hell, n. 284-290.) And because the Lord is called Lord from good, and Sinai signifies heaven where and whence the Divine truth is, therefore it is said the Lord is among them, in the holy place of Sinai, the holy place denoting heaven and the church where Divine truth is. (That the Lord is called Lord from Divine good, and God from Divine truth, may be seen, n. 4973, 9167, 9194; and that Sinai signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, in the strict sense, and in the broad sense, n. 8399, 8753, 8793, 8805, 9420.)

sRef Ps@91 @6 S6′ sRef Ps@91 @5 S6′ sRef Ps@91 @7 S6′ [6] In the same:

“Thou shalt not be afraid of the terror of the night; of the dart that flieth by day, of the pestilence that creepeth in darkness; of death that wasteth at noon-day. A thousand shall fall at thy side, and a myriad at thy right hand” (Ps. xci. 5-7).

These things are said concerning the falsities and evils that are not known to be falsities and evils, and that yet creep into the thought and the will, and destroy men; falsities that are known to be falsities, are meant by the dart that flieth by day, and evils that are known to be evils and yet enter, are meant by the death that wasteth at noon-day; and falsities that are not known to be falsities, are meant by the terror of the night, and evils which are not known to be evils, by the pestilence that creepeth in darkness. The destruction of these evils is signified by a thousand that shall fall at his side; and the destruction of the falsities by the myriad that shall fall at his right hand; by the side also, at which they shall fall, is signified good, and by the right hand the truth of good. The reason why a thousand is predicated of evils, and a myriad of falsities is, because falsities are opposed to truths, and evils opposed to goods; and in the Word opposites are expressed by the same words and the same numbers.

sRef Ps@144 @13 S7′ [7] In the same:

“Our garners [shall be] full, yielding from food to food; our flocks shall bring forth thousands, myriads in our streets” (Ps. cxliv. 13).

By garners and by food are signified the goods and truths of the church; for spiritual foods are the knowledges of truth and good, by which there is intelligence. Similar but interior things are signified by flocks; therefore the goods of the church are meant by thousands, and the truths thereof by myriads; and because truths are meant by myriads, therefore it is said, myriads in our streets; for by the streets of a city are signified truths of doctrine. (That food signifies both good and truth, may be seen n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 6277, 8418, 8562, 9003; hence also garners, which are the storehouses thereof. That by flocks are signified interior goods and truths, which are called spiritual, n. 1565, 2566, 3767, 3768, 3772, 3783, 3795, 5913, 6044, 6048, 8937, 10,609.)

sRef Micah@6 @7 S8′ [8] In Micah:

“Will Jehovah be pleased with thousands of rams, with myriads of rivers of oil?” (vi. 6).

Because by rams are signified spiritual goods, and by rivers of oil are signified the truths proceeding from good, therefore, myriads are predicated of the latter, and thousands of the former. (That by rams are signified spiritual goods, may be seen, n. 2830, 4170.) And because the good of love is signified by oil, therefore by the rivers thereof are signified the things proceeding from it, which are truths.

sRef Dan@7 @9 S9′ sRef Dan@7 @10 S9′ [9] In Daniel:

“I beheld till the thrones were cast down, and the Ancient of days did sit. A stream of fire issuing and going forth from before him; a thousand of thousands ministered unto him, and a myriad of myriads stood before him” (vii. 9, 10).

The Lord’s advent is here treated of, and by the thrones that were cast down, are signified the falsities of the church, which were destroyed; by the Ancient of days is meant the Lord from eternity; by a stream of fire issuing and going forth from before Him, are signified the Divine good of love, and the Divine truth thence; by a stream of fire issuing, the Divine good of love; and by the same going forth, the Divine truth proceeding. Because each is signified, therefore it is said, a thousand of thousands ministered unto Him, and a myriad of myriads stood before Him, a thousand being predicated of Divine Good, and a myriad of Divine truth; to minister is also predicated of good (see above, n. 155); and to stand as well as to go forth is predicated of truth.

sRef Num@10 @35 S10′ sRef Num@10 @36 S10′ [10] In Moses:

“When the ark rested, Moses said, Return, O Jehovah, to the myriads of the thousands of Israel” (Num. x. 35, 36).

Because the ark signified the Divine Celestial proceeding from the Lord, from the law or testimony which was in it, and by Israel was signified the church as to the reception of Divine good and Divine truth, therefore it is said, “The myriads of the thousands of Israel,” by whom are signified the truths from good, which are in Israel or in the church. But what a thousand signifies when ten thousand or a myriad are not adjoined to it, will be seen in its proper article in the following pages; similarly what is signified by number.

sRef Rev@5 @12 S0′ 337. (v. 12) Saying with a great voice, Worthy is the Lamb was slain. That this signifies acknowledgment from the heart that everything Divine is from the Lord’s Divine Human not acknowledged, and by many denied, is clear from the signification of saying with a great voice, as denoting acknowledgment from the heart (concerning which we shall speak presently); from the signification of worthy when predicated of the Lord, as denoting merit and justice (concerning which see above, n. 293, 303). Here, therefore, It signifies that He procured to Himself everything Divine, from His own power, thus, from merit, and so from justice everything Divine pertains to Him. That this is meant by He is worthy, is clear from what immediately follows, namely, to receive power, and riches, and wisdom, and honour, and glory, and blessing; by which, in the aggregate, is signified everything Divine; from the signification of lamb, as denoting the Lord as to the Divine Human (concerning which also see above, n. 314); and from the signification of being slain, as denoting His not being acknowledged, and by many denied (concerning which see also above, n. 315, 328). From these considerations it is evident, that by “Saying with a great voice, Worthy is the Lamb that was slain,” is signified acknowledgment from the heart, that everything Divine is from the Lord’s Divine Human not acknowledged, and by many denied. That the whole Divine is in the Lord’s Human, and from it in heaven and on earth, has been shown in many places, and will be seen confirmed at the end of this work. That to say with a great voice, denotes acknowledgment from the heart, here that it is as has now been stated, is evident from what precedes and follows in a series; moreover, a voice signifies all those things that are afterwards mentioned, and a great voice signifies that they are from the heart. There are two expressions that often occur in the Word, namely great and much, and great is there predicated of good, and much of truths (whence this is, see just above, n. 336); and because what proceeds from good proceeds from the heart, therefore here, by saying with a great voice is signified acknowledgment from the heart; the heart also from correspondence signifies the good of love (see the work concerning Heaven and Hell, n. 95, 447; and above, n. 167).

sRef Isa@7 @19 S0′ sRef Rev@5 @12 S0′ 338. To receive power, and riches, and wisdom. That this signifies that Omnipotence, Omniscience, and Divine Providence belong to Him, is clear from the signification of power, when said of the Lord, as denoting Omnipotence; from the signification of riches, when said of the Lord, as denoting Omniscience; and from the signification of wisdom, when said of the Lord, as denoting the Divine Providence. The reason why these things are signified, is, because nothing can be said of the Lord but what is above all things; therefore, when it is said that He has power, it is meant that He has all power, which is Omnipotence; and when it is said that He has riches, it is meant that He has all spiritual riches, by which is signified intelligence, consequently Omniscience. That by riches in the Word are signified the knowledges of truth and good, and thence intelligence, may be seen above (n. 236). And when it is said, as in this passage, that He has wisdom, it is meant that He has all wisdom, which is the Divine Providence. For true wisdom consists in perceiving what conduces to the eternal life of any one, and disposing him thereto, which is effected when man not only knows those things and perceives them with his understanding, but also when he wills and does them. The Divine Wisdom, however, is to provide those things for man; thus it is the Divine Providence. Further, what the Divine Providence is, may be seen in the work concerning the New Jerusalem and its Heavenly Doctrine, n. 267-279.

sRef Rev@5 @12 S0′ 339. And honour and glory. That this signifies that Divine good and Divine truth belong to Him, is clear from the signification of honour and glory when said of the Lord, as denoting Divine good and Divine truth (concerning which see above, n. 288).

sRef Rev@5 @12 S0′ 340. And blessing. That this signifies acknowledgment and glorification of the Lord on account of those things, and thanksgiving that from Him are all good and truth, and thence heaven and eternal happiness to those who receive them, is clear from the signification of blessing when it is said concerning the Lord, as denoting acknowledgment, here the acknowledgment that to Him belong Omnipotence, Omniscience, Providence, Divine good, and Divine truth, these being signified by His being worthy to receive power, riches, wisdom, honour, and glory, and also glorification on that account. Moreover, blessing, when said of the Lord, signifies thanksgiving that from Him is all the good of love and the truth of faith, and thence heaven and eternal happiness to those who receive them. Because acknowledgment and glorification on account of those things, and also thanksgiving, are here signified by blessing, therefore, it is said, in the last place or as a fitting end, by those angels who glorified the Lord. Those things are signified by blessing when said of the Lord, because nothing is a blessing but what is given by the Lord, for that alone is blessed, because it is Divine and eternal, and contains in itself heaven and eternal happiness; all other things, which have not in themselves what is Divine and eternal, are not a blessing, although they may be so called (see the Doctrine of the New Jerusalem, n. 269, 270).

sRef Luke@1 @64 S2′ sRef Luke@1 @68 S2′ [2] That blessing, when it is mentioned in the Word, signifies such things, is evident from the passages there understood in the internal sense. But first some passages shall be adduced, in which blessed and blessing are spoken of Jehovah, that is, of the Lord, and where it is said, blessed be God, in order that it may be seen that these signify acknowledgment, glorification, and thanksgiving, that from Him are all good and truth, and thence heaven and eternal happiness to those who receive them. In Luke:

“The mouth” of Zacharias “was opened and he spake, blessing God.” And he said, “Blessed be the Lord God of Israel, for he hath visited and made redemption for his people” (i. 64, 67, 68).

Zacharias said this when, filled with the Spirit, he prophesied concerning the Lord; and by blessing God, and by, “blessed be the Lord God of Israel,” are signified glorification and thanksgiving that He delivers and frees from hell those who receive Him. It is, therefore, also said, “for he hath visited and made redemption for his people Israel.” By redemption is signified liberation from hell, and by His people are signified those who are in truths from good, thus those who receive Him. That by redemption is signified liberation and deliverance from hell, may be seen above, n. 328; and that by people are signified those who are in truths from good, may be seen above, n. 331.

sRef Luke@2 @28 S3′ sRef Luke@2 @30 S3′ sRef Luke@2 @31 S3′ [3] In the same:

Simeon took the infant Jesus in his arms, “and blessed God; and said, Mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples” (ii. 28-31).

Here, to bless God manifestly means, to glorify and give thanks that the Lord came into the world to save all who receive Him; therefore he calls the Lord the salvation which his eyes saw, which is prepared for all people. They are called His people who are in truths from good, thus who thereby receive Him, as was said above.

sRef Ps@68 @24 S4′ sRef Ps@68 @25 S4′ sRef Ps@68 @26 S4′ [4] In David:

“They have seen thy goings, O God. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels. Bless ye God in the congregations, the Lord from the fountain of salvation” (Ps. lxviii. 24-26).

To bless God in the congregations, the Lord from the fountain of salvation, signifies to glorify the Lord from spiritual truths, which are truths from good. By congregations in the Word are signified the same as by people, namely, those who are in spiritual truths, and, abstractedly, those truths themselves; and by the fountain of salvation is signified spiritual good, because thereby is salvation. Spiritual good is the good of charity towards the neighbour, and spiritual truth is the truth of faith from that good. (That congregations in the Word are predicated of spiritual truths, may be seen, n. 6355, 7843.) Because by blessing in the congregations is signified glorification from spiritual truths, and by blessing from the fountain of salvation is signified [glorification] from spiritual good, therefore God is said of the former, and Lord of the latter; for God is mentioned in the Word, where truths are treated of, and Jehovah and Lord, where good is treated of. That glorification is meant by blessing, is clear from what immediately follows after these words, “The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels,” by which glorification is signified from spiritual truths and goods (as may be seen above, n. 323, 326).

sRef Ps@96 @1 S5′ sRef Ps@96 @2 S5′ sRef Ps@96 @3 S5′ [5] In the same:

“O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Bless his name; proclaim his salvation from day to day. Recount his glory among the nations” (Ps. xcvi. 1-3).

That to bless Jehovah here denotes to glorify Him, and to give thanks unto Him, is plain; and because all glorification of Him is from spiritual truths and from spiritual good, therefore, it is said, “bless his name, proclaim his salvation from day to day”; name also is said of truths, and salvation of good. To sing a song signifies to glorify from those truths and from that good, as may be seen above, n. 323, 326.

sRef Deut@10 @8 S6′ [6] In Moses:

Jehovah chose the sons of Levi, “to minister unto him, and to bless in the name of Jehovah” (Deut. x. 8; xxi. 5).

Because the sons of Levi were appointed for Divine worship, and all Divine worship takes place from spiritual good and the truths thence, therefore, it is said that Jehovah chose them “to minister unto him, and to bless in his name”; and by ministering is signified worship from spiritual good, and by blessing is signified worship from spiritual truths. That to minister is said of worship from good, may be seen above, n. 155.

sRef Ps@21 @6 S7′ sRef Ps@21 @5 S7′ sRef Ps@21 @1 S7′ sRef Ps@21 @3 S7′ [7] In David:

“O Jehovah, thou hast prevented the King with the blessings of good; thou hast set a crown of pure gold on his head. Thou layest glory and honour upon him. For thou placest upon him blessings for ever” (Ps. xxi. 1, 3, 5, 6).

By the King here is not meant David, but the Lord, who is called King from the Divine Spiritual which proceeds from His Divine Human. And because blessing signifies acknowledgment, glorification, and thanksgiving, that all good and truth, and thence heaven and eternal happiness, are from Him, it is hence plain what is signified by, “Thou hast prevented the King with the blessings of good,” and by, “thou placest upon him blessings for ever.” Blessings of good signify truths from good; a crown of pure gold signifies the good from which these are; honour and glory signify the Divine good and the Divine truth. (That by David in the Word is meant the Lord, may be seen above, n. 205, similarly by king, in the Psalms, n. 31; that by the crown of kings is signified the Divine good, n. 272, similarly by gold, n. 242; and that by honour and glory are signified the Divine good and the Divine truth, n. 288.)

sRef Luke@19 @37 S8′ sRef Luke@19 @38 S8′ sRef Matt@23 @39 S8′ sRef Mark@14 @61 S8′ sRef Matt@21 @9 S8′ [8] From these considerations it is evident what blessed signifies when said of the Lord, as in the following passages:

The disciples cried with a great voice, “Blessed be the King that cometh in the name of the Lord” (Luke xix. 37, 38).

The multitude cried, “Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord” (Matt. xxi. 9; Mark xi. 9, 10; John xii. 12, 13).

Jesus said, “Ye shall not see me henceforth, until ye shall say, Blessed is he that cometh in the name of the Lord” (Matt. xxiii. 38, 39; Luke xiii. 35).

“The High Priest asked Jesus, Art thou then the Christ, the Son of the Blessed?” (Mark xiv. 61).

Blessed is He that cometh in the name of the Lord, signifies glorified, because from Him are all Divine truth and Divine good. The name of the Lord signifies everything by which He is worshipped; and because all that has reference to the good of love and to the truth of faith, therefore, these things are signified by the name of the Lord. (That the Lord’s name signifies everything by which He is worshipped, may be seen above (n. 102, 135, 148, 224); and that the Lord is called Lord from the Divine Good, in the Arcana Coelestia (n. 4973, 9167, 9194).)

sRef Gen@14 @20 S9′ sRef Gen@14 @19 S9′ sRef Gen@14 @18 S9′ [9] In Moses:

Melchizedek blessed Abram, and said, “Blessed be Abram of the most high God, possessor of heaven and earth; and blessed be the most high God, who hath delivered thine enemies into thy hand” (Gen. xiv. 18-20).

Here it is said, “Blessed be the most high God, who hath delivered thine enemies into thy hand,” and it signifies that glorification and thanksgiving are His on that account. Those, therefore, who receive Divine good and Divine truth from the Lord, are called

“Blessed” (Ps. xxxvii. 22; cxv. 15; Matt. xxv. 34).

sRef Ps@24 @4 S10′ sRef Ps@24 @5 S10′ [10] That by blessing when said of man, is meant nothing else but the reception of Divine truth and Divine good, because in them are heaven and eternal happiness, is evident from the following passages:

In David:

“The clean in hands and the pure in heart shall bear the blessing from before Jehovah, and justice from the God of our salvation” (Ps. xxiv. 4, 5).

He that is clean in hands signifies those who are in truths from faith, and the pure in heart those who are in good from love; concerning such it is said that they shall bear the blessing from before Jehovah, and justice from the God of salvation, and by bearing the blessing is signified the reception of Divine truth and by bearing justice the reception of Divine good. That justice is predicated of good, may be seen above, n. 204; and in the Arcana Coelestia, n. 2235, 9857.

sRef Num@6 @27 S11′ sRef Num@6 @24 S11′ sRef Num@6 @23 S11′ sRef Num@6 @26 S11′ sRef Num@6 @25 S11′ [11] In Moses:

“Thus shall ye bless the sons of Israel, Jehovah bless thee, and keep thee; Jehovah make his faces to shine upon thee, and be gracious unto thee; Jehovah lift up his faces upon thee, and give thee peace. Thus shall they put my name upon the sons of Israel; and I will bless them” (Num. vi. 23-27).

From these words unfolded by the internal sense it is evident what blessing involves in summary; namely, that Jehovah, that is, the Lord from the Divine love, flows in with Divine truth and with Divine good with those who receive Him. The Divine love, from which the Lord flows in, is meant by the faces of Jehovah; the Divine truth, with which the Lord flows in, is meant by, “Jehovah make his faces to shine upon thee”; and the Divine good, with which He flows in, is meant by, “Jehovah lift up his faces upon thee”; protection from evils and falsities, which otherwise would take away the influx, is meant by, “keep thee and be gracious unto thee”; heaven and eternal happiness, which the Lord gives by His Divine truth and His Divine good, are meant by, give thee peace; communication and conjunction with those who receive Him, are meant by, “Thus shall they put my name upon the sons of Israel,” the name of Jehovah signifying the Divine proceeding which, in general, is called Divine truth and Divine good, and the sons of Israel signifying those who are of the church, thus who receive [the Lord], concerning whom it is therefore said, and “I will bless them.” That this is the internal or spiritual sense of these words is evident from this fact, that by the faces of Jehovah is signified the Divine love, by making them to shine is signified the influx of Divine truth, and by lifting them up the influx of Divine good; that these things may be better understood it shall be explained whence these significations arise. The Lord appears to the angels in heaven as a sun, for it is His Divine love which thus appears; this, therefore, is meant by the face of Jehovah; the light which thence proceeds is the Divine truth, this therefore is what is meant by making His faces to shine; the heat also which thence proceeds is the Divine good, this therefore is what is meant by lifting up His faces, for by lifting up is signified to reveal Himself, which is effected from the Divine good by means of the Divine truth. (That the Lord appears to the angels in heaven as a sun, and that such appearance is that of His Divine love, may be seen in the work concerning Heaven and Hell, n. 116-125; and that the light thence is the Divine truth, also that the heat thence is the Divine good, n. 126-140. That peace signifies the celestial delight which inmostly affects every good with blessedness, and that it thence signifies heaven and eternal happiness, may be seen in the same work, n. 284-290; and that the sons of Israel signify those who belong to the church, consequently, the church, in the Arcana Coelestia, n. 6426, 8805, 9340.)

sRef Ezek@34 @27 S12′ sRef Ezek@34 @26 S12′ [12] In Ezekiel:

“I will give them the circuits of my hill [as] a blessing, and I will send down the rain in its time, there shall be rams of blessing; then the tree shall give its fruit, the earth shall give its produce” (xxxiv. 26, 27).

He who sees the Word merely in its natural sense, believes that such things only as are mentioned in that sense are meant by blessing, namely, that rain shall be given to make fruitful the gardens and fields, and so that the tree shall give its fruit, and the earth its produce; but it is a spiritual blessing which is meant, for by rain is signified everything Divine which flows in with man from the Lord out of heaven; that truths shall produce good, and that good shall produce truths, is signified by, the tree shall give its fruit, and the earth its produce. The earth denotes the church, as does also a garden in which there are trees; by these, and by the circuits of My hill which I shall give as a blessing, are signified the internal and external with the men of the church; a circuit signifies what is outside or below, and hill signifies what is within or above, specifically, where there is charity, for this is within. (That a hill signifies where charity is, may be seen, n. 6435, 10,438.)

sRef Ps@128 @1 S13′ sRef Ps@128 @2 S13′ sRef Ps@128 @4 S13′ sRef Ps@128 @5 S13′ sRef Ps@128 @3 S13′ sRef Ps@128 @6 S13′ [13] In David:

“Blessed is every one that feareth Jehovah, that walketh in his ways. Thou shalt eat the labour of thine hands; blessed art thou, and it shall be well with thee. Thy wife shall be as a fruitful vine by the sides of thine house; thy sons like olive plants around thy tables. Behold, thus shall the man be blessed that feareth Jehovah. Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life. Yea, thou shalt see thy children’s children, and peace upon Israel” (Ps. cxxviii).

Here also by, to be blessed, is not meant to be blessed naturally, as that [a man] should eat the labour of his hands, that his wife should be fruitful, that many sons should be about his tables, and that this should be in Zion and in Jerusalem; but to be blessed spiritually is meant. For by them that fear Jehovah, are meant those who love to do His precepts; therefore it is said, blessed is he that feareth Jehovah, and walketh in His ways; to walk in His ways signifying to do His precepts. By the labour of his hands which he shall eat, is signified the study of the life according to them. By the wife by the sides of his house, is signified the affection of spiritual truth in all things that he thinks and does; therefore it is also said, “as a fruitful vine,” for by a vine is signified the spiritual church from the affection of truth. By the sons around his tables are signified the truths of good thence; tables denoting instructions; therefore it is also said, “like olive-plants,” the plants signifying truths, and the olives goods. By Zion is signified heaven whence those things are, and by Jerusalem doctrine. Hence it is evident what is signified by Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life. By peace upon Israel is signified all spiritual good in general and in particular, Israel denoting the church.

sRef Ps@133 @3 S14′ [14] In the same:

“As the dew of Hermon that descendeth upon the mountains of Zion; for there hath Jehovah commanded a blessing, life even for evermore” (Ps. cxxxiii. 3).

The marriage of good and truth is here treated of, and their fructification and multiplication. The latter and the former are signified by, the dew of Hermon that descendeth upon the mountains of Zion, the mountains of Zion signifying where the goods of celestial love are; therefore it is also said, “there hath Jehovah commanded a blessing, life even for evermore.”

sRef Deut@7 @16 S15′ sRef Deut@7 @15 S15′ sRef Deut@7 @14 S15′ sRef Deut@7 @13 S15′ sRef Deut@7 @12 S15′ [15] In Moses:

“If ye hearken to these judgments, to keep and do them, Jehovah thy God shall keep the covenant and the mercy; and he will love thee, and bless thee, and will bless the fruit of thy belly, and the fruit of thy land, thy corn, and thy new wine, and thine oil, the young of thy oxen, and of the rams of thy flock. Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle. And Jehovah will take away from you every disease, and all the evil sicknesses of Egypt, which thou hast known, he shall not lay upon thee; but will put them upon all that hate thee. And thou shalt consume all the peoples whom Jehovah thy God shall deliver to thee; thine eye shall not spare them” (Deut. vii. 12-16).

By all these words spiritual things are meant, thus spiritual blessings; the sense of the letter which is natural, and for those who are in the natural world, and thence in a natural idea, involving and signifying those things; therefore, from the spiritual sense of the Word it is evident what is meant by being blessed in general and in particular. By the fruit of the belly and by the fruit of the earth, by the corn, the new wine, and the oil, by the young of the oxen, and of the rams of the flock, are meant the multiplications of truth and the fructifications of good, thus spiritual blessings. (What is signified specifically by each may be seen in various places in the Arcana Coelestia, and in the explanations of this prophetic book.) There shall not be male or female barren among you, or among your cattle, signifies the multiplication of truth and the fructification of good in the internal and the external man; and by Jehovah taking away from them every disease, and all the evil sicknesses of Egypt, is signified the removal of all evils and falsities; the evil sicknesses of Egypt denoting the falsities arising from evils in the natural man. The haters, upon whom Jehovah will put them, denote those who are against the goods and truths of the church. The dispersion of the evils and falsities that are opposed to the truths and goods of the church, is signified by, thou shalt consume all the peoples whom Jehovah thy God shall deliver to thee; and the continual shunning of them by, thine eye shall not spare them. That by these things those who do the Lord’s precepts are blessed is meant by, “If ye hearken to these judgments, to keep and do them, Jehovah thy God shall keep unto thee the covenant and the mercy; He will love thee, and bless thee.” Covenant and mercy denote a conjunction from love by them; conjunction by good is meant by the covenant, and by, He will love thee; and conjunction by truth thence is meant by mercy, and by, He will bless thee.

sRef Gen@49 @25 S16′ [16] In the same:

“He shall bless thee with blessings of heaven from above, with blessings of the deep that lieth under, with blessings of the breasts and of the womb” (Gen. xlix. 25).

These things are said of Joseph, by whom is here signified the Lord’s spiritual kingdom; and by the blessings of heaven from above are meant the multiplications of truth from good in the internal or spiritual man; by the blessings of the deep that lieth under, are meant the multiplications of truth from good in the external or natural man; and by blessings of the breasts and of the womb, are signified spiritual and celestial goods.

sRef Joel@2 @14 S17′ [17] In Joel:

“Who knoweth? Let him return, and it will repent” Jehovah God “and he will leave behind him a blessing, a meat-offering and a drink-offering unto Jehovah our God” (ii 14).

Because by blessing is signified spiritual blessing, which in general has reference to good and truth proceeding from the Lord, and given to man, it is therefore said, he shall leave behind him a blessing, a meat-offering, and a drink-offering from our God. The meat-offering, which was bread, signifies good, and the drink-offering, which was wine, signifies truth, both from the Lord, for it is said, from our God.

sRef Isa@19 @23 S18′ sRef Isa@19 @25 S18′ sRef Isa@19 @24 S18′ [18] In Isaiah:

“In that day shall there be a highway out of Egypt into Assyria, that the Assyrian may come into Egypt, and the Egyptian into Assyria, that the Egyptians may serve with the Assyrian. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (xix. 23-25).

By Israel, Assyria, and Egypt, are signified the three things that are with the men of the church, namely, the Spiritual, the Rational, and the Scientific; by Israel the Spiritual, by Assyria the Rational, and by Egypt the scientific. Inasmuch as the whole Rational of man is formed by scientifics, and both are from the spiritual part which is from heaven from the Lord (for all understanding of truth and all application of knowledges to truths are thence), it is therefore said that there shall be a highway from Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria; and that the Egyptians may serve with the Assyrian; and afterwards, that Israel shall be the third with Egypt and Assyria, a blessing in the midst of the land. The midst signifies the inmost from which the rest, or from which the whole is derived (as may be seen above, n. 213); and the land, the church where these things are; and because it is the Spiritual from which the Rational and the Scientific are applied to genuine truths, therefore Israel is called the inheritance, or the heir of the house who possesses all things; and Assyria, the work of My hands, because the Rational is thence formed; and Egypt is called a blessed people, because, in the Scientific, as in their ultimate, all things are together; from these considerations also it is evident that by a blessing in the Word is meant a spiritual blessing.

sRef Zech@8 @13 S19′ [19] In Zechariah:

“As ye were a curse among the nations, O house of Judah and house of Israel, so will I liberate you that ye may be a blessing” (viii. 13).

These things are said concerning the devastated church, and concerning the church to be established by the Lord. The house of Judah and the house of Israel signify the church, here in both senses. The church devastated is called a curse, because therein are evil and falsity; but the church to be established is called a blessing, because therein are good and truth.

sRef Ps@3 @8 S20′ [20] In David:

“Salvation unto Jehovah, thy blessing upon thy people” (Ps. iii. 3).

The blessing of Jehovah upon His people signifies the influx and reception of good and truth; those are called the people of Jehovah who are in spiritual good (see above, n. 331).

sRef Gen@18 @18 S21′ sRef Gen@12 @3 S21′ sRef Gen@12 @2 S21′ [21] In Moses:

“I will make of thee a great nation, and I will bless thee, that thou mayest become a blessing. I will also bless them that bless thee, and curse them that curse thee and in thee shall all the families of the earth be blessed” (Gen. xii. 2, 3).

In the same:

“All the nations of the earth shall be blessed in him” (Gen. xviii. 18).

These things are said concerning Abraham, and by him, in the highest sense, is meant the Lord, and, in a respective sense, the Lord’s celestial kingdom, and the celestial church. Hence it is evident what is signified by I will make thee into a great nation, and I will bless thee, that thou mayest become a blessing, namely, that therein shall be Divine good and Divine truth; a great nation being said of Divine good (see above, n. 331), and a blessing of Divine truth. I will bless them that bless thee, signifies that Divine truth shall be with those who receive it, and the falsity of evil with those who do not receive it. In thee shall all families of the earth be blessed, and all the nations of the earth shall be blessed in him, signifies that from the reception of Divine truth and Divine good they have heaven and eternal happiness. The families of the earth signify those who are in truths from good, families denoting truths, nations denoting goods. Blessing signifies that hence they have heaven and eternal happiness.

sRef Num@24 @9 S22′ sRef Gen@28 @14 S22′ [22] The same is signified by the blessing of Israel and Jacob. In the same:

“Blessed is he that blesseth thee, and cursed is he that curseth thee” (Num. xxiv. 9).

And in the same:

“And thy seed shall be as the dust of the earth, and shall spread itself towards the west, and towards the east, and towards the north, and towards the south; and in thee, and in thy seed, shall all the families of the earth be blessed” (Gen. xxviii. 14).

By Israel and Jacob also, in the highest sense, the Lord is meant, and, in the respective sense, the Lord’s spiritual kingdom and the spiritual church; by Israel that church internal, by Jacob [that church] external. By the seed that shall be as the dust of the earth, and which shall spread itself towards the west, the east, the north, and the south, is signified the Divine truth proceeding from the Lord, and received by those who belong to that church; the fructification of good thence is signified by its spreading itself towards the west and the east, and the multiplication of truth thence is signified by its spreading itself towards the north and the south. (That those quarters have such significations, may be seen in the work concerning Heaven and Hell, n. 141-153.)

sRef Matt@26 @27 S23′ sRef Matt@26 @26 S23′ [23] That the Lord blessed the bread, the wine, the fishes which He gave to the disciples and to the people (Matt. xiv. 15, 21, 22; xv. 32; xxvi. 26, 27; Mark vi. 41; viii. 6, 7; xiv. 22, 23; Luke ix. 16; xxii. 19; xxiv. 30), signified the communication of His Divine, and thus conjunction with them by means of goods and truths, which are signified by bread and wine, and also by fishes; bread and wine signify goods and truths in the spiritual man, and fishes signify goods and truths in the natural.

sRef Isa@65 @16 S24′ sRef Isa@65 @15 S24′ [24] In Isaiah:

“He shall call his servants by another name; he who blesseth himself in the earth, shall bless himself in the God of truth; and he that sweareth in the earth, shall swear by the God of truth; because the former distresses shall be delivered to forgetfulness ” (lxv. 15, 16).

By blessing himself is signified self-instruction in Divine truths, and the application of them to life. The reason why this is signified by swearing, is, because an oath, in the internal sense, signifies confirmation in oneself, and conviction that it is so, and this is effected from good by means of truths; truths are confirmed and proved with man only from good. A new church is here treated of; and by calling by another name is signified its quality as to truth and good.

sRef Jer@4 @2 S25′ [25] In Jeremiah:

“Swear by the living Jehovah, in truth, in judgment, and in justice; the nations shall bless themselves in him, and in him shall they glory” (iv. 2).

The same is here signified by swearing and blessing themselves; the nations which shall bless themselves in Jehovah signify those who are in good.

sRef Isa@66 @3 S26′ [26] By blessing, in the opposite sense, is signified to love evil and falsity, and to imbibe the same. As in Isaiah:

“He who slayeth an ox smiteth a man, he who offers frankincense blesseth vanity; they have also chosen these things in their own ways” (lxvi. 3).

To slay or sacrifice an ox, and to smite a man, signify to worship God in externals, and yet to reject all truth. By sacrificing an ox is signified worship from those things which represented natural good, for an ox denotes natural good; and by smiting a man is signified to reject and deny the truth, man in the Word denoting truth. To offer incense and to bless vanity, signify to worship God from such things as represented spiritual good, and yet to love evil and falsity, and to imbibe them; an offering of incense denoting worship from spiritual good, and vanity denoting evil and the falsity of evil.

sRef Rev@5 @13 S0′ 341. Verse 13. And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, unto ages of ages.

“And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying,” signifies the acknowledgment and thence the glorification of the Lord by the angels who are in the lowest parts of heaven; “be unto him that sitteth upon the throne, and unto the Lamb,” signifies the Lord as to Divine good and Divine truth; “blessing,” signifies acknowledgment, glorification, and thanksgiving, that all good and truth, and thence heaven and eternal happiness, are given to those who receive them; “and honour, and glory,” signify that to Him alone belong all Divine good and Divine truth, and hence all the good of love, and the truth of faith, from which are all the wisdom and intelligence which angels and men possess; “and power [for ever and ever],” signifies that to Him alone belongs Omnipotence to eternity.

sRef Rev@5 @13 S0′

342. (v. 13) And every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. That this signifies the acknowledgment and thence the glorification of the Lord by the angels who are in the lowest parts of heaven, is clear from the signification of every created thing, as denoting all who are reformed. That to be created signifies to be reformed and regenerated, may be seen above, n. 294. Hence created thing signifies what is reformed and regenerated; but with respect to the angels, concerning whom these things are said, it signifies those who were reformed in the world, that is, created anew, for all such are in heaven. By created thing is meant the same as by creature in Mark:

Jesus said to the disciples, “Going into all the world, preach ye the gospel to every creature” (xvi. 15).

Here by every creature are meant all those who receive the gospel, and can thereby be reformed; the rest are not meant by creatures, because they do not receive, but hear and reject.

sRef Rev@5 @13 S2′ [2] From these considerations it is evident what the quality of the Word is in the sense of the letter, namely, that it is said creature, and that it is said every created thing, which is in heaven and on the earth, and under the earth, and such as are in the sea, and all that are in them. He who does not know that the sense of the letter is composed of such things as appear before the eyes, and that by these things spiritual [things] are meant, may easily be led to believe, that by every created thing which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, are meant the birds that fly in the heaven, the beasts that walk upon the earth, and the fishes that are in the sea; and the more so, because in various passages elsewhere in the Word, similar things are said of the birds of the heaven, the beasts of the earth, and also whales and fishes (as Ezek. xxxix. 17; Ps. cxlviii. 7; Job. xii. 7, 8; Rev. xix. 17; and elsewhere). But still those whose minds can be somewhat elevated above the sense of the letter, instantly perceive by interior sight that by those things are meant the angels and spirits who are in heaven and under heaven, and that these are those whom John heard when he was in the spirit; for it is said, “Heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever”; from which it is evident that the angels in the lowest parts of heaven are those who are meant by everything created which is in them. This indeed follows from the consideration, that in the verses which precede, the subject treated of is the angels of the higher heavens and the angels of the lower heavens, that they acknowledged and glorified the Lord (see above, n. 322, 355).

[3] It shall now be explained who are meant by those in heaven, who by those on the earth, and under the earth, and who by those in the sea; by all of whom are meant those who are in the ultimates of heaven, the higher there by those who are in heaven, the lower there by those who are on the earth and under the earth, and the lowest there by those who are in the sea. There are three heavens, and each heaven is divided into three degrees, and similarly the angels who are in them; therefore in each heaven there are higher, middle, and lower [angels]; these three degrees of the ultimate heaven are meant by those who are in heaven, who are on the earth, and such as are in the sea. (Concerning which distinction of the heavens and of each heaven, see the Arcana Coelestia, n. 4938, 4939, 9992, 10,005, 10,017, 10,068; and concerning the ultimate degree, n. 3293, 3294, 3793, 4570, 5118, 5126, 5497, 5649, 9216; and in the work concerning Heaven and Hell, n. 29-40.) It ought to be known, that in the spiritual world, where spirits and angels are, the appearance of all things is similar to that of the natural world where men are, namely, that there are mountains, hills, earths, and seas (see above, n. 304). Upon the mountains dwell the angels who are in the third or inmost heaven, upon the hills there those who are in the second or middle heaven, and upon the earth, and under the earth, and in the seas, those who are in the first or ultimate heaven. But the seas in which the inhabitants of the lowest heaven dwell, are not as the seas in which the evil dwell; they differ in the waves. The waves of the seas of the lowest heaven in which are the well-disposed, are light and pure; but the waves of the seas in which the evil are, are gross and impure; thus the seas are altogether different.

[4] I have been sometimes granted to see those seas, and also to converse with those who are in them; and it was found that those were there who had been merely sensual in the world, but yet well-disposed; and because they were sensual, they could not understand what the Spiritual is, but only what the Natural is, nor could they perceive the Word, and the doctrine of the church from the Word, otherwise than sensually. All these appear to be as in a sea; but those who are there do not seem to themselves to be in a sea, but, as it were, in an atmosphere of a kind similar to that in which they lived when in the world; that they are in the sea appears only before those who are above them. At this day there is an immense number there, because so many at this day are sensual. This ultimate part of heaven corresponds to the soles of the feet. On this account it is, that seas are so often mentioned in the Word, and also the fishes therein; and by the seas there are signified the general things of truth which belong to the natural man, and by the fishes sensual scientifics, which are the lowest things of the natural man, consequently, those are signified who are of such a quality, or those who are in them [i.e. sensual scientifics]. (What sensual things, and what sensual men are, and that they are both good and evil, see the Doctrine of the New Jerusalem, n. 50.) From these considerations it can now be known what is meant by every created thing which is in heaven, and on the earth, and under the earth, and which are in the sea, and all that are in them.

sRef Ps@69 @34 S5′ sRef Ps@148 @7 S5′ sRef Ps@69 @35 S5′ [5] Similar things are signified by seas and by the things that are therein, which are called fishes and whales, in the following passages. In David:

“Let the heaven and the earth praise” Jehovah, “the seas, and everything that creepeth therein. For God will save Zion, and will build the cities of Judah” (Ps. lxix. 34, 35).

It is said also everything that creepeth therein, and those who are sensual are meant. By Zion which God shall save, and by the cities of Judah which He shall build, are meant the celestial church and its doctrine, – by Zion that church, and by cities the doctrine thereof. The same are meant by these words in David:

“Praise Jehovah from the earth, ye whales and all deeps” (Ps. cxlviii. 7).

The same are meant by whales. Hence also it is that Egypt is called a whale (Ezek. xxix. 3); for by Egypt is signified the scientific part in the natural man, and by a whale the Scientific in general.

sRef Ps@8 @7 S6′ sRef Job@12 @9 S6′ sRef Ps@8 @6 S6′ sRef Ps@8 @8 S6′ sRef Job@12 @7 S6′ sRef Job@12 @10 S6′ sRef Job@12 @8 S6′ [6] Similar things are also signified elsewhere by those expressions. In the same:

“Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet; the flock and all herds; and also the beasts of the field; the bird of the heaven, and the fishes of the sea” (Ps. viii. 6-8).

Here the subject treated of is the Lord, and His Divine power over heaven and earth; and by the flock and the herds, the beasts of the field, the bird of the heaven, and the fishes of the sea, are meant men, spirits, and angels, as to their spiritual and natural [qualities]; and by the fishes of the sea those who are in the ultimates of heaven, as shown above. In Job:

“Ask the beasts now, and they shall teach thee; or the birds of the heaven, and they shall tell thee; or the shoot of the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. Who knoweth not from all these that the hand of Jehovah hath wrought this?” (xii. 7-9).

sRef Ezek@47 @1 S7′ sRef Ezek@47 @8 S7′ sRef Ezek@47 @10 S7′ sRef Ezek@47 @9 S7′ sRef Ezek@47 @11 S7′ [7] In Ezekiel:

“The angel brought me again unto the door of the house; where, behold, waters issued out from under the threshold of the house towards the east. Then he said unto me, These waters issue out toward the eastern border, and descend into the plain, and come towards the sea; they are sent out into the sea that the waters may be healed; whence it comes to pass, every living soul that creepeth, whithersoever the rivers come, shall live; whence it cometh that there is exceeding many fish, because these waters shall come thither; and they are healed, that everything may live whither the river cometh. According to their kind shall the fish be, as the fish of the great sea, exceeding many. The miry places thereof and the marshes thereof are not healed; they go away into salt” (xlvii. 1, 8-11).

By the waters issuing from under the threshold of the house towards the east, are signified truths from a heavenly origin, the waters denoting truths; the east denoting the good of heavenly love, and the house denoting heaven and the church. The plain into which the waters descend, and the sea into which they come, signify the ultimates of heaven and the church, consequently, those who are in ultimates, concerning whom we have spoken above, namely, those who are in knowledges of truth only from the ultimate sense of the Word, and apprehend them naturally and sensually. These, when they are in simple good, receive influx out of the higher heavens, whence it is that they also receive the spiritual in their knowledges, and thence some spiritual life. This is meant by “the waters are sent out into the sea, that the waters may be healed; whence it comes to pass that every living soul which creepeth, whithersoever the rivers come, shall live.” Likewise by these words: “Whence it cometh that there is exceeding many fish, because these waters come hither, and are healed.” But those who are of such a nature, and not good, are meant by these words: “The miry places thereof, and the marshes thereof are not healed; they go away into salt.” To go away into salt signifies not to receive spiritual life, but to remain in a life merely natural, which, separated from spiritual life, is defiled with falsities and evils, which miry places and marshes denote.

sRef Isa@50 @3 S8′ sRef Isa@50 @2 S8′ [8] Similar things are signified by the sea, and by the fishes of the sea, in Isaiah:

“Behold, at my rebuke I dry up the sea, I make the rivers into a wilderness; their fish stinketh, because there is no water, and dieth for thirst” (l. 3).

By rebuke is signified the desolation of all truth; by the sea is signified where truth is in its ultimate; by water is signified truth from a spiritual origin; by dying for thirst is signified desolation from a lack of that truth; by the fishes of the sea are signified those who are in the ultimates of truth, in whom there is no life from a spiritual origin.

sRef Ezek@38 @20 S9′ sRef Ezek@38 @19 S9′ sRef Zeph@1 @3 S9′ sRef Hos@4 @3 S9′ sRef Hos@4 @2 S9′ sRef Zeph@1 @2 S9′ [9] Similar things are signified by the fishes of the sea in Ezekiel:

“In my zeal, in the fire of mine indignation I will speak that the fishes of the sea may tremble before me, and the bird of the heavens, and the beast of the field, and every reptile that creepeth upon the earth” (xxxvii. 19, 20).

In Hosea:

“They rob on the highway, and bloods touch bloods; therefore the earth shall mourn, and everyone who dwelleth therein shall pine away, as to the beast of the field, and as to the bird of the heavens, and also the fishes of the sea they shall be gathered together” (iv. 2, 3).

And in Zephaniah:

“In consuming I will consume all things from upon the faces of the earth; I will consume man and beast; I will consume the bird of the heavens, and the fishes of the sea” (i. 2, 3).

By man and beast when they are mentioned together, are signified the interior and exterior affections of good (see n. 7424, 7523, 7872). And by the fowls of the heaven and the fishes of the sea, are signified the affections of truth, and thoughts spiritual and natural, but, in the passages adduced, that they are about to perish.

[10] The reason that the sea and fishes signify such things is from the appearance in the spiritual world. All the societies there appear surrounded with an atmosphere corresponding with their affections and thoughts. Those in the third heaven, appear in an atmosphere pure as the ethereal [atmosphere]; those in the second heaven, appear in an atmosphere less pure, according to the nature of the air; the societies, however, in the ultimate heaven, appear surrounded with an atmosphere watery, as it were; but those who are in the hells appear surrounded with gross and impure atmospheres, some of them as in black waters, and others differently. It is the affections and the thoughts thence that produce those things around them; for spheres are exhaled from all, and these spheres are changed into such appearances. (Concerning those spheres, see the Arcana Coelestia, n. 2489, 4464, 5179, 7454, 8630.) That those, however, who are in spiritual affection and the thought therefrom are signified by birds of the heaven, and those who are in natural affection and the thought therefrom, by fishes, is also from the appearance in the spiritual world; for there appear there both birds and fishes, over the earths birds, and in the seas fishes. It is the affections and the thoughts therefrom of those who are there that so appear. All know this who are in that world, and both the birds and the fishes have been often seen by me; that appearance is from correspondence. From these considerations it is evident why it is, that seas signify general things of truth, and whales and fishes the affections and thoughts of those who are in the generals of truth. That seas signify the general things of truth, may be seen in what was shown above, n. 275.

sRef Ps@135 @6 S11′ [11] The quality of those in the spiritual world who dwell in that watery atmosphere meant by seas, I wish to illustrate by one example only. Such, when they read these words in David,

“Everything that Jehovah willeth, he doeth in heaven and earth, in the seas and all deeps” (Ps. cxxxv. 6),

suppose that by heaven is meant the heaven visible before our eyes, and by the earth the habitable earth, and by the seas and deeps the seas and deeps, and thus that Jehovah does in them whatsoever He wills; and they cannot be led to believe that by heaven is meant the angelic heaven; by earth there, those who are below; and that by seas and by depths those there who are in ultimates. These things being spiritual, and above the sense of the letter, they are not willing, and scarcely are able, to perceive, because they see all things naturally and sensually.

sRef Rev@21 @1 S12′ [12] Hence also it is that by these words in the Apocalypse,

“I saw a new heaven and a new earth; for the first heaven and the first earth were passed away” (xxi. 1),

it has been hitherto understood that the visible heaven and the habitable earth would perish, and that a new heaven and a new earth would appear; that by heaven here is meant the heaven where the angels are, and by the earth here is meant the church where men are. That they will become new, those who think merely naturally and sensually are unwilling [to admit], and, consequently, do not understand. For they do not suffer the mind to be raised out of merely natural light into spiritual light; for with them this is difficult, so much so that they can scarcely bear the Word to be understood otherwise than as the letter declares in its own sense, and as the natural man apprehends it. These persons are not unlike those birds that see and sing in obscure places, and in the light of day blink with the eyes and see little. The good among them are like those birds, and also like flying fishes; but the evil of that sort are like owls and horned-owls, which altogether shun the light of day, and they are like fishes which cannot be taken into the air without being deprived of life. The reason is, because with the good of that class, the internal spiritual man receives for a time spiritual influx from heaven, and hence some perception that it is so, although they do not see. With the evil, however, of that class the internal spiritual man is altogether shut; for every one has an internal and an external man, or both a spiritual and a natural; the internal or spiritual man sees from the light of heaven, but the external or natural man sees from the light of the world.

sRef Rev@5 @13 S0′

343. Be unto him that sitteth upon the throne, and unto the lamb. That this signifies [the Lord] as to Divine good, and as to Divine truth, is clear from what has been said and shown above (n. 297), namely, that by throne is signified heaven, by Him that sitteth upon the throne the proceeding Divine good, and by the Lamb the proceeding Divine truth, both of them filling the heavens and forming them. Because the Divine good proceeding from the Lord as a sun is received by the angels in His celestial kingdom, and the Divine truth by the angels in the spiritual kingdom, therefore two are mentioned, namely, He that sitteth upon the throne, and the Lamb; but by both, in the internal sense, is meant the Divine proceeding from the Lord’s Divine Human, which is the Divine good united with the Divine truth, but in the sense of the letter it is distinguished into two because of reception. The which constitutes heaven, and gives to angels and men love, faith, wisdom, and intelligence, does not proceed directly from the Lord’s essential Divine, but by means of His Divine Human, and this Divine that proceeds, is the Holy Spirit (see above, n. 183).

[2] Thus it is to be understood that the doctrine of the church teaches, that the Son proceeds from the Father, and the Holy Spirit by the Son, likewise that the Lord’s Divine and His Human are not two, but only one person or one Christ; for the Lord’s Divine is that which assumed the Human, and which He therefore called His Father; thus He did not call another Divine His Father, which is at this day worshipped in His place for His Father. The proceeding Divine also is what is called the Holy Spirit, the Spirit of God, the Spirit of Truth, and the Paraclete; for it is the holiness of the Spirit, or the holy Divine which the Spirit speaks, and not another Divine, which is worshipped as the third person of the Divinity. That this is the case, all may understand who are in any light of heaven; although from the doctrine of the Trinity, which was given by Athanasius, it is said by many, that the three are one. Let any one examine himself, when he says with the mouth that God is one, whether he does not think of three, when yet there is but one God, and the three names of the Divine are of the one God. Because Athanasius did not understand this, he believed the three names to be three Gods, but as to essence one.

[3] Still, however, it cannot be said that they are one as to essence when something is attributed to one, which is not to the other; for thus the essence is divided; consequently, to each essence is given the name of person. But they are one essence when the three are attributed to one person, namely, the essential Divine, which is called the Father; the Divine Human, which [is called] the Son; and the proceeding Divine, which [is called] the Holy Spirit (as may be seen in the Doctrine of the New Jerusalem, n. 280-310). These things are said [to show] that by Him that sitteth upon the throne, and the Lamb, are not meant two but one, namely, the Lord as to the Divine proceeding.

sRef Rev@5 @13 S0′ 344. Blessing. That this signifies acknowledgment, glorification, and thanksgiving, that all good and truth, and thence heaven and eternal happiness, are imparted to those who receive them, is clear from what has been said and shown above (n. 340).

sRef Rev@5 @13 S0′ 345. And honour, and glory. That this signifies that to Him alone belong all Divine good and Divine truth, and thence all the good of love and the truth of faith which angels and men possess, is clear from the signification of honour and glory, when said of the Lord, as denoting the Divine good and the Divine truth (concerning which also see above, n. 280). And because by honour and glory, when said of the Lord, are signified Divine good and Divine truth, consequently, when said of man, by honour and glory are signified all the good of love and the truth of faith, from which angels and men have all wisdom and intelligence. These things are said by those who are in the ultimates of heaven, who know, although they do not see and perceive, this; for all those who belong to the church know, because it is according to doctrine, that all good and truth are from God, and those who lead a good life retain and believe this, neither do they examine how it happens; hence it is that they also are in heaven, although in its ultimate. But those who become spiritual, not only know, but also see and perceive that it is so; consequently they are in the higher heavens. When these come into the spiritual world, they see truths and perceive them in the light of heaven; nor do they admit the precept received by many in the world, that the understanding should be under some blind obedience to faith. It is different with those who are in the ultimates of heaven, who, because they do not see and perceive, remain in that precept; but still they are instructed, and being instructed, they know truths.

sRef Rev@5 @13 S0′ 346. And power, to ages of ages. That this signifies that to Him alone belongs Omnipotence to eternity, is clear from the signification of power, when predicated of the Lord, as denoting Omnipotence; and because Omnipotence belongs to the Lord from the Divine good by means of the Divine truth, it is therefore said, “honour, and glory, and power”; for by honour and glory are signified the Divine good and the Divine truth. That the Divine good has all power by means of the Divine truth, may be seen in the work concerning Heaven and Hell, n. 231, 232, 539; and above, n. 209, 333. Power is here mentioned last, and by the angels of the ultimate heaven, because power, when the Lord is treated of, is said of the Divine Power in its fulness, and it is in its fulness in ultimates. (That the Divine in ultimates is in its fulness, thus in its power, may be seen in the Arcana Coelestia, n. 5897, 6451, 8603, 9828, 9836, 10,099, 10,548; and in the work concerning Heaven and Hell, n. 315.)

sRef Rev@5 @14 S0′ 347. Verse 14. And the four animals said, Amen, and the four-and-twenty elders fell down and worshipped him that liveth to ages of ages.

“And the four animals said, Amen,” signifies confirmation from the Lord out of the inmost heaven; “and the four-and-twenty elders fell down and worshipped him that liveth to ages of ages,” signifies humiliation and acknowledgment from the heart of all who are in truths from good, that the Lord alone liveth, and that from Him alone is life eternal.

sRef Rev@5 @14 S0′ 348. (v. 14) And the four animals said, Amen. That this signifies confirmation from the Lord out of the inmost heaven, is clear from the signification of the four animals or cherubim, as denoting, in the highest sense, the Lord as to Providence and protection, lest any one should approach except by the good of love (concerning which see above, n. 152 at the end, 277); and in a respective sense, the inmost or third heaven (n. 313, 322); and from the signification of, Amen, as denoting confirmation from the Divine, and the truth (concerning which also see above, n. 34, 228). From these considerations it is clear that by the four animals saying Amen, is signified confirmation from the Lord out of the inmost heaven. That those things hitherto said by the angels of the three heavens, were confirmed by the Lord is, because all things they said, were not from themselves, but from the Lord; for it was the acknowledgment of His Divine in the Human, glorification on account thereof, and thanksgiving that all good and truth, and thence all wisdom and intelligence, are from Him; these things the angels could not say from themselves, but from the Lord by an interior dictate or influx. For angels like men cannot even name the Lord from themselves, consequently, neither can they acknowledge and glorify Him from themselves; hence it is, that the things that they said were confirmed of the Lord by, Amen, by which is signified the truth of faith, and faith itself. It is also according to Divine order, that the Lord confirms the truths that angels and men speak as from themselves, although not from themselves; but He confirms them in their heart by an affirmative not manifestly ascending into their thought, but by a full acquiescence of the mind proceeding from internal affection, which is from peace and its delight. This is the confirmation meant in the genuine internal sense by this manifest confirmation heard by John.

sRef Rev@5 @14 S0′ 349. And the four-and-twenty elders fell down and worshipped him that liveth unto ages of ages. That this signifies humiliation and acknowledgment from the heart of all those who are in truths from good, that the Lord alone liveth, and that from Him alone is life eternal, is clear from the signification of four-and-twenty elders, as denoting all those who are in truths from good (concerning which see above, n. 271); from the signification of falling, down and worshipping, as denoting humiliation and acknowledgment from the heart, that all good and truth that have life in themselves, are from the Lord (concerning which also see above, n. 290, 291); and from the signification of Him that liveth, when said of the Lord, as denoting that He alone lives, and that from Him is life eternal (concerning which also see above, n. 82, 84, 186, 289, 291).

[2] Since it is at this day believed in the world, that the life which every one has, is given and implanted, and is thus his own, and that it does not flow in continually, I wish to say something respecting it. That it is believed that life is in man so as to be man’s, is only an appearance arising from the perpetual presence of the Lord, and from His Divine love, willing to be conjoined with man, to be in him, and impart to him its own life, for such is the nature of the Divine love; and because this is perpetual and continuous, man supposes that the life thus in him is his own; notwithstanding it is known that there is no good and truth in man that does not come from above, and thus flow in. Similarly love and faith; for the whole of man’s love is from good, and the whole of his faith is from truth; for what a man loves is to him good, and what he believes is to him truth. Hence it is in the first place evident, that no good and no truth, so neither love nor faith, is in man, but that they flow in from the Lord, life itself being in good and truth, and not elsewhere. The receptacle of the good of love with man is the will, and the receptacle of the truth of faith with him is the understanding; and to will good is not of man, neither to believe truth. These two faculties are those in which all the life of man is, outside of them there is none; hence also it is evident that the life of those faculties, consequently, the life of the whole man, is not in man, but flows in. That evil and falsity, or the will and the love of evil, and the understanding and the faith of falsity, are with man, is also from influx; but that influx is from hell. For man is kept in the freedom of choosing, that is, of receiving good and truth from the Lord, or of receiving evil and falsity from hell, and man is kept in this for the sake of reformation, for he is kept between heaven and hell, and hence in spiritual equilibrium, which is freedom. This freedom itself is not in the man, but it is together with the life which flows in. (Concerning the freedom of man, and its origin, see the work concerning Heaven and Hell, n. 293, 537, 540, 541, 546, 586-603, and in the Doctrine of the New Jerusalem [n. 141-147].)

[3] Those who are in hell also live from the influx of life from the Lord, for good and truth similarly flow into them; but they turn the good into evil, and the truth into falsity; and this is done because they have inverted their interior recipient forms by a life of evil; and all influx is varied according to the forms. In the same way also man’s thought and will [are varied] when they act in members distorted from the birth, or in injured organs of sensation. And similarly also the light of heaven when it flows into objects whose colours vary, and the heat of heaven when it flows into the same whose odours are varied, according to the interior receptive forms. But it should be known, that the life itself is not changed and varied, but that by means of it there is presented an appearance of the recipient form, through which and from which the life passes, nearly in the same manner as every one appears by the same light in a mirror according, to his own quality.

[4] Moreover, all man’s senses, namely, sight, hearing, smell, taste, and touch, are not in the man, but are excited and produced from influx; in the man there are only organic receptive forms; these possess no sense until something adequate from without flows in. It is the same with the internal organs of sensation of the thought and affection, which receive influx from the spiritual world, as with the external organs of sensation that receive influx from the natural world. That there is one only fountain of life, and that all life is thence, and continually flows in, is well known in heaven, and is never called in question by any angel of the higher heavens, for they perceive the influx itself. That all lives are like streams from one only and perpetual fountain of life, has been also rendered evident to me from much experience, and has been seen in the spiritual world with those who believed that they lived from themselves, and would not believe that they lived from the Lord. These, when the influx into the thought was withheld from them as to some part, lay deprived of life, as it were, and presently on the influx approaching, they revived, as it were, from death; and they afterwards confessed that the life in them was not their own, but flowed continuously into them, and that men, spirits, and angels were only forms receptive of life.

[5] The wise, there, conclude that it is so from this fact, that nothing can exist and subsist from itself, but from what is prior to itself, and thence that neither can that which is prior exist from itself, save in successive order from a First; and thus life itself, viewed in itself, is only from Him, who alone is Life in Himself. Hence also they know, and likewise from a spiritual idea perceive, that everything must be in connection with a First in order that it may be something, and that it is something only as it is in such connection. From these considerations it is evident how foolishly they think who derive the origin of life from nature, and suppose that man learns to think through the influx of interior nature and its order, and not from God, who is the very Being (Esse) of life, and from whom is all the order of both worlds, – the natural and the spiritual, – according to which the life flows in, – life eternal into those who can be disposed to receive life according to Divine order, but an opposite life, which is called spiritual death, into those who cannot be so disposed, thus who live contrary to Divine order. The Divine good which proceeds from the Lord, is that from which order exists, and Divine truths are the laws of order. (As may be seen in the Doctrine of the New Jerusalem, n. 279.)

[6] Let every one take heed lest he believe that the Divine Life with any one, even indeed with the evil and in hell, is changed; for, as said above, the life itself is not changed or varied, but by it an appearance of the receptive form is presented, through which and from which it passes; nearly in the same manner as every one appears in a mirror according to his own quality, by light, which still remains in its own state, and only produces the form to the sight; and as the same life presents itself to be felt according to the form of the organ of the body, thus after one manner in the eye, after another in the hearing, and otherwise in the smell, taste, and touch. If it is believed that the life is varied and changed, it is from the appearance, which is a fallacy like the fallacy from the appearance that influx is physical, whereas influx is spiritual. (Concerning this matter more may be seen in the work concerning Heaven and Hell, n. 9; to which may be added what is adduced concerning the influx of life, in the Doctrine of the New Jerusalem from the Arcana Coelestia, n. 277, 278; and concerning the influx of life with animals, in the Arcana Coelestia, n. 5850, 6211; and in the work concerning Heaven and Hell, n. 39, 108, 110, 435, 567; likewise in the small work concerning the Last Judgment, n. 25.)

sRef John@5 @21 S7′ sRef John@5 @26 S7′ [7] These things are said in order that it may be known, that there is one only Life, and that whatever things live, live from it. It shall now be shown that the Lord is that Life itself, or that He alone lives, since this is signified by Him that liveth unto ages of ages. That there is one only Divine, and that this is not distinguished into three persons, according to the faith of Athanasius, is evident from what has been frequently said above, and especially from what will be specifically said upon this subject at the end of this work; and because the Lord’s Divine, which is the one only Divine, assumed the Human, and made this also Divine, therefore each is the Life from which all live. That this is the case may be known from the words of the Lord Himself, in the following passages. In John:

“As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom he will. As the Father hath life in himself, so hath he given to the Son to have life in himself” (v. 21, 26).

By the Father is here meant the Lord’s very Divine which assumed the Human, for this Divine was in Him from conception, and because He was conceived from it, therefore He called this the Father, and not another. By the Son is meant the Lord’s Divine Human; that this also is life itself, the Lord teaches in express words, by saying as the Father quickeneth, the Son also quickeneth whom He will; and, as the Father hath life in Himself, so hath He given to the Son to have life in Himself. To have life in Himself is to be Life itself; others however are not life, but have life thence.

sRef John@14 @6 S8′ [8] In the same:

“I am the way, the truth, and the life; no man cometh unto the Father, but by me” (xiv. 6).

I am the Way, the Truth, and the Life, are spoken of the Lord’s Human; for He also says, “No one cometh unto the Father, but by me,” His Father being the Divine in Him, which was His own Divine; whence it is evident, that the Lord also as to His Human is the Life, consequently, that it also is Divine.

sRef John@11 @25 S9′ sRef John@11 @26 S9′ [9] In the same:

“Jesus said, I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live. He that liveth and believeth in me shall never die” (xi. 25, 26).

These words also the Lord spake concerning His Human; and because He is Life, and all have life from Him, and those who believe in Him have life eternal, therefore He says that “He is the resurrection and the life,” and that “he who believeth in me shall never die.” By believing in the Lord is signified to be conjoined with Him in love and faith; and by never dying is signified not to die spiritually, that is, to be damned, for the life of the damned is called death.

sRef John@1 @1 S10′ sRef John@1 @4 S10′ sRef John@1 @14 S10′ sRef John@8 @12 S10′ [10] In the same:

“In the beginning was the Word, and the Word was with God, and the Word was God. In him was life; and the life was the light of men. And the Word was made flesh, and dwelt among us” (i. 1, 4, 14).

That by the Word is meant the Lord, is known; that His Human is the Word, is evident, for it is said that the Word was made flesh, and dwelt among us; and that His Human was equally Divine with the Divine itself which assumed the Human, is evident from this circumstance, that a distinction is made between them, and that each is called God, for it is said, “the Word was with God, and the Word was God; and in him was life.” That all live from Him is meant by, the life was the light of men. The light of men is the life of their thought and understanding; for the proceeding Divine, which is specifically meant by the Word, appears in heaven as the light by which the angels not only see, but also think and understand, and are wise according to its reception (see the work concerning Heaven and Hell, n. 126-140). This, the light proceeding from the Lord, is life itself, which not only enlightens the understanding, as the sun of the world does the eye, but also vivifies it according to reception; and when that light is received in the life, it is then called the light of life. In the same:

“Jesus said, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (viii. 12).

sRef John@6 @33 S11′ sRef John@6 @47 S11′ sRef John@6 @51 S11′ sRef John@6 @48 S11′ sRef John@6 @34 S11′ [11] And He is also called, in the same, the Bread of life.

“The bread of God is he who cometh down from heaven, and giveth life unto the world. I am the Bread of life” (vi. 33, 35, 47, 48, 51).

The Bread of God and the Bread of life is that from which all have life. Since life, which is called intelligence and wisdom, is from the Lord, it follows also that life in general is from Him; for the particulars of life which make its perfection, and are insinuated into man according to reception, are all things of the general life. It is perfected in proportion as the evils into which man is born are removed from it.

sRef John@3 @36 S12′ sRef John@15 @5 S12′ sRef John@15 @6 S12′ sRef John@6 @40 S12′ sRef John@6 @47 S12′ sRef John@3 @15 S12′ sRef John@10 @28 S12′ sRef John@3 @14 S12′ sRef John@3 @16 S12′ sRef John@6 @48 S12′ sRef John@10 @27 S12′ [12] That those who are conjoined with the Lord by love and faith receive life eternal, that is, the life of heaven, which is salvation, is evident from the following passages. In John:

“I am the Vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth, and as a branch he is withered” (xv. 5, 6).

In the same:

“Every one who believeth on me, hath life everlasting (iii. 14-16).

In the same:

“He that believeth on the Son, hath life everlasting; but he that believeth not the Son, shall not see life, but the wrath of God abideth on him” (iii. 36).

“Whoever believeth on the Son, hath life eternal, and I will raise him up at the last day” (vi. 40, 47, 48).

In the same:

“The sheep follow me; and I give unto them eternal life; and they shall never perish” (x. 27, 28).

And in the same:

“Search the Scriptures; they testify of me; but ye will not come unto me, that ye may have life” (v. 39, 40).

Mention is made in the Word of believing in God, and of believing the things which are from God; and to believe in God is the faith which saves, but to believe the things that are from God is an historical faith, which without the former does not save, and therefore, is not true faith; for to believe in God is to know, to will, and to do; but to believe the things that are from God, is to know, which is possible without willing and doing. Those who are truly Christians know, will, and do; but those who are not truly Christians, only know; but the latter are called by the Lord foolish, and the former wise (Matt. vii. 24, 26).

sRef Rev@6 @2 S0′ sRef Rev@6 @1 S0′ 350. CHAPTER VI.

1. AND I saw when the Lamb had opened the first of the seals, and I heard one of the four animals saying as with a voice of thunder, Come and see.

2. And I saw, and behold a white horse; and he that sat upon him had a bow; and a crown was given unto him; and he went forth conquering and to conquer.

3. And when he had opened the second seal, I heard the second animal saying, Come and see.

4. And there went out another horse that was red, and it was given to him that sat thereon to take peace from the earth, that they should kill one another; and there was given unto him a great sword.

5. And when he had opened the third seal, I heard the third animal saying, Come and see. And I saw, and lo, a black horse; and he that sat thereon had a pair of balances in his hand.

6. And I heard a voice in the midst of the four animals, saying, A measure of wheat for a penny, and three measures of barley for a penny, and hurt not the oil and the wine.

7. And when he had opened the fourth seal, I heard the fourth animal saying, Come and see.

8. And I looked, and behold a pale horse, and his name that sat upon him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the beasts of the earth.

9. And when he had opened the fifth seal, I saw under the altar, the souls of them that were slain for the Word of God, and for the testimony which they held.

10. And they cried with a great voice, saying, How long, O Lord, who art holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

11. And white robes were given unto every one; and it was said unto them, that they should rest yet a little time, until both their fellow-servants and their brethren, that should be killed as they were, should be fulfilled.

12. And I beheld when he opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.

13. And the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind.

14. And the heaven departed as a book when it is rolled together; and every mountain and island were moved out of their places.

15. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond-man, and every free-man, hid themselves in the caverns, and in the rocks of the mountains.

16. And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth upon the throne, and from the anger of the Lamb.

17. For the great day of his anger is come; and who is able to stand?

THE EXPLANATION.

VERSES 1, 2. And I saw when the Lamb had opened the first of the seals, and I heard one of the four animals saying as with a voice of thunder, Come and see. And I saw, and behold a white horse; and he that sat upon him had a bow; and a crown was given unto him; and he went forth conquering and to conquer.

“And I saw,” signifies the manifestation of the states of those who belong to the church where the Word is; “when the Lamb had opened the first of the seals,” signifies the first manifestation from the Lord; “and I heard one of the four animals saying as with a voice of thunder,” signifies out of the inmost heaven from the Lord; “Come and see,” signifies attention and perception.

“And I saw and behold a white horse,” signifies the understanding of truth from the Word; “and he that sat upon him had a bow,” signifies the doctrine of charity and faith, by which combat is maintained against evils and falsities, and [by which] they are dissipated; “and a crown was given unto him,” signifies life eternal, which is the reward of victory; “and he went forth conquering and to conquer,” signifies the removal of evils and thence of falsities at the end of life, and afterwards to eternity.

sRef Rev@6 @1 S0′ 351. (v. 1) And I saw. That this signifies the manifestation of the states of those who belong to the church where the Word is, is clear from the things seen by John, treated of in this chapter, and in those immediately following, as denoting manifestations of the state of those who belong to the church, where the Word is. For the opening of the seals of the book which was in the Lord’s hand is treated of, and the things which were then seen, which were four horses, one white, another red, the third black, and the fourth pale, and afterwards the souls of those that were slain for the Word of God, also an earthquake, and at length seven angels who had seven trumpets. By all these things are signified manifestations of the state of those who belong to the church, as is evident from the particulars viewed in the internal sense. It is said, the church where the Word is, because the Lord’s church is in the whole earth, but specifically where the Word is, and where the Lord is thereby known. The state of those who belong to this church, is especially treated of in this prophetic book, here in general, but afterwards specifically. The reason why this church is especially treated of is, because the presence of the Lord, and thence of the angels of heaven, with the men of this earth, is by the Word, for this is written by pure correspondences; hence it is, that the presence of the Lord and of the angels of heaven, is also with those who are around or outside, and who are called Gentiles. (This is evident from those things that are mentioned and shown in the work on Heaven and Hell, concerning the conjunction of heaven with the man of the church, by the Word, n. 114, 303-310; and in the Doctrine of the New Jerusalem, n. 244, 246, 255-266.)

[2] For the church in the whole earth appears before the Lord as one man, for it makes one with the angelic heaven. (That it appears before the Lord as one man, may be seen in the work concerning Heaven and Hell, n. 59-102.) In this man, the church, where the Word is, and whereby the Lord is known, is like the heart and like the lungs. With those who are in celestial love, the church is like the heart; and with those who are in spiritual love, like the lungs; therefore, as all the members, viscera, and organs of the body live from the heart and from the lungs, and from their influx and thence presence, thus also all in the whole earth, those who constitute the universal church, [live] from the church where the Word is; for thence the Lord flows in with love and with light, and vivifies and enlightens all who are in any spiritual affection of truth, wherever they are. The light of heaven, or the light in which the angels of heaven are, who are from this earth, is from the Lord by means of the Word; thence light is shed forth as from the midst into the circumferences in every direction, thus to those who are there, who, as stated, are the Gentiles who are outside our church. But this shedding forth of light takes place in heaven from the Lord, and what is done in heaven also flows into the minds of men, for the minds of men make one with the minds of spirits and angels. Now this is the reason why, in this prophetical book, those are especially treated of who belong to the church where the Word is; those also are then treated of who belong to the church where the Word is not, although not proximately; for the arrangement of those who are around, is according to the order in which those are who are in the midst.

sRef Rev@6 @1 S0′ 352. When the Lamb had opened the first of the seals. That this signifies the first manifestation from the Lord, is clear from the signification of opening a seal, as denoting to reveal the things, that are written within; for when a seal is opened those things are read that are therein; in the present case things hidden, which no one could know but the Lord alone, for they are the states of all in general and in particular. That no one knows these but the Lord alone, is clear from what was explained above concerning the book and the opening of its seals (n. 199, 222, 299, 327). Hence it is evident that by, “when the Lamb had opened the first of the seals,” is signified the first manifestation from the Lord.

sRef Rev@6 @1 S0′ 353. And I heard one of the four animals saying as with a voice of thunder. That this signifies, out of the inmost heaven from the Lord, is clear from the signification of the four animals or cherubim, as denoting, in the highest sense, the Lord’s Divine Providence and protection lest any one should approach except through the good of love (concerning which see above, n. 152, 277); and [as denoting], in a respective sense, the inmost and third heaven (concerning which also see above, n. 313, 322); and from the signification of a voice of thunder, as denoting manifestation thence. That by lightnings, thunderings, and voices in the Word, are signified enlightening, understanding, and perception, may be seen above, n. 273, hence also manifestation. That thunders signify manifestation out of the inmost heaven is from correspondence; for the voices which flow down out of that heaven even into the hearing of man, are not otherwise heard, for they fill the whole brain (cerebrum), and thence propagate themselves towards the hearing, and are there perceived by such a sound. It is different with the voices that flow down out of the middle heaven. These, since they flow in with enlightenment, are therefore heard sonorously like the expressions of speech.

[2] The reason is, because the things that flow down out of the inmost or third heaven enter man’s Voluntary, and the Voluntary is made known by sounds; but the things that flow down out of the middle or second heaven, enter into man’s Intellectual, and the Intellectual is made known by the articulations of sound; for sounds are formed in the understanding; and sounds formed, which are called its articulations, manifest themselves by ideas in the thought, and by expressions in the hearing. Hence it is that those things that flow down out of the inmost or third heaven correspond to thunder, and those out of the middle or second heaven to lightning; and hence also it is that in the Word, by lightnings and thunderings are signified enlightenment, understanding, and perception. These have a likeness with sounds in the world, which increase when they descend from heights, as from high mountains into valleys, and also as when from the clouds towards the earth, whence thunderings [are heard]; thus also the voices out of the third or highest heaven, when they are rolled towards the lower parts, and at length into the lowest, in which is human hearing, are heard as thunderings, but only by those who have their interiors opened, as John’s then were.

sRef Rev@6 @1 S0′ 354. Come and see. That this signifies attention and perception, is clear from the signification of coming when anything is made visible, as denoting to attend; for by coming, in the spiritual sense, is meant to draw near with the sight, thus to attend; all attention also is from the presence of the sight in the object; and from the signification of beholding, as denoting perception, for by seeing in the Word is signified to understand (as may be seen above, n. 11, 260); here to perceive, because out of the inmost heaven; for what comes out of the inmost heaven, is perceived; but what comes out of the middle heaven, is understood. The reason is, that the inmost heaven is in the good of love, but the middle heaven is in the truths therefrom, and all perception is from good, and all understanding from truths. (Concerning this fact see above, n. 307; what perception is may be seen in the Doctrine of the New Jerusalem, n. 140.)

sRef Rev@6 @2 S0′ 355. (v. 2) And I saw, and behold a white horse. That this signifies the understanding of truth from the Word, is clear from the signification of a horse as denoting the Intellectual; and from the signification of white, which is said of truth. (That a horse signifies the Intellectual is evident from what is adduced and shown in the small work concerning the White Horse; and that white is said of truth, may be seen above, n. 196.) It is said that a white horse was seen when the Lamb opened the first seal, and a red horse when He opened the second, a black horse when He opened the third, and a pale horse when He opened the fourth; and because a horse signifies the Intellectual, specifically as to the Word, it may hence appear that the understanding of truth from the Word, and its quality with the men of the church, are here described by horses. Whether it is said that it is described, or those who are therein, amounts to the same thing; for men, spirits, and angels, are the subjects concerned. Hence it can be known that in this chapter, and in those immediately following, in the internal or spiritual sense, the Word is described as to the understanding. This is also evident from the ninth verse of this chapter, where, after those four horses were seen, and then the fifth seal was opened, it is said,

“I saw the souls of them that were slain for the Word of God”;

and also from the nineteenth chapter of this book, where it is said:

The name of him that sat upon the white horse is called the Word of God (verse 13).

That by a horse the Intellectual is signified, and the understanding of truth from the Word by a white horse, may be seen shown in the small work above cited concerning the White Horse; but in it because only a few passages were adduced from the Word, to confirm that the horse signifies the Intellectual, I desire here to adduce further passages in order that there may be a full confirmation.

sRef Ezek@39 @21 S2′ sRef Ezek@39 @17 S2′ sRef Ezek@39 @20 S2′ [2] In Ezekiel:

“Gather yourselves from all around to my sacrifice that I do sacrifice for you. Ye shall be filled at my table with horse and chariot, with the mighty man, and with every man of war. So will I give my glory among the nations” (xxxix. 17, 20, 21).

The calling together of all to the Lord’s kingdom is here treated of, and specifically the establishment of the church with the Gentiles; for the spiritual captivity in which the nations were, is treated of, and their liberation from it. By the sacrifice which should be sacrificed, is signified all worship by which the Lord is worshipped. By being filled at my table, is signified with all spiritual food, which being the understanding of truth from the Word and from doctrine thence, it is said, with horse and chariot; horse signifying the understanding of truth from the Word, and chariot signifying doctrine thence. And it is also said, “with the mighty man, and with every man of war”; and by a mighty man is signified truth from good, which destroys evil, and by a man of war is signified truth from good, which destroys falsity. Unless such things were signified, what purpose would be served that they should be filled with horse and chariot, with the mighty man, and with every man of war?

sRef Rev@19 @17 S3′ sRef Rev@19 @18 S3′ [3] Also in the Apocalypse:

“Gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them” (xix. 17, 18).

In the preceding passages the Word and its spiritual sense are there treated of; here, they are now invited to learn truths, and to perceive goods. And by the supper of the great God is signified instruction in truths, and thence the perception of good from the Lord; and by the flesh of kings, of captains, of mighty men, of horses, and of them that sit on them, are signified truths of every kind, which are from good; flesh signifies good; kings signify Divine truths in general; captains, the same specifically; mighty men, natural truths; horses, intellectual truths; and they that sit on them, spiritual truths. That the flesh of kings, of captains, of mighty men, of horses, and of them that sit on them, is not meant here is evident to every one.

sRef Hab@3 @8 S4′ sRef Hab@3 @15 S4′ [4] In Habakkuk:

“Was Jehovah displeased with the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou ridest upon thy horses? Thy chariots [are] salvation. Thou hast trodden the sea with thy horses, the mud of many waters” (iii. 8, 15).

Who does not see that by horses here are not meant horses; for it is said of Jehovah, that He rideth upon His horses, and that He treadeth the sea with His horses, and that His chariots are salvation? But this is said, because by riding upon horses is signified that Jehovah, that is, the Lord, is in the understanding of His Word in its spiritual sense; and because thence is the doctrine of truth, which teaches the way of salvation, it is added, Thy chariots are salvation, chariots signifying doctrine; and by treading the sea with horses, is signified that Jehovah, that is, the Lord, is in the understanding of His Word in its natural sense; for the sea there signifies it, and in general all things of the natural man, and for the natural man; and because Divine truths are there in their ultimate, it is therefore added, the mud of many waters, mud signifying the ultimate from which and in which [are truths], and waters signifying truths.

sRef Zech@9 @10 S5′ [5] In Zechariah:

“I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the bow of war shall be cut off; on the contrary he shall speak peace to the nations” (ix. 10).

The Lord’s advent is here treated of, and the establishment of the church amongst the gentiles. That there would then be nothing of the church remaining with the Jews, is described by, “I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off,” by which is signified that there would be no longer any truth in doctrine, nor understanding of truth; and thence no combat and resistance against falsity. By Ephraim is signified the church as to the understanding of truth, and by Jerusalem the church as to the doctrine of truth; by chariot the doctrine itself, and by horse the understanding itself; and by the bow of war combat and resistance against falsity. The establishment of the church with the gentiles is signified by, “He shall speak peace to the nations,” the nations signifying all those who are in the good of love to the Lord (see above, n. 331); peace signifies that good, and thence all things of the church. (That Ephraim signifies the church as to the understanding of truth, may be seen in the Arcana Coelestia, n. 3969, 5354, 6222, 6234, 6237, 6267, 6296; and that Jerusalem signifies the church as to doctrine, in the Doctrine of the New Jerusalem, n. 6; and above, n. 223.)

sRef Zech@12 @4 S6′ [6] In the same:

“And in that day, I will smite every horse with astonishment, and the horseman with madness; and I will open mine eye upon the house of Judah, but every horse of the people will I smite with blindness” (xii. 4).

The devastation of the former church, and the establishment of a new, are the subjects here treated of. The devastation of the former church is described by, “In that day I will smite every horse with astonishment, and the horseman with madness; and every horse of the people will I smite with blindness.” That by horse is here signified the understanding of truth with the men of the church, and by the horseman, the affection of spiritual truth, whence comes the understanding thereof, is evident; what otherwise would the purpose be that the horse should be smitten with astonishment, and the horse of the people with blindness? Astonishment is said of the understanding when it has no perception of good, and blindness of it when it has no perception of truth. By the house of Judah is signified the church with those who are in the good of love to the Lord, and thence in the doctrine of truth from the Word (see above, n. 119, 211); therefore it is said, “I will open mine eye upon it,” by which is signified to enlighten them that they may see truths.

sRef Zech@14 @20 S7′ [7] In the same:

“In that day there shall be upon the bells of the horses, Holiness to Jehovah” (xiv. 20).

Here also the Lord’s advent is treated of, and the invitation of all to the church; and by the bells of the horses are signified scientifics and knowledges, and thence preachings which are from the understanding of truth. And because all understanding of truth is from the Lord, and hence the knowledges and the preachings themselves, therefore it is said, “There shall be upon the bells of the horses, Holiness to Jehovah.” Because bells signify such things, therefore also there were bells of gold upon the borders of Aaron’s robe around about (Exod. xxviii. 33-35).

sRef Gen@49 @17 S8′ sRef Gen@49 @18 S8′ [8] In Moses:

“Dan shall be a serpent upon the way, an asp upon the path, biting the heels of the horse, and the rider of it shall fall backwards; I wait for thy salvation, O Jehovah” (Gen. xlix. 17, 18).

This is a prophetic declaration of the father of Israel, concerning the tribe of Dan, by which tribe are signified the ultimate things of the church, thus those who are in the ultimates of truth and good, who are called sensual; for there are in the church those who are spiritual, and those who are natural, and the natural are interior, middle, and ultimate. The ultimate are the sensual who do not elevate themselves, as to the thought, beyond the sense of the letter of the Word. These are meant by Dan; their quality is described by this prophetic declaration, namely, that Dan is a serpent upon the way, an asp upon the path, biting the heels of the horse, and the rider of it shall fall backwards. By the serpent upon the way, and the asp upon the path, is signified the Sensual as to truth and good; by the heels of the horse are signified the ultimates of the understanding of truth and good; and by the rider, reasoning therefrom; and because the Sensual, viewed in itself, does not see truths, because it does not apprehend things spiritual, and thence easily slips into falsities unless continually withheld from them by the Lord, therefore it is said, “And the rider of it shall fall backwards; I wait for Thy salvation, O Jehovah.” (That by Dan are signified the ultimates of the church, may be seen, n. 1710, 6396, 10,335; that by a serpent is signified the Sensual, which is the ultimate of the understanding, n. 6398, 6949, 8624, end, 10,313, and above, n. 70; that by way is signified truth, n. 627, 2333, 10,422, and above, n. 97; and that by the heel is signified the ultimate Natural, or the Natural Corporeal, n. 259, 4938, and following numbers. What the Sensual is, and the quality of sensual men in both senses, may be seen in the Doctrine of the New Jerusalem, n. 50.)

sRef Zech@6 @8 S9′ sRef Zech@6 @15 S9′ sRef Zech@6 @1 S9′ sRef Zech@6 @2 S9′ sRef Zech@6 @3 S9′ sRef Zech@6 @7 S9′ sRef Zech@6 @6 S9′ sRef Zech@6 @5 S9′ sRef Zech@6 @4 S9′ [9] In Zechariah:

“I lifted up mine eyes, and saw, when behold, four chariots going out from between two mountains; and the mountains were mountains of brass. To the first chariot were red horses; to the second chariot black horses; to the third chariot white horses; and to the fourth chariot grisled horses, strong. The angel said, These are the four winds of heaven, going forth from standing near the Lord of the whole earth. The black horses which are therein going forth into the land of the north; and the white went forth after them; and the grisled went forth into the land of the south. And the strong went forth, and sought to go that they might wander on the earth. And he said, Behold, these that go forth to the land of the north, have caused my spirit to rest in the land of the north. And they that are afar shall come and shall build in the temple of Jehovah” (vi. 1-8, 15).

This prophetic declaration cannot be understood by any one, unless he knows what chariots and horses signify, and what red, black, white, grisled, and strong signify; also what the land of the north and the land of the south signify. The church to be propagated among those who as yet were in no light of truth, because they had not the Word, is here treated of. By the north is meant the obscure [idea] of truth which they possessed; by the south, a clear [idea] of truth; by horses is meant their understanding; by red, black, white, and grisled are meant the quality thereof in the beginning, and the quality thereof afterwards; by red, the quality of their understanding as to good in the beginning; by black, the quality of their understanding as to truth in the beginning; and by white, the quality of their understanding as to truth afterwards; and by grisled, its quality as to truth and good at the last; by the strong is meant its quality as to the power of resisting evils and falsities. From these things it is now evident what is signified by the black horses going forth to the land of the north, and the white going forth after them, and by, “They have caused my spirit to rest in the land of the north,” namely, that those who, from the good of life, are in the affection of knowing the truths of the church, receive and understand. No others are enlightened. Enlightenment and reception with those are meant by, They have caused my spirit to rest in the land of the north”; by the grisled going forth into the land of the south, and the strong to wander on the earth, is signified that those who, from the good of life, are in the affection of knowing the truths of the church, come into the light, and that they resist evils and falsities, and constitute the church. Hence it is that those four [kinds of] horses are called the four spirits of the heavens, going forth from standing near the Lord of the whole earth. Winds signify all Divine truths, and the going forth from standing near the Lord of the whole earth, signifies that they all proceed from Him. (That winds signify all Divine truths, may be seen, n. 9642, and in the work concerning Heaven and Hell, n. 141-153; and that to go forth, signifies to proceed, in the Arcana Coelestia, n. 5337, 7124, 9303.) By them that are afar, who shall build in the temple of Jehovah, are signified those who previously were remote from the truths and goods of the church, who shall come into the church. (That these are signified by them that are afar, may be seen, n. 4723, 8918; and that by the temple of Jehovah is signified the church, n. 3720); moreover, that by the north is signified an obscure [idea] of truth, and that by the south, a clear [idea] of truth, thus also those who are in an obscure and in a clear [idea] of truth, may be seen in the work concerning Heaven and Hell, n. 148-151.)

What is signified by red and black, in both senses, will be seen in the explanations at verses 4 and 5 of this chapter, and what by white may be seen above (n. 196). By the mountains of brass, from between which the chariots and horses went forth, is signified the good of love in the natural man; this is said, because the nations who are here treated of, before they were enlightened, were not in spiritual good, but in natural good. (That by a mountain is signified the good of love, may be seen, n. 795, 4210, 6435, 8327, 8758, 10,438; and by brass natural good, may be seen above, n. 70.)

sRef Job@39 @17 S10′ sRef Job@39 @18 S10′ [10] In Job:

“God hath made her forget wisdom, neither hath he imparted to her understanding. What time she lifteth up herself on high, she scorneth the horse and his rider” (xxxix. 17, 18).

These things are said of a bird, by which is signified intelligence from the proprium, which, strictly, is no intelligence; for man from himself sees nothing but falsities, and not truths; and intelligence is from truths, and not from falsities. Therefore it is said concerning her, “God hath made her to forget wisdom, neither hath he imparted to her understanding,” and that when she lifteth up herself on high, “she scorneth the horse and his rider,” that is, the understanding of truth, and also the intelligent [man].

sRef Ps@76 @6 S11′ sRef Ps@76 @5 S11′ [11] In David:

“The strong in heart have become a prey, they have slept their sleep. Before thy rebuke, O God of Jacob, both the chariot and the horse have fallen asleep” (lxxvi. 5, 6).

By the strong in heart are signified those who are in truths from good; by their becoming a prey and having slept their sleep, is signified that from evils they have lapsed into falsities; by the rebuke of the God of Jacob, is signified the inversion of their state by themselves; and by both the chariot and the horse having fallen asleep, is signified that their intellectual was laid asleep, because it had become merely natural. That by watching is signified to procure for oneself spiritual life, and by sleeping to have natural life without spiritual, may be seen above (n. 187).

sRef Ezek@27 @13 S12′ sRef Ezek@27 @14 S12′ [12] In Ezekiel:

“Javan, Tubal, and Meshech, traded with the soul of man and with vessels of brass. They of Bethogarma traded with horses, horsemen, and mules” (xxvii. 13, 14).

The subject here treated of is Tyre, by which are signified the knowledges (cognitions) of truth and good pertaining to the external and internal church. By Javan, Tubal, and Meshech, are signified those who are in external worship; and by those of Bethogarma, those who are in internal worship; therefore it is said that the latter gave in the tradings of Tyre horses, horsemen, and mules; and that the former traded with the soul of man and vessels of brass; and by the soul of man is signified the truth of faith as to knowledge (cognition); and by vessels of brass are signified the truths of natural good; and by horses, horsemen, and mules, is signified the understanding of truth and good; by horses, the understanding of truth; by horsemen, intelligence; and by mules, the Rational. (That by a mule is signified the Rational, may be seen, n. 2781, 5741, 9212.) Every one can see that by the tradings of Tyre enumerated in this chapter and elsewhere, are not meant tradings in such things, as vessels of brass, horses, and mules, and many others; but that spiritual tradings are meant, which are effected by the knowledges (cognitions) of truth and good. For the Word is Divine, and treats of Divine, and not of earthly things; therefore it contains spiritual things that pertain to heaven and the church, expressed in the ultimate sense, which is the sense of the letter, by the natural things that correspond to them. (That to trade and to follow merchandise, signifies, in the Word, to procure and communicate knowledges of truth and good, may be seen, n. 2967, 4453; and that to buy and sell signifies the same, 2967, 4397, 4453, 5371, 5374, 5406, 5410, 5426, 5886, 6143, 7999, 9039.)

sRef Isa@63 @13 S13′ sRef Isa@63 @14 S13′ [13] In Isaiah:

“Who led them through the deeps, as a horse in the wilderness they stumbled not. As a beast goeth down into the valley, the Spirit of Jehovah led him” (lxiii. 13, 14).

In this chapter the Lord, His combats with the hells, and His subjugation of them, are treated of; but here of those who are in love and faith towards Him. They are compared to a horse in the wilderness, and to a beast in the valley, because by a horse is signified the understanding of truth, and by a beast the affection of good; for all comparisons in the Word are from correspondences.

sRef Rev@19 @13 S14′ sRef Hos@10 @11 S14′ sRef Ps@68 @32 S14′ sRef Isa@19 @1 S14′ sRef Rev@19 @11 S14′ sRef Rev@19 @15 S14′ sRef Ps@45 @3 S14′ sRef Ps@18 @10 S14′ sRef Rev@19 @16 S14′ sRef Isa@58 @14 S14′ sRef Rev@19 @14 S14′ sRef Hab@3 @8 S14′ sRef Deut@32 @13 S14′ sRef Deut@32 @12 S14′ sRef Ps@68 @33 S14′ sRef Ps@45 @4 S14′ sRef Rev@19 @13 S14′ sRef Rev@19 @14 S14′ sRef Ps@68 @4 S14′ sRef Hab@3 @15 S14′ sRef Rev@19 @11 S14′ sRef Rev@19 @12 S14′ sRef Isa@19 @2 S14′ sRef Jer@6 @23 S14′ sRef Jer@6 @22 S14′ [14] In the Apocalypse:

“I saw heaven opened, and behold a white horse; and he that sat upon it was called the Word of God. And the armies which were in heaven followed him upon white horses” (xix. 11, 13, 14).

That by the white horse is signified the understanding of the Word, also by the white horses upon which those sat who followed, is manifest. For He that sat on the white horse was the Lord as to the Word; for it is said, and “He that sat upon it was called the Word of God”; and in verse 16, “He hath on his vesture and on his thigh a name written, King of kings, and Lord of lords.” The Lord is called the Word, because the Word signifies the Divine truth proceeding from Him. But these things in the Apocalypse may be seen more fully explained in the small work concerning the White Horse, n. 1; and whence it is that the Lord is called the Word, n. 14. Since chariots and horses signify doctrine from the Word and the understanding thereof, and as all the doctrine of truth and the understanding thereof are out of heaven from the Lord, therefore it is said of Him that He rides upon the Word, upon the clouds, upon heaven, upon a cherub, also that He causes to ride, as in the following passages. In David:

“Gird thy sword upon the thigh, O Mighty, in thy glory and thy majesty mount up. And ride upon the Word of truth and of the meekness of justice” (Ps. xlv. 3, 4).

These things are said concerning the Lord.

In the same:

“Sing unto God, praise his name; extol him that rideth upon the clouds” (Ps. lxviii. 4).

In Isaiah:

“Behold, Jehovah rideth upon a cloud, and cometh into Egypt; and the idols of Egypt shall be moved at his presence” (xix. 1).

In David:

“Sing praises unto the Lord, who rideth upon the heaven of the heaven of old” (Ps. lxviii. 32, 33).

And again:

God “rode upon a cherub, he did fly, and was carried upon the wings of the wind” (Ps. xviii. 10).

In Habakkuk:

“Thou didst ride, O Jehovah, upon thine horses, thy chariots are salvation. Thou hast trodden the sea with thy horses” (iii. 8, 15).

In Isaiah:

“Then shalt thou delight in Jehovah; and I will cause thee to ride in the high places of the earth” (lviii. 14).

In Moses:

“So Jehovah alone did lead him, and made him to ride upon the high places of the earth” (Deut. xxxii. 12, 13).

And in Hosea:

“I will make Ephraim to ride” (x. 11).

In these passages, by riding is signified to give intelligence and wisdom, because by a chariot is signified the doctrine of truth, and by horses the understanding of it.

sRef Isa@66 @20 S15′ sRef 2Ki@6 @17 S15′ sRef 2Ki@13 @14 S15′ sRef 2Ki@2 @12 S15′ sRef 2Ki@2 @11 S15′ [15] In Isaiah:

“Then shall they bring all your brethren out of all nations a gift unto Jehovah upon horses, and upon the chariot, and in covered waggons upon mules, and upon swift beasts, to Jerusalem the mountain of my holiness” (lxvi. 20).

The establishment of the New Church by the Lord is here treated of; therefore it is not meant that they will bring their brethren upon horses, and upon the chariot, and in covered waggons upon mules and upon swift beasts, to Jerusalem; but it is meant that all those who are in good, are to be instructed in Divine truths, and being thereby made intelligent and wise, are to be introduced into the church. For by brethren are signified all those who are in good; by horses is signified the understanding of truth; by chariots, the doctrine of truth; by covered waggons, the knowledges of truth; by mules, the internal Rational which is spiritual; and by swift beasts, the external Rational which is natural; and by Jerusalem is signified the church, in which is the doctrine of Divine truth, which is called the mountain of holiness from the love of truth. From the signification of chariots and horses it is evident why it was, that

Elijah and Elisha were called the chariots of Israel and the horsemen thereof; and that the mountain was seen by the boy of Elisha full of horses and chariots of fire round about Elisha (2 Kings ii. 11, 12; vi. 17; xiii. 14).

The reason is that both Elijah and Elisha represented the Lord as to the Word, and chariots signify doctrine from the Word, and riders intelligence. (That Elijah and Elisha represented the Lord as to the Word may be seen, n. 7643, 8029, 9372.)

sRef Ezek@26 @10 S16′ sRef Ezek@26 @7 S16′ sRef Ezek@26 @8 S16′ sRef Ezek@26 @11 S16′ [16] That chariots and horses signify doctrine and the understanding thereof, is still further evident from the opposite sense, in which chariots and horses signify the doctrines of falsity, and false scientifics from the Intellectual perverted. For most things in the Word have an opposite sense, from which it may be seen what the same signify in the genuine sense. That chariots and horses in that sense signify such things, is evident from the following passages: In Ezekiel:

“Behold, I will bring against Tyrus, the king of Babylon from the north, with horse and with chariot, and with horsemen, he shall slay with the sword thy daughters in the field. By reason of the abundance of his horses their dust shall cover thee; by reason of the voice of the horsemen, and of the wheel, and of the chariot, thy walls shall be shaken. With the hoofs of his horses shall he tread down all thy streets; he shall slay the people by the sword” (xxvi. 7, 8, 10, 11).

By Tyrus is signified the church as to the knowledges (cognitions) of truth; and by the king of Babylon, the destruction of truth by falsities and profanation; by the north from which he shall come, is signified, whence is every falsity, specifically, hell whence it arises; by chariot, horses, and horsemen, are signified the doctrinals of falsity and reasonings from them; by the daughters whom he shall slay in the field with the sword, are signified the affections of truth which shall be extinguished by falsities; for daughters denote the affections of truth, the field denotes the church where those [affections are]; the sword denotes the combat of falsity against truth; and to slay denotes to extinguish. Hence it is evident what is signified by “their dust shall cover thee by reason of the abundance of his horses,” dust denoting the evil of falsity. By the walls which shall be shaken by reason of the voice of the horseman, of the wheel, and of the chariot, are signified protecting truths, which in general are, that there is a God, and that the Word is Divine, and that there is a life eternal. These walls or these truths are said to be shaken by reason of the voice of the horseman, of the wheel, and of the chariot, when they come into doubt through false doctrines, and through reasonings from them. By the hoofs of the horses with which he shall tread down all the streets, are signified the outermost things of the natural man, which are called sensual things, from which are all falsities; the streets which shall thereby be trodden down denote the truths of the doctrine of the church, which are altogether destroyed; by the people who shall fall by the sword, are signified all those who are in truths, and abstractedly all truths.

sRef Jer@50 @37 S17′ sRef Jer@50 @36 S17′ sRef Jer@50 @38 S17′ [17] In Jeremiah:

“O sword against the liars, that they may become foolish, O sword against the mighty, that they may be dismayed, O sword against her horses and against her chariots, O sword against her treasures, that they may be plundered; let there be drought upon her waters, that they may be dried up, because it is a land of graven images” (l. 36-38).

By the sword is signified the combat of truth against falsity, and of falsity against truth, and thence vastation; here it signifies vastation. By the liars, and by the mighty men, are signified falsities, and reasonings therefrom; similar things are signified by horses and chariots; by the treasures which shall be plundered, are signified all things of doctrine; by the drought upon the waters, that they may be dried up, is signified the desolation of truth, drought denoting desolation, and waters denoting truths; and because all falsities are from one’s own intelligence, therefore it is said, because it is the land of graven images; land there signifies heresy, and graven images signify the things from one’s own intelligence. (That these are signified by graven images, molten images, and idols, may be seen, n. 8869, 8941, 10,406, 10,503.)

sRef Jer@4 @29 S18′ sRef Jer@4 @27 S18′ sRef Jer@4 @14 S18′ sRef Jer@4 @13 S18′ [18] In the same:

“Behold, as a cloud he shall come up, and his chariots as a whirlwind; his horses are swifter than eagles. Woe unto us! for we are spoiled. Wash thine heart from wickedness, that thou mayest be saved. How long shall thoughts of iniquity abide in the midst of thee? The whole land shall be a desolation. The whole city hath fled for the voice of the horseman and bowmen; they have entered the clouds, and gone up into the rocks; the whole city is deserted” (iv. 13, 14, 27, 29).

Here the vastation of the church by the falsities of evil is described; the falsities are signified by the cloud; and the lust of reasoning from falsities against truths, by the horses that are swifter than eagles; and the doctrinals of falsity are meant by the chariots that are as a whirlwind. That, consequently, everything of the church and everything of its doctrine shall perish, is signified by the whole land shall be a desolation, and the whole city shall flee for the voice of the horseman and bowmen; the land denotes the church, and a city its doctrine; the voice of the horseman and bowmen denotes reasoning from them and assault, and to flee denotes to perish. That afterwards absolute falsity, and the faith of falsity would reign, is signified by, “They have entered the clouds, and gone up into the rocks”; clouds denoting falsities, and rocks the faith thereof. That the devastation of the church and its doctrine was thus described, is evident; for it is said, “Woe unto us! for we are spoiled. How long shall thoughts of iniquity abide in the midst of thee? The whole land shall be a desolation, the whole city deserted.”

[19] In the same:

“Behold a people coming from the land of the north, and a great nation shall be stirred up from the sides of the earth. Their voice roareth like the sea; and they ride upon horses” (vi. 22, 23; l. 41, 42).

Here also the devastation of the church by the falsities of evil is described; the land of the north, and the sides of the earth, denote whence those things are; the land of the north, whence falsities are, and the sides of the earth, whence evils are. For by the north is signified what is remote from truths, and by the sides of the earth what is remote from goods, therefore nation is said of the latter, and people of the former; for by nation are meant those who are in evils, and by people those who are in falsities (see above, n. 331). Their reasoning is signified by their voice roaring as the sea, and their riding upon horses.

sRef Ezek@38 @15 S20′ sRef Ezek@38 @16 S20′ [20] In Ezekiel:

“Thou shalt come from thy place out of the sides of the north; thou and many peoples with thee, all of them riding upon horses. And thou shalt go up against my people Israel, as clouds to cover the land” (xxxviii. 15, 16).

These things are said concerning Gog, by whom is signified external worship without any internal. The sides of the north signify here, as above, what is removed from goods and truths, and thus whence the falsities of evil are; and because they thence reason and attack the truths of the church, and extinguish them, it is said, “All of them riding upon horses; and thou shalt go up against my people Israel, as clouds to cover the land.” Riding upon horses denotes reasonings; going up against the people Israel, and covering the land, signify to attack the truths of the church, and to extinguish them; clouds denote the falsities of evil.

sRef Dan@11 @40 S21′ [21] In Daniel:

“At the time of the end the king of the south shall contend with” the king of the north, “therefore as a whirlwind the king of the north shall rush in against him, with chariot, and with horsemen, and with many ships; and he shall enter into, and shall overflow and penetrate the countries” (xi. 40).

The subject treated of in this chapter is the combat of the king of the north with the king of the south; and by the king of the north is meant falsity from evil, and by the king of the south, truth from good; therefore it is evident, that the things mentioned in this chapter do not tell of any future war between two kings, but of the combats of falsity from evil against truth from good. The chariots and horsemen with which the king of the north shall rush in, denote the assaults of truth from the falsities of evil; the many ships with which also they rush in denote scientifics and doctrinals of falsity; the destruction of the church thereby is signified by, he shall enter into, and shall overflow and penetrate the countries. (That ships signify scientifics and doctrinals in both senses, may be seen, n. 1977, 6385; and that to overflow signifies immersion in falsities and evils, n. 660, 705, 739, 756, 790, 5725, 6853.)

sRef Hag@2 @22 S22′ sRef Jer@51 @20 S22′ sRef Jer@51 @21 S22′ [22] In Jeremiah:

“By thee will I disperse the nations, and by thee will I destroy the kingdoms, and by thee will I disperse the horse and his rider, and by thee will I disperse the chariot, and him that is carried therein” (li. 20, 21).

And in Haggai:

“I will overthrow the throne of the kingdoms, and I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariot and those who ride in it; and the horses and their riders shall come down, [every] man by the sword of his brother” (ii. 22).

These things are said concerning the destruction of falsity and evil; and not concerning the destruction of any nation and kingdom; for by nations are signified evils, and by kingdoms in like manner as by peoples, falsities. It is also prophetical, and not historical. Hence it is plain what is signified by the horse and the rider, and by the chariot and him that is carried in it; namely, that by the horse and the rider are signified the Intellectual perverted, and reasoning thence; and by the chariot and him that is carried therein, the doctrine of falsity, or heresy, and those who are therein.

sRef Nahum@3 @3 S23′ sRef Nahum@3 @2 S23′ sRef Nahum@3 @4 S23′ sRef Nahum@3 @1 S23′ [23] In Nahum:

“Woe to the city of bloods! the whole is filled with lying and rapine; the voice of the whip, and the voice of the rattling of the wheel, and the horse neighing and the chariot jumping, the horseman making to ascend, and the glittering of the sword, and the glittering of the spear, and the multitude of the slain, and the heap of carcases, because of the multitude of the whoredoms of the harlot selling the nations by her whoredoms, and families by her witchcrafts” (iii. 1-4).

The subjects here treated of are the violence offered to Divine truth, and the destruction thereof by the falsities of evil; for these are signified by the city of bloods, concerning which the things following are said (see above, n. 329). Therefore it is also said, the whole is filled with lying and rapine; a lie denoting falsity, and rapine denoting violence offered thereby; and because wars signify spiritual combats of truth against falsity, and of falsity against truth, therefore everything pertaining to war, as a whip, a horse, a chariot, a sword, and a spear, signifies various things pertaining to that warfare; what, however, each specifically signifies need not be shown in this place, only what the horse, the horseman, and the chariot signify. The voice of the rattling of the wheel signifies reasonings from falsities and evils; the horse neighing, and the chariot jumping, signify the lust to destroy truths, the horse denoting the Intellectual perverted, and chariot the doctrine of falsity, from which [it arises]. To neigh and to jump denotes to be carried away by lust and the delight attached to it, and the horseman making to ascend, denotes assault; hence it is said, “The multitude of the slain, and the heap of carcases,” those being called slain who perish from falsities, and carcases those who perish from evils, and hence also it is said, “Because of the multitude of the whoredoms of the harlot, that selleth the nations by her whoredoms, and families by her witchcrafts.” By whoredoms are signified falsifications of truth, by a harlot heresy, by selling the nations is signified to become estranged from goods, and by selling families by witchcraft is signified to become estranged from truths; nations denoting goods, families the truths thence, and witchcrafts the falsities of evil whereby [they are estranged].

sRef Hab@1 @10 S24′ sRef Hab@1 @6 S24′ sRef Hab@1 @8 S24′ sRef Hab@1 @9 S24′ [24] In Habakkuk:

“I stir up the Chaldeans, that bitter and hasty nation, which shall march through the breadths of the land, whose horses are swifter than leopards, and sharper than the wolves of the evening, that their horsemen may spread themselves; whence their horsemen shall come from far; they shall fly as the eagle that hasteth to eat. They shall come all for violence; they shall all scoff at kings, and the rulers shall be a derision unto them” (i. 6, 8-10).

By the Chaldeans are meant those who profane truths and so vastate the church, therefore they are called a nation bitter and hasty, marching through the breadths of the land; the breadths of the land denoting the truths of the church (as may be seen in the work concerning Heaven and Hell, n. 197). Their lust and dexterity in perverting truths, and destroying them by reasonings from falsities altogether remote from truths, are signified by, “whose horses are swifter than leopards, and sharper than the wolves of the evening, that their horsemen may spread themselves; whence their horsemen shall come from far; they shall fly as the eagle that hasteth to eat.” Lust is signified by their horses being swifter than leopards; and dexterity by the horses being sharper than the wolves of the evening; and both by their flying as an eagle. Because the lust and dexterity are to destroy truths, therefore it is said, they shall come all for violence; their mocking at truths and goods is signified by their scoffing at kings, and the rulers being a derision unto them; kings signifying truths, and lords and rulers signifying goods.

sRef Ps@147 @10 S25′ sRef Ps@33 @16 S25′ sRef Ps@20 @8 S25′ sRef Ps@33 @17 S25′ sRef Ps@20 @7 S25′ [25] In David:

“These in the chariot, and those in horses; but we will glory in the name of our God” (Ps. xx. 7, 8).

In the same:

“A king is not saved by the multitude of an army; a horse is a vain thing for safety” (Ps. xxxiii. 16, 17).

In the same:

Jehovah “delighteth not in the strength of the horse; his pleasure is not in the thighs of a man” (Ps. cxlvii. 10).

By glorying in the chariot and in horses, and by Jehovah not delighting in the strength of a horse, are signified all things from one’s own intelligence, from which proceed absolute falsities; and by the thighs of a man are signified those things that are from his own will, from which proceed absolute evils.

sRef Amos@2 @15 S26′ sRef Amos@2 @16 S26′ [26] In Amos:

“He that holdeth the bow shall not stand, nor shall the swift of foot deliver himself; nor shall he that rideth upon the horse deliver his soul. But the strong in his heart shall flee away naked in that day” (ii. 15, 16).

Man’s own intelligence is also described here, and confidence arising from the faculty of speaking and reasoning from falsities. By him that holdeth the bow not standing, and by the swift of foot not delivering himself, is signified that he who knows how to reason readily from the doctrine of falsity, and from the knowledge and memory of the natural man, shall not on that account be preserved; the same is signified by, he that rideth upon the horse shall not deliver his soul. By the strong in heart who shall flee away naked in that day, is signified, that he who trusts in his falsities shall be without any truth; by the strong in heart is meant him who trusts in his falsities, and by the naked is meant him who is without any understanding of truth (see above, n. 240).

sRef Isa@30 @16 S27′ sRef Isa@30 @15 S27′ [27] In Isaiah:

“The Lord Jehovih, the Holy One of Israel saith, In quietness and in confidence shall be your strength; and ye would not. But ye said, No; but upon the horse we will flee; and therefore ye shall flee; and we will ride upon the swift, and therefore shall they that pursue you be made swift” (xxx. 15, 16).

Trust in the Lord and trust in self are here treated of; trust in the Lord in these words, the Lord Jehovih, the Holy One of Israel, said, “In quietness and in confidence shall be your strength”; trust in self in these words, “But ye said, No; but upon the horse we will flee, and we will ride upon the swift.” By fleeing upon the horse and riding upon the swift, are signified to covet and to love the things of their own understanding, and of the thought and reasoning thence. That falsities will then break in upon, and take possession of them, is signified by, therefore ye shall flee, and therefore shall they that pursue you be made swift; swiftness and haste signifying what is done from lust or from love.

sRef Zech@10 @5 S28′ sRef Zech@10 @3 S28′ sRef Zech@10 @4 S28′ [28] In Zechariah:

Jehovah shall set Judah “as the horse of his glory in war; out of him the corner, out of him the nail, and out of him the bow of war. And they shall be as mighty men treading down the mire of the streets; and they shall fight because Jehovah is with them, and them that ride upon horses shall they make ashamed” (x. 3-5).

By the house of Judah is signified the Lord’s celestial kingdom, or the heaven and church which are in love to the Lord. Concerning this it is said that it shall be as the horse of glory in war, by which is signified the understanding of Divine truth combating against evils and falsities, which it shall destroy. By horse is signified the understanding; by glory, the Divine truth; and by war, the combat against falsities and evils, and their destruction. By the corner, the nail, and the bow of war, which [shall come] out of Judah, are signified truths; by the corner, truth protecting; by the nail, truth strengthening; and by the bow of war, truth combating from doctrine. By their being as mighty men treading down the mire of the streets, is signified the power of dissipating and destroying falsities, the mire of the streets signifying falsities; by their making ashamed them that ride upon horses, is signified the annihilation of reasonings, argumentations, and confirmations that are from man’s own understanding; that this shall be accomplished by the Lord, and not by them, is meant by, “they shall fight because Jehovah is with them.”

sRef Hos@14 @3 S29′ [29] In Hosea:

“Asshur shall not save us; we will not ride upon the horse; we will say no more to the work of our hands, Our God” (xiv. 3).

Intelligence from the proprium is also here treated of, and that it will not save. By Asshur is signified the Rational, in this case, what is from the proprium; by riding upon the horse is signified the reasoning of the understanding from the proprium; and by the work of the hands is signified the proprium itself.

sRef Ezek@23 @23 S30′ sRef Ezek@23 @12 S30′ sRef Ezek@23 @5 S30′ sRef Ezek@23 @6 S30′ [30] In Ezekiel:

“Aholah played the harlot, and she doted on her lovers, the Assyrians her neighbours, clothed in purple, horsemen riding upon horses” (xxiii. 5, 6, 12, 23).

Aholah, which here is Samaria, signifies the church where truths are falsified; her whoredoms, treated of in this chapter, signify falsifications. The Assyrians signify reasonings by which [truths are falsified]; and because by riding upon horses is signified to reason from falsities that are from one’s own intelligence, therefore it is said, she doted on the Assyrians, horsemen riding upon horses. By the purple in which they were clothed, is signified falsity appearing like truth, which is effected principally by the application of the sense of the letter of the Word to principles of falsity.

sRef Jer@8 @16 S31′ [31] In Jeremiah:

“The snorting of his horses was heard from Dan; the whole land trembled at the sound of the neighings of his strong ones; and they have come, and have devoured the land, and its fulness; and them that dwell therein” (viii. 16).

What is meant by Dan has been stated above in the present article, namely, truth in its ultimate; this is the truth in the church which is contained in the sense of the letter of the Word. Those who remain in this alone, and do not read it from the doctrine of genuine truth, which should direct and enlighten, may be carried away into all kinds of errors; those who are carried away into errors or falsities are meant here by Dan; the confirmation of falsities thence, by the snorting of his horses; and the falsifications of truth, by the sound of the neighings of his strong ones. They are called strong, from their confidence, from the sense of the letter of the Word, that falsity is truth. That hence the church is vastated as to its truths and goods, is signified by, “the whole land trembled”; and “they have come, and have devoured the land and its fulness, and them that dwell therein”; the land denoting the church, its fulness denoting truths, and they that dwell therein denoting goods.

sRef Isa@5 @26 S32′ sRef Isa@5 @28 S32′ [32] In Isaiah:

“He hath lifted up a sign to the nations from afar, and hath hissed unto him from the end of the earth, and, behold! the swift shall come quickly, whose arrows are sharp, and all his bows bent; the hoofs of his horses are accounted as the rock, and his wheels as the whirlwind” (v. 26, 28).

Here also the subject treated of is those who are in ultimates as to the understanding of truth, and as to the perception of good. Those ultimates are called sensual things, which are the ultimates of the natural man (concerning which see the Doctrine of the New Jerusalem, n. 50); from these, separated from the spiritual man, stream forth all the evils and falsities in the church and in its doctrine. The evils thence, are signified by the nations which shall come from far; and the falsities, by him who comes from the end of the earth; afar off, and the end of the earth, signifying those things that are remote from the truths and goods of the church. By the arrows which are sharp, and by the bows which are bent, are signified falsities of doctrine prepared to destroy truths; and by the hoofs of the horses which are accounted as the rock, and by his wheels which are as the whirlwind, are signified the ultimates of truth, such as they are in the sense of the letter of the Word, and arguments and confirmations of falsity thereby. The hoofs of the horses denote the ultimates of the understanding – here of the understanding perverted, because separated from the understanding of the spiritual man – which, because from the sense of the letter of the Word, it is said, are accounted as the rock; and the wheels denote argumentations and confirmations thereby, which, because they appear strong, are said to be like a whirlwind.

sRef Judg@5 @9 S33′ sRef Judg@5 @20 S33′ sRef Judg@5 @22 S33′ sRef Judg@5 @10 S33′ [33] In the book of Judges:

“My heart is toward the legislators of Israel. Meditate, ye that ride on white asses, and sit upon Middim, and who walk upon the way. The stars from their courses fought against Sisera. Then were the feet of his horses bruised, the prancing of his strong ones pranced together” (v. 9, 10, 20, 22).

These words are contained in the song of Deborah and Barak; in which the subjects treated of are the combat of truth against falsity, and the victory of the former. By the legislators of Israel are signified the truths of the church; by riding upon white asses, and sitting upon Middim, are signified the perception of good, and the understanding of truth; white asses signify the Rational as to good, and Middim the Rational as to truth; and to walk upon the way, and to meditate, signify the life of truth; the stars from their courses fighting against Sisera, signify the knowledges of truth, and combat from them against the falsities of evil; the feet of the horses which were bruised, and the prancing of the horses which pranced together, signify that the falsities that are from the ultimate Natural, or Sensual, and the arguments thence, are destroyed.

sRef Amos@6 @12 S34′ [34] In Amos:

“Shall horses run upon the rock? will one plough with oxen? for ye have turned judgment into gall, and the fruit of justice into wormwood” (vi. 12).

Shall horses run upon the rock? signifies, is there any understanding of truth? shall one plough with oxen? signifies, is there any perception of good? That these things are signified is evident, for it follows, for ye have turned judgment into gall, and the fruit of justice into wormwood. To turn judgment into gall, signifies to turn truth into falsity; and to turn the fruit of Justice into wormwood, signifies [to turn] good into evil.

sRef Ps@66 @12 S35′ sRef Ps@66 @11 S35′ [35] In David:

“Thou hast laid oppression upon our loins. Thou hast caused a man to ride over our head; we went through the fire and the waters; but thou hast brought us out into broadness” (Ps. lxvi. 11, 12).

Spiritual captivity, and deliverance thence, are thus described. Spiritual captivity takes place when the mind is shut up so as not to perceive good and understand truth; deliverance from it denotes, when the mind is opened. By the oppression upon the loins, is signified that there is no perception of the good of love, for the loins and thighs signify the good of love; by making a man to ride over our head, is signified, that there is no understanding of truth; by a man here is signified intelligence from self, which is no intelligence; and the same [is signified] by the head. Because these things are signified, therefore, it is said, we went through the fire and the waters; through the fire denoting through the evils from the love of self, and through the waters denoting through falsities; deliverance thence is meant by, “But thou hast brought us out into broadness,” breadth signifying truth, as shown above.

sRef Isa@31 @1 S36′ sRef Isa@31 @3 S36′ [36] In Isaiah:

“Woe to them that go down into Egypt for help; and stay on horses, and trust in the chariot, but do not look unto the Holy One of Israel, and seek Jehovah; for Egypt is man, and not God; and his horses flesh, and not spirit” (xxxi. 1, 3).

By Egypt in the Word is signified the Scientific which is in the natural man, and hence also the natural man; and because the natural man, with the Scientific therein, has no understanding, but only thought from the memory, which is a species of imagination from the objects of sight and hearing, and because it is beneath the Spiritual, in which reside all the goods and truths of heaven and the church, hence by Egypt in most passages is signified a false Scientific; for when the spiritual man does not flow in, the scientifics of the natural man are turned into absolute falsities, and his thoughts into confirmations of falsity, and reasonings from them against truths. Hence it is evident what is signified by the horses of Egypt, and the chariots thereof, namely, that false scientifics [are signified] by horses, and doctrinals, whence proceed reasonings against truths, by chariots. Those, therefore, who are of such a quality, do not seek truth from any other source than from themselves, for the proprium of every one resides in the natural man, and not in the spiritual; wherefore instead of truths they seize upon falsities, and instead of goods evils; and the latter they call goods, and the former they call truths, and they trust in themselves, because in their own proprium. These things are signified by, “Woe to them that go down into Egypt; and stay on horses, and trust in the chariot, because it is great; and in horsemen because they are very strong.” Horses here denote false scientifics; and chariots denote the doctrinals thence; and horsemen denote reasonings from them against truths; therefore it is also said, “Egypt is man, and not God; and his horses flesh, and not spirit”; by which is signified, that what is in them is merely natural, and not spiritual, nor, consequently, anything of life. Man signifies the natural man, and flesh the proprium thereof; God and spirit signify the Divine spiritual man, and hence life; and because they trust in themselves and not in the Lord, it is said, they do not look unto the Holy One of Israel, and seek Jehovah.

sRef Ex@14 @23 S37′ sRef Deut@17 @15 S37′ sRef Deut@17 @16 S37′ sRef Deut@17 @14 S37′ sRef Ex@14 @25 S37′ sRef Ex@14 @28 S37′ sRef Ex@14 @17 S37′ sRef Ex@14 @27 S37′ [37] From these considerations it may now be seen what is signified by the horses, the chariots, and the armies of Pharaoh, in Moses:

“I will get me honour upon Pharaoh and upon his army, and upon his horsemen. And the Egyptians pursued” the sons of Israel, “and the horses of Pharaoh went after them, his chariots and his horsemen, into the midst of the sea. And Jehovah took off the wheels of their chariots, that they led them with difficulty. And when Moses stretched forth his hand over the sea, the waters returned, and covered the chariots and the horsemen, together with the whole host of Pharaoh” (Exod. xiv. 17, 23, 25, 27, 28).

And in the same:

“Moses and the children of Israel sang this song unto Jehovah; In singing I will sing unto Jehovah, because in exalting he hath exalted himself; the horse and his rider hath he cast into the sea, and his chariots and his host” (Exod. xv. 1, 4, 19, 2 1).

What is signified by the horses and chariots of Pharaoh or Egypt has been shown above. By the host thereof are signified all falsities in general and in particular; and by the sea are signified damnation and hell, where all are in the proprium, because in the natural man separate from the spiritual, and thence in evils and falsities of every kind.

The same is signified by the horses of Egypt, in these [words] in Moses:

“If ye shall say, I will set over me a king, in setting thou shalt set over thee a king whom Jehovah thy God shall choose; only he shall not multiply to himself horses, nor shall he bring back the people into Egypt, that he may multiply horses” (Deut. xvii. 14-16).

These things are said concerning a king, because the Lord is represented as to Divine truth by kings, and hence by kings are signified truths from good from the Lord (see above, n. 31). And because truths from good reside in the spiritual man, as said above, and the scientifics of the natural man serve it as servants do their lord, hence it is said,

“Only he shall not multiply horses to himself, nor shall he bring back the people into Egypt, that he may multiply horses”;

by which is signified, provided that from a spiritual man he does not become natural, and lead himself, and trust in his own proprium and not in the Lord, thus lest the truths of the spiritual man should serve the Natural, instead of the scientifics of the natural man serving the spiritual; for the latter is according to order, but the former contrary to order. Similar things are signified by the horses of Egypt elsewhere in the Word (as Jer. xlvi. 4, 9; Ezek. xvii. 15; xxiii. 20).

sRef Rev@6 @2 S0′ 356. And he that sat on him had a bow. That this signifies the doctrine of charity and faith thence, from which evils and falsities are fought against and dispersed, is clear from the signification of one sitting on a white horse, as denoting the Word (of which we have treated just above); and from the signification of a bow as denoting the doctrine of charity and faith, from which evils and falsities are combated and dispersed. That by a bow is signified that doctrine, will be seen in what follows. Here something shall first be said concerning doctrine:

I. That no one can understand the Word without doctrine;

II. That no one can fight against evils and falsities, and dissipate them, without doctrine from the Word;

III. That no one within the church where the Word is can become spiritual without doctrine from the Word;

IV. That doctrine cannot be procured from any other source than from the Word, and by no others but those who are in enlightenment from the Lord;

V. That all things of doctrine are to be confirmed by the sense of the letter of the Word.

I. That no one can understand the Word without doctrine, is evident from this fact, that the sense of its letter consists of pure correspondences, which contain in themselves spiritual things, thus it consists of such things as are in the world and partake of its nature. Hence it is that the sense of the letter is natural and not spiritual, accommodated, nevertheless, to the apprehension of the simple who do not elevate their ideas above such things as they see before their eyes. For this reason it also contains things that do not appear to be spiritual, although the whole Word inwardly is purely spiritual, because it is Divine. On this account there are many things in the sense of the letter which can serve for no doctrine of the church at this day, and many things which can be applied to various and diverse principles, whence, heresies; but still there are many things intermingled, from which doctrine may be gathered and formulated, especially the doctrine of life, which is the doctrine of charity, and of faith thence. But he who reads the Word from doctrine, sees there all things that are confirmatory, and also many things which lie hidden from the eyes of others; nor does he suffer himself to be drawn away into strange doctrines by those things therein that do not appear to agree, and which he does not understand; for everything of doctrine that he sees therein [appears] to him in clearness, and the rest are obscure to him. Therefore doctrine, which consists of genuine truths, is like a lamp to those who read the Word; and, on the other hand, the Word, to those who read it without doctrine, is like a candlestick without a light, put in an obscure place, by which nothing conducing to salvation can be there seen, known, sought for, and found. Such persons, besides, may be led away into error of every kind, to which the mind inclines from some love, or is drawn from some principle. Hence it is evident that no one can understand the Word without doctrine.

[2] II. No one can fight against evils and falsities, and disperse them, without doctrine from the Word.

This is evident from this fact, that from doctrine truths can be seen in their own light, and in their proper order, but not from the Word without doctrine, which is manifest from what has just been said; and if truths cannot be seen, neither can falsities and evils be seen, for the latter are opposed to the former; and yet all combat against evils and falsities is from truths, that is, by means of truths from the Lord. Therefore he who reads the Word without doctrine, may easily fight for falsity against truth, and for evil against good, by confirming those things by a wrong interpretation and application of the sense of the letter of the Word; hence it follows that the man is not reformed; for he is reformed by the dispersion of evils and of the falsities thence, by truths applied to the life. This now is what is meant by the white horse which was seen, and by him that sat on him, who had a bow; for by a white horse is signified the understanding of truth from the Word, and by the bow is signified the doctrine of charity and of the faith thence, from which evils and falsities are fought against and dispersed.

[3] III. No one within the church where the Word is, can become spiritual without doctrine from the Word.

This is evident from what has now been said, namely, that the Word without doctrine is not understood, and that without doctrine from the Word no one can fight against evils and falsities; for man becomes spiritual by a life according to Divine truths (these he does not know without doctrine) and by the removal of evils and falsities, which is not effected without doctrine, as said above; without these two man is not reformed, thus does not become spiritual, but remains natural, and confirms his natural life by the sense of the letter of the Word, which is natural, by wrongly interpreting and applying it. It is said, “within the church where the Word is,” because those who are out of the church have not the Word, and hence know nothing concerning the Lord; and no one becomes spiritual except from the Lord. But still all those who acknowledge a God, and worship Him under the human form, and live in charity according to a religious persuasion agreeing with the Word, are prepared by the Lord to receive spiritual life, which also they do receive in the other life (concerning which circumstance see the work concerning Heaven and Hell, n. 318-328; and above, n. 107, 195). Man becomes spiritual by regeneration, and regeneration is effected by water and the spirit, that is, by truths and by a life according to them (as may be seen in the Doctrine of the New Jerusalem, n. 173-186; that baptism in the Christian world is for a sign and memorial thereof, n. 202-209, in the same work).

[4] IV. Doctrine can be procured from no other source but the Word, and by none but those who are enlightened by the Lord.

This is evident from this consideration, that the Word is Divine truth itself, and of such a quality that the Lord is in it, for the Lord is in His own Divine truth which proceeds from Him; therefore those who form doctrine from any other source than the Word, do not form it from the Divine truth nor from the Lord. Moreover, in every particular of the Word there is a spiritual sense, in which sense the angels of heaven are, whence there is conjunction of heaven with the church by means of the Word; therefore those who form doctrine from any other source than from the Word, do not form it in conjunction with heaven, whence nevertheless, all enlightenment comes. (That the conjunction of heaven with man is by the Word, may be seen in the work concerning Heaven and Hell, n. 303-310.) Hence it is evident that doctrine is to be procured from no other source but the Word, and by none but those who are enlightened by the Lord. Those are enlightened by the Lord who love truths because they are truths; these, because they do them, are in the Lord and the Lord in them.

[5] V. All things of doctrine are to be confirmed by the sense of the letter of the Word.

This is evident from this consideration, that the Divine truth is in the sense of the letter in its fulness, for that is the final sense, and in it is the spiritual sense; therefore, when doctrine is confirmed thence, the doctrine of the church is also the doctrine of heaven, and there is conjunction by the correspondences. This may be illustrated by this consideration alone: When man thinks any truth, and confirms it by the sense of the letter, it is perceived in heaven, but not if he does not confirm it; for the sense of the letter is the basis into which the spiritual ideas that the angels possess terminate, nearly in the same manner as expressions are the basis into which the sense of the thought falls and is communicated to another. That this is the case might be confirmed by much experience from the spiritual world; but this is not the place to adduce it.

sRef Rev@6 @2 S0′ sRef Zech@9 @12 S1′ sRef Zech@9 @14 S1′ sRef Zech@9 @10 S1′ sRef Zech@9 @13 S1′ 357. That a bow signifies doctrine fighting, or doctrine from which evils and falsities are fought against, and that arrows, javelins, and darts signify the truths of doctrine which fight, is evident from the following passages. In Zechariah:

“I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off. On the contrary, he shall speak peace to the nations. Return to the stronghold, ye prisoners of hope, and I will bend Judah to me, and with the bow I will fill Ephraim, and I will stir up thy sons, O Zion, for Jehovah shall appear over them, and his dart shall go forth as the lightning; and the Lord Jehovih shall blow with the trumpet, and he shall go in the whirlwinds of the south” (ix. 10, 12-14).

The vastation of the Jewish church is here treated of, and the establishment of the church among the gentiles. The vastation of the Jewish church is described by, I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off; by which is signified that truth in doctrine would be no more, nor the understanding of truth, and thence no combat or resistance against falsity. By the chariot is signified the doctrine of truth; by the horse, the understanding thereof; by the bow of war, combat from doctrine against falsity. It is said the bow of war, because doctrine fighting is meant. By Ephraim is signified the church as to the understanding of truth, and by Jerusalem [the same] as to doctrine. And the establishment of the church among the nations, is described by these words, “On the contrary, he shall speak peace to the nations. Return to the stronghold, ye prisoners of hope; and I will bend Judah to me, and with the bow I will fill Ephraim, and I will stir up thy sons, O Zion.” By which is signified, that the church shall be established among those who are in the good of love to the Lord, and in truths thence. By peace is signified that good; by Judah those who are in that good; and by Ephraim those who are in the understanding of truth thence; therefore it is said concerning Ephraim, “with the bow he will fill him,” that is, with the doctrine of truth. Their enlightenment in truths is described by these words, “His dart shall go forth as the lightning; and the Lord Jehovih shall blow with the trumpet, and he shall go in the whirlwinds of the south.” The dart which shall go forth as lightning, signifies truth enlightened, thus truth from the good of love; He shall blow with the trumpet signifies the plain perception of good; and the whirlwinds of the south signify the plain understanding of truth, the south denoting the light of truth; the subject here treated of is the Lord, thus that those things are from the Lord.

sRef Gen@49 @24 S2′ sRef Gen@49 @23 S2′ sRef Gen@49 @22 S2′ [2] In Moses:

“The son of a fruitful one is Joseph, the son of a fruitful one near a fountain; the daughters, as he walketh upon the wall, shall embitter him, and shall shoot at him, the archers shall hate him; and he shall sit in the firmness of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob; thence is he the shepherd, the stone of Israel” (Gen. xlix. 22-24).

By Joseph, in the highest sense, is signified the Lord as to the spiritual kingdom. There are two kingdoms of heaven; one is called the celestial kingdom, and the other the spiritual kingdom; the celestial kingdom is described in the prophetic declaration concerning Judah, and the spiritual kingdom in this concerning Joseph. Those who are in the Lord’s celestial kingdom are in the good of love to Him, which is called celestial good; and those who are in the Lord’s spiritual kingdom are in the good of love towards the neighbour, and thence in truths; and because all truths proceed from the Lord through the spiritual kingdom, it is thence that Joseph is called the son of a fruitful one, the son of a fruitful one near a fountain. By a fruitful one is signified spiritual good, which is the good of charity; by son is signified truth from that good; and by a fountain is signified the Word; combat against evils and falsities is described by “the daughters shall embitter him, and shoot at him, and the archers shall hate him,” daughters signify those who are in evils, and who by falsities are desirous of destroying goods. Those who assault by evils are signified by, they shall shoot, and those who [assault] by falsities of evil by the archers who shall hate him. The Lord’s victory over them is described by these words: “And he shall sit in the firmness of his bow, and the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob, thence is he the shepherd, the stone of Israel.” By sitting in the firmness of the bow is signified in the doctrine of genuine truth, and by the arms of his hands shall be strengthened by the hands of the Mighty One of Jacob, is signified the power [given] to them from the Lord; the arms of the hands denoting power, and the Mighty One of Jacob the Lord, who also is called the shepherd, the stone of Israel, from the doctrine of charity and of the faith thence which is from Him. That Joseph, in the highest sense, signifies the Lord as to the Divine Spiritual, and, in the internal sense, His spiritual kingdom, may be seen, n. 3969, 3971, 4669, 6417; and what [he signifies] besides, n. 4286, 4592, 4963, 5086, 5087, 5106, 5249, 5307, 5869, 5877, 6224, 6526).

sRef 2Sam@1 @18 S3′ sRef 2Sam@1 @22 S3′ sRef 2Sam@1 @17 S3′ [3] In the second book of Samuel:

“David lamented over Saul and over Jonathan his son; and wrote, For teaching the sons of Judah the bow” (i. 17, 18).

In that lamentation the fighting of truth from good against falsity from evil is treated of; for by Saul as a king is there signified truth from good, for such truth is meant by a king in the Word (see above, n. 31); and by Jonathan, as the son of a king, is signified the truth of doctrine; therefore he wrote the lamentation, For teaching the sons of Judah the bow, by which is signified to teach them the doctrine of truth which is from good. The fighting of that truth against falsities and evils is described in that lamentation by these words:

“Without the blood of the slain, without the fat of the mighty, the bow of Jonathan returned not back, and the sword of Saul returned not empty” (verse 22).

The blood of the slain signifies falsities conquered and dispersed; similarly the fat of the mighty signifies evils. That these are conquered and dispersed by the doctrine of truth which is from good, is signified by, “The bow of Jonathan returned not back, and the sword of Saul returned not empty,” the bow of Jonathan denoting doctrine, and the sword of Saul denoting truth from good.

sRef Ps@18 @34 S4′ [4] In David:

“God teacheth my hands war, and placeth a bow of brass in mine arms” (Psalm xviii. 34).

By war here is signified war in the spiritual sense, which is that against evils and falsities; this war God teaches; and by the bow of brass is signified the doctrine of charity, God places this in the arms, that is, that it may prevail.

sRef Isa@41 @2 S5′ [5] In Isaiah:

“Who raised up one from the east, whom in justice he called to his train, gave the nations before him, and made him rule over kings? He gave them as the dust to his sword, and as driven stubble to his bow” (xli. 2).

These things are said concerning the Lord, and concerning His dominion over evils and falsities. By the nations which He gave before him are signified evils; and by the kings over whom he made Him to rule, are signified falsities. That he disperses the latter and the former as nothing by means of His Divine truth, and the doctrine thence, is signified by, “He gave them as dust to his sword, and as driven stubble to his bow,” his sword denoting Divine truth, and his bow denoting doctrine. That evils and falsities are dispersed as nothing, is signified by, “As the dust, and as driven stubble”; it is said that evils and falsities are so dispersed, and it is meant that those who are in evils and thence in falsities are so [dealt with] in the other life.

sRef Zech@10 @3 S6′ sRef Zech@10 @4 S6′ [6] In Zechariah:

“Jehovah shall visit his flock, the house of Judah, and shall place them as the horse of his glory in the battle. Out of him [shall come forth] the corner, out of him the nail, out of him the bow of war” (x. 3, 4).


This may be seen explained in the article immediately preceding, where the signification of the horse is treated of”; by the bow of war is signified the truth fighting from doctrine.

sRef Hab@3 @9 S7′ sRef Hab@3 @8 S7′ [7] In Habakkuk:

“Was Jehovah displeased with the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou ridest upon thy horses, thy chariots salvation? With bareness shall thy bow be made bare” (iii. 8, 9).

This was also explained in the preceding article; by, “Thy bow shall be made bare,” is signified that the doctrine of truth shall be opened.

sRef Isa@21 @16 S8′ sRef Isa@21 @15 S8′ sRef Isa@21 @17 S8′ [8] In Isaiah:

“Before the swords shall they wander, before the drawn sword, and before the bended bow; and for the grievousness of the war all the glory of Kedar shall be consumed, and the remains of the number of the bow of the strong sons of Kedar shall be few” (xxi. 15-17).

The subject here treated of, in the spiritual sense, is that the knowledges of good would perish, and that few would remain; by Kedar or Arabia are signified those who are in the knowledges of good, and abstractedly those knowledges themselves. That the knowledges of truth would perish by falsities and by the doctrine of falsity, is signified by, “Before the swords shall they wander, before the drawn sword, and before the bended bow.” The sword denotes falsity combating and destroying, and the bow denotes the doctrine of falsity. That the knowledges of good would perish, is signified by these words, “for the grievousness of the war all the glory of Kedar shall be consumed,” the grievousness of war denoting the state of assault, and all the glory of Kedar shall be consumed, denoting vastation. And that few knowledges of good would remain, is described by the remains of the number of the bow of the strong sons of Kedar shall be few. The bow of the mighty, denoting the doctrine of truth from the knowledges which prevail against falsities.

sRef Isa@49 @2 S9′ [9] In the same:

“He hath made my mouth like a sharp sword; he hath made me a polished dart; in his quiver hath he hid me” (xlix. 2).

The Lord is treated of here also; and by the sharp sword is signified truth dispersing falsity; by the polished dart truth dispersing evil; and by the quiver the Word. Hence it is manifest what is signified by, “He hath made my mouth as a sharp sword, and he hath made me a polished dart, and in his quiver hath he hid me,” namely, that in Him and from Him is Divine truth, by which falsities and evils are dispersed, and that in Him and from Him is the Word, where and whence those truths are.

sRef Jer@6 @23 S10′ sRef Ps@127 @3 S10′ sRef Ps@127 @4 S10′ sRef Ps@127 @5 S10′ sRef Jer@6 @22 S10′ [10] In David:

“Lo, sons are the heritage of Jehovah; the fruit of the womb is his reward. As darts in the hand of a mighty man, so are the sons of youth. Blessed is the man that hath his quiver full of them; they shall not be ashamed, when they speak with the enemies in the gate” (Ps. cxxvii. 3-5).

By the sons who are the heritage of Jehovah, are signified truths, whence is intelligence; by the fruit of the womb which is His reward, are signified goods, whence is happiness; by the sons of youth which are as darts in the hand of a mighty man, are signified the truths of the good of innocence; because nothing evil or false can resist those truths, therefore, it is said “they are as darts in the hand of a mighty man.” The good of innocence is the good of love to the Lord; because those truths have such power, it is therefore said, “Blessed is the man that hath his quiver full of them”; by quiver here is signified the same as by bow, namely, doctrine from the Word. “They shall not be ashamed, when they speak with the enemies in the gate,” signifies, that they shall be in no fear of evils from the hells; enemies denoting evils, and the gate denoting hell (as may be seen in the work concerning Heaven and Hell, n. 428, 429, 583, 584, 685).

sRef Ps@78 @9 S11′ sRef Ps@78 @10 S11′ [11] In the same:

“The sons of Ephraim, who were armed, shooters of the bow, turned back in the day of battle. They kept not the covenant of God” (Ps. lxxviii. 9, 10).

By Ephraim here, as above, is signified the understanding of truth, and by his sons the truths themselves; therefore they are also called shooters of the bow, that is, combatants against evils and falsities. That in this case they did not resist these, because they were not conjoined with the Lord, is signified by, “they turned back in the day of battle, because they did not keep the covenant of God.” Covenant denotes conjunction, and not to keep it, is not to live according to the truths and goods that conjoin. From the passages adduced it is evident, that by a bow is signified the doctrine of truth fighting against falsities and evils, and dispersing them.

sRef Ps@11 @2 S12′ [12] That this is signified by bow is still further evident from the opposite sense of it, in which bow signifies the doctrine of falsity fighting against truths and goods, and destroying them; and by darts and arrows the falsities themselves. The bow is mentioned in this sense in the following passages: In David:

“Lo, the wicked bend the bow, they make ready their arrow upon the stringy, that they may shoot in darkness at the upright in heart” (Ps. xi. 2).

The wicked bending the bow, signifies that they frame doctrine; their making ready the arrow upon the string, signifies that they apply to it falsities that appear as truths; to shoot in darkness at the upright in heart, signifies to deceive those who are in truths from good. Bow here denotes the doctrine of falsity; arrow denotes falsity itself; to shoot denotes to deceive; and the darkness denotes appearances, for they reason from appearances in the world and from fallacies, by applying also the sense of the letter of the Word.

sRef Ps@37 @14 S13′ sRef Ps@37 @15 S13′ [13] In the same:

“The wicked uncover the sword, and bend their bow, to cast down the miserable and needy. Their sword shall enter their own heart, and their bows shall be broken” (Ps. xxxvii. 14, 15).

By the sword is signified falsity fighting against truth, and by the bow is signified the doctrine of falsity. To cast down the miserable and the needy, signifies to pervert those who are in ignorance of truth and good. Their sword shall enter into their own heart, signifies that they shall perish from their own falsity; and their bows shall be broken, signifies that their doctrine of falsity shall be dissipated, which also is done after their departure out of the world; then their falsities destroy them, and their doctrine, so far as it concerns truths adjoined to falsities, is dissipated.

sRef Ps@64 @3 S14′ sRef Ps@64 @4 S14′ [14] In the same:

“Who whet their tongue like a sword, and bend their arrows with a bitter word; that they may shoot in the hiding places at the perfect (Ps. lxiv. 3, 4).

Because a sword signifies falsity fighting against truth, therefore, it is said they sharpen their tongue like a sword; and because an arrow signifies falsity of doctrine, therefore it is said “they bend their bow with a bitter word; to shoot in the hiding, places at the perfect,” signifies the same as above to shoot in darkness at the upright in heart, namely, to deceive those who are in truths from good.

sRef Jer@9 @2 S15′ sRef Jer@9 @3 S15′ [15] In Jeremiah:

“They are all adulterers, an assembly of treacherous men, who bend their tongue, their bow is a lie; neither in the truth have they prevailed in the earth; for they proceed from evil to evil, neither have they known me” (ix. 2, 3).

By adulterers, an assembly of treacherous men, are meant those who falsify the knowledges of truth and good; adulterers denote those who falsify the knowledges of truth, and the treacherous those who [falsify] the knowledges of good; concerning, such it is said that they bend the tongue, and that their bow is a lie, the bow denoting doctrine whence come the principles of falsity, and a lie denoting falsity; and hence it is also said, “in the truth they have not prevailed in the earth,” that is, in the church, where genuine truths are; that those are of such a quality who are in a life of evil, and do not acknowledge the Lord, is signified by, “for they proceed from evil to evil, neither have they known me.”

sRef Jer@50 @9 S16′ sRef Jer@50 @14 S16′ sRef Jer@50 @42 S16′ sRef Jer@50 @29 S16′ [16] In Jeremiah:

“Behold, I cause to come up against Babel an assembly of great nations from the land of the north; their darts as of a mighty one, none shall return vain; set yourselves in array against Babel round about, all ye that bend the bow shoot against her, spare not the arrows; make the shooters heard against Babel, all that bend the bow encamp against her round about, let there be no escape for her” (l. 9, 14, 29, 42; li. 3).

By these words is described the total devastation of truth with those meant by Babel; these arrogate to themselves the Divine power, and indeed acknowledge the Lord, but deprive Him of all power of salvation, and thence profane Divine truths. And because the Lord very carefully provides that genuine truths may not be profaned, therefore, those [truths] are entirely taken away from them, and they are imbued with absolute falsities instead. By the assembly of great nations from the land of the north, are signified direful evils rising up from hell; the great nations denoting direful evils, and the land of the north denoting hell, where there is nothing but falsity; by their darts as of a mighty man, none shall return vain, is signified that thence they shall be imbued with absolute falsities. By “Put yourselves in array against Babel round about; all ye that bend the bow, shoot against her, spare not the arrows,” is signified also as to all doctrinals; the total devastation of truth with them is signified by “all ye that bend the bow, camp against her round about; let there be no escape for her.”

sRef Isa@13 @19 S17′ sRef Isa@13 @18 S17′ sRef Isa@13 @17 S17′ [17] In Isaiah:

“I stir up against them the Medes, who will not esteem the silver, and in the gold they will not delight, whose bows will dash in pieces the young men, and the fruit of the belly they will not pity; so shall Babel be as the overthrowing of God, Sodom and Gomorrah” (xiii. 17-19).

These things also are said of Babel and of the devastation of all things of the church with those who are meant by Babylon, concerning which we have spoken just above. By the Medes are signified those who regard the truths and goods of heaven and the church as nothing; therefore it is said concerning them, “who will not esteem the silver, and in the gold they will not delight”; silver signifying truth, and gold good, both of the church. By their bows which shall dash in pieces the young men, and by the fruit of the belly which they shall not pity, are signified the doctrinals that destroy all truth and all the good thence; the young men signifying truths, and the fruit of the belly goods; and because all evil with them is from the love of self, and all falsity is from that evil, and because that evil and the falsity thence are condemned to hell, therefore it is said, “so shall Babel be as the overthrowing of God, Sodom and Gomorrah”; God’s overthrowing signifying damnation to hell, and Sodom and Gomorrah signifying the evils from the love of self and the falsities thence. (That these things are signified by Sodom and Gomorrah, may be seen in the Arcana Coelestia, n. 2220, 2246, 2322.)

sRef Isa@7 @24 S18′ sRef Isa@7 @23 S18′ [18] In the same:

“In that day, every place where there were a thousand vines for a thousand of silver, shall even be for thorn-brake and bramble-bush. With arrow and with bow shall he come thither; because the whole land shall be thorn-brake and bramble-bush” (vii. 23, 24).

The church devastated as to all truth and good is thus described; the quality of the church before, when genuine truths, which are truths from good, were there in abundance, [is described] by there being a thousand vines for a thousand of silver; a thousand vines denoting truths from good in abundance, a thousand of silver denoting that they are most highly esteemed because they are genuine; silver denoting truth, and a thousand many, thus, in abundance. But what the quality of the church became when vastated as to all truth and good, is described by these words, “with arrow and with bow shall be come thither; because the whole land shall be thorn-brake and bramble-bush.” Arrow denotes falsity destroying truth, and the bow denotes the doctrine of falsity. A thorn-brake signifies falsity from evil, and a bramble-bush evil from falsity; the land denotes the church.

[19] In Jeremiah:

“Behold, a people cometh from the land of the north, and a great nation shall be stirred from the sides of the earth. They lay hold on bow and spear; they are cruel, and have no mercy; their voice resoundeth like the sea; and they ride upon horses, equipped as a man for war against thee, O daughter of Zion” (vi. 22, 23).

The devastation of the church by the falsities of evil is described here also; what a people from the land of the north signifies, and a great nation from the sides of the earth, also what their voice signifies which resoundeth as the sea, and their riding upon horses, was explained in the article just preceding. That they lay hold on bow and spear signifies falsity of doctrine destroying truth, and a spear the falsity of evil destroying good; the daughter of Zion denotes the church.

sRef Jer@4 @27 S20′ sRef Jer@4 @29 S20′ [20] In the same:

“The whole land is a desolation, for the voice of the horseman and of the archers the whole city fleeth; they have entered the clouds, they have ascended into the rocks, the whole city is deserted, no one dwelling therein” (iv. 27, 29).

This also may be seen explained in the article immediately preceding. The voice of the horseman and of the archers signifies reasonings from falsities, and assaults of the truth; the archers or those who bend the bow, denoting those who assault truths from falsities of doctrine; hence it is said the whole city fleeth, the whole city is deserted, city signifying the doctrine of the church.

sRef Isa@5 @26 S21′ sRef Isa@5 @28 S21′ [21] In Isaiah:

Jehovah “hath lifted up an ensign to the nations from far, and behold the swift one shall come quickly, his arrows are sharp, and all his bows bent; the hoofs of his horses are counted as rocks, and his wheels as the whirlwind” (v. 26, 28).

By his arrows are sharp, and all his bows bent, are signified falsities of doctrine prepared to destroy truths; what is signified by the nations from far, and by the hoofs of the horses are counted like rocks, and by the wheels which are like a whirlwind, may be seen in the article just above, where they are explained.

sRef Amos@2 @15 S22′ sRef Amos@2 @16 S22′ sRef Amos@2 @14 S22′ [22] In Amos:

“He that handleth the bow shall not stand, neither the swift with his feet deliver himself; neither shall he that rideth the horse deliver his own soul. But the strong in his heart among the heroes shall flee naked in that day” (ii. 15, 16).

Man’s own intelligence is here described, and confidence therefrom that he can reason from falsities against truths. By, “he that handleth the bow shall not stand, and the swift with the feet shall not deliver himself,” is signified that he who knows how to reason readily and skilfully from the doctrine and the memory which belong to the natural man, cannot provide anything for his own salvation, or stand in the day of judgment. The same is signified by, he that rideth the horse shall not deliver his own soul. By the strong in heart who shall flee in that day, is signified that he who therefrom trusts in himself that he can reason from falsities, shall then be deprived of all truth; by the strong in heart is meant one who trusts in himself on that account, and by naked, is signified, deprived of all truth.

sRef Ps@7 @13 S23′ sRef Ps@7 @12 S23′ sRef Ps@7 @11 S23′ [23] In David:

“God is a just judge, God, who is angry all the day; if [the evil] will not return, he hath sharpened his sword, he hath bent his bow, and directed it, and hath prepared for him the instruments of death, he maketh his arrows burning” (Ps. vii. 11-13).

It is here attributed to God, that He is angry with the wicked, that He sharpens His sword, that He bends and directs His bow, prepares instruments of death, and makes His arrows burning; but the spiritual sense means that man acts thus to himself. Those things are attributed to God in the sense of the letter, because that sense is natural, and for the natural man who believes that God is to be feared on account thereof; and fear with him operates as love does afterwards, when he becomes spiritual. It is therefore evident what is here signified by those words, namely, that the wicked man is angry with God, that he sharpens the sword against himself, and bends the bow and directs it, prepares the instruments of death, and makes his arrows burning. By, he sharpeneth the sword, is signified that he procures to himself falsity by which he fights against truths; by, he bended the bow and directs it, is signified that from falsities he makes for himself doctrine against truths; and by he prepareth the instruments of death, and maketh his arrows burning, is signified that from infernal love he makes for himself principles of falsity, by which he destroys good and its truths.

sRef Lam@2 @4 S24′ [24] In Lamentations:

The Lord “hath bent his bow like an enemy; he stood with his right hand as an adversary, he slew all the desirable things of the eyes” (ii. 4).

Here also similar things are attributed to the Lord, for a similar reason, as explained above. That He bends His bow like an enemy, and stands with His right hand like an adversary, signifies that the evil man does so to himself, that is, he defends evil against good, and falsity against its truths, from the doctrine which he has framed to himself from his own intelligence, and confirmed by the sense of the letter of the Word. For in the Lamentations the vastation of all good and all truth with the Jewish nation, on account of the application of the sense of the letter of the Word to favour their own loves, is treated of; the bow there denotes the doctrine of falsity thence; the enemy denotes evil, and the adversary falsity. That, consequently, all understanding of truth and good perished, is signified by the Lord shall slay all the desirable things of the eyes, the desirable things of the eyes denoting all things belonging to intelligence and wisdom.

sRef Deut@32 @22 S25′ sRef Deut@32 @23 S25′ [25] In Moses:

“A fire is kindled in mine anger, and shall consume the earth with her produce, and set on fire the foundations of the mountains. I will empty out evils upon them; I will spend mine arrows upon them” (xxxii. 22, 23).

These words are in the song of Moses, in which the Israelitish and Jewish nation is treated of, and what they were in their heart is described, namely, that they had nothing of the church because there was absolute falsity from evil. By the earth and her produce which should be consumed, is signified the church, and all its truth and good; by the earth is signified the church, and by the produce, all its truth and good. By the foundations of the mountains which shall be set on fire, are signified truths upon which the goods of love are founded; specifically the truths of the sense of the letter of the Word, because those are the foundations. By the evils that shall be emptied out upon them, and by the arrows which shall be spent upon them, is signified that they shall be imbued with all evils and falsities. What was the character of that nation from the beginning, and also what it is at this day, may be seen in the Doctrine of the New Jerusalem, n. 248.

sRef 1Sam@2 @4 S26′ [26] In the first book of Samuel:

“The bows of the mighty are broken, and they who were smitten were girded with strength” (ii. 4).

This is a prophetic declaration of Hannah the mother of Samuel, in which the deprivation of truth with those who belonged to the church is treated of, because they had no spiritual affection of truth; also concerning the reception and enlightenment of those who were outside the church, because they had a spiritual affection of truth. That the doctrines of falsities in which those were who belonged to the church are as nothing, is signified by, the bows of the mighty are broken; and the reception and enlightenment of those who were outside the church, are signified by, they who were smitten were girded with strength; those are called smitten, who are bound by the falsities of ignorance; and strength is predicated of power and abundance of truth from good.

sRef Jer@49 @35 S27′ [27] In Jeremiah:

“Behold, I break the bow of Elam, the beginning of his power” (xlix. 35).

By Elam is meant the knowledge (scientia) of the natural man, and confidence therefrom; by his bow is signified knowledge from which he fights as from doctrine; and by the beginning of his power is signified confidence; for knowledge avails nothing if it does not serve the rational and spiritual man. That by Elam is meant the knowledge which belongs to the natural man, is evident from those places where it is named in the Word (as Gen. x. 22; Isa. xxi. 2; Jer. xxv. 24-26; xlix. 34-39; Ezek. xxxii. 24).

sRef Ps@76 @3 S28′ sRef Ps@76 @2 S28′ sRef Ps@46 @9 S28′ [28] In David:

Jehovah “maketh wars to cease even to the end of the earth; he breaketh the bow, and cutteth the spear asunder; he burneth the chariots with fire” (Ps. xlvi. 10).

Because by wars are signified spiritual combats, which are here those of falsity against the truth and against the good which belong to the church, it is hence evident what is signified by, Jehovah shall make wars to cease even to the end of the earth, namely, that all combat, and all disagreement [should cease] from the first to the last of the truth of the church, the end of the earth signifying its last. That there shall be no combat of doctrine against doctrine, is signified by, He shall break the bow; that there shall be no combat from any falsity of evil, is signified by, He shall cut the spear asunder; and that everything of the doctrine of falsity shall be destroyed, by, He shall burn the chariots with fire.

[29] In the same:

“In Salem is the tabernacle” of Jehovah, “and his dwelling place in Zion. There brake he the strings of the bow, the shield, and the sword, and the battle” (Ps. lxxvi. 1-3).

The cessation of all combat and all dissension in the Lord’s kingdom is here also treated of. By Salem where Jehovah’s tabernacle is, and by Zion where His dwelling place is, are signified His spiritual kingdom, and His celestial kingdom; by Salem, the spiritual kingdom, where genuine truth is; and by Zion, the celestial kingdom, where genuine good is; and by, He shall break the strings of the bow, the shield, the sword, and the battle, is signified the dispersion of all combat of the falsities of doctrine against good and truth; the strings of the bow denoting the principal things of doctrine.

[30] In Hosea:

“In that day will I make a covenant for them with the beast of the field, and with the bird of the heavens, and with the creeping thing of the ground; and I will break the bow and the sword and the battle from off the earth, and I will make to lie down safely” (ii. 18).

The Lord’s advent is here treated of, and then His conjunction with all those who are in truths from good. By the covenant with the beast of the field, with the bird of the heavens, and with the creeping thing of the ground, is signified conjunction with their affection of good, with their affection of truth, and with their affection for the knowledges of the truth and good that belong to the church; for the beast of the field signifies the affection of good; the bird of the heavens, the affection of truth; and the creeping thing of the ground, the affection for the knowledges of truth and good. That no beast, or bird, or reptile of the earth is here meant, every one sees; for how can any covenant be made with them? By, I will break the bow and the sword and the battle from off the earth, is signified that from conjunction with the Lord there shall exist no combat of falsity against truth; the bow here denotes doctrine, the sword denotes falsity, and the battle denotes combat.

sRef Ezek@39 @8 S31′ sRef Ezek@39 @9 S31′ [31] In Ezekiel:

“This is the day whereof I have spoken, then the inhabitants of the cities of Israel shall go forth, and they shall set on fire and burn the arms, and the shield and the buckler, with the bow and with the arrows, and with the handstaff, and with the spear, and they shall kindle a fire with them seven years” (xxxix. 8, 9).

Gog is here treated of, by whom are meant those who are in external worship and not in internal; these, because they are opposed to the spiritual affection of truth, which is to love truths because they are truths, and hence are in falsities as to doctrine, and in evils as to life; for no one can be reformed, that is, withdrawn from falsities and evils, but by truths. This is the reason why it is said, that the inhabitants of the cities of Israel shall go forth, and they shall burn the arms, and the shield and the buckler, with the bow and with the arrows, and with the handstaff, and with the spear. By the inhabitants of the cities of Israel are meant those who are in the affection of truth from good, that is, in the spiritual affection of truth, and thence in the doctrine of genuine truth; by burning the arms is signified to extirpate falsities of every kind; by the shield, falsity destroying good; by the buckler, falsity destroying truth; by the bow with the arrows, doctrine with its falsities; by the handstaff and the spear are signified one’s own power and confidence. Such are those who place everything of the church, and thence of salvation, in external worship. That they should kindle a fire with them seven years, signifies that those falsities and evils shall be altogether extinguished; seven years signifying all things, what is full, and altogether (as may be seen above, n. 257, 299).

sRef Rev@6 @2 S0′ 358. And a crown was given unto him. That this signifies life eternal, which is the reward of victory, is manifest from the signification of a crown, which, when spiritual combat is treated of, as in this case, denotes life eternal, which is the reward of victory. That spiritual combat is here treated of, is clear from what precedes and follows. In what precedes it is said, that He who sat upon the white horse had a bow, and by a bow is signified the doctrine of charity and faith, from which evils and falsities are fought against and dispersed. And also from what follows, in which it is said, and “He went forth conquering, and to conquer,” by which is signified victory over them; hence by the crown is here signified life eternal, which is the reward of victory.

sRef Rev@2 @10 S2′ [2] The same is signified by a crown, where temptations are treated of, because temptations are spiritual combats, as in the second chapter of this book, where these [words occur]:

“Behold, it shall be that the devil will cast some of you into prison, that ye may be tempted; and ye shall have tribulation ten days; be thou faithful unto death, and I will give thee a crown of life” (verse 10).

That wisdom and eternal happiness are here signified by a crown, may be seen above (n. 126). Wisdom and eternal happiness taken together are life eternal, for in wisdom and eternal happiness the very life of heaven consists. The same is signified by the crown of the martyrs, because they were in tribulation, and were faithful even to death, and were also in temptations, and conquered; crowns were also given to them after death, but lest they should thence arrogate honour to themselves, and thus contract haughtiness, they cast them off from their heads. Because by wars in the Word are signified wars in a spiritual sense, which are combats against evils and falsities, and by kings are signified truths from good which fight against them; hence, in ancient times, when men were in the knowledge of correspondences and representations, the kings in their battles had a crown upon the head, and a bracelet upon the arm; as is evident from the second book of Samuel:

sRef 2Sam@1 @5 S3′ sRef 2Sam@1 @6 S3′ sRef 2Sam@1 @8 S3′ sRef 2Sam@1 @7 S3′ sRef 2Sam@1 @9 S3′ sRef 2Sam@1 @10 S3′ [3] The boy the son of an Amalekite, who told David that Saul and Jonathan were dead, said, “I came upon mount Gilboa, when behold, Saul leaned upon his spear; and, lo, the chariots and leaders followed hard after him. And he called to me, Come and slay me. And I stood against him, and slew him, and I took the crown that was upon his head, and the bracelet that was on his arm, and I bring them to thee” (i. 5-10).

The crown in battle was then a mark of combat, and the bracelet, upon the arm was a mark of power, each against evils and falsities. These combats are also signified by battles everywhere in the Word, even in the historical parts. (That the bracelet upon the arm signifies the power of truth from good, may be seen, n. 3105. What further the crowns of kings signify, and crowns in general, see n. 272.)

sRef Rev@6 @2 S0′ 359. And he went forth conquering, and to conquer. That this signifies the removal of evils and thence of falsities at the end of life, and afterwards to eternity, is manifest from the signification of conquering in the Word, as denoting to conquer spiritually, which is, to subjugate evils and falsities; but because these are conquered only as they are removed by the Lord, hence by conquering is signified the removal of evils and falsities. (That evils and falsities are removed and not obliterated, or that man is withheld from them, and kept in good and truth by the Lord, may be seen in the Doctrine of the New Jerusalem, n. 166; and in the Arcana Coelestia, n. 865, 868, 887, 894, 929, 1581, 2116, 2406, 4564, 8206, 8393, 8988, 9014, 9333-9338, 9446-9448, 9451, 10,057, 10,060.) It is said, He went forth conquering, and to conquer, and by, He went forth conquering, is signified the removal of evils and of the falsities thence to the end of life; and by to conquer, is signified, and afterwards to eternity; for he who combats against evils and falsities, and conquers them in the world even to the end of life, conquers them to eternity; for according to the character of a man at the end of his life in consequence of his past life, such he remains to eternity. The reason why to conquer signifies to conquer spiritually is, because the Word in its inmost is spiritual, or in its inmost treats of spiritual things, and not of earthly things; the earthly things which are in the sense of the letter, serve only its spiritual sense for a basis, in which spiritual things terminate and in which they are. The same is signified by conquering in the following passages:

sRef Rev@2 @11 S2′ sRef Rev@3 @21 S2′ sRef Rev@3 @12 S2′ sRef Rev@2 @26 S2′ sRef Rev@21 @7 S2′ sRef Rev@12 @11 S2′ sRef John@16 @33 S2′ [2] In the Revelation:

“To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” (ii. 7). “He that overcometh shall not be hurt of the second death” (ii. 11). “He that overcometh, and keepeth my works unto the end, to him will I give power over the nations” (ii. 26). “I will make him that overcometh a pillar in the temple of God” (iii. 12). “To him that overcometh will I grant to sit with me in my throne” (iii. 21). “They overcame the dragon by the blood of the Lamb, and by the word of the testimony” (xii. 11). “He that overcometh shall be master of all things; and I will be his God, and he shall be my son” (xxi. 7).

And in John:

Jesus [said] to the disciples, These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but trust confidently, I have overcome the world (xvi. 33).

By the Lord’s overcoming the world, is meant that He subjugated all the hells; for the world here signifies all evils and falsities, which are from hell (as also in John viii. 23; xii. 31; xiv. 17, 19, 30; xv. 18, 19; xvi. 8, 11; xvii. 9, 14, 16).

sRef Isa@63 @3 S3′ sRef Isa@63 @6 S3′ sRef Isa@63 @1 S3′ [3] The same is signified by conquering, where it is said of the Lord, in Isaiah:

“Who is this that cometh from Edom, sprinkled as to his garments from Bozrah? I have trodden the wine-press alone; and of the people not a man was with me; therefore have I trodden them in mine anger, and trampled them in my wrath; whence their victory is sprinkled upon my garments, and I have polluted all my raiment. But I have made their victory to descend into the earth” (lxiii. 1, 3, 6).

The Lord is here treated of, and His combats against the hells, and the subjugation of them. He Himself as to His Divine Human is here meant by “Edom, sprinkled as to his garments from Bozrah,” and by His garments is signified the Word in the letter, for garments signify truths investing; and when said of the Lord, they signify Divine truths, consequently, the Word, for all Divine truths are therein (see above, n. 195). The Word in the sense of the letter is here also meant by garments, because therein are truths investing, for the sense of the letter serves for a garment to the spiritual sense; and because the Word, as to that sense, was torn asunder by the Jewish people, and thereby the Divine truth adulterated, it is said, “sprinkled as to his garments from Bozrah, their victory is sprinkled upon my garments, and I have polluted all my raiment.” The garments from Bozrah signify the ultimate of the Word, which is the sense of its letter; their victory upon my garments, signifies the wrong interpretation and application of the truth by those who wrest the sense of the letter to favour their own loves, and the principles thence conceived, as was done by the Jews, and is also done at this day by many. This is meant by their victory upon my garments. That the Lord alone fought, is signified by, I have trodden the wine-press alone; and of the people there was not a man with me. The wine-press signifies combat from Divine truths against falsities, because in the wine-presses the wine is pressed out from the grapes; and by wine is signified Divine truth; hence to tread it alone, and of the people not a man was with me, signifies, alone, without the aid of any one. That the Lord subjugated the hells, is signified by, I have trodden them in mine anger, and trampled them in my wrath. It is said, I have trodden and I have trampled, because of the wine-press, and they signify that he destroyed; it is said anger and wrath, because they were destroyed, and they are attributed in the sense of the letter to the Lord, when, notwithstanding, there is nothing of anger and wrath in Him, but in those who are against Him; from the appearance it is so said here and in many places elsewhere. That they were subjugated, and condemned to hell, is signified by, I have made their victory to descend into the earth, into the earth denoting into damnation, thus into hell. That by the earth is also signified damnation, may be seen above (n. 304 at the end).

sRef Rev@6 @3 S0′ sRef Rev@6 @4 S0′ 360. Verses 3, 4. And when he had opened the second seal, I heard the second animal saying, Come and see. And there went out another horse that was red; and it was given to him that sat thereon to take peace from the earth, that they should kill one another; and there was given unto him a great sword.

“And when he had opened the second seal,” signifies the manifestation of the succeeding state of those who are of the church where the Word is; “I heard the second animal saying,” signifies, out of the inmost heaven from the Lord; “Come and see,” signifies attention and perception. “And there went out another horse that was red,” signifies the understanding of the Word destroyed as to good; “and it was given to him that sat thereon to take peace from the earth,” signifies the Word thence not understood, whence arise dissensions in the church; “that they should kill one another,” signifies the falsification and extinction of truths; “and there was given unto him a great sword,” signifies, by falsities.

sRef Rev@6 @3 S0′

361. (v. 3) And when he had opened the second seal. That this signifies the manifestation of the succeeding state of those who belong to the church where the Word is, is clear from what was said above (n. 351, 352), namely, that by opening the seal is signified the manifestation of the state of those who belong to the church; and because there were seven seals, and they were seven times opened, their successive states are thence signified. But these successive states of the church, which are here described, do not appear to any one in the world, for they are successive states as to the understanding of truth from the Word. These no one sees but the Lord alone. And because all in the heavens are there arranged in order according to the affections of good and truth, and hence as to the perception and understanding of the Word; and in this prophetical book the Last Judgment upon those who were in the former heaven, and the arrangement of those who were in the new heaven, is described, therefore it is here treated concerning those states, for thereon depend the following things.

sRef Rev@6 @3 S0′ 362. I heard the second animal saying. That this signifies out of the inmost heaven from the Lord, is clear from what was said above (n. 353); for by the animals are meant the cherubim, and the cherubim signify, in the highest sense, the Lord as to Providence, and as to defence, that He may not be approached except by means of the good of love; and in a respective sense, the inmost heaven (see above, n. 152, 277, 313, 322). The reason why the cherubim also signify the inmost heaven, is, because this heaven is in the good of love to the Lord, and the Lord cannot be approached except through the heavens, and into the inmost or third heaven there is not anything admitted which does not savour of the good of that heaven. The reason there were four animals or cherubim, is, because four signifies conjunction into one, and such is the conjunction with those who are there; for the Lord thus conjoins them by love to Him from Him. Hence it is that four were seen. From these things it is also evident, that the same is here meant by the second animal as by the first, and also by the third and fourth in the verses following. (That four signifies conjunction, may be seen in n. 1686, 8877, 9601, 9674.)

sRef Rev@6 @4 S0′ sRef Rev@6 @3 S0′ 363. Come and see. That this signifies attention and perception, is clear from what was said above where the same words were explained (as shown above, n. 364).

sRef Rev@6 @4 S0′ 364. (v. 4) And there went out another horse that was red. That this signifies the understanding of the Word destroyed as to good, is clear from the signification of a horse as denoting the Intellectual (concerning which see above, n. 355); in the present case, because the states of those who belong to the church where the Word is, are treated of. By a horse is signified the Intellectual of the men of the church as to the Word. And from the signification of red or reddish, as denoting the quality of a thing as to good, therefore, in the present case, the quality of the understanding of the Word as to good. That reddish here signifies this destroyed as to good, is evident from what immediately follows in this verse, for it is said, it was given to him that sat thereon to take peace from the earth, that they should kill one another, and there was given unto him a great sword, by which is signified, that there was thence the extinction of all truth. Because the horses seen by John, were distinguished by colours (for the first appeared white, the second red, the third black, and the fourth pale), and colours signify the qualities of things, therefore something shall first be said here concerning colours. In the heavens there appear colours of every kind, and they derive their origin from the light there, which light, as it immensely excels in brightness and splendour the light of the world, so also do the colours there; and because the light there is from the Sun of heaven, which is the Lord, and is the proceeding Divine, and hence that light is spiritual, therefore also all colours signify things spiritual. And since the proceeding Divine is the Divine good united to the Divine truth, and the Divine good in heaven is manifested by a flaming light, and the Divine truth by a white light, therefore, there are two fundamental colours there, namely, red and white; the red colour derives its origin from the flaming light which proceeds from the Divine good, and the white from the white light which proceeds from the Divine truth; therefore in proportion as colours are derived from red they signify good, and so far as they are derived from white, they signify truth.

(But these things will be more evident from what is said from experience concerning colours in the Arcana Coelestia, namely, that the most beautiful colours appear in the heavens (n. 1053, 1624); that colours in the heavens are from the light there, and that they are the modifications and variations thereof (n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742); that thus they are appearances of truth and good, and signify such things as pertain to intelligence and wisdom (n. 4530, 4922, 1677, 9466); that therefore the precious stones, which were of various colours, in the breast-plate of the ephod, or in the urim and thummim, signified all things of truth from good in heaven and in the church, and that hence the breast-plate in general signified the Divine truth shining forth from the Divine good (n. 9823, 9865, 9868, 9905); and that hence responses were given by variegations and resplendences of light, and at the same time by silent perception, or by a living voice out of heaven (n. 3862); that colours signify good in proportion as they are derived from red, and truth in proportion as they are from white (n. 9467). Concerning the light of heaven, whence and what it is, see the work concerning Heaven and Hell, n. 126-140, 275.)

[2] Moreover it should be known, that red not only signifies the quality of a thing as to good, but also the quality of a thing as to evil; for that colour exists from the flaming light which is the light from the Sun of heaven, as said above, and it also exists from the flaming [quality] in hell, which is from the fire there, this fire being like a coal fire. Hence the red in heaven is altogether different from the red in hell; the red in heaven is shining and living, whereas the red in hell is hideously obscure and dead; the red of heaven also imparts life, but the red of hell death; the reason is, that the fire from which red is produced is in its origin love, celestial fire, being from celestial love, and infernal fire from infernal love; hence it is that fire in the Word signifies love in both senses (as may be seen, n. 4906, 5071, 5215, 6314, 6832, 7575, 10,747; and in the work concerning, Heaven and Hell, n. 134, 566-575); therefore the red existing therefrom signifies the quality of the love in both senses. This red also, or the red colour of this horse, in the original Greek, is expressed [by a word derived] from fire. From these considerations, and at the same time from the description of this horse in this verse, it is evident why it is that a red horse signifies the understanding of the Word destroyed as to good. That a horse signifies something of this sort, is quite evident from the fact, that the horses were seen when the seals were opened, and it is said that they went out, for horses could not go forth out of the book, but that those things were to be manifested that are signified by horses. That a horse signifies the Intellectual, and colour its quality, has been made well known to me from experience; for spirits who were meditating from the understanding upon some subject have appeared to me at different times riding upon horses, and when I asked them whether they were riding, they said they were not, but that they stood meditating upon the subject; hence it was evident, that riding upon a horse was an appearance representative of the operation of their understanding.

[3] There is also a place, which is called the assembly of the intelligent and wise, whither many resort for meditation, and when any one enters it, there appear to him horses of various colours, and variously caparisoned, and also chariots, and some riding, and others sitting in the chariots; when asked whether they ride upon horses, and are carried in chariots, they say that they are not, but that they go along meditating; hence also it was evident what is signified by horses, and by chariots. (But upon this subject more may be seen in the small work concerning the White Horse.) From these considerations, it is now evident, why it is that horses were seen by John when the seals of the book were opened, and also what they signify. The reason why those horses were seen, is, because all the spiritual things of the Word are set forth in the sense of its letter by such things as correspond or represent, and thence signify them, and this in order that the Divine may be there in ultimates, and, consequently, in fulness, as has been frequently said above.

sRef Gen@49 @12 S4′ sRef Gen@49 @11 S4′ [4] That reddish or red signifies the quality of a thing as to good is also evident from the following passages in the Word: In Moses:

Who washes his clothing in wine, and his garment in the blood of grapes. His eyes are redder than wine, and his teeth whiter than milk (Gen. xlix. 11, 12).

These words are in the prophecy of the father Israel concerning Judah, and by Judah is there meant the Lord as to the good of love, and in a relative sense the Lord’s celestial kingdom. What is signified by each particular there, in the spiritual sense, may be seen in the Arcana Coelestia, where they are explained. The Divine wisdom which is from the Divine good, is signified by his eyes being redder than wine; and the Divine intelligence, which is from the Divine truth, by his teeth being whiter than milk.

sRef Lam@4 @7 S5′ [5] In Lamentations:

“The Nazarites were whiter than snow, they were whiter than milk, their bones were more ruddy than pearls” (iv. 7).

By the Nazarites the Lord was represented as to the Divine Human (see above, n. 66, 196, at the end), wherefore also, in a relative sense, the good of celestial love was signified by them, because this good proceeds immediately from the Lord’s Divine Human; its representative in the church is thus described. The truth of that good is signified by their being whiter than snow, and whiter than milk; and the good of truth, by their bones being more ruddy than pearls. For bones signify truths in their ultimate, thus truths in their whole extent, for in ultimates all things are together, and in fulness.

sRef Zech@6 @3 S6′ sRef Num@19 @6 S6′ sRef Zech@6 @2 S6′ sRef Num@19 @7 S6′ sRef Num@19 @10 S6′ sRef Ex@26 @14 S6′ sRef Num@19 @8 S6′ sRef Num@19 @9 S6′ sRef Num@19 @5 S6′ sRef Zech@1 @8 S6′ sRef Num@19 @1 S6′ sRef Zech@6 @1 S6′ sRef Num@19 @4 S6′ sRef Num@19 @2 S6′ sRef Num@19 @3 S6′ [6] That they are from good, and also are goods, is signified by their being ruddy. In Zechariah:

“I beheld four chariots going out from between mountains of brass. In the first chariot were red horses; In the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, strong” (vi. 1-3).

That by the red horses is here also signified the quality of the understanding as to good in the beginning, by the black horses the quality of the understanding as to truth in the beginning, by the white horses the quality of the understanding as to truth afterwards, by the grisled horses the quality of the understanding as to truth and good afterwards, and by strong the quality thereof thence as to the power of resisting falsities and evils, may be seen above (n. 355), where the signification of the horse is treated of. In the same prophet almost the same is meant by the “red horse, upon which a man rode, standing among the myrtle trees” (i. 8). Because by red or ruddy is signified the quality of a thing as to good, therefore, red rams’ skins were used for the covering over the tabernacle (Exod. xxv. 5; xxvi. 14; xxxv. 7). And, therefore, also the water of separation, by which they were cleansed, was made from the ashes of a red heifer (Numb. xix. 1-10). By the red heifer is signified the good of the natural man, and by the water of separation, made from those ashes, is signified the truth of the natural man; and this was commanded because all cleansing is effected by truths; the particulars also respecting the slaying of it, and respecting the preparation of the water of cleansing from it, involve spiritual things.

sRef Nahum@2 @4 S7′ sRef Nahum@2 @3 S7′ sRef Isa@1 @18 S7′ [7] Because red signifies the quality of a thing as to good, therefore, also names and things, which are named from the same expression in the original tongue, signify the good in which they originate. Red, in the original tongue, is called Adam, whence the name Adam, and also the name Edom, and hence also man is called Adam, the ground Adama, and the ruby Odam; thus, those names and those things are from red. By Adam is signified the Most Ancient Church, which was the church that was in the good of love; the same is signified by man, and also by ground in the spiritual sense, where celestial good is treated of. That Edom was named from red may be seen in Gen. xxv. 30; and hence the truth of the good of the natural man is signified by him. That the ruby is also named from red, may be seen in Exod. xxviii. 17; xxxix. 10; Ezek. xxviii. 13; hence it is that by the ruby is signified the truth of celestial good. (That Adam signifies the Most Ancient Church, which was the celestial church, or the church that was in the good of love to the Lord, may be seen, n. 478, 479; that man signifies the church as to good, n. 4287, 7424, 7523; that ground also signifies the same, n. 566, 10,570; that Edom, because he was named from red, signifies the truth of the good of the natural man, n. 3300, 3322; and that the ruby signifies the truth of celestial good, n. 9865.) Because red signifies the quality of a thing as to good, therefore, in the opposite sense, it signifies the quality of a thing as to evil, which is the opposite of good, consequently, good destroyed. In this sense red is mentioned in the following passages: In Isaiah:

“If your sins are as scarlet, they shall become white as snow; if they are red as crimson, they shall be as wool” (i. 18).

And in Nahum:

“The shield of his mighty men is made red, the valiant men are in purple; in a fire of torches are his chariots, the chariots raged in the streets; they ran to and fro in the broad ways, the appearance of them as of torches” (ii. 3, 4).

In that sense also the dragon is called red (Apoc. xii. 3); which will be explained in what follows.

sRef Rev@6 @4 S0′ 365. And it was given to him that sat thereon to take peace from the earth. That this signifies the Word thence not understood, whence arise dissensions in the church, is manifest from the signification of him that sat upon the red horse, as denoting the Word not understood as to good; for by him that sat upon the horse, is signified the Word, as was shown above (n. 355, 356). By the horse is signified the understanding thereof (n. 355), and by the red horse the understanding destroyed as to good (n. 364); therefore, by him that sat upon the red horse is signified the Word thence not understood. From the signification of taking away peace, as denoting that thence arise dissensions, concerning which we shall speak presently; and from the signification of the earth, as denoting the church. That the earth signifies the church may be seen above, n. 29, 304.

[2] Before it is explained what peace signifies, something shall be said concerning this fact, that when the understanding of the Word is destroyed, dissensions arise in the church. By good is meant the good of love to the Lord, and the good of love towards the neighbour, because all good is of love; when these goods do not exist with the man of the church, then the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by good; therefore, if there is no good with him, no enlightenment can be given; for all enlightenment, when the Word is read, is out of heaven from the Lord; and when there is no enlightenment, then the truths that are in the Word are in obscurity, [and] hence dissensions arise. That the Word is not understood if man is not in good, is evident from this fact, that in every particular of the Word there is the heavenly marriage, that is, the conjunction of good and truth; therefore, if good is not present to a man reading the Word, neither does truth appear, for truth appears from good, and good by means of truths. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)

[3] The state of the case is this: in proportion as man is in good, in the same proportion the Lord flows in, and gives the affection of truth, and understanding thence; for the interior human mind is altogether formed as an image of heaven, and all heaven is formed according to the affections of good, and of truth from good; therefore, unless good is with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. Hence also it is evident, that unless man is in good, truths have not any ground in which they may be received, nor heat from which they may grow: for truths with the man who is in good, are like seeds in the ground in the time of spring; whereas truths with the man who is not in good, are like seeds in ground bound by frost in the time of winter, when there is neither grass, nor flower, nor tree, still less fruit.

[4] In the Word are all the truths of heaven and the church, indeed, all the mysteries of the wisdom of the angels of heaven; but no one sees those things except him who is in the good of love to the Lord, and in the good of love towards the neighbour. Those who are not, see truths here and there, but they do not understand them, having an entirely different perception and idea concerning them from that which pertains to the truths considered in themselves; hence although they see or know truths, still the truths are not truths with them, but falsities; for truths are not truths from their sound and utterance, but from the idea held and perception concerning them. It is otherwise when truths are implanted in good; then truths appear in their own form, for truth is the form of good. Hence it may be concluded, what kind of the understanding of the Word those have who make faith alone the sole means of salvation, and put in the background the good of life, or the good of charity. It has been found that those who have confirmed themselves in this manner, as well in doctrine as in life, have not so much as a right idea of truth. This also is the reason why they do not know what good is, what charity and love are, what the neighbour is, what heaven and hell are, that they will live after death as men, nor indeed what regeneration is, what baptism is, and several other things; indeed so blind are they concerning God Himself, that they worship three in thought, and one with the mouth only, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him.

These things are mentioned that it may be known that there is no understanding of the Word where good is not. The reason why it is here said that it was given to him that sat upon the red horse to take peace from the earth, is, because peace signifies the peacefulness of the higher mind (mens) and the tranquillity of the lower mind (animi) from the conjunction of good and truth. Hence to take away peace signifies an unpeacefulness and intranquillity from the separation of these, whence arise internal dissensions; for when good is separated from truth, then evil succeeds in its place, and it loves not the truth but falsity, because all falsity is of evil, as all truth is of good; therefore, when such a person sees a truth in the Word, or hears it from another, the evil of his love, and thence of his will, strives against it, and then he either rejects it, or perverts it, or by ideas from evil so obscures it, that at length he sees nothing of truth in the truth, however true it may sound when he utters it; hence is the origin of all dissensions, controversies, and heresies in the church. From these considerations it is evident what is here signified by taking peace from the earth.

[5] But what peace is in its primary origin is amply shown in the work concerning Heaven and Hell, where the state of peace in heaven is treated of (n. 284-290), namely, that in its primary origin it is from the Lord; that it is in Him from the union of the Divine itself and the Divine Human, and from Him by virtue of His conjunction with heaven and the church, and in particular from the conjunction of good and truth with every one; hence it is, that by peace, in the highest sense, is signified the Lord, in a relative sense, heaven and the church in general, and also heaven and the church in particular with every one.

sRef John@14 @27 S6′ [6] That these things are signified by peace in the Word, is evident from many passages therein, of which I will adduce the following in confirmation. In John:

Jesus said, “Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid” (xiv. 27).

The Lord’s union with the Father is here treated of; that is, the union of His Divine Human with the Divine itself which was in Him from conception, and thence concerning the Lord’s conjunction with those who are in truths from good. Hence by peace is meant tranquillity of mind from that conjunction; and because thereby they are protected from the evils and falsities from hell – for the Lord protects those who are conjoined with Him – therefore, he says, “Let not your heart be troubled, neither let it be afraid.” This Divine peace is in man, and because heaven is associated with it, by peace is also here meant heaven, and, in the highest sense, the Lord; but the peace of the world is from successes there, thus from conjunction with the world, which, because it is only external, and the Lord is not in it, nor, consequently, heaven, perishes with a man’s life in the world, and is turned into what is not peace. Therefore, the Lord says, “My peace I give unto you, not as the world giveth, give I unto you.”

sRef John@16 @33 S7′ [7] In the same:

Jesus said, “These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but trust confidently, I have overcome the world” (xvi. 33).

Here also by peace is meant internal delight from conjunction with the Lord, whence [come] heaven and internal joy. Peace is here opposed to tribulation, because by tribulation is signified infestation by evils and falsities, which those experience who are in Divine peace, so long as they live in the world; for the flesh with which they are then clothed lusts after the things of the world, whence comes tribulation; therefore, the Lord says, “That in me ye might have peace, in the world ye shall have tribulation,” and because the Lord as to His Human acquired to Himself power over the hells, thus over the evils and the falsities, which thence rise up into the flesh with every one, and infest, therefore, He says, “Trust confidently, I have overcome the world.”

sRef Matt@10 @12 S8′ sRef Matt@10 @13 S8′ sRef Matt@10 @14 S8′ sRef Luke@10 @5 S8′ sRef Luke@10 @6 S8′ [8] In Luke:

Jesus said to the seventy whom he sent forth, “Into whatsoever house ye enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it; but if not, it shall return to you again” (x. 5, 6).

And in Matthew:

“Entering into a house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, departing out of that house or city, shake off the dust of your feet” (x. 12-14).

That they should say, Peace be to this house, signifies that they should acquaint themselves whether those who were therein received the Lord, preached the gospel concerning the Lord, and thence concerning heaven, celestial joy, and eternal life; for all these things are signified by peace. And those who received them are meant by the sons of peace, upon whom the peace should rest; but that it should be taken away from those who would not acknowledge the Lord, and thence would not receive the things concerning Him, or which belong to peace, is signified by their peace returning to them again if the house or city was not worthy. Lest then they should suffer hurt from the evils and falsities in that house or in that city, it was commanded that, when departing, they should shake off the dust of their feet, by which is signified lest what was cursed should thence adhere; for by the dust of the feet is signified what is cursed; for the ultimate in man, which is the sensual Natural, corresponds to the soles of the feet; and because evil adheres to it, therefore with those who were in the representatives of the church, as most were at that time, they shook off the dust of the feet when the truths of doctrine were not received. For in the spiritual world, when any good person comes to evil ones, evil flows in from the latter, and disturbs somewhat, but this is the case only with the ultimates, which correspond to the soles of the feet; hence when they turn and go away it appears as if they shook the dust off their feet behind them, which is a sign that they are liberated, and that the evil adheres to those who are in evil. (That the soles of the feet correspond to the lowest natural things, and that hence in the Word they signify them, may be seen, n. 2162, 3147, 3761, 3986, 4280, 4938-4952; and that the dust which they should shake off, signifies what is cursed, n. 249, 7418, 7522.)

sRef Luke@19 @41 S9′ sRef Luke@19 @42 S9′ [9] In Luke:

Jesus wept over the city, saying, “If thou hadst known, and indeed in this day, the things that belong to thy peace! but now it is hid from thine eyes” (xix. 41, 42).

Those who think of these words and of those which immediately follow from the sense of the letter only, because they see no other, believe that they were spoken by the Lord concerning the destruction of Jerusalem; but all things which the Lord spoke, because from the Divine, regarded not worldly and temporal things, but heavenly and eternal. Therefore by Jerusalem over which the Lord wept, here as elsewhere, is signified the church, which was then entirely vastated, so that truth and consequently good were no longer, and thus that they would perish for ever. On this account He says, “If thou hadst known, and indeed in this day, the things which belong to thy peace,” that is which belong to eternal life and happiness, which are from the Lord alone; for by peace, as was said above, heaven and heavenly joy through conjunction with the Lord are meant.

sRef Luke@1 @78 S10′ sRef Luke@1 @79 S10′ [10] In the same:

“Zacharias prophesying said, The day-spring from on high appeareth to us that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (i. 78, 79).

These things were spoken concerning the Lord about to come into the world, and the enlightenment of those at that time who were outside the church, and ignorant of Divine truth, because they had not the Word. The Lord is meant by the day-spring from on high which appeareth; and those who are outside the church, are meant by them that sit in darkness and in the shadow of death; and their enlightenment in Divine truths through the reception of the Lord, and conjunction with Him, whence are heaven and eternal happiness, is meant by the way of peace; by guiding our feet into it, is signified instruction.

sRef Luke@24 @37 S11′ sRef Luke@19 @37 S11′ sRef Luke@24 @36 S11′ sRef Luke@19 @38 S11′ sRef Luke@19 @38 S11′ [11] In the same:

The disciples praised God, saying, “Blessed be the king that cometh in the name of the Lord; peace in heaven, and glory in the highest” (xix. 37, 38).

These things were said by the disciples when the Lord went to Jerusalem, that there, by the passion of the cross, which was His last temptation, He might fully unite His Human with His Divine, and also entirely subjugate the hells; and because all Divine good and truth would then proceed from Him, they say, “Blessed be the king that cometh in the name of the Lord,” by which was signified acknowledgment, glorification, and thanksgiving, that those things were from Him (see above, n. 340). By peace in heaven and by glory in the highest, is signified that those things signified by peace are from the union of the Divine itself and the Divine Human, and thence angels and men from their conjunction with the Lord possess them; for when the hells were subjugated by the Lord, then peace was brought about in heaven, and then those who were there had Divine truth from the Lord, which is glory in the highest. That glory signifies Divine truth proceeding from the Lord, may be seen above (n. 33, 288, 345). Since peace, in the internal sense of the Word, signifies the Lord, and thence heaven and life eternal, specifically the delight of heaven arising from conjunction with the Lord, therefore, the Lord, after the resurrection, when He appeared to the disciples, said to them,

“Peace be unto you” (Luke xxiv. 36; John xx. 19, 21, 26).

sRef Ps@29 @11 S12′ sRef Num@6 @24 S12′ sRef Num@6 @26 S12′ sRef Num@6 @25 S12′ [12] Moreover, in Moses:

“Jehovah bless thee, and keep thee; Jehovah make his faces shine upon thee, and be merciful unto thee; and Jehovah lift up his faces upon thee, and give thee peace” (Num. vi. 24-26).

The Divine truth from which are all intelligence and wisdom, and with which the Lord flows in, is meant by, “Jehovah make his faces shine upon thee,” and the protection thereby from falsities is meant by, “be merciful unto thee”; and the Divine good, from which are all love and charity, and with which the Lord flows in, is meant by, “Jehovah lift up his faces upon thee “; and the protection thereby from evils, and thence heaven and eternal happiness, are meant by, “give thee peace”; for when evils and falsities are removed, and no longer infest, then the Lord flows in with peace, in which and from which is heaven, also the delight which fills with blessedness the interiors of the mind, consequently, heavenly joy. This benediction may also be seen explained above (n. 340). The same is signified by peace in David:

“Jehovah will bless his people with peace” (Ps. xxix. 11).

sRef Ps@4 @7 S13′ sRef Ps@4 @8 S13′ sRef Ps@4 @6 S13′ [13] And in the same:

“Who will show us good? Jehovah, lift thou up the light of thy faces upon us. Thou givest joy in my heart, before the time [when] their corn and new wine are multiplied. In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely” (Ps. iv. 6-8).

Here is described the peace which those possess who are in conjunction with the Lord by the reception of Divine good and Divine truth from Him, and that it is peace in which and from which is heavenly joy; Divine good is meant by, “who will show us good?” and Divine truth by, “lift thou up the light of thy faces upon us”; the light of the Lord’s faces is the Divine Light proceeding from Him as the sun in the angelic heaven, which in its essence is Divine truth, as may be seen in the work concerning Heaven and Hell (n. 126-140). The heavenly joy thence is meant by, “Thou givest joy in the heart”; the multiplication of good and truth is meant by, “their corn and new wine are multiplied,” corn signifying good, and new wine truth. Because peace is in them and from them, therefore, it is said, “In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely.” By peace is signified the internal delight of heaven; by security, the external delight; and by lying down and sleeping, and also by dwelling, is signified to live.

sRef Lev@26 @6 S14′ sRef Lev@26 @3 S14′ [14] In Moses:

“If ye walk in my statutes, and observe my precepts, and do them, I will give peace in the land, so that ye shall lie down securely, and none shall make you afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not go through the land” (Lev. xxvi. 3, 4, 6).

Whence peace is, that is, heaven and heavenly joy, is here described: peace, viewed in itself, is not heaven and heavenly joy, but these are in peace and from peace; for peace is as the dawn, or as the spring-time in the world, which disposes human minds to receive in the heart delights and pleasures from the objects which then appear before the eyes, for it is this which delights and pleases; and since all things of heaven and also of its joy, are from the Divine peace, hence these are also meant by peace. Because man possesses heaven from living according to the precepts, for hence he has conjunction with the Lord, therefore it is said, “If ye walk in my statutes, and observe my precepts, and do them, I will give peace in the land”; that then they should not be infested by evils and falsities, is meant by their lying down securely, and none making afraid, and by Jehovah will make the evil wild beast to cease out of the land, and the sword shall not go through it. By the evil wild beast are signified evil lusts, and by the sword are meant the falsities thence; both the latter and the former destroy good and truth from which is peace; and by the land is signified the church. (That evil wild beasts signify evil lusts, and the destruction of good by them, may be seen, n. 4729, 7102, 9335. That sword signifies falsities, and the destruction of truth by them, may be seen above, n. 131; and that land signifies the church, see also above, n. 29, 304.) He who is not raised above the sense of the letter of the Word, sees nothing more than that he who lives according to the statutes and precepts shall live in peace, that is, that he shall have no adversaries or enemies, and that thus he shall lie down in safety; also that no evil wild beasts shall hurt him, and that he shall not perish with the sword; but this is not the Spiritual of the Word, yet the Word is in every particular spiritual, and this lies concealed in the sense of its letter which is natural; its Spiritual is what has now been explained above.

sRef Ps@37 @37 S15′ sRef Ps@37 @11 S15′ [15] In David:

“The afflicted shall possess the earth; and shall be delighted with the abundance of peace. Mark the perfect man, and behold the upright, for the end of that man is peace” (Ps. xxxvii. 11, 37).

By the afflicted are here meant those who are in temptations in the world; by the abundance of peace with which they shall be delighted, are signified the delights that follow temptations; for after temptations delights are given by the Lord, from the conjunction of good and truth then, and hence from conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth, is meant by, “Mark the perfect man, and behold the upright, for the end of that man is peace.” The perfectness to be marked, is said of good in the Word, and the uprightness to be beheld, is said of truth; the end denotes the termination when peace comes.

sRef Ps@72 @7 S16′ sRef Ps@72 @3 S16′ [16] In the same:

“The mountains shall bring peace to the people, and the hills, in justice. In his days shall the just man flourish; and abundance of peace until the moon shall be no more” (Ps. lxxii. 3, 7).

The Lord’s advent and His kingdom are here treated of; by the mountains which shall bring peace to the people, is signified love to the Lord; and by the hills which are in justice, is signified charity towards the neighbour. (That these things are signified by mountains in the Word, may be seen, n. 795, 6435, 10,438; the reason why those who are in love to the Lord, dwell in heaven upon mountains, and those who are in charity towards the neighbour, upon hills there, n. 10,438, and in the work concerning Heaven and Hell, n. 188.) Hence it is evident, that by peace is meant heavenly joy which is from conjunction with the Lord by love; by, “in his days shall the just man flourish,” is signified he who is in the good of love, hence it is also said, “and abundance of peace”; for peace is from no other source than the Lord, and His conjunction with those who are in the good of love, as said above. It is said, “until the moon shall be no more”; by which is signified that truth will not be separated from good, but that they will be conjoined so as to be one, that is that truth will be also good; for all truth is of good, because it is from good, and hence in its essence is good; such is the nature of truth with those who are in the good of love to the Lord from the Lord, who are here meant by the just man. (That the sun signifies the good of love, and the moon the truth thence, may be seen, n. 1521-1531, 2495, 4060, 4696, 7683.)

sRef Isa@9 @7 S17′ sRef Isa@9 @6 S17′ [17] In Isaiah:

“Unto us a boy is born, unto us a son is given; the government shall be upon his shoulder; his name shall be called Wonderful, Counsellor, God, Hero, The Father of Eternity, The Prince of Peace. Of the increase of his government and peace there shall be no end” (ix. 6, 7).

These things are spoken of the Lord’s coming, of whom it is said, “Unto us a boy is born, unto us a son is given,” because by a boy in the Word is signified good, here the Divine good, and by son truth, here the Divine truth. Thus it is said on account of the marriage of good and truth, which is in every particular of the Word; and because the Divine good and Divine truth are from Him, therefore, He is called the Prince of Peace, and it is said “of the increase of His government and peace there shall be no end”; government is mentioned from the Divine truth, and peace from the Divine good conjoined to the Divine truth, whence He is called the Prince of Peace. (That prince is said of truths, and that it signifies the principal truth, may be seen in the Arcana Coelestia, n. 1482, 2089, 5044, and above, n. 29; and that peace is predicated of the conjunction of good and truth, may be seen above in this article.)

[18] But because peace is mentioned in many passages of the Word, and the explanation should be applied to the thing treated of, or to the subject of which it is predicated, and, consequently, its signification appears different, therefore, I will summarily declare what peace signifies, that the mind may not be led in different directions concerning it: – “Peace is a blessing of the heart and soul arising from the conjunction of the Lord with heaven and with the church, and this from the conjunction of good and truth with those who are therein, whence there is no longer combat of evil and falsity against good and truth, or no dissension or war, in the spiritual sense; hence arises peace, in which result the fructification of good, and all the multiplication of truth, consequently, all wisdom and intelligence; and because that peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, therefore, by peace, in the highest sense, is meant the Lord, and in a relative sense, heaven and the church, consequently, good conjoined to truth with those who are there.”

[19] From these statements an idea may be formed of the signification of peace, in the following passages. In David:

“Depart from evil and do good; seek peace, and pursue it” (Ps. xxxiv. 15).

Peace [is used] for all things which belong to heaven and the church, whence the happiness of life eternal; which because it is given only to those who are in good, therefore, it is said, “Depart from evil and do good; seek peace, and pursue it.”

sRef Ps@119 @165 S20′ sRef Ps@119 @166 S20′ [20] In the same:

“Much peace have they who love thy law; and nothing shall offend them. Jehovah, I have hoped for thy salvation, and done thy commandments” (Ps. cxix. 165, 166).

Peace [is used] for heavenly blessedness, happiness, and delight, which, because they are granted only to those who love to do the Lord’s commandments, therefore, it is said, “Much peace have they who love thy law. Jehovah, I have hoped for thy salvation, and done thy commandments.” Salvation [is used] for life eternal. That such have no infestation from evils and falsities, is signified by, “nothing shall offend them.”

sRef Isa@26 @12 S21′ [21] In Isaiah:

“Jehovah, ordain peace for us, for thou hast wrought all our works for us” (xxvi. 12).

Because peace is from Jehovah alone, that is, from the Lord, and in doing good from Him, therefore, it is said, “Jehovah, ordain peace for us, for thou hast wrought all our works for us.”

sRef Isa@33 @8 S22′ sRef Isa@33 @7 S22′ [22] In the same:

“The angels of peace weep bitterly. The highways are wasted, the wayfaring man hath ceased” (xxxiii. 7, 8).

Because peace is from the Lord, and in heaven from Him, therefore, the angels there are called the angels of peace; and because there is no peace to those upon earth, who are in evils and the falsities thence, therefore, it is said that they weep bitterly, because the highways are wasted, the wayfaring man hath ceased; highways and a way signify the goods of life and the truths of faith; wherefore, their highways being wasted signifies that there are no longer goods of life, and the wayfaring man having ceased, signifies that there are no longer truths of faith.

sRef Isa@48 @18 S23′ sRef Isa@48 @22 S23′ [23] In the same:

“O that thou hadst hearkened to my precepts! and thy peace would have been as a river, and thy justice as the waves of the sea. There is no peace, saith Jehovah, unto the wicked” (xlviii. 18, 22).

Because there is peace to those who live according to the Lord’s precepts, and not to those who do not so live, therefore, it is said, “O that thou hadst hearkened to my precepts! and thy peace would have been as a river; there is no peace unto the wicked.” Peace as a river, signifies in abundance; justice as the waves of the sea, signifies the fructification of good by truths; justice in the Word being said of good, and the sea of truths.

sRef Isa@54 @13 S24′ sRef Isa@54 @10 S24′ [24] In the same:

“The mountains shall depart, and the hills be removed; but my mercy shall not depart from with thee, the covenant of my peace shall not be removed. All thy sons shall be taught of Jehovah; and great shall be the peace of thy sons” (liv. 10, 13).

The new heaven and the new church are here treated of. The former heaven and the former church which were to perish, are meant by the mountains which shall depart, and the hills which shall be removed; that those who are in the new heaven and in the new church will be in good from the Lord, and possess heavenly joy to eternity by conjunction with the Lord, is signified by, “My mercy shall not depart from thee, and the covenant of my peace shall not be removed”; mercy signifies good from the Lord, and the covenant of peace signifies heavenly joy from conjunction with the Lord, a covenant denoting conjunction. By the sons who shall be taught of Jehovah, and who shall have great peace, are meant those who, in the new heaven and in the new church, will be in truths from good from the Lord, that they shall have eternal blessedness and happiness; sons in the Word signifying those who are in truths from good; and their being taught of Jehovah, signifying that they are in truths from good from the Lord, and great peace signifying eternal blessedness and happiness.

sRef Ezek@37 @26 S25′ sRef Ezek@37 @25 S25′ [25] In Ezekiel:

“David shall be their prince for ever, and I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and will set my sanctuary in the midst of them to eternity” (xxxvii. 25, 26).

The Lord, and the creation of a new heaven and a new church from Him, are here treated of. By David, who shall be their prince for ever, is meant the Lord. By making a covenant of peace with them, is signified heavenly joy and eternal life for those who are conjoined to the Lord; a covenant of peace here, as above, denoting heavenly joy, and eternal life from conjunction with the Lord. The fructification of good and the multiplication of truth thence, are signified by, “I will give them, and multiply them”; and because heaven and the church are thence, it is added, “and will set my sanctuary in the midst of them to eternity,” the sanctuary denoting heaven and the church.

sRef Mal@2 @5 S26′ sRef Mal@2 @4 S26′ sRef Mal@2 @6 S26′ [26] In Malachi:

“That my covenant may be with Levi. My covenant was with him of life and peace. The law of truth was in his mouth, and perversity was not found in his lips; he walked with me in peace and uprightness” (ii. 4-6).

By Levi are signified all who were in the good of charity towards the neighbour, and, in the highest sense, the Lord Himself is meant, since that good is from Him; here the Lord Himself is signified. The covenant of life and peace signifies the union of His Divine with His Divine Human, from which union come all life and peace. That Divine truth is from Him is signified by, “The law of truth was in his mouth, and perversity was not found in his lips”; the very unition, which was accomplished in the world, is meant by, “he walked with me in peace and uprightness.” (That by Levi in the Word is signified spiritual love or charity, may be seen, n. 4497, 4502, 4503; and that by him, in the highest sense, the Lord is meant, n. 3875, 3877.)

sRef Ezek@34 @27 S27′ sRef Ezek@34 @25 S27′ [27] In Ezekiel:

“Then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. Then the tree of the field shall yield its fruit, and the earth shall yield its produce, when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve” (xxxiv. 25, 27).

Here also the Lord’s advent is treated of, and the establishment of a new church by Him. The conjunction of those who belong to the church with the Lord, is signified by the covenant of peace which He will then make with them; protection and security thence from evils and falsities, is signified by, I will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. The evil wild beast signifies evils of every kind; the wilderness where they shall dwell safely, signifies that the lusts of evil shall not infest; the woods in which they shall sleep, signify the falsities thence which shall not infest. The fructification of good by truths, and the multiplication of truth from good, are signified by, “Then the tree of the field shall yield its fruit, and the earth shall yield its produce”; the tree of the field signifying the knowledges (cognitions) of truth, fruit signifying good thence, the earth signifying the church as to good, thus also the good of the church, and its produce signifying the multiplication of truth thence. That these things shall come to pass with them after the Lord has removed the evils and falsities pertaining to them, is signified by, “when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve”; the bonds of the yoke denoting the delights of evil from the love of self and of the world, which keep them bound; and those who make them to serve, denoting falsities, because these cause them to serve those evils.

sRef Zech@8 @12 S28′ sRef Zech@8 @16 S28′ sRef Zech@8 @19 S28′ [28] In Zechariah:

“A seed of peace shall they be; the vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew. Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace” (viii. 12, 16, 17, 19).

They are called a seed of peace with whom there is the conjunction of good and truth; and because they are meant by the seed of peace, therefore, it is said the vine shall give its fruit, and the ground its produce. By the vine giving its fruit, is signified that truth shall produce good, and by the earth giving its produce, is signified that good shall produce truths; for a vine signifies the church as to truths, or the truths of the church, and the ground signifies the church as to good, or the good of the church, and produce signifies the production of truth. By the heavens which shall give their dew is signified the fructification of good, and the multiplication of truth. The conjunction of truth and good is further described by, “speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace.” By the truth is signified truth; by the judgment of peace, and by peace, is signified its conjunction with good.

sRef Ps@85 @10 S29′ sRef Ps@85 @8 S29′ [29] In David:

“Jehovah will speak peace to his people, and to his saints, that they may not turn again to folly. Mercy and truth shall meet; justice and peace shall kiss each other” (Ps. lxxxv. 8, 10).

That Jehovah shall speak peace to His people and to His saints, signifies that He will teach them, and give them conjunction with Himself by the conjunction of good and truth in them; by peace is signified both these conjunctions; by people are signified those who are in truths from good; and by saints those who are in good by means of truths; that such have not, after that, evil from falsity, and falsity from evil, is signified by their not turning again to folly. Both those conjunctions are further described by, “mercy and truth shall meet; justice and peace shall kiss each other”; mercy there signifying the removal of falsities, in consequence of which truths are received by them; and justice the removal of evils, in consequence of which goods are received by them. Hence it is evident what justice and peace shall kiss each other signifies.

sRef Isa@52 @7 S30′ [30] In Isaiah:

“How delightful upon the mountains are the feet of him that publisheth good tidings, that causeth to hear peace; that publisheth good tidings of good, that causeth to hear salvation; that saith unto Zion, Thy King reigneth” (lii. 7).

These things are said concerning the Lord, and by the peace here is signified the Lord Himself, and thence heaven to those who are conjoined with Him. To publish good tidings, signifies to preach those things; and as that conjunction is effected by love, mention is made of publishing good tidings upon the mountains, and of saying unto Zion; mountains signifying here, as above, the good of love to the Lord; and Zion signifying the church which is in that good; and the Lord is meant by thy King who reigneth. Because the conjunction of truth and good from conjunction with the Lord is signified by peace, therefore, it is said that “He causeth to hear peace, publisheth good tidings of good, and causeth to hear salvation.” To publish good tidings of good signifies conjunction with Him by good, and to cause to hear salvation signifies conjunction with Him by truths and by a life according to them, for hereby there is salvation.

sRef Isa@53 @5 S31′ [31] In the same:

“But he was pierced for our transgressions, bruised for our iniquities; the chastisement of our peace was upon him, and by his wound is healing given to us” (liii. 5).

These things are said of the Lord, of whom this chapter manifestly treats, and by these words are described the temptations which He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. Those grievous temptations are meant by His being pierced for our transgressions, and bruised for our iniquities, and the chastisement of our peace being upon Him; salvation thereby is signified by, “His wound is healing given to us.” By peace, therefore, is here signified, heaven and life eternal for those who are conjoined with Him; for the human race could by no means have been saved, unless the Lord had brought back all things in the heavens and in the hells into order, and at the same time glorified His Human, which were accomplished by the temptations admitted into His Human.

sRef Jer@33 @9 S32′ sRef Jer@33 @6 S32′ [32] In Jeremiah:

“Behold I will cause to ascend unto him health and cure, and I will heal them, and will reveal unto them abundance of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may fear and tremble over all the goodness and over all the peace that I am about to do unto them” (xxxiii. 6, 9).

These things also are said concerning the Lord, that He would deliver from evils and falsities those who are in conjunction with Him. Freeing from evils and falsities is signified by, “I will cause to ascend unto him health and cure, and I will heal them”; for to be healed spiritually is to be delivered from evils and falsities, and because this is effected by the Lord by means of truths, it is said, “and I will reveal unto them abundance of peace and truth.” By the nations of the earth are signified those who are in evils and falsities, concerning whom it is said, “that they shall fear and tremble over all the goodness and over all the peace that I am about to do unto them.”

sRef Ps@55 @18 S33′ [33] In David:

“He will redeem my soul in peace, lest they come near to me” (lv. 18).

By redeeming my soul in peace is signified salvation by conjunction with the Lord, and by, “lest they come near to me,” is signified the consequent removal of evils and falsities.

sRef Hag@2 @9 S34′ [34] In Haggai:

“The glory of this latter house shall be greater than of the former, for in this place will I give peace” (ii. 9).

By the house of God is signified the church; by the former house, the church which was before the Lord’s coming; and by the latter house, the church which was after His coming; by glory is signified the Divine truth which was in the former and the latter; and by the peace which He shall give in this place, or in the church, are meant all those things that are signified by peace, of which we have treated above, and which see.

sRef Ps@122 @6 S35′ sRef Ps@122 @8 S35′ sRef Ps@122 @9 S35′ sRef Ps@122 @7 S35′ [35] In David:

“Seek the peace of Jerusalem: let them rest that love thee; peace be in thy bulwark, rest in thy palaces; for the sake of my brethren and companions I will say, peace be in thee, for the sake of the house of Jehovah our God, I will seek good for thee” (Ps. cxxii. 6-9).

By Jerusalem is not meant Jerusalem, but the church as to doctrine and worship; by peace is meant everything of doctrine and worship, for when these are from a heavenly origin, that is, out of heaven from the Lord, then they are from peace and in peace, whence it is manifest what is meant by, “seek the peace of Jerusalem,” and because those who are in that peace are called the people of rest, it is also said, “let them rest that love thee,” namely, that love the doctrine and worship of the church. By, “peace be in thy bulwark, and rest in thy palaces,” is signified, in the exterior and interior man; for the exterior man, with the things therein, which are natural scientifics and delights, is like a bulwark or fortification to the interior man, because it is without, or before it, and protects it; and the interior man, with the things therein, which are truths and spiritual goods, is like a palace or house, because it is within the exterior; hence the exterior things of man are signified by a bulwark, and his interior things by palaces. It is the same also elsewhere in the Word. “For the sake of my brethren and companions, signifies, for the sake of those who are in goods and the truths thence, and, abstractedly from persons, it signifies goods and truths. (That these are meant by brethren and companions in the Word, may be seen, n. 10,490, and above, n. 47. By the house of Jehovah our God is signified the church in which those things are.)

sRef Ps@147 @12 S36′ sRef Ps@147 @14 S36′ [36] In the same:

“Praise, Jehovah, O Jerusalem, celebrate thy name, O Zion! Who maketh thy border peace, and filleth thee with the fat of wheat” (Ps. cxlvii. 12, 14).

By Jerusalem and by Zion is meant the church, – by Jerusalem the church as to truths of doctrine, and by Zion the church as to goods of love; by the name of Jehovah which Zion shall celebrate, is signified the all of worship from the good of love; who maketh thy border peace, signifies all things of heaven and the church, for border signifies all things thereof, since in the border or ultimate are all things in the aggregate (see n. 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10,044, 10,099, 10,329, 10,335, 10,548). “He filleth thee with the fat of wheat,” signifies with every good of love and with wisdom, for fat signifies the good of love (see n. 5943, 6409, 10,033); and wheat signifies all things that are from the good of love, specifically the truths of heaven, and wisdom thence (n. 3941, 7605).

sRef Ps@128 @6 S37′ sRef Ps@128 @5 S37′ [37] In the same:

“Jehovah bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see the sons of thy sons, peace upon Israel” (cxxviii. 5, 6).

By Zion and by Jerusalem is signified here, as above, the church as to the goods of love and as to the truths of doctrine; its being said, “Jehovah bless thee out of Zion,” denotes [blessing] as from the good of love, for Zion signifies the church as to the good of love; and because from that good exist and proceed every good and truth of doctrine, it is therefore said, “that thou mayest see the good of Jerusalem, and the sons of thy sons”; the sons of sons signifying truths of doctrine, and their multiplication to eternity. Because all these things are from the Lord, and by the peace which is from Him, therefore it concludes with, “that thou mayest see peace upon Israel,” Israel denoting those with whom the church is.

sRef Ps@76 @3 S38′ sRef Ps@110 @4 S38′ sRef Jer@13 @19 S38′ sRef Gen@14 @18 S38′ sRef Ps@76 @2 S38′ [38] In the same:

“In Salem is God’s tabernacle, and his dwelling-place in Zion. There brake he the flashes of the bow, the shield, and the sword, and the battle” (Ps. lxxvi. 2, 3).

Jerusalem is here called Salem, because by Salem is signified peace, from which also Jerusalem is named. The reason that it is so named is, because peace signifies all those things that have been briefly mentioned above, which may be referred to. By the tabernacle of God which is therein, is signified the church from those things; by His dwelling-place in Zion, is signified the good of love, because the Lord dwells in it, and thence gives truths, and makes them bear fruit and multiply; and because peace also signifies that there are no longer combats of evil and falsity against good and truth, or no dissension or war in a spiritual sense, therefore, it is said, “there brake he the flashes of the bow, the shield, and the sword, and the battle,” by which is signified the dispersion of all combat of falsities of doctrine against good and truth, and, in general, the dispersion of all dissension. From peace also Jerusalem was called Schelomim (Jer. xiii. 19), and on that account Melchizedek, who was the priest of God Most High, was king of Salem (Gen. xiv. 18); and thereby the Lord was represented; as is evident in David, where it is written,

“Thou art a priest for ever after the order of Melchizedek” (Ps. cx. 4).

sRef Isa@66 @10 S39′ sRef Isa@66 @12 S39′ sRef Isa@66 @11 S39′ [39] In Isaiah:

“Rejoice ye with Jerusalem, and exult in her, all ye that love her; that ye may suck, and be satisfied from the breast of her consolations; and that ye may press out, and be delighted with, the splendour of her glory. Behold, I spread peace abroad over her like a river, and like an overflowing stream, the glory of the nations, that ye may suck; ye shall be taken up to her side, and upon her knees ye shall be delighted” (lxvi. 10-12).

By Jerusalem here as above is meant the church as to doctrine, or, what is the same, the doctrine of the church; concerning the latter it is said, “Rejoice ye with Jerusalem, and exult in her, all ye that love her,” and concerning doctrine it is also said, “that ye may suck, and be satisfied from the breast of her consolations; and that ye may press out, and be delighted with, the splendour of her glory”; by the breast of consolations is signified the Divine good, and by the splendour of glory, the Divine truth from which doctrine is. That all those things shall be in abundance from conjunction with the Lord, is signified by, “behold, I spread peace abroad over her like a river, and like an overflowing stream, the glory of the nations, that ye may suck”; peace signifying conjunction with the Lord; the glory of the nations, the conjunction of good and truth thence; to suck, influx from the Lord; and like a river and an overflowing stream, abundance. That hence are spiritual love, and celestial love, by which conjunction with the Lord is effected, is signified by, “ye shall be taken up to her side, and be delighted upon her knees”; the side signifying spiritual love, and the knees celestial love, and to be taken up and be delighted signifying eternal happiness from conjunction. (That the breast signifies spiritual love, and also the side or bosom, may be seen above, n. 65; that the knees signify conjugal love, and hence celestial love, may be seen in the Arcana Coelestia, n. 3021, 4280, 5050-5062. That glory signifies Divine truth, and intelligence and wisdom thence, may be seen above, n. 33, 288, 345; and that the nations signify those who are in the good of love, and, abstractedly from persons, the goods of love, may also be seen above, n. 175, 331; hence the glory of the nations, signifies genuine truth which is from the good of love, thus their conjunction.)

sRef Isa@32 @18 S40′ sRef Isa@32 @17 S40′ [40] In the same:

“The work of Jehovah is peace; and the labour of justice quietness and security even for ever; that my people may dwell in a habitation of peace, and in tents of securities, and in quiet resting-places” (xxxii. 17, 18).

Peace is called the work of Jehovah, because it is solely from the Lord, and everything that exists by virtue of peace from the Lord, with those who are in conjunction with the Lord, is called the work of Jehovah; hence it is said, the work of Jehovah is peace. The labour of justice signifies good conjoined with truth, in which peace consists; for labour in the Word is predicated of truth, justice of good, and quietness of the peace therein. Security for ever signifies that thus there will be no infestation and fear from evils and falsities. Hence it is evident what is signified by, “that my people may dwell in a habitation of peace, and in tents of securities, and in quiet resting-places,” namely, that they are in heaven where the Lord is, and thence in the good of love and of worship without infestation from the hells, and thus in the delights of good and the pleasantnesses of truth. The habitation of peace denotes heaven where the Lord is; tents of securities denote the goods of love and of worship thence without infestation by evils and falsities from hell; and quiet resting-places denote the delight of good, and the pleasantnesses of truth. (That tents signify the goods of love and worship, may be seen, n. 414, 1102, 2145, 2152, 3321, 3391, 4391, 10,545.)

sRef Isa@60 @18 S41′ sRef Isa@60 @17 S41′ [41] In the same:

“For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy presidency peace, and thine exactors justice. Violence shall no more be heard in thy land, wasting and destruction within thy borders” (lx. 17, 18).

The subjects treated of in this chapter are the Lord’s coming, and the new heaven and new church then; and by those words is meant that they shall be spiritual and not natural as before, namely, those who are conjoined with the Lord, by the good of love; and that there shall be no more division between the internal or spiritual man and the external or natural. That they shall be spiritual and not natural as before, is signified by, “for brass I will bring gold; for iron, silver; and for stones, iron brass, iron, and stones signifying things natural, and gold, silver, and iron in place thereof, signifying things spiritual; gold spiritual good, silver the truth of that good, and iron spiritual-natural truth. That the Lord will rule by the good of love, is signified by, “I will make thy presidency peace, and thine exactors justice,” presidency signifying kingdom, peace the Lord, and justice good from Him. That there shall be no longer disagreement between the spiritual and the natural man, is signified by, “violence shall no more be heard in thy land, wasting, and destruction within thy borders”; by violence is signified dissension, by land the internal spiritual man, because there the church is, which in general is signified by land; by “wasting and destruction which shall be no more,” is signified that there shall be no longer any evils and falsities; and by, “within thy borders,” is signified in the natural man, for in the things that are there, spiritual things are terminated. The reason why wasting and destruction signify evils and falsities, is, because evils waste the natural man, and falsities destroy it.

[42] Because peace is with those who are in the conjunction of good and truth from the Lord, and because evil destroys good, and falsity truth, thus also peace, hence it follows that there is no peace with those who are in evils and falsities. It appears indeed as if peace were with them, when they succeed in the world, and they also seem to themselves at such times to be of a contented mind; but that peace is apparent only in their most external parts, while inwardly it is not peace, for they think of honour and gain without end, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many similar things, which, unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is the case appears clearly with them after death, when they come into their interiors; those delights of their minds are then turned into their opposites, as is evident from what has been shown in the work concerning Heaven and Hell (n. 485-490).

sRef Ezek@13 @16 S43′ sRef Isa@59 @7 S43′ sRef Jer@25 @37 S43′ sRef Jer@25 @36 S43′ sRef Isa@57 @20 S43′ sRef Lam@3 @17 S43′ sRef Ps@120 @6 S43′ sRef Ps@120 @7 S43′ sRef Isa@59 @8 S43′ sRef Jer@8 @10 S43′ sRef Isa@57 @21 S43′ sRef Ps@38 @3 S43′ sRef Ezek@13 @10 S43′ sRef Lam@3 @15 S43′ sRef Jer@8 @11 S43′ [43] That those alone have peace who are in good and the truths thence, and that those have not peace who are in evils and the falsities thence, is evident from the following passages: In Isaiah:

“The wicked are like the troubled sea, when it cannot rest, but its waters cast up mire and dirt” (lvii. 20, 21).

In the same:

“Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; wasting and destruction are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made them crooked paths; every one who treadeth therein knows not peace ” (lix. 7, 8).

In David:

“Too much hath my soul dwelt with the hater of peace. I am for peace; but when I speak, they are for war” (Ps. cxx. 6, 7).

In Ezekiel:

The prophets “seduce my people, saying, Peace, when there is no peace; and when he buildeth up a wall, lo, they daub it foolishly. The prophets of Israel see a vision of peace, when there is no peace” (xiii. 10, 16).

In Jeremiah:

“From the least unto the greatest they all study usury; from the prophet even unto the priest every one maketh a lie. And they heal the hurt of the daughter of my people by a word of no weight, in saying, Peace, peace; when there is no peace” (viii. 10, 11).

In the same:

“A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah spoileth his pasture, whence the folds of peace are devastated because of the heat of Jehovah’s anger” (xxv. 36, 37).

In David:

“There is no soundness in my flesh because of thine anger; there is no peace in my bones because of my sin” (Ps. xxxviii. 3).

aRef Ex@29 @25 S44′ aRef Ex@29 @18 S44′ aRef Ex@29 @41 S44′ [44] In Lamentations:

“He hath filled me with bitterness, he hath made me drunk with wormwood; and my soul is removed from peace; I forgot good” (iii. 15, 17).

Besides in other passages. Because peace in its first origin is from the union of the Divine itself and the Divine Human in the Lord, and thence from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with every one therein, therefore, the Sabbath, which was the most holy representative of the church, was so called from rest or peace; and therefore also the Sacrifices called peace-offerings were commanded.

(Concerning which see Exod. xxiv. 5; xxxii. 6; Lev. iii. 3; iv. 20, 26, 31, 35; vi. 12; vii. 11; xiv. 20, 21, 33; xvii. 5; xix. 5; Num. vi. 17; Ezek. xlv. 15; Amos v. 22; and elsewhere.)

And therefore it is said concerning Jehovah that

From the burnt-offerings, he smelled an odour of rest (Ex. xxix. 18, 25, 41; Lev. i. 9, 13, 17; ii. 2, 9; vi. 15, 21; xxiii. 13, 18; Num. xv. 3, 7, 13; xxviii. 6, 8, 13; xxix. 2, 6, 8, 13, 36).

By an odour of rest is signified a perception of peace.

sRef Rev@6 @4 S0′ 366. That they should kill one another. That this signifies the falsification or extinction of truths, is manifest from the signification of killing, as denoting to extinguish truths; for by killing in the Word is signified to kill spiritually, or to kill the spiritual part of man or his soul, which is to extinguish truths. The reason why it also denotes to falsify, is, because when truths are falsified, they are also extinguished; for by falsification a different understanding of them is arrived at, and truth is truth according to the understanding of any one concerning it; for the love and the principle which have rule in man, draw and apply all things to them, even truths themselves; wherefore, when the love is evil, or the principle false, then the truths are infected with the evil of the love, or the falsity of the principle, and so are extinguished; this therefore is what is here signified by, “that they should kill one another.” That this takes place when there is no good with man, and especially when there is no good in the doctrine of his church, is manifest from the preceding words, where it is said: “When he had opened the second seal, there went out a red horse; and it was given to him that sat thereon to take peace from the earth”; by which is signified a second state of the church, when the understanding of the Word is destroyed as to good, whence divisions arise in the church (concerning which see above, n. 361, 364, 365).

[2] That the understanding of the Word, or, what is the same, the understanding of truth, is destroyed when there is no good with man, that is, where there is no love to the Lord and charity towards the neighbour, may be seen above (n. 365); for good in man, or what is the same, love in him, is the fire of his life, and truth in him, or the faith of truth, is the light thence; therefore according to the quality of the good or the quality of the love in him, such is the truth, or the faith of truth in him. Hence it is evident that if man is in evil, or in an evil love, he cannot be in the truth, or in the faith of truth; for the quality of the light which issues from that fire, is light to those who are in hell, which is a fatuous light, like the light from burning coals, which light is turned into mere darkness from the light flowing in from heaven. Such also is the light called natural light (lumen) with the evil, when they reason against the things of the church.

sRef Luke@21 @16 S3′ sRef Matt@10 @21 S3′ [3] That they should falsify truths and thereby extinguish them, is also meant by the Lord’s words in Matthew:

Jesus said to the disciples, “The brother shall deliver up the brother, the father the son; the children shall rise up against the parents, and cause them to be put to death” (x. 21).

And in Luke:

“Ye shall be betrayed by parents, and brethren, and kinsfolk, and friends; and some of you shall they cause to be put to death” (xxi. 16).

By parents, brethren, children, [kinsfolk,] and friends, are not meant here parents, brethren, children, kinsfolk, friends, nor by disciples are meant disciples, but the goods and truths of the church, also evils and falsities; and that evils will extinguish goods, and falsities truths. (That such things are signified by these names, see the Arcana Coelestia, n. 10,490.)

sRef Rev@6 @4 S0′ 367. And there was given unto him a great sword. That this signifies by falsities, is manifest from the signification of a sword (machaera seu gladius), as denoting truth combating against falsity; and, in an opposite sense, falsity fighting against truth, and its destruction (see above, n. 131); in this case, falsity combating against truth, and destroying it; for “that they should kill one another” precedes, by which is signified the falsification and extinction of truths. In the Word mention is made of a sword, a dagger, and a two-edged sword; and by sword is signified that combat in general; by dagger, the combat of truth from good and of falsity from evil; and by a two-edged sword, the combat of truth from doctrine against falsity, and of what is false derived from doctrine against truth; for a sword is for the arm, and the two-edged sword is said to go forth out of the mouth (as in Rev. i. 16; ii. 12, 16; xix. 15, 22).

sRef Rev@6 @5 S0′ sRef Rev@6 @6 S0′ 368. Verses 5, 6. And when he had opened the third seal, I heard the third animal saying, Come and see. And I beheld, and lo a black horse; and he that sat on him had a balance in his hand. And I heard a voice in the midst of the four animals saying, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.

“And when he had opened the third seal,” signifies prediction concerning a further succeeding state with those who belong to the church where the Word is; “I heard the third animal saying,” signifies out of the inmost heaven from the Lord; “Come and see,” signifies attention and perception; “and lo, a black horse,” signifies the understanding of the Word destroyed as to truth; “and he that sat on him had a balance in his hand,” signifies the estimation of truth from the Word in that state of the church.

And I heard a voice in the midst of the four animals saying, “A measure of wheat for a penny, and three measures of barley for a penny,” signify that the genuine good of the church is of no account to them, and also the genuine truth of the church; “and see thou hurt not the oil and the wine,” signifies that it is provided that the internal or spiritual. sense of the Word should not be injured either as to good or as to truth.

sRef Rev@6 @5 S0′ 369. (v. 5) And when he had opened the third seal. That this signifies prediction concerning a further succeeding state with those who belong to the church where the Word is, is manifest from what has been said above (n. 351, 352, 361); for the subject treated of in this and the following chapter is the state of the Christian Church, or the church where the Word is, from its beginning to its end, or from the time of the Lord’s coming even to the Last Judgment. For the new church, which is called the Christian Church, [and which] was begun by the Lord when He was in the world, and afterwards extended, has decreased successively down to the present time, which is its last time, in which judgment takes place. The predictions concerning these successive states of the church are here manifested as from a book, by various representatives; but it is to be observed, that such predictions were not seen and read in a book, after its seals were opened, but were manifested through the heavens from the Lord, before the angels of the inmost heaven; and were represented in the ultimates of heaven by such things as are related in this chapter, namely, by horses of various colours, and afterwards by earthquakes, darkenings of the sun and moon, and the falling of the stars to the earth.

[2] These, however, were appearances before the angels of the ultimate heaven, signifying such things as were heard and perceived in the inmost heaven, where there were no such appearances; for whatever is heard, thought, and perceived in the inmost heaven from the Lord, when it descends through the middle heaven to the last, is turned into such appearances; thus are the mysteries of Divine Wisdom promulgated before the angels of the ultimate heaven. Those there, who are intelligent, perceive these mysteries from correspondences; but the lowest of them do not perceive, but only know, that mysteries are therein, nor do they inquire further; John was with the latter when in spirit or in vision. These things are mentioned that it may be known how the Word was written, namely, from such things as were seen and heard in the ultimates of heaven, thus from pure correspondences and representatives, in each of which lie concealed innumerable and ineffable mysteries of Divine Wisdom.

sRef Rev@6 @5 S0′ 370. I heard the third animal saying. That this signifies out of the inmost heaven from the Lord, is manifest from what has been said above (n. 353 and 362), where the same words are explained. The reason that the four animals, or four cherubim, spoke one after another is, because what they said corresponds from its opposite; for the first cherub was like a lion, the second like a calf, the third as to its face as a man, and the fourth was like a flying eagle; and by a lion is signified power (see above, n. 278), by a calf is signified good (n. 279), by a man wisdom (n. 280), and by an eagle intelligence (n. 281). Therefore, when the first animal, which was like a lion, spoke, the first state of those who belong to the church is described, that there would be therein combat from Divine truth (as may be seen above, n. 355-359), for by a lion is signified the power which belongs to Divine truth. When the second animal spoke, which was like a calf, the second state of those who belong to the church is described, namely, that good was then destroyed (see n. 361-367), for by a calf is signified the good of the church. When the third animal spoke, which was as to its face as a man, the third state of those who belong to the church is described, which was, that there was no longer any truth because there was no good, consequently, that there was no longer any wisdom; for all wisdom is of truth from good, and wisdom is signified by a man. And when the fourth animal spoke, which was like a flying eagle, the fourth state of those who belong to the church is described, namely, that they were in evils and the falsities thence, thus not in any intelligence, for by an eagle is signified intelligence. From these considerations it is evident, that the four animals spoke in order according to correspondences from what was opposite.

sRef Rev@6 @5 S0′ sRef John@17 @10 S0′ 371. Come and see. That this signifies attention and perception, is manifest from what was explained above, where similar words occur (n. 354).

sRef Rev@6 @5 S0′ 372. And behold a black horse. That this signifies the understanding of the Word destroyed as to truth, is manifest from the signification of a horse, as denoting the understanding (see above, n. 355); and from the signification of black, as denoting what is not true; thus by a black horse is signified the understanding destroyed as to truth. The reason why black signifies what is not true, is, because white signifies what is true. That white is predicated of truth, and signifies it, may be seen above (n. 196). That white is predicated of truth and signifies it, is, because white derives its origin from the brightness of light, and light signifies truth; and the reason why black is predicated of what is not true, and signifies it, is, because black derives its origin from darkness, or from a deprivation of light, and darkness, because it exists from the deprivation of light, signifies ignorance of truth. That a black horse here signifies the understanding of the Word destroyed as to truth, is also evident from the signification of the red horse treated of above, as denoting the same destroyed as to good. In the church, also, in process of time good perishes first, and afterwards truth, and at length in the place of good succeeds evil, and in the place of truth falsity. This last state of the church is meant by the pale horse, which will be explained presently.

sRef Micah@3 @6 S2′ [2] That black signifies what is not true, is clear also from other passages in the Word, where it is mentioned; as in Micah:

“The night shall be unto you for a vision; and darkness shall arise to you for divination; and the sun shall go down upon the prophets, and the day shall grow black over them” (iii. 6).

By the prophets, of whom it is here treated, are signified those who are in truths of doctrine, and apart from persons, the truths of doctrine; that those who are meant by prophets should see evils, and divine falsities, is signified by, “The night shall be unto you for a vision; and darkness shall arise to you for divination.” That they would know neither good nor truth, is signified by, “the sun shall go down upon the prophets, and the day shall grow black over them,” the sun signifying the good of love, and day, the truth of faith, and to become black their not being seen or known.

sRef Ezek@32 @7 S3′ sRef Joel@2 @10 S3′ sRef Rev@6 @12 S3′ [3] In Ezekiel:

“Yea, when I shall put thee out, I will cover the heavens, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not make her light to shine” (xxxii. 7).

These words are spoken of Pharaoh king of Egypt, by whom is signified the Scientific applied to falsities, as is the case when the natural man enters from the sciences into things spiritual, and not the reverse. Thus, because it is contrary to order, they seize upon falsities and confirm them for truths. That then there is no influx from heaven, is signified by, “I will cover the heavens”; and that there are then no knowledges of truth, is signified by, “I will make the stars thereof dark,” for stars denote the knowledges of truth; that, consequently, there is no good of love and no truth of faith, is signified by, “I will cover the sun with a cloud, and the moon shall not make her light to shine,” the sun signifying the good of love, and the moon the truth of faith. (That such things are signified by the sun and moon, may be seen in the work concerning Heaven and Hell, n. 116-125.) Similar things are signified by the sun, moon, and stars, in Joel:

“The earth was moved before him; the heavens trembled; the sun and moon became black, and the stars withdrew their shining” (ii. 10; iv. 15).

And similar things in the Apocalypse:

“The sun became black as sackcloth of hair, and the moon became as blood” (vi. 12).

What is specifically signified by those things will be seen in the following pages.

sRef Ezek@31 @15 S4′ [4] In Ezekiel:

“In the day when he shall descend into hell I will cover the abyss over him, and I will restrain the streams thereof, so that the great waters shall be shut up, and I will make Lebanon black over him, and all the trees of the field shall faint over him” (xxxi. 15).

Assyria is here treated of, which is compared to a cedar, Assyria here signifying reasoning concerning the truths of the church from one’s own intelligence, and a cedar the truth of the spiritual church. That thus all knowledges of truth would perish, and with them all truths which savour of good, and have their essence thence. The abyss that is veiled above him, and the streams that were restrained, denote the knowledges of truth, and intelligence thence; the abyss, or sea, signifies the Scientific and the cognitive faculties in general, which belong to the natural man, and the streams signify the things pertaining to intelligence; the great waters which shall be shut up signify truths which savour of good, and thence derive their essence, waters denoting truths, and great in the Word being said of good. Lebanon becoming black over him, and the trees of the field fainting over him, signify that the truths of the church will cease to exist, and that its knowledges will be without the perception of truth; for Lebanon, like the cedar, signifies the church as to truths, thus also the truths of the church; and the trees of the field signify the church as to the knowledges of truth, thus also the knowledges of the truth of the church; trees denoting the knowledges themselves, and a field the church; hence it is evident that to make Lebanon black signifies that there are no longer any truths of the church.

sRef Lam@4 @7 S5′ sRef Lam@4 @8 S5′ [5] In Lamentations:

“The Nazarites were whiter [albi] than snow, they were whiter [candidi] than milk. Their form is obscured beyond blackness; they are not known in the streets” (iv. 7, 8).

No one can know what these words signify, unless he knows what the Nazarites represented. The Nazarites represented the Lord as to the Divine Celestial; and because all the statutes of the church at that time represented such things as belong to heaven and the church, thus to the Lord, for all things of heaven and the church are from the Lord; and because the Nazarite was the principal representative of the Lord, hence by the above words is signified that every representative of the Lord had perished. The genuine representative of the Lord is described by the Nazarites being whiter than snow, and whiter than milk, by which expressions is signified the representative of Divine truth and Divine good in their perfection, white (album) being predicated of truth, [and] in like manner, snow; and whiteness (candidum) of the good of truth, [and] in like manner, milk. That every representative of Divine truth had perished, is described by, their form is obscured beyond blackness; they are not known in the streets; form signifying the quality of truth; blackness signifying its no longer appearing; streets signifying the truths of doctrine; and not to be known in them, signifying not to be recognized by genuine truths. What is further signified by the Nazarites will be told elsewhere.

sRef Jer@4 @27 S6′ sRef Jer@4 @28 S6′ [6] In Jeremiah:

“The whole earth shall be a desolation; yet will I not make a consummation. For this shall the whole earth mourn, and the heavens shall become black from above” (iv. 27, 28).

The whole earth shall be a desolation, signifies that the good and truth in the church will perish, the earth denoting the church; yet will I not make a consummation, signifies that something of good and truth would still remain; for this shall the earth mourn, signifies the weakness of the church thence; the heavens shall become black from above, signifies that there would be no influx of good and truth from the Lord through heaven; for the heavens are said to become black when no affection or perception of truth flows in from the Lord through heaven, because in the churches before the Lord’s coming, which were representative churches, mourning represented spiritual grief of mind because there was no truth and good. For mourning was on account of oppression by an enemy, on account of the death of a father or mother, and other like circumstances; and by oppression by an enemy was signified oppression by evils which are from hell, and by father and mother was signified the church as to good and as to truth; because these things were represented by mourning with them, therefore they then went in black.

sRef Jer@14 @2 S7′ sRef Jer@8 @21 S7′ sRef Ps@35 @14 S7′ sRef Ps@42 @9 S7′ sRef Ps@38 @6 S7′ sRef Jer@14 @3 S7′ sRef Mal@3 @14 S7′ [7] As in David:

“I say unto God my rock, Why hast thou forgotten me? Why shall I go in black on account of the oppression of the enemy?” (Ps. xlii. 9; xliii. 2).

In the same:

“I bowed myself in black as bewailing a mother” (Ps. xxxv. 14).

In the same:

“I am bent, I am bowed down greatly; I have gone in black all the day” (Ps. xxxviii. 6).

In Malachi:

“Ye have said, What profit is it that we walk in black before Jehovah?” (iii. 14).

In Jeremiah:

“Upon the hurt of the daughter of my people I am hurt; I am become black” (viii. 21).

The daughter of the people signifies the church.

In Jeremiah:

“Judah hath mourned, and her gates are become languishing, they are become black even to the earth; and the cry of Jerusalem hath gone up; for their great ones sent their lesser ones for water; they came to the pits, and found not waters; their vessels are returned empty” (xiv. 2, 3).

That black signifies spiritual grief of mind because there is no truth in the church, is evident from the particulars herein in the internal sense; for by Judah is signified the church as to the affection of good; and by Jerusalem, the church as to the doctrine of truth; by gates is signified admission thereto. That truths no longer existed in the church, is described by, the great ones have sent their lesser ones for water; they came to the pits and found not waters; their vessels are returned empty; waters signifying truths; pits, those things that contain them, which are doctrinals from the Word, and the Word itself, in which they no longer see truths. From these considerations it is evident that black and sable in the Word signify that there is no truth. Similarly also darkness, clouds, obscurity, and many things from which blackness arises; as in Joel:

“A day of darkness and of thick darkness, a day of cloud and obscurity” (ii. 2); and in other passages.

sRef Rev@6 @5 S0′ sRef Rev@6 @6 S0′ 373. And he that sat thereon had a balance in his hand. That this signifies the estimation of truth from the Word in that state of the church, is clear from the signification of him that sat on the horse, as denoting the Word (see above, n. 355, 356, 365); and from the signification of the balance in his hand, as denoting the estimation of truth thence. For all measures and weights mentioned in the Word, signify the estimation of the thing treated of as to good and as to truth, the numbers adjoined determining the estimation as to the quality and quantity thereof; as in the present case, a measure of wheat for a penny, and three measures of barley for a penny, which we shall explain presently. There were several measures in the representative church, as the omer, the homer, the ephah, the bath, the hin (concerning which see the Arcana Coelestia, n. 10,262); and besides there were balances and scales, by which weighings and balancings were effected, and by these specifically are signified estimations of anything as to truth. On this account the weights of the scales were stones, or made of stone, for by stones in the Word are signified truths. That the weights were stones, or of stone, appears from Lev. xix. 36; Deut. xxv. 13; 2 Sam. xiv. 26; Isaiah xxxiv. 11; Zech. iv. 10. That stones in the Word signify truths, may be seen, n. 643, 3720, 6426, 8609, 10,376. Here, therefore, by the balance in the hand of him that sat on the black horse, is signified the estimation of truth from the Word.

sRef Rev@19 @13 S2′ [2] That he who sat upon the horses, not only upon the white horse, but upon the red, the black, and the pale horses, signifies, the Word, and by the horses, according to their colours, is signified the understanding thereof – by the red horse the understanding of the Word destroyed as to good, and by the black horse the understanding of the Word destroyed as to truth has been shown above. But because it cannot easily be comprehended that he who sat on the horses signifies the Word, in consequence of the red and the black horses signifying the understanding of the Word destroyed as to good and as to truth, therefore it shall be explained how the case is. The Word in itself is the Divine truth itself, but the understanding thereof is according to the state of the man who reads it; the man who is not in good perceives nothing of the good therein, and the man who is not in truths sees nothing of the truth therein; the reason of this, therefore, is not in the Word, but in him who reads it. Hence it is evident that he who sat on the horses still signifies the Word, although the horses themselves signify the understanding of the Word destroyed as to good and as to truth. That he who sat upon the white horse signifies the Word, plainly appears in the Apocalypse (xix. 13), where it is said:

“The name of him who sat upon that horse is called the Word of God.”

sRef Dan@5 @26 S3′ sRef Dan@5 @24 S3′ sRef Dan@5 @28 S3′ sRef Dan@5 @25 S3′ sRef Dan@5 @27 S3′ [3] That by a balance or scales is signified estimation, and also just arrangement, which is effected by truths, is clear in Daniel:

The writing appeared upon the wall before Belshazzar the king of Babylon when he was drinking out of the vessels of gold and silver belonging to the temple of Jerusalem, “Mene, Mene, Tekel, Upharsin,” that is, numbered, numbered, weighed, divided. “This is the interpretation of these words: Mene; God hath numbered thy kingdom, and finished it. Tekel; Thou art weighed in the balance, and art found wanting. Upharsin; the kingdom is divided, and given to the Mede and Persian” (v. 5, 25-28).

By this matter of history, in the internal sense, is described the profanation of good and truth, which is signified by Babylon; for Belshazzar was king in Babylon, and by a king in the Word is signified the same as by the nation or kingdom itself over which he reigns. The profanation of the good and truth of the church is signified by his drinking out of the vessels of gold and silver belonging to the temple of Jerusalem, and at the same time praising the gods of gold, silver, brass, iron, wood, and stone (as mentioned in verse 4). By the golden and silver vessels of the temple of Jerusalem the good and truth of heaven and the church are signified; by gold good, and by silver truth; and by praising the gods of gold, silver, brass, iron, wood, and stone, is signified idolatrous worship of every kind, thus external worship without any internal, such as exists with those who are understood by Babylon. That there is no church at all with such persons, because there is nothing of the good and nothing of the truth of the church in them, is signified by the writing from heaven; for by, numbered, numbered, is signified exploration as to good and truth; and by being weighed in the balance, is signified, estimation according to their quality, and judgment; and by being divided, is signified dispersion, extermination, and separation from the good and truth of the church; and by kingdom is signified the church; hence it is evident, that by being weighed in the scale or balance, is signified estimation according to quality thereof. (That to divide signifies to disperse, to exterminate, and to separate from good and truth, may be seen, n. 4424, 6360, 6361, 9093.) The reason why a kingdom denotes the church, is because the Lord’s kingdom is where the church is, therefore those who belong to the church are called “the sons of the kingdom” (Matt. viii. 12; xiii. 38).

sRef Isa@40 @12 S4′ [4] In Isaiah:

“Who hath measured the waters in the hollow of his hand, and measured the heavens with a span, and comprehended the dust of the earth in a tierce, and weighed the mountains in a scale, and the hills in balances?” (xl. 12).

By the measures here are described the just arrangement and estimation of all things in heaven and in the church, according to the quality of good and truth. The measures here are, the hollow of the hand, the span, the tierce, the scale, and balances; by waters are signified truths; by the heavens, interior or spiritual truths and goods; by the dust of the earth, exterior or natural truths and goods, both of heaven and the church; by mountains, the goods of love; by hills, the goods of charity; and by weighing them, to estimate and arrange according to their quality. That these things are signified by those words, no one can see except from the knowledge of correspondences.

sRef Lev@19 @36 S5′ sRef Lev@19 @35 S5′ [5] Because the just estimation and exploration of good and truth are signified in the Word by measures, therefore it was commanded that the measures should be just, and not fraudulent, in Moses:

“Ye shall not deal perversely in judgment, in meteyard, in weight, or in measure. Just balances, just stones, a just ephah, and a just hin shall ye have” (Lev. xix. 35, 36);

and therefore also justice, where there is meant thereby the estimation and exploration of men according to the quality of the good and truth with them, is everywhere in the Word expressed by scales, balances, and by ephahs, omers, homers, seas, hins (as in Job vi. 2; xxxi. 6); and injustice is expressed by scales and balances of fraud and deceit (as in Hosea xii. 7; Amos viii. 5; Micah vi. 11).

sRef Rev@6 @6 S0′ 374. (v. 6) A measure of wheat for a penny, and three measures of barley for a penny. That thereby is signified, that the genuine good of the church is of no account with them, and also the genuine truth, is clear from the signification of measure (choenix), which was the measure for wheat and barley among the Greeks, as denoting the quality of estimation, for by measure in the Word, as was said in the article above, is signified the quality of a thing as to good and as to truth. From the signification of wheat, as denoting the good of the church in general, concerning which we shall speak presently; from the signification of barley, as denoting the truth of that good, which will be also treated of presently; and from the signification of a penny, which is the price of estimation, as denoting as if it were of no account. This piece of money, because it was the smallest of all, consequently, signifies the least price, but here as if it were of no price. The reason is, because by the red horse, spoken of above, is signified the understanding of the Word destroyed as to good, and by the black horse, the understanding of the Word destroyed as to truth (see above, n. 364, and 372); and when the understanding of the Word as to good and truth is destroyed, then the genuine good and genuine truth of the church are estimated as it were at nothing. The reason why it is estimated here at a penny, is, because some piece of money must be assumed, in order that some price may be expressed in the sense of the letter. Because it is said that a balance was in the hand of him that sat on the horse, and that he measured the wheat and the barley, therefore that piece of money, which was the least of all, is taken for the price of estimation; and because there was no longer any understanding of the Word as to good and as to truth, therefore, by a penny, in the spiritual sense, is here signified [that the estimation is] as it were of no account.

[2] The reason why it is said a measure of wheat and three measures of barley, is, because the number one is said of good, and three of truths. And by one, when it is said of good, is signified what is perfect, thus also what is genuine; and by three, when said of truths, is signified what is full, thus also what is genuine; hence it is that a measure of wheat, and three measures of barley, signify the genuine good and the genuine truth of the church. The reason why wheat signifies good, and barley the truth thereof, is, because all things of the field signify the things of the church; and the things of the field, as crops of various kinds, serve for food; and things that are for the food and nourishment of the body, signify, in the spiritual sense, such things as nourish the soul or mind, all of which have relation to the good of love, and the truth of faith; hence wheat and barley especially have such a signification, because bread is made from them. (That foods of every kind signify spiritual food, thus the things pertaining to knowledge, intelligence, and wisdom, consequently the good and truth from which these are, may be seen, n. 3114, 4459, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 8408, 8562, 9003; of bread in general, in the small work concerning the New Jerusalem, n. 218; that field signifies the church. n, 2971, 3766, 9139.) That wheat and barley signify such things, is from correspondence, as may be seen from the things that appear in the spiritual world, where all appearances are correspondences. Plains, fields, crops of various kinds, and also loaves appear there; whence it is known that they correspond, and, consequently, that they have a signification according to correspondences.

sRef Jer@31 @11 S3′ sRef Jer@31 @10 S3′ sRef Jer@31 @12 S3′ [3] That wheat and barley signify the good and truth of the church, wheat the good thereof, and barley the truth, is evident from the passages in the Word where they are mentioned, as from the following. In Jeremiah:

Jehovah “who hath dispersed Israel, shall gather him together, and shall guard him as a shepherd doth his flock; for Jehovah hath redeemed Jacob, and hath liberated him out of the hand of him that was stronger than he; hence shall they come and sing in the height of Zion, and they shall flow together to the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden” (xxxi. 10-12).

The establishment of a new church is here treated of. By Israel and Jacob is signified that church; by Israel the spiritual internal church, and by Jacob the external, for every church is internal and external. The establishment of it is described by, “Jehovah shall gather him together, and shall guard him as a shepherd doth his flock; for he hath redeemed Jacob, and liberated him out of the hand of him that was stronger than he.” By redeeming is signified to reform (as may be seen above, n. 328); by the hand of him that was stronger than he, is signified from the evil and falsity which before had possession; their internal joy, or joy of heart, arising from celestial good and the truths thence, is signified by, “hence shall they come and sing in the height of Zion, and they shall flow together to the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock and of the herd.” To sing in the height of Zion signifies internal celestial joy, or such as exists in the Lord’s celestial kingdom, to sing denoting that joy (see above, n. 326); height denoting what is internal, and Zion the celestial kingdom. Wheat signifies the good of the natural man; new wine, the truth thereof; oil, the good of the spiritual man; the sons of the flock signify spiritual truths, and the sons of the herd natural truths; because these are signified, they are called the goodness of Jehovah. That hence they have intelligence and wisdom, is signified by, “their soul shall become as a watered garden”; for by a garden in the Word is signified intelligence, and being watered its increase continually; that wheat, new wine, oil, the sons of the flock and herd, are not meant here, is evident, for it is said that Jehovah hath redeemed Jacob, and that their soul shall become as a watered garden.

sRef Joel@1 @11 S4′ sRef Joel@1 @12 S4′ sRef Joel@1 @10 S4′ [4] In Joel:

“The field is wasted, the land hath mourned; for the corn is wasted; the new wine is dried up, the oil languisheth. The husbandmen were ashamed; the vine-dressers howled over the wheat and over the barley; because the harvest of the field is perished” (i. 10-12).

These things are not said concerning a field and its barrenness, but concerning the church and its vastation; therefore by field, land, corn, new wine, and oil, are not meant these things, but by the field and by land, the church; by the field, the church as to the reception and increase of truth and good, and by the earth, the church as to the nation therein; by corn, good of every kind in the external man; by new wine, the truth also therein; by oil, the good of the internal man; by the husbandmen who were ashamed, and the vine-dressers who howled over the wheat and over the barley, are signified those who are of the church, and by the wheat and barley are signified the good and the truth thereof; and by the harvest of the field which, consequently, perished, is signified all worship from them.

sRef Jer@12 @13 S5′ sRef Jer@12 @12 S5′ [5] In Jeremiah:

“The spoilers are come upon all the hills in the wilderness; for the sword of Jehovah shall devour from the end of the earth even to the end of the earth; there is no peace to any flesh. They have sown wheat, and reaped thorns” (xii. 12, 13).

These things also are said concerning the church and its vastation. By the hills in the wilderness upon which the spoilers are said to come, is signified that all the good of charity has perished through evils and falsities; hills in the Word signify where the good of charity resides, and, in an abstract sense, that good itself. The wilderness signifies where it exists no more, because there is no truth; and spoilers signify evils and falsities whereby good and truth perish. By the sword of Jehovah devouring from the end of the earth even to the end of the earth, is signified falsity destroying all things of the church; by the sword devouring, falsity destroying, and from the end of the earth even to the end of the earth, are signified all things of the church. By, “there is no peace to any flesh,” is signified that there is no longer internal rest on account of the dominion of evil and falsity; by, “they have sown wheat, and reaped thorns,” is signified that instead of the goods of truth there are evils of falsity, wheat denoting the goods of truth, and thorns denoting the evils of falsity.

sRef Jer@41 @1 S6′ sRef Jer@41 @8 S6′ sRef Jer@41 @2 S6′ sRef Jer@41 @7 S6′ sRef Jer@41 @4 S6′ sRef Jer@41 @5 S6′ sRef Jer@41 @3 S6′ sRef Jer@41 @6 S6′ [6] In the same:

Ishmael, who was of the seed of the kingdom, slew Gedaliah, whom the king of Babylon had made governor over the land, and all the Jews who were with him, and the Chaldeans, also the men from Shechem, from Shiloh, and from Samaria; “but ten men were found among them who said unto Ishmael, Slay us not; for we have things hid in the field, wheat and barley, and oil and honey. So he forbare, and slew them not” (xli. 1-8).

By these historical statements, in the internal sense, is described the condemnation of those who profane holy things; for by Gedaliah, whom the king of Babylon made governor over the land, and by the Jews who were with him, also by the Chaldeans, and the men from Shechem, from Shiloh, and from Samaria, are meant those who profane, and, in an abstract sense, profanations of every kind. For the king of Babylon signifies the profanation of good and truth, their condemnation is signified by their being slain, for by, to be slain, is signified to be slain spiritually (see n. 315); but by the ten men, who said to Ishmael, “Slay us not; for we have things hid in the field, wheat and barley, and oil and honey,” are meant those who have not profaned the holy things of the church, because inwardly they possess good and truth; for those who profane have inwardly nothing of good and truth, but only outwardly when they speak and preach, whereas, those who do not profane have good and truth inwardly, and this is meant by their saying, that they had things hid in the field, wheat, barley, oil, and honey; wheat and barley signify the goods and truths of the external man, oil signifies the good of the internal man, and honey, the delight thereof; by ten men are signified all those who are of such a description, the number ten signifying all men and all things; by his forbearing and not slaying them, is signified that they were not profane, thus not condemned; by Ishmael are represented those who are in the genuine truths of the church; this is also signified by the seed of the kingdom from which he was. Such are the things involved in these historical statements, the historical parts of the Word possessing an internal sense as well as the prophetical parts.

sRef Deut@8 @8 S7′ sRef Deut@8 @7 S7′ [7] In Moses:

“Jehovah thy God bringeth thee unto a good land, a land of rivers of water, of fountains and depths that issue out of valley and mountain; a land of wheat and barley, and of vine, and fig-tree, and pomegranate; a land of olive oil and honey” (Deut. viii. 7, 8).

In the sense of the letter the land of Canaan is thus described, but in the spiritual sense the Lord’s church, this being signified by the land of Canaan according to this sense; and all the kinds of good and truth pertaining to the church are recounted. The reason why the land is called a land of rivers of water, is, because rivers of water signify the doctrinals of truth. By fountains and depths issuing out of valley and mountain, are signified interior and exterior truths from the Word; by fountains the interior truths thence, and by depths the exterior truths. The latter are said to issue out of the valley, because a valley signifies what is lower and exterior, where such [truths] are; and the former are said to issue out of the mountain, because a mountain signifies what is higher and interior, where such [truths] are. By a land of wheat and barley, and of vine and fig-tree, and pomegranate, is signified the church as to good and truth of every kind; wheat and barley signifying good and truth from a celestial origin; the vine and fig-tree, good and truth from a spiritual origin; and the pomegranate, the knowledges of good and truth. And by a land of olive oil and honey, is signified the church as to the good of love and its delight. He who does not know the spiritual sense of the Word believes simply that the land of Canaan alone is described by these words, in which case the Word would be only natural and not spiritual, and yet the Word in its internal is everywhere spiritual, and it is spiritual when by the above words are understood the spiritual things that are signified, namely, goods and truths of every kind. But what is specifically signified by rivers, fountains, depths, a valley, a mountain, the vine, the fig-tree, the pomegranate, the olive, oil, and honey, is shown in the Arcana Coelestia, all the passages of which it would take too long to adduce; yet several of them have been pointed out, and will be pointed out, in this work upon the Explanation of the Apocalypse; these may be consulted in their proper places.

sRef Job@31 @40 S8′ sRef Job@31 @39 S8′ [8] In Job:

“If I have eaten the strength of the earth without silver, or have caused the soul [of the owners] thereof to expire, let the thorn come forth instead of wheat, and the wild vine instead of barley” (xxxi. 38-40).

To eat the strength of the earth without silver, signifies to appropriate to oneself the good of the church without the truth, the earth denoting the church, and silver denoting truth; and to cause the soul [of the owners] thereof to expire, signifies thus to make void spiritual life. “Let the thorn come forth instead of wheat, and the wild vine instead of barley,” signifies that evil is regarded as good, and falsity as truth; wheat denoting good, the thorn evil, barley truth, and the wild vine falsity; for good can only be procured by truths.

sRef Isa@28 @24 S9′ sRef Isa@28 @25 S9′ sRef Isa@28 @26 S9′ sRef Isa@28 @22 S9′ [9] In Isaiah:

“I have heard a consummation and decision from the Lord Jehovih of hosts upon the whole earth. Will the ploughman plough all day to sow, will he open and harrow his ground? When he hath made plain the faces thereof, doth he not cast abroad the fennel, and cast in the measured wheat and the appointed barley and the appointed spelt? Thus he is instructed to judgment, his God doth teach him” (xxviii. 22, 24-26).

By these words, in the spiritual sense, there is described the church with the Jewish and Israelitish nation as being altogether destroyed, and that it was to no purpose to learn and know the Word, but that the good and truth thereof may be applied to the use of life; hence and not otherwise intelligence [can be received] from the Lord. That the church with that nation was altogether destroyed, is meant by, “I have heard a consummation and decision from the Lord Jehovih of hosts upon the whole earth,” consummation and decision denoting complete destruction, and the whole earth denoting the whole church, that is, everything thereof; its being to no purpose to learn and know the Word, is signified by, “Will the ploughman plough all day to sow? will he open and harrow his ground?” to plough for sowing denoting to learn, and to harrow the ground denoting to deposit in the memory. That the good and truth of the Word should be applied to the use of life, is signified by, “When he hath made plain the faces thereof, doth he not cast abroad the fennel, and cast in the measured wheat and the appointed barley and the appointed spelt?” When he hath made plain the faces of the ground, and scattered the fennel, signifies when he has prepared by the Word; the measured wheat and the appointed barley and the appointed spelt, signify to apply good and truth to the use of life; wheat denoting good, barley truth, and spelt knowledges; that hence, and in no other way, is there intelligence from the Lord, is signified by, “Thus he is instructed to judgment, his God doth teach him”; judgment signifying intelligence, and his God doth teach him, signifying that it is from the Lord.

sRef Deut@32 @14 S10′ sRef Deut@32 @13 S10′ [10] In Moses:

“Jehovah made him ride upon the high places of the earth, and he fed him with the produce of the fields; he made him to suck honey out of the rock, and oil out of the flint of the rock; butter of the herd and milk of the flock, with fat of lambs, and rams of the sons of Bashan, and of goats, with the fat of kidneys of wheat; and thou drinkest the pure blood of grapes” (Deut. xxxii. 12-14).

These things are said of the Ancient Church established by the Lord after the deluge, which was in intelligence and wisdom, because in the good of charity and in the faith thence. Their wisdom and intelligence from the Lord, is signified by, “Jehovah made them to ride upon the high places of the earth, and fed them with the produce of the fields”; the celestial and spiritual goods which they receive by truths, are described by, “He made him to suck honey out of the rock, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, and of rams of the sons of Bashan, and of goats, with the fat of kidneys of wheat; and thou drinkest the pure blood of grapes”; wheat signifies here all good in general, and the blood of grapes, also pure wine, all the truth thence.

sRef Ps@81 @16 S11′ sRef Ps@81 @13 S11′ [11] In David:

“O that my people had hearkened unto me, and, Israel had walked in my ways! I should have fed them with the fat of wheat; and with honey out of the rock should I have satisfied them” (Ps. lxxxi. 13, 14, 16).

By the fat of wheat, and by honey out of the rock, with which they would be fed and satisfied, are signified good of every kind from celestial good and the delight thereof from the Lord; for by fat is signified celestial good; by wheat, good of every, kind; by honey, the delight of good; and by a rock, the Lord. That they will possess these things if they live according to the Lord’s precepts, is meant by its being said, “O that my people had hearkened unto me, and Israel had walked in my ways!” ways in the Word signifying truths and also precepts, and to walk signifying to live.

[12] In the same:

“Praise Jehovah, O Jerusalem; praise thy God, O Zion. For he strengtheneth the bars of thy gates; he blesseth thy sons in the midst of thee. He maketh thy borders peace, and filleth thee with the fat of wheat” (Ps. cxlvii. 12-14).

By Jerusalem and Zion is meant the church; by Jerusalem, the church as to the truths of doctrine, and by Zion the church as to the goods of love; who maketh thy border peace, signifies all things of heaven and the church, for border signifies all those things; “He filleth thee with the fat of wheat,” signifies with every good of love and with wisdom, fat signifying the good of love, and wheat all things therefrom, which being from good are also goods; because these things are signified, therefore it is said, “the fat of wheat.”

sRef Hos@3 @1 S13′ sRef Hos@3 @2 S13′ [13] In Hosea:

“Jehovah said” unto the prophet, “Go again, love a woman beloved of her companion, and an adulteress, according to the love of Jehovah toward the sons of Israel, who look to other gods, and love flagons of grapes. And I bought her to me for fifteen pieces of silver, and for a homer of barley, and a half homer of barley” (iii. 1, 2).

The quality of the Jewish and Israelitish church as to doctrine and worship was represented by this, namely, that by vain traditions they had falsified all things of the Word, although they worshipped it as holy. A woman beloved of her companion, and an adulteress, whom the prophet was to love, signifies a church of such a quality, a woman the church, and being loved by her companion and an adulteress, the falsification of truth and the adulteration of good; “according to the love of Jehovah toward the sons of Israel, who look to other gods,” signifies falsities of doctrine and evils of worship, these things being signified by looking to other gods; loving flagons of grapes, signifies the Word in the sense of the letter alone, for wine signifies truths of doctrine from the Word, grapes the goods of it from which are truths, and a flagon signifies that which contains, thus the ultimate sense of the Word, which is the sense of the letter, which they apply to their own falsities and evils; that he bought her to him for fifteen pieces of silver, signifies at a very small price, fifteen denoting very little; the homer of barley and the half homer of barley signify so little of good and truth, as to be scarcely any.

sRef Matt@3 @11 S14′ sRef Matt@3 @12 S14′ [14] In Matthew:

John [said] concerning Jesus, “He shall baptize you with the Holy Spirit, and with fire; whose fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into the garner; but the chaff he will burn with fire unquenchable” (iii. 11, 12).

By baptizing with the Holy Spirit and with fire, is signified to reform the church, and to regenerate the man of the church by means of Divine truth and Divine good; to baptize signifies to reform and regenerate; the Holy Spirit, the Divine truth proceeding from the Lord; and fire, the Divine good of His Divine love; by the wheat which He will gather into the garner, and by the chaff which He will burn with fire unquenchable, are signified good of every kind, which is of heavenly origin, that it shall be preserved to eternity, consequently, those who are in that [good]; and falsity of every kind, which is of infernal origin, that it shall be destroyed, consequently, those who are in it; and because wheat, a garner, and chaff are mentioned, a fan and a floor are also mentioned, and by the fan is signified separation, and by the floor, where the separation takes place.

sRef Matt@13 @38 S15′ sRef Matt@13 @28 S15′ sRef Matt@13 @39 S15′ sRef Matt@13 @29 S15′ sRef Matt@13 @30 S15′ sRef Matt@13 @24 S15′ sRef Matt@13 @25 S15′ sRef Matt@13 @26 S15′ sRef Matt@13 @27 S15′ [15] In the same:

Jesus said, “The kingdom of the heavens is like unto a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder coming said unto him, Master, didst not thou sow good seed in thy field? from whence then hath it tares? Then he said unto them, An enemy hath done this. And the servants said, Wilt thou therefore that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn” (xiii. 24-30).

What these words involve is very evident from the spiritual sense, the particulars there being correspondences; for the Lord when He was in the world, spoke by pure correspondences, because from the Divine. The Last Judgment is here treated of, when the good shall be separated from the evil, and the good will come into heaven, and the evil into hell. The good seed in the field, which the man sowed, signifies the truths of the church, which are from good; the field signifies the church, where those are; and sowing signifies influx and reception, thus also instruction; the man who sowed the seed, denotes the Lord through the Word, in which are all the truths of the church; his enemy coming and sowing the tares while men slept, and then going his way, signifies that with natural men the falsities of evil flow in from hell, and are received; for to sleep signifies to live the natural life without the spiritual (as may be seen above, n. 187); the enemy signifies hell, and the tares signify the evils of falsity. What the remaining portions even to the end signify, is evident from what is adduced in the small work concerning the Last Judgment (n. 70); for they involve mysteries which are there laid open; here we need say only, that wheat signifies the good of truth, and thence those who are in good by means of truth; and that by tares are signified the evil of falsity, and thence those who are in evil by means of falsities. That these things are said concerning the Last Judgment, is clear from what follows in the same chapter, where it is said:

“He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the wicked one; the enemy is the devil; the harvest is the consummation of the age” (verses 38, 39);

the consummation of the age denotes the last time of the church, when Judgment takes place. From these passages adduced from the Word, it is evident that wheat signifies the good of the church in general, and barley the truth thereof.

sRef Rev@6 @6 S0′ 375. And see thou hurt not the oil and the wine. That this signifies, that it is provided that the internal or spiritual sense of the Word should not suffer hurt, either as to good or as to truth, is clear from the signification of oil as denoting the good of love, of which we shall speak presently; from the signification of wine, as denoting the truth of that good, for every good has its own truth, or every truth is of good, hence according to the quality of the good such is the truth; and from the signification of hurting, as denoting to do injury thereto. That it is the internal or spiritual sense of the Word as to good and truth that is here specifically signified by oil and wine, is clear from this consideration, that by wheat and barley are signified good and truth just as by oil and wine, but by wheat and barley the good and truth of the church in general, consequently, those who are in the sense of the letter of the Word; for the goods and truths that are in that sense of the Word, are goods and truths in general, the sense of the letter including the spiritual sense, and thereby spiritual goods and truths; therefore wheat and barley signify the goods and truths of the church in general, which belong to the sense of the letter of the Word; whereas oil and wine signify the goods and truths of the internal or spiritual sense of the Word. The latter are interior goods and truths, but the former exterior.

sRef Lam@4 @20 S2′ sRef Lam@4 @19 S2′ [2] That there are interior and exterior goods and truths, the former in the spiritual or internal man, the latter in the natural or external, is evident from what is said and shown in the work concerning, Heaven and Hell, namely, that there are three heavens, and that the inmost or third heaven is in inmost goods and truths, or in those of the third degree; and that the middle or second heaven is in lower goods and truths, or those of the second degree; and that the ultimate or first heaven is in ultimate goods and truths, or in those of the first degree. Ultimate goods and truths, or those of the first degree, are such as are contained in the sense of the letter of the Word; therefore those who remain in that sense, and thence form doctrine for themselves, and live according thereto, are in ultimate goods and truths. These, since they do not see interior things, because they are not purely spiritual like the angels of the higher heavens, but spiritual-natural, are still in heaven, but in the ultimate, because the goods and truths that they have drawn from the sense of the letter of the Word, and which are with them, contain in them interior goods and truths pertaining to the spiritual sense of the Word, for they correspond, and by correspondence form one.

[3] For example: He who believes from the sense of the letter of the Word, that God is angry, that He condemns, and casts into hell those who live wickedly, although this is not truth in itself, because God is never angry, nor does He condemn man or cast him into hell; yet still, this with those who live well, and who thus believe because the Word in the letter says so, is accepted by the Lord as truth, because the truth inwardly lies concealed in it, as also is evident before the interior angels, although they themselves do not see it. Let this also serve as an example: He who believes that he shall enjoy long life, if he loves his father and mother, according to the precept of the Decalogue, and if he loves them on that account, and lives well, is accepted in like manner as if he had believed the real truth, for he does not know that by father and mother, in the highest sense, are meant the Lord and His kingdom; by father, the Lord, and by mother His kingdom; and that by prolongation of days, or length of life, is signified happiness to eternity. The case is similar in a thousand other instances. These things are mentioned that it may be known what is meant by the exterior and interior goods and truths of the Word, because by wheat and barley are signified exterior goods and truths, that is, those that are of the sense of the letter of the Word; whereas by oil and wine are signified interior goods and truths, that is, those that are of the spiritual sense of the Word.

[4] The reason why wheat and barley signify exterior goods and truths, or the goods and truths of the sense of the letter of the Word, is, because they are the harvest of the field, and do not serve for food until they are made into bread, and bread in the Word signifies interior goods, consequently, wheat and barley signify those things by which those goods [are formed], and such things are the goods and truth of the sense of the letter of the Word. But that oil and wine signify the interior goods, which are those of the internal or spiritual sense of the Word, is evident from their signification in the Word, as will be clear from what follows. The reason why injury is not to be done to these, is that they may not be profaned, for if they are known, and believed, and afterwards denied, or also if the life be contrary to them, they are then profaned; and to profane interior goods and truths, is to conjoin oneself with heaven, and at the same time with hell, which is altogether to destroy spiritual life; for the goods and truths that are believed, remain, and also the evils and falsities that succeed in their place by denial or by a life contrary to them. Hence there is a conjunction of the good and truth of heaven with the evils and falsities of hell, which cannot be separated, but must be torn asunder, and when they are torn asunder, everything of the spiritual life is destroyed. Hence it is that profaners after death are not spirits in human form, as others are, but they are mere fantasies, and seem to themselves to flit hither and thither without any thought; and at length they are separated from others, and cast down into the lowest hell of all; and because they do not appear in a human form as other spirits, therefore, they are no longer called he or she, but it, that is, not man; but more may be seen respecting the profanation of good and truth in the Doctrine of the New Jerusalem (n. 169, 172).

[5] Because such a lot awaits those who profane the interior goods and truths of heaven and the church, therefore, the internal or spiritual sense of the Word, in which these are contained, was not opened to the Jews, because if it had been, they would have profaned it; and, therefore, neither was it opened to Christians, because these also, if it had been opened, would have profaned it. Hence also it was concealed from the latter as from the former, that there is any internal or spiritual sense in the sense of the letter, which is the natural [sense] of the Word. And in order that they should be ignorant of it, it was provided that the science of correspondences, which was the chief knowledge with the ancients, should be lost, so that the nature of correspondence should be entirely unknown, and, consequently, the nature of the spiritual sense of the Word. For the Word is written by pure correspondences, therefore, without this knowledge, the nature of the spiritual sense could not be known. This was provided by the Lord, lest genuine goods and truths themselves, in which the higher heavens are, should be profaned.

sRef John@19 @23 S6′ sRef John@19 @24 S6′ [6] But the reason why the internal or spiritual sense of the Word is at this day opened, is, because the Last Judgment is accomplished, and hence all things in the heavens and in the hells are reduced into order, and thus it can be provided by the Lord that profanations may not take place. That the internal or spiritual sense of the Word would be opened after the Last Judgment was accomplished, was foretold by the Lord in the Revelation (concerning which, see the small work concerning the White Horse). That no injury should be done to the internal or spiritual sense of the Word, is also signified by the Lord’s garments being divided by the soldiers, and not the vesture, which was without seam, woven from the top throughout (John xix. 23, 24). For by the Lord’s garments is signified the Word; by the garments which were divided, the Word in the letter; by the vesture, the Word in the internal sense; and by the soldiers, those who fought for the goods and truths of the church. That such persons are signified by soldiers, may be seen above (n. 64, at the end); and that garments in the Word signify truths clothing good, and the Lord’s garments signify Divine truth, thus the Word (also above, n. 64, 195).

[7] That oil signifies the good of love, is especially evident from the anointings among the sons of Israel, or in their church, which were performed by oil; for all things of the church were thereby consecrated, and when consecrated they were called holy, as the altar and the vessels thereof, the tent of the assembly and all things therein, likewise those who were appointed to the priesthood and their garments, and further the prophets, and afterwards the kings. Any one can see that oil itself does not sanctify, but that which is signified by oil, which is the good of love to the Lord from the Lord; this is signified by oil; when, therefore, persons or things were anointed with oil, from that moment they became representative, for the oil induced a representation of the Lord, and of the good of love from Him, the good of love to the Lord from the Lord, being the essential holy [element] of heaven and the church, by which everything Divine flows in. Hence the things of heaven and the church, which are called things spiritual, are holy in proportion as they contain this [element].

[8] The reason of the representation of holiness by oil is this: The Lord alone as to the Divine Human is the Anointed of Jehovah, for in Him, from conception, was the essential Divine good of the Divine love, and therefrom His Human was the essential Divine truth when He was in the world, and afterwards, by union with the essential Divine in Himself, He made that also the Divine good of the Divine love; and because all things of the church represented things Divine from the Lord, and, in the highest sense, the Lord Himself – for the church instituted with the sons of Israel was a representative church – therefore oil, by which was signified the Divine good of the Divine love, was used to introduce into representations; and afterwards the things or persons that were anointed were considered as holy, not that there was any holiness thereby in them, but because holiness was thereby represented in heaven, when they were [engaged] in worship.

[9] These observations are made in order that it may be known that oil signifies the good of love; but to make it more evident, I will explain every particular in order, namely:

[i] That in ancient times they anointed with oil the stones set up for statues.

[ii] Likewise the arms of war, as bucklers and shields.

[iii] Afterwards, that they anointed the altar and all the vessels thereof, and the tent of the assembly and all things therein.

[iv] Also besides, those who were appointed to the priesthood, and also their garments.

[v] And also the prophets.

[vi] And afterwards the kings, who were thence called the anointed.

[vii] That it was customary to anoint themselves and others with oil, to testify gladness of mind and benevolence.

[viii] And that hence it is evident that oil in the Word signifies good; the oil of holiness which was prepared for anointing those things that were to be used in the worship of the church, the Divine good of the Divine love; and oil in general, good and its delight.

sRef Gen@28 @19 S10′ sRef Gen@28 @18 S10′ sRef Gen@28 @22 S10′ sRef Gen@28 @21 S10′ [10] (i) That they anointed stones set up for statues, appears in the book of Genesis:

“Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a statue, and poured oil on the top of it. And he called the name of that place Bethel. And he said, If I come again to my father’s house in peace, this stone which I have set for a statue, shall be the house of God” (xxviii. 18-22).

The reason why stones were thus anointed, was, because by stones were signified truths, and truths without good have no spiritual life, that is, no life from the Divine; but when the stones were anointed with oil, then they represented truths from good, and in the highest sense, the Divine truth proceeding from the Lord’s Divine good, who is thence called the Stone of Israel. The stones themselves set up were statues, and were accounted holy, and hence arose the use of statues among the ancients, and afterwards in their temples. Because, then, the stone set up by Jacob was representatively sanctified, therefore, Jacob called the name of the place Bethel, and said that that stone should be the house of God; Bethel signifies the house of God, and the house of God signifies the church as to good, and, in the highest sense, the Lord as to His Divine Human (John ii. 19-22). (The remainder may be seen explained in the Arcana Coelestia. Besides there also that statues were set up by the ancients for a sign, for a witness, and for worship, n. 3727; that they were at first holy boundaries, n. 3727; that afterwards they were used in worship, n. 4580; what they signified, n. 4580, 10,643. That stones signify truths, and the Stone of Israel the Lord as to Divine truth, n. 643, 1298, 3720, 6426, 8609, 9388, 9389, 10,376. That the pouring of oil upon the head of a statue, or anointing it, was done that the representative of truth from good might be introduced, and thus might be used in worship, n. 3728, 4090.)

sRef 2Sam@1 @21 S11′ sRef Isa@21 @5 S11′ [11] (ii) That they anointed the arms of war, as bucklers and shields, is seen in Isaiah:

“Arise, ye princes, anoint the shield” (xxi. 5).

And in the second book of Samuel:

“The shield of the heroes is polluted; the shield of Saul Is not anointed with oil” (i. 21).

The reason why the arms of war were anointed was, because they signified truths fighting against falsities; and truths from good are what prevail against them, but not truths without good; therefore the arms of war represented the truths by which the Lord Himself fights in man, against the falsities from evil from hell. (That arms of war signify truths fighting against falsities, may be seen, n. 1788, 2686, and above, n. 131, 367; and that wars in general signify spiritual combats, n. 1664, 2686, 8273, 8295; and enemies, evils and falsities, in general the hells, n. 2831, 8289, 9314.)

sRef Ex@30 @26 S12′ sRef Ex@30 @25 S12′ sRef Ex@30 @28 S12′ sRef Ex@30 @27 S12′ sRef Ex@30 @29 S12′ sRef Ex@29 @36 S12′ [12] (iii) That they anointed the altar and all vessels, also the tent of the assembly and all things therein, is clear in Moses:

“Jehovah said unto Moses, Thou shalt anoint the altar, and sanctify it” (Exod. xxix. 36).

In the same:

“Thou shalt make the oil of the anointing of holiness wherewith thou shalt anoint the tent of the assembly, and the ark of the testimony, and the tables and all the vessels thereof, and the candlestick, and all the vessels thereof, and the altar of incense, and the altar of burnt-offering, and all the vessels thereof, and the lavers and the base. Thus shalt thou sanctify them, that they may be holy of holies; every one who would touch them, shall sanctify himself “‘ (Exod. xxx. 25-29; xl. 9-11; Lev. viii. 10-12; Num. vii. 1).

The reason why the altars were anointed, and the tent of the assembly, with all things therein, was that they might represent the Divine and holy things of heaven and the church, consequently, the holy things of worship; and they could not represent them unless they had been consecrated by something significative of the good of love, for the Divine enters by the good of love, and is thereby present, consequently, also in worship, and without it, the Divine neither enters nor is present. (That the altar was an especial representative of the Lord, and thence of worship from the good of love, may be seen, n. 2777, 2811, 4489, 4541, 8935, 8940, 9388, 9389, 9714; and that the tabernacle with the ark was the special representative of heaven where the Lord is, n. 9457, 9481, 9485, 9594, 9632, 9596, 9784.)

sRef Lev@8 @12 S13′ sRef Ps@104 @15 S13′ sRef Ex@30 @30 S13′ sRef Ex@40 @15 S13′ sRef Lev@8 @6 S13′ sRef Ex@40 @14 S13′ sRef Ex@40 @13 S13′ sRef Ex@29 @7 S13′ sRef Lev@8 @30 S13′ [13] (iv) That they anointed those who were appointed to the priesthood, and their garments, is clear in Moses:

“Take the oil of anointing, and pour it upon the head of Aaron, and thou shalt anoint him” (Exod. xxix. 7 xxx. 30).

In the same:

“Put upon Aaron the garments of holiness, and thou shalt anoint him, and sanctify him; that he may minister unto me in the priesthood. And thou shalt anoint his sons, as thou didst anoint the father, and it shall be that their anointing is to them an everlasting priesthood throughout their generations” (Exod. xl. 13-15).

In the same:

“Moses poured of the oil upon Aaron’s head, and anointed him to sanctify him. And afterwards he took of the oil of anointing, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, upon his sons, and upon his sons’ garments with him; and sanctified Aaron, his garments, and his sons, and his sons’ garments with him (Lev. viii. 6, 12, 30).

The reason why Aaron and his sons were anointed, and their very garments, was, that they might represent the Lord as to the Divine good, and as to Divine truth thence; Aaron, the Lord as to the Divine good, and his sons, [the Lord] as to the Divine truth thence; and in general that the priesthood might represent the Lord as to His work of salvation. The reason of their garments being anointed (Exod. xxix. 29) was, because garments represented spiritual things clothing. (That Aaron represented the Lord as to Divine good, may be seen, n. 9806; that his sons represented the Lord as to Divine truth proceeding from Divine good, n. 9807; that the priesthood in general represented the Lord as to His work of salvation, n. 9809; that the garments of Aaron and his sons represented things spiritual, n. 9814, 9942, 9952.)

sRef Lev@7 @35 S14′ sRef Num@18 @17 S14′ sRef Num@18 @9 S14′ sRef Lev@7 @34 S14′ sRef Num@18 @18 S14′ sRef Num@18 @8 S14′ sRef Num@18 @19 S14′ sRef Num@18 @11 S14′ sRef Num@18 @15 S14′ sRef Num@18 @10 S14′ sRef Num@18 @13 S14′ sRef Num@18 @14 S14′ sRef Num@18 @12 S14′ sRef Num@18 @16 S14′ sRef Num@18 @20 S14′ [14] Because consecration for the purpose of representation was effected by anointing, and by Aaron and his sons were represented the Lord and what proceeds from him, therefore, to Aaron and his sons were given the holy things of the sons of Israel, which were gifts given to Jehovah, and were called heave offerings; and it is said that they are the anointing, or for the anointing, that is, that they are a representation, or for a representation, of the Lord, and of the Divine things that proceed from Him; as appears from the following passages in Moses:

“The wave breast and the heave shoulder have I taken of the sons of Israel. This anointing of Aaron, and anointing of his sons, out of the burnt offerings of Jehovah, which he commanded to give them in the day that he had anointed them from among the sons of Israel” (Lev. vii. 34-36).

And elsewhere in the same:

“Jehovah spake unto Aaron, Behold I have given thee the charge of mine heave offerings as to the hallowed things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. Every gift of theirs as to every meat offering, as to every sacrifice of sin and guilt, every trespass of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine, and of the corn, their first-fruits which they shall give unto Jehovah, I have given them to thee, likewise everything devoted in Israel, every opening of the womb, thus every heave offering of things holy. Thou shalt have no inheritance in their land, neither shalt thou have any part in the midst of them; I am thy part and thine inheritance in the midst of the sons of Israel” (Num. xviii. 8-20).

From these considerations it is clear that anointing denotes representation, because by anointing they were consecrated or inaugurated into representation; and thereby was signified that all consecration into the holiness of heaven and the church is by means of the good of love from the Lord, and that the good of love is the Lord with them; because this is the case, it is said that Jehovah is his part and inheritance.

sRef Isa@61 @1 S15′ sRef 1Ki@19 @16 S15′ sRef 1Ki@19 @15 S15′ [15] (v) That they also anointed the prophets, is clear from the first book of Kings:

Jehovah said unto Elijah, “Anoint Hazael to be king over Syria; and Jehu anoint to be king over Israel; and Elisha anoint to be prophet instead of thee” (xix, 15, 16).

And in Isaiah:

“The spirit of the Lord Jehovih is upon me; therefore hath Jehovah anointed me to preach good tidings unto the poor” (lxi. 1).

The reason why the prophets were anointed, was, because the prophets represented the Lord as to the doctrine of Divine truth, consequently, as to the Word; for the Word is the doctrine of Divine truth. (That the prophets represented, and thence signified, doctrine from the Word, may be seen, n. 2534, 7269; specifically Elijah and Elisha, n. 2762, 5247 at the end, 9372). That it is the Lord as to the Divine Human who is represented, thus through whom Jehovah anointed, the Lord Himself teaches in Luke (iv. 18-21).

[16] (vi) That they afterwards anointed kings, and that they were called the anointed of Jehovah, is clear from many passages in the Word (as 1 Sam. x. 1; xv. 1; xvi. 3, 6; xxiv. 7, 11; xxvi. 9, 11, 16, 23; 2 Sam. i. 16; ii. 4, 7; v. 3; xix. 2; 1 Kings i. 34, 35; xix. 15, 16; 2 Kings ix. 3; xi. 12; xxiii. 30; Lam. iv. 20; Hab. iii. 13; Ps. ii. 2, 6; xx. 6; xxviii. 8; xlv. 8; lxxxiv. 10; lxxxix. 21, 39, 51; cxxxii. 17; and elsewhere). The reason why kings were anointed, was, that they might represent the Lord as to judgment from Divine truth; wherefore, by kings in the Word, Divine truths are signified (see above, n. 31). The reason why kings were called the anointed of Jehovah, and why it was therefore sacrilege to injure them, was, because by the anointed of Jehovah is meant the Lord as to the Divine Human, although, as to the sense of the letter, it is applied to the king who was anointed with oil; for the Lord, when He was in the world, was the Divine truth itself as to the Human, and was the Divine good itself of the Divine love as to the very esse of His life, which in man is called the soul from the father, for He was conceived of Jehovah, Jehovah in the Word denoting the Divine good of the Divine love, which is the esse of the life of all; hence it is that the Lord alone was the anointed of Jehovah in very essence and in very deed, because the Divine good of the Divine love was in Him, and the Divine truth proceeding from that essential good in His Human when He was in the world. (See above, n. 63, 200, 228, 328; and in the Doctrine of the New Jerusalem, n. 293-295, 303-305.) But the kings of the earth were not the
anointed of Jehovah; they were so called, because they represented the Lord, who was alone the Anointed of Jehovah, and, therefore, it was sacrilege to hurt the kings of the earth on account of their anointing; but the anointing of the kings of the earth was effected by oil, whereas the anointing of the Lord as to the Divine Human was accomplished by the Divine good itself of the Divine love, which oil signified and anointing represented; hence it is that the Lord was called the Messiah and Christ, Messiah in the Hebrew tongue signifying anointed, and Christ the same in the Greek tongue (John i. 41; iv. 25).

sRef Luke@4 @19 S17′ sRef Luke@4 @20 S17′ sRef Luke@4 @18 S17′ sRef Isa@61 @1 S17′ sRef Rev@17 @12 S17′ sRef Luke@4 @17 S17′ sRef Dan@9 @25 S17′ sRef Luke@4 @21 S17′ [17] From these considerations it is evident that when the anointed of Jehovah is mentioned in the Word, in a representative sense the Lord is meant. As in Isaiah:

“The spirit of the Lord Jehovih is upon me; therefore Jehovah hath anointed me to preach good tidings unto the poor; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives” (lxi. 1).

That it is the Lord as to the Divine Human, whom Jehovah anointed, is clear in Luke, where the Lord openly declares it in these words:

There was delivered unto Jesus “the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The spirit of the Lord is upon me, because he hath anointed me, he hath sent me to preach the gospel to the poor; to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the accepted year of the Lord. After that, closing the book, he gave it to the minister, and sat down. But the eyes of all in the synagogue were fastened on him. He began to say unto them, This day is this scripture fulfilled in your ears” (iv. 17-21).

In Daniel:

“Know therefore, and perceive, that from the going forth of the Word even to the restoration and building of Jerusalem even to Messiah the Prince, shall be seven weeks” (ix. 25).

To build Jerusalem denotes the establishment of the church, Jerusalem denoting the church; Messiah the Prince, or the Anointed, denotes the Lord as to the Divine Human.

sRef Dan@9 @24 S18′ [18] In the same:

“Seventy weeks are determined to seal up the vision and the prophet, and to anoint the Holy of holies” (ix. 24).

To seal up the vision and the prophet, denotes to conclude the things that are said in the Word concerning the Lord, and to complete them, to anoint the Holy of holies, denotes the Lord’s Divine Human, in which was the Divine good of the Divine love, or Jehovah.

sRef Ps@2 @2 S19′ sRef Ps@2 @6 S19′ [19] The Lord is also meant by the anointed of Jehovah in the following passages. In David:

“The kings of the earth stood together, and the rulers consulted together, against Jehovah, and against his anointed. I have anointed my king upon Zion, the mountain of my holiness” (Ps. ii. 2, 6).

The kings of the earth denote falsities, and the rulers denote the evils which are from the hells, against which the Lord when He was in the world fought, and which He conquered and subdued. The Anointed of Jehovah is the Lord as to the Divine Human from which He fought; Zion, the mountain of holiness, upon which He is called anointed as a king, is the celestial kingdom, which is in the good of love; this kingdom is the inmost of heaven and the inmost of the church.

sRef Ps@132 @17 S20′ sRef Ps@89 @26 S20′ sRef Ps@132 @8 S20′ sRef Ps@132 @7 S20′ sRef Ps@89 @20 S20′ sRef Ps@89 @27 S20′ sRef Ps@89 @25 S20′ sRef Ps@132 @6 S20′ sRef Ps@132 @18 S20′ sRef Ps@89 @28 S20′ sRef Ps@89 @19 S20′ sRef Ps@89 @29 S20′ sRef Ps@132 @9 S20′ [20] In the same:

“I have found David my servant; with the oil of holiness have I anointed him” (Ps. lxxxix. 20).

By David here, as also elsewhere, is meant the Lord (see above, n. 205); the oil of holiness with which Jehovah anointed him, denotes the Divine good of the Divine love; that it is the Lord who is here meant by David, is evident from the things which precede and those which follow, for it is said,

“Thou spakest in vision of thy Holy One, and saidst, I will set his hand also in the sea, and his right hand in the rivers. He shall call me, my Father. Also I will make him my first-born, higher than the kings of the earth. His seed will I establish for ever, and his throne as the days of the heavens” (verses 19, 25-27, 29; besides many other passages).

Similarly elsewhere in the same:

In Zion “will I make the horn of David to bud; I will prepare a lamp for mine anointed; his enemies will I clothe with shame, but upon himself shall his crown flourish” (Ps. cxxxii. 17, 18).

That here also the Lord is meant by David is evident from the preceding verses, in which it is said,

“We heard of him in Ephratah; we found him in the fields of the wood. We will go into his habitation; we will bow down ourselves at his footstool. Thy priests shall be clothed with justice; and thy saints shall shout for joy. For thy servant David’s sake turn not away the faces of thine anointed” (verses 6-8, and following).

From this it is evident that the Lord as to His Divine Human is here meant by David, the anointed of Jehovah.

[21] In Jeremiah:

“They pursued us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, Under his shadow we shall live among the nations” (Lam. iv. 19, 20).

Here, also, by the anointed of Jehovah is meant the Lord, for the assault on Divine truth by evils and falsities is here treated of, which is signified by, upon the mountains they pursued, and in the wilderness laid wait; the breath of the nostrils denotes heavenly life itself which is from the Lord (n. 9818).

sRef 1Sam@26 @9 S22′ sRef 2Sam@19 @21 S22′ sRef 2Sam@1 @16 S22′ sRef 1Sam@24 @10 S22′ sRef 1Sam@24 @6 S22′ [22] From these things it may now be known, why it was accounted sacrilege to injure the anointed of Jehovah, as is also plain from the Word. Thus, in the first book of Samuel:

David said, “Jehovah forbid that I should do this word unto my Lord, the anointed of Jehovah, and that I should put forth my hand against him, because he is the anointed of Jehovah” (xxiv. 6, 10).

So again:

“David said to Abishai, Destroy him not: for who can stretch forth his hand against the anointed of Jehovah, and be guiltless?” (xxvi. 9).

In the second book of Samuel:

David said unto him, who said that he had slain Saul, “Thy blood be upon thy head; for thou hast said, I have slain the anointed of Jehovah” (i. 16).

And in another place:

“Abishai said, Shall not Shimei be put to death for this, that he cursed the anointed of Jehovah?” (xix. 21).

(That Shimei was therefore slain, by command of Solomon, may be seen in 1 Kings ii. 36, to the end.)

sRef Isa@61 @3 S23′ sRef Ps@45 @7 S23′ sRef Matt@6 @18 S23′ sRef Amos@6 @6 S23′ sRef Matt@6 @17 S23′ sRef Luke@7 @46 S23′ sRef Micah@6 @15 S23′ sRef Deut@28 @40 S23′ sRef Ps@92 @10 S23′ [23] (vii) That it was customary to anoint themselves and others with oil, to testify gladness of mind and goodwill, is clear from the following passages. In Amos:

“Who drink out of bowls of wine, and anoint themselves with the first-fruits of the oils, but they are not grieved for the breach of Joseph” (vi. 6).

In Micah:

“Thou shalt tread the olive, but thou shalt not anoint thee with oil” (vi. 15), “for thou wilt not be glad.”

In Moses:

“Thou shalt have olive trees throughout all thy border, but thou shalt not anoint thee with the oil” (Deut. xxviii. 40).

Similarly in Isaiah:

“To give them a head-dress instead of ashes, the oil of joy instead of mourning” (lxi. 3).

In David:

“Thy God hath anointed thee with the oil of gladness above thy fellows” (Ps. xlv. 7).

In the same:

“My horn shalt thou exalt like the horn of a unicorn; I shall grow old in fresh oil” (Ps. xcii. 10).

In the same:

“Wine maketh glad the heart of man, to make merry the faces with oil” (Ps. civ. 15).

In Luke:

Jesus said to Simon, “I entered into thine house, and my head with oil thou didst not anoint; but this woman hath anointed my feet with ointment” (vii. 44, 46).

In Matthew:

“But thou, when thou fastest, anoint thine head, and wash thy face, that ye may not appear unto men to fast” (vi. 17).

sRef Dan@10 @3 S24′ sRef Dan@10 @2 S24′ sRef Ex@30 @32 S24′ sRef Ex@30 @38 S24′ sRef Ex@30 @33 S24′ [24] To fast signifies to mourn, because in mourning they fasted, and desisted from the expression of gladness, therefore they were then not in the habit of anointing themselves with oil; as in Daniel:

“I Daniel was mourning three weeks. I ate not the bread of desires, neither came flesh nor wine in my mouth, neither was I anointed with anointing, until three weeks of days were fulfilled” (x. 2, 3).

From these passages it is plain that it was a customary thing to anoint themselves and others with oil; not with the oil of holiness, with which the priests, the kings, the altar and tabernacle were anointed, but with common oil, because this oil signified gladness and satisfaction, which is of the love of good; whereas the oil of holiness signified the Divine good; concerning which it is said:

“Upon man’s flesh shall it not be poured, and in quality thereof ye shall not make any like it; it shall be holy unto you. He who shall prepare any like it, or who shall put, any of it upon a stranger, shall be cut off from his people” (Exod. xxx. 32, 33, 38).

[25] (viii) That hence it is evident that oil in the Word signifies good; the oil of holiness, which was prepared for anointing those things that were used in the worship of the church [signifying] the Divine good of the Divine love, and oil in general, good and its delight, is evident also from other passages in the Word where oil is mentioned, as from the following.

sRef Ps@133 @2 S26′ sRef Ps@133 @1 S26′ sRef Ps@133 @3 S26′ [26] In David:

“Behold how good and how pleasant it is for brethren to dwell together! It is like the good oil upon Aaron’s head, that descendeth upon the beard, even Aaron’s beard; which descendeth upon the collar (os) of his garments; as the dew of Hermon that descendeth upon the mountains of Zion; there Jehovah hath commanded the blessing of life even to eternity” (Ps. cxxxiii. 1-3).

No one can know what these words signify, unless he knows also what brethren signify, what the oil upon the head of Aaron, his beard, and the collar of his garments, and further what the dew of Hermon, and the mountains of Zion. By brethren are here signified good and truth, for these are called brethren in the Word; therefore, by, “Behold, how good and how pleasant it is for brethren to dwell together,” is signified that all heavenly good and delight are in the conjunction of good and truth, because all heavenly good and pleasure is from the conjunction of good and truth; by the oil upon the head “that descendeth upon the beard, even Aaron’s beard, that descendeth upon the collar of his garments,” is signified that thence are all the good and delight of heaven, from inmost to ultimates. For by the head is signified the inmost, by the beard the ultimate; by descending upon the collar of his garments are signified the influx and conjunction of celestial good and spiritual good. (That in the Word good and truth are called brethren, may be seen, n. 367, 3160, 9806; that the head signifies what is inmost, n. 4938, 4939, 9656, 9913, 9914; the beard, what is ultimate, n. 9960; the collar of the garments, the influx and conjunction of celestial and spiritual good, consequently, of good and truth, n. 9913, 9914. And this is said of Aaron, because by him was represented the Lord as to Divine good, for all good and all conjunction of good and truth are from Him (n. 9806, 9946, 10,017). By the dew of Hermon is signified Divine truth, and by the mountains of Zion is signified Divine good; hence by, “as the dew of Hermon that descendeth upon the mountains of Zion,” is signified the conjunction of truth and good, which is there treated of; and because angels and men possess all spiritual life from that conjunction, it is also said, there Jehovah hath commanded the blessing of life to eternity. (That dew signifies Divine truth, may be seen, n. 3579, 8455; that mountains signify Divine good, and whence this is, n. 795, 4210, 6435, 8327, 8758, 10,438, 10,608; and that Zion signifies the church where the good of love is, n. 2362, 9055 at the end.) Hence it is plain what is the nature of the Word in its spiritual sense, although it sounds thus in the letter.

sRef Ezek@16 @8 S27′ sRef Ezek@16 @9 S27′ sRef Ezek@16 @10 S27′ sRef Ezek@16 @13 S27′ [27] In Ezekiel:

“I entered into a covenant with thee, that thou mightest be mine. And I washed thee with waters, yea, I washed away thy bloods from upon thee, and I anointed thee with oil. And I clothed thee also with needle work, and shod thee with badgers’ skins, and I girded thee about with fine linen, and covered thee with silk. Thou didst eat fine flour, honey, and oil, whence thou art become exceeding beautiful, and hast prospered even to a kingdom” (xvi. 8-10, 13).

These things are said of Jerusalem, by which is signified the church, therefore the particulars of these signify spiritual things pertaining to the church. That these expressions are not used of the inhabitants of Jerusalem, namely, that Jehovah washed them with waters, washed away their bloods, clothed them with needle work, and shod them with badgers’ skins, is evident. But by washing with waters is signified to reform and purify by truths; by washing away bloods is signified to remove the falsities of evil; by anointing with oil is signified to endow with the good of love; by clothing with needle work, and shoeing with badgers’ skins, is signified to instruct in the knowledges of truth and good from the sense of the letter or ultimate sense of the Word; by eating fine flour, honey, and oil, is signified to appropriate truth and good; by thence becoming beautiful, is signified to become intelligent; and by prospering even to a kingdom, is signified that they became a church, a kingdom denoting the church.

sRef Jer@31 @11 S28′ sRef Jer@31 @12 S28′ [28] In Jeremiah:

“Jehovah hath redeemed Jacob, therefore they shall come and sing in the height of Zion, and shall flow together unto the goodness of Jehovah; to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden” (xxxi. 11, 12).

By new wine and oil are signified truth and good; what the other expressions signify may be seen just above, n. 374.

sRef Joel@2 @24 S29′ sRef Joel@2 @23 S29′ [29] In Joel:

Be glad, ye sons of Zion, and rejoice in Jehovah your God; for he hath given you the seasonable rain in justice, so that your floors are full of pure corn, the presses overflow with new wine and oil” (li. 23, 24).

Here also by new wine and oil are signified the truth and good of the church, the sons of Zion, to whom these things are said, signifying those who are of the church; by the seasonable rain in justice, is signified Divine truth flowing into good, whence are conjunction, fructification, and multiplication of them; and by the floors full of pure corn is signified fulness thence.

sRef Joel@1 @10 S30′ [30] In the same:

“The field is wasted, the land mourned; for the corn is wasted, the new wine is dried up, the oil languisheth” (i. 10).

By these words is signified that all things of the church which, in general, have reference to the good of love, and the truth of faith, are devastated. The field, and also the land, denote the church; field, the church from the reception of truth, and the land, the church from the perception of good; corn denotes every thing thereof; the new wine denotes the truth, and oil the good.

sRef Isa@5 @2 S31′ sRef Isa@5 @1 S31′ [31] In Isaiah:

“I will sing to my beloved a song of my friend; my beloved had a vineyard in the horn of a son of oil, which he fenced, and gathered out the stones thereof, and planted it with a noble vine; and he looked that it should bring forth grapes, and it brought forth wild grapes” (v. 1, 2).

By the vineyard which belonged to the beloved in the horn of a son of oil, is signified the spiritual church, which possessed truths from the good of love, and thus most excellent; for a vineyard signifies the spiritual church, or the church which is in truths from good; its consecration is meant by the horn of oil, for inaugurations were performed by oil out of a horn; and a son of oil denotes truth from good. By the beloved is meant the Lord, because He establishes the churches, of whom, therefore, it is said, “which he fenced, and gathered out the stones, and planted with a noble vine,” a noble vine denoting spiritual truth from a celestial [origin], or truth from the good of love; by the grapes which he looked that it should bring forth, are signified the goods of charity, which are goods of life; and by the wild grapes which it brought forth, are signified evils opposed to the goods of charity, or evils of life.

sRef Hos@2 @23 S32′ sRef Hos@2 @21 S32′ sRef Hos@2 @22 S32′ [32] In Hosea:

“In that day, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the new wine, and the oil; and they shall hear Israel. And I will sow her unto me in the earth” (ii. 21-23).

These things are said concerning a new church to be established by the Lord; and by hearing are meant to obey and to receive; following and succeeding in order, obedience and reception are thus described. That the heavens should receive from the Lord, is meant by, I will hear the heavens; that the church should receive from the heavens, thus from the Lord through the heavens, is meant by, the heavens shall hear the earth; the reception of good and truth by the church, is meant by, the earth shall hear the corn, and the new wine, and the oil; the new wine denoting truth, and the oil denoting good; and that those of the church, with whom there are good and truth, should thence receive, is meant by, they shall hear Israel. That the earth is not meant, nor its corn, new wine, and oil, but the church with its goods and truths, is clear, for it is said, “I will sow Israel unto me in the earth.”

sRef Isa@41 @19 S33′ [33] In Isaiah:

“I will give in the wilderness the cedar of shittah, and the myrtle, and the oil-tree; I will set in the solitary place the fir, the pine, and the box” (xli. 19).

These things are said concerning the establishment by the Lord of the church amongst the Gentiles; and by the wilderness and by the solitary place is signified where there was before no good, because no truth; by the cedar of shittah, the myrtle, and the oil-tree, is signified spiritual and celestial good; and by the fir, the pine, and the box, are signified the good and truth thence in the Natural; for by every tree in the Word is signified something of the good and truth of the church; and the cedar of shittah, the myrtle, and the oil-tree, signify such things of the church as are in the spiritual or internal man; and the fir, the pine, and the box, such things of the church as are in the natural or external man.

sRef Ps@23 @1 S34′ sRef Ps@23 @5 S34′ sRef Ps@23 @2 S34′ [34] In David:

“[Jehovah is] my shepherd; I shall not want. He will make me to lie down in pastures of tender grass, he will lead me to waters of rests. Thou shalt prepare a table before me in the presence of mine enemies; my head shalt thou make fat with oil; my cup runneth over” (Ps. xxiii. 1, 2, 5).

By these words, in the internal sense, is meant, that he who trusts in the Lord is led into all the goods and truths of heaven, and abounds in the delights thereof. By my shepherd is meant the Lord; by pastures of tender grass are signified the knowledges of truth and good; by waters of rests are signified the truths of heaven thence; by a table is signified spiritual nourishment; by making fat the head with oil is signified wisdom which is from good; by my cup runneth over is signified intelligence which is from truths, the cup signifying the same as the wine. They are called pastures of tender grass and waters of rests as if they were comparisons, because the Lord is called a shepherd, and the flock is led of the shepherd into green pastures and to limpid waters, but yet they are correspondences.

sRef Ezek@27 @17 S35′ [35] In Ezekiel:

“Judah and the land of Israel were thy traders in the wheats of Minnith and Pannag, and in honey, oil, and balsam” (xxvii. 17).

This is said of Tyre, by which is signified the church as to the knowledges of truth and good; and so by Tyre are signified the knowledges of the truth and good of the church; and by Judah and the land of Israel, who were her traders, is signified the church, – by Judah the church as to good, and the land of Israel the church as to truths from good; and by trading is signified to procure to themselves, and to communicate to others. By the wheats of Minnith and Pannag are signified goods and truths in general; and by honey, oil, and balsam, specific goods and truths, – by honey and oil, goods; and by balsam, truths which are grateful from good, for all truths which are from good, are perceived in heaven as fragrant, and consequently grateful. This also was the reason why the oil of anointing was prepared of various fragrant things (concerning which see Exod. xxx. 22-33); as also the oil for the lamps (concerning which see Exod. xxvii. 20, 21).

sRef Deut@32 @13 S36′ [36] In Moses:

Jehovah “fed him with the produce of the fields, he made him to suck honey out of the rock, and oil out of the stone of the rock” (Deut. xxxii. 12, 13).

These things are said of the ancient church. To suck oil out of the stone of the rock means to be imbued with good by the truths of faith, honey denoting natural good and delight, oil denoting spiritual good and delight; and rock and the stone of the rock denoting the truth of faith from the Lord. If spiritual things were not meant by these words, what could be meant by sucking honey out of the rock, and oil out of the stone of the rock?

sRef Hab@3 @17 S37′ [37] In Habakkuk:

“The fig-tree shall not blossom, neither shall there be produce from the vines; the olive shall beguile the labour, and the fields shall yield no meat” (iii. 17).

In this passage neither the fig-tree, nor the vine, nor the olive, nor fields, are meant, but heavenly things to which they correspond. The fig-tree corresponds to, and, therefore, signifies, natural good; the vine corresponds to spiritual good, which in its essence is truth; the olive, as the fruit from which the oil is, corresponds to the good of love in act; and fields correspond to all things of the church; produce and meats thence signify all things pertaining to spiritual nourishment; hence it is evident what those things signify in order.

sRef Hos@12 @1 S38′ [38] In Hosea:

“Ephraim feedeth on wind, they make a covenant with Assyria, and oil is carried down into Egypt” (xii. 1).

These words are not at all understood, unless it is known what Ephraim, Assyria, and Egypt signify. Man’s intellectual proprium is here described, which, by reasonings from scientifics, perverts and adulterates the goods of the church. Ephraim denotes the Intellectual; Assyria, reasoning; and Egypt, the Scientific; hence, to carry down oil into Egypt, is to pervert the goods of the church by reasonings from scientifics.

sRef Zech@4 @2 S39′ sRef Zech@4 @11 S39′ sRef Zech@4 @14 S39′ sRef Zech@4 @3 S39′ [39] In Zechariah:

“I beheld a candlestick of gold; two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. These are the two sons of oil that stand near the Lord of the whole earth” (iv. 1-3, 11, 14).

The two olive trees, and the two sons of oil, denote the good of love to the Lord, and the good of charity towards the neighbour; the latter upon His left hand, the former upon His right.

sRef Rev@11 @3 S40′ sRef Rev@11 @4 S40′ [40] Similarly in the Apocalypse:

“The two witnesses shall prophesy a thousand two hundred and three score days. These are the two olive trees, and the two candlesticks standing before the God of the earth” (xi. 3, 4).

The two olive trees and the two candlesticks denote the same goods, which, because they are from the Lord, are called the two witnesses; but more will be said concerning these in the explanation of them.

sRef Matt@25 @4 S41′ sRef Matt@25 @3 S41′ sRef Matt@25 @7 S41′ sRef Matt@25 @2 S41′ sRef Matt@25 @11 S41′ sRef Matt@25 @5 S41′ sRef Matt@25 @8 S41′ sRef Matt@25 @6 S41′ sRef Matt@25 @1 S41′ sRef Matt@25 @10 S41′ sRef Matt@25 @9 S41′ [41] Because oil signified the good of love to the Lord, and the good of charity towards the neighbour, therefore

The Lord likened the kingdom of the heavens to ten virgins, of whom five had oil in their lamps, and five had not; wherefore the latter were called foolish, and the former wise (Matt. xxv. 1-11).

By the ten virgins are signified all who belong to the church; and by five are signified some, or a part of them, for these are signified by the numbers ten and five in the Word. And by a virgin, or daughter, is signified the church; by oil are signified the good of love to the Lord, and the good of charity towards the neighbour; and by lamps are signified the truths, which are called truths of faith; hence it is evident what is meant by these words in the spiritual sense, namely, those who know truths from the Word, or from the doctrine of the church, and are not in the good of love and charity, that is, do not live according to them. They are the virgins who have no oil in their lamps, and who, therefore, are not admitted into heaven; but those who are in the good of love and of charity, and thence in truths from the Word, or from the doctrine of the church, are the virgins who have oil in their lamps, and are received into heaven. Hence it is clear why the latter are called prudent virgins, but the former foolish.

sRef Luke@10 @35 S42′ sRef Luke@10 @34 S42′ sRef Luke@10 @33 S42′ [42] Because oil signified the good of love and charity, and wine signified truth, therefore

The Lord says of the Samaritan, who, as he journeyed, saw on the way a man wounded by thieves, that he poured oil and wine into his wounds, and afterwards set him on his own beast, and brought him to an inn, and said that they should take care of him (Luke x. 30-37).

These things, in the spiritual sense, are thus perceived; by the Samaritan are meant the Gentiles who were in the good of charity towards the neighbour; by the man wounded by thieves are meant those who are infested by infernals, for they are thieves, because they injure and destroy man’s spiritual life; by the oil and wine, which he poured into his wounds, are meant things spiritual, which heal man; by oil good, and by wine truth; by his setting him on his own beast, is signified his doing this according to his intelligence, so far as he was able, for a horse signifies the Intellectual, in like manner a beast of burden; his bringing him to an inn, and saying that they should take care of him, signifies, to those who are instructed in the doctrine of the church from the Word, and who are better able to heal him than he is who is still in ignorance; thus are these words understood in heaven, from which it is also evident that the Lord, when He was in the world, spake by pure correspondences, thus for the world and for heaven at the same time.

sRef Mark@6 @13 S43′ [43] Because oil signified the good of love and charity, and those are healed thereby who are spiritually sick, therefore it is said of the Lord’s disciples,

“That they anointed many with oil, and healed them” (Mark vi. 13).

What besides is signified by the oil prepared for the lamps, and what by the oil prepared for anointings, may be seen in the Arcana Coelestia (n. 9778-9789; and n. 10,250-10,288), where they are explained. From these considerations it may now be seen, that by oil are signified celestial good and spiritual good, or the good of love to the Lord, and the good of charity towards the neighbour; by the oil of anointing, the good of love to the Lord from the Lord, and by the oil for the lamps, the good of charity from the Lord towards the neighbour.

sRef Rev@6 @6 S0′ 376. Hitherto it has been shown that oil signifies celestial good, which is the good of love to the Lord. It shall now also be shown that wine signifies spiritual good, which is the good of charity towards the neighbour, and the good of faith; and because this good in its essence is truth, therefore it is said in the general explanation, “See thou hurt not the oil and the wine,” which signifies that hurt should not be done to the internal or spiritual sense of the Word, either as to good or as to truth, or what is the same, that injury should not be offered to the goods and truths of the internal or spiritual sense of the Word. The reason why the good of charity and the good of faith are in their essence truth, is because that good is implanted by the Lord in man’s intellectual part by means of truths which are called the truths of faith, and when man lives according to them, then those truths become goods; for by truths a new will is formed in that part, and whatever proceeds from the will is called good. This will also is the same as conscience, and conscience is a conscience of truth, for it is formed by means of truths of every kind from the doctrine of the church, and from the sense of the letter of the Word. But on this subject see more in the Doctrine of the New Jerusalem, n. 130-138; and the extracts therein from the Arcana Coelestia. n, 139-141.) This now is why by wine is signified truth.

[2] Moreover, there are goods and truths internal and external; the internal goods and truths are signified by the oil and the wine which are not to be injured; but the external goods and truths are signified by the wheat and barley; external goods and truths are those in the sense of the letter of the Word, but internal goods and truths are those in the internal or spiritual sense of the Word; or, external goods and truths are such as are in the lower heavens, with the angels there, namely, in the ultimates of heaven, but internal goods and truths are such as are in the higher heavens, namely, in the third and second, with the angels there. The latter goods and truths are themselves genuine goods and truths, but the former are truths and goods which correspond, thus are correspondences; the former have immediate communication with the angels of heaven, whereas the latter have not an immediate but a mediate communication by correspondences. Hence it is that the Jews, because they were only in the sense of the letter, and not in the knowledge of the signification of things in the spiritual sense, could not injure the spiritual sense thereof either as to good or as to truth, consequently, they could not injure genuine goods and truths. This also is the case with the Christian Church at this day, which cannot injure the genuine goods and truths of the spiritual sense of the Word, for it is in ignorance of that sense, and, consequently, also ignorant of genuine goods and truths.

[3] The reason why the spiritual sense of the Word has not been made known to Christians, is, because the genuine goods and truths, such as are in the higher heavens, lie concealed in the spiritual sense of the Word; and so long as those goods and truths were not perceived and known, that sense could not be opened, for they could not be seen. The reason why genuine goods and truths have not been perceived and known in the Christian churches, is, because those churches have, in general, been divided into the papal and the evangelical; and in the papal church they are altogether ignorant of truths, because those who are therein do not depend upon the Word, thus upon the Lord, who is the Word, that is, the Divine truth, but upon the Pope, from whose mouth scarcely anything proceeds but what is from the love of ruling, and this love is from hell. Therefore, scarcely a single truth pertaining to the church exists with them; but in the evangelical churches faith alone has been assumed for the essential means of salvation, and thereby the good of love and charity has been rejected as not essential, and where good is rejected there no truth that is really truth can exist, all truth being from good. For the Lord flows into man’s good, and by means of good enlightens him, and gives him light to perceive truths, therefore, without that light, which is the very spiritual life of man, there can be no truth. However it may sound like truth, because from the Word, it is truth falsified by the ideas which a man holds concerning it; for from faith separated from charity, or from truths without good, no other result can follow.

Hence then it is, that the spiritual sense of the Word could not be opened to the Christian churches; for if it had been opened, they would have falsified and perverted it by ideas from fallacies, and so would have profaned it. For this reason also no one will hereafter be admitted into the spiritual sense of the Word unless he is in genuine truths from good; and no one can be in genuine truths from good unless in his heart he acknowledges the Lord alone as the God of heaven and earth, for from Him is every good and truth therefrom. The reason why the spiritual sense of the Word is, at this day, opened, and therewith also genuine truths and goods disclosed, is, because the Last Judgment has been accomplished by the Lord, and thus all things in the heavens and in the hells are reduced to order. And as a result it can be provided by the Lord that the genuine truths and goods, in the spiritual sense of the Word, shall not be injured, which could not have been provided for before (see the small work concerning the Last Judgment, n. 73).

sRef Isa@55 @1 S4′ [4] That wine signifies spiritual good, or the good of charity and the good of faith, which in its essence is truth, is evident from the following passages in the Word. In Isaiah:

“Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; buy wine and milk without money and without price” (lv. 1).

Every one can see that it is not wine and milk, which they would buy without money; therefore by wine and milk are signified spiritual things, namely, by wine spiritual good, which in its essence is truth, as was said above, and by milk the good of that truth. That these are freely given by the Lord to such as are ignorant of truth and good, and yet desire them, is signified by “he that hath no money, come ye, buy, and eat, buy without money.” To buy signifies to procure to oneself; and to eat to appropriate to oneself, which is done by application as of oneself. That those who are ignorant of truth and good, and yet desire them, are meant, is evident, for it is said, “Ho, every one that thirsteth, come ye to the waters”; to thirst signifying to desire, and waters signifying truths, here the Word wherein they are contained.

sRef Joel@3 @18 S5′ [5] In Joel:

“It shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk; all the rivers of Judah shall flow with waters” (iii. 18).

Here the Lord’s coming, and a new heaven and a new church from Him, are treated of. That the mountains in the land of Canaan, or in Judea, did not then drop down new wine, nor the hills flow with milk, and that neither did the rivers of Judah flow with waters more than formerly, is known, therefore, by those words are meant something other than new wine, milk, and waters, also than mountains, hills, rivers, namely, that by the mountains dropping down new wine (mustum) or wine (vinum), is meant every genuine truth from the good of love to the Lord. By the hills flowing with milk, is meant spiritual life from the good of charity towards the neighbour; and by all the rivers of Judah flowing with waters, are meant truths from the particulars of the Word. For by Judah is signified the Lord’s celestial kingdom, and also the Word (as may be seen, n. 3881, 6363). Hence by its rivers are signified the particulars thereof. (That by mountains is signified the good of love to the Lord, n. 795, 4210, 6435, 8327, 8758, 10,438, 10,608; and by hills the good of charity towards the neighbour, n. 6435, 10,438; and this because in heaven those dwell on mountains who are in the good of love to the Lord, and, upon hills those who are in the good of charity towards the neighbour, n. 10,438; and in the work concerning Heaven and Hell, n. 188.)

sRef Amos@9 @15 S6′ sRef Amos@9 @14 S6′ sRef Amos@9 @13 S6′ [6] In Amos:

“Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop new wine, and all the hills shall melt. I will bring back the captivity of my people Israel, and they shall build the waste cities; and they shall sit and plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. Then will I plant them upon their land” (ix. 13-15).

In this chapter the vastation of the church is first treated of; and afterwards its restoration by the Lord. By the people Israel also is not meant that people, but those with whom the church was to be established. By the ploughman overtaking the reaper, and the treader of grapes him that soweth the seed, is signified that he who receives good and truth shall also perform uses, or bear fruit, thus that they will be together with the member of the church. By the mountains dropping down new wine, and all the hills melting, is signified as just above, that from the good of love to the Lord, and from the good of charity towards the neighbour, there would be truths in abundance, new wine here or wine denoting truth. By the captivity of the people Israel, which should be brought back, is signified the restoration of the church among the Gentiles, for by captivity is meant spiritual captivity, in which those are who are remote from goods and truths, and yet desire them (see n. 9164). By the waste cities, which they shall build, are signified the doctrinals of truth and good from the Word hitherto destroyed, and afterwards to be restored; by the vineyards which they shall plant, and of which they shall drink the wine, are signified all things of the church from which is intelligence, a vineyard signifying the spiritual church, whence by vineyards are signified all things of the church. By wine is signified the truth thereof in general; and by drinking it is signified to be instructed and become intelligent, thus intelligence; and by the gardens which they shall make, and of which they shall eat the fruit, is signified wisdom, gardens denoting all things of intelligence, and the fruit of them signifying goods of life; thus by eating their fruit is signified the appropriation of good, thus wisdom, for wisdom is formed when truths are committed to the life; and because these things are meant, it is therefore said of Israel, I will plant them upon their land.

sRef Gen@49 @11 S7′ sRef Gen@49 @12 S7′ [7] In Moses:

“He bindeth his ass’s-colt to the vine, the son of his she-ass unto the choice vine; he washeth his raiment in wine, and his covering in the blood of grapes; his eyes are red with wine, and his teeth white with milk” (Gen. xlix. 11, 12).

This occurs in the prophecy of Israel the father concerning Judah, by whom is not here meant Judah, but the Lord as to the celestial kingdom; and by wine and the blood of grapes is meant the Divine truth. (What the other things signify, and that wine signifies Divine truth, because it relates to the Lord, may be seen in the Arcana Coelestia, n. 6375-6381.)

sRef Gen@27 @27 S8′ sRef Gen@27 @26 S8′ sRef Gen@27 @37 S8′ sRef Gen@27 @25 S8′ sRef Gen@27 @28 S8′ sRef Gen@27 @28 S8′ sRef Gen@27 @27 S8′ [8] In the same:

“Jacob brought of his venison to his father Isaac, and he did eat; and he brought him wine, and he drank. And Isaac blessed him, saying, God give thee of the dew of heaven, and of the fatnesses of the earth, and plenty of corn and new wine” (Gen. xxvii. 25-28, 37).

Those who do not know that the Word is spiritual in every particular, may suppose that by Isaac here is meant Isaac, and by Jacob, Jacob; and hence that by the fatnesses of the earth, and by the corn and new wine, no higher are meant; whereas by Isaac here was represented the Lord, and by Jacob the church; hence by the fatnesses of the earth, celestial things of the good of love; and by corn and new wine, all the good and truth of the church. (But these words may also be seen explained in the Arcana Coelestia, n. 3570, 3579, 3580.)

sRef Deut@11 @14 S9′ sRef Deut@11 @13 S9′ [9] In the same:

If ye shall hearken unto my precepts, I will give rain to your land in its season, the former rain and the latter rain, and thou shalt gather in thy corn, and thy new wine, and thine oil” (Deut. xi. 13, 14).

These blessings of the earth were promised to the sons of Israel if they would hear and do Jehovah’s precepts, which also attended them, because with them the church was representative, and the things that were said and commanded by Jehovah corresponded to spiritual things, thus the blessings of the earth to the blessings of heaven. The blessings of heaven, to which the blessings of the earth correspond, have all reference to such things as belong to the good of love and the truth of faith; such blessings, therefore, are signified by the former and the latter rain, for rain specifically signifies the Divine truth flowing in out of heaven, from which all things of the church and heaven with man are born, grow, and are brought forth; wherefore by the corn, new wine, and oil, which they should gather, are signified every good and truth of the external and internal man.

sRef Deut@33 @28 S10′ [10] In the same:

“Thus Israel dwelt securely, solitary at the fountain of Jacob, in a land of corn and new wine; his heavens also dropped down dew” (Deut. xxxiii. 28).

This was the conclusion of the blessings of the children of Israel by Moses, which were all prophetical; and every son and every tribe of Israel signified something of the church, as in Gen. xlix. Here Israel signifies the church itself; and by dwelling securely and solitary at the fountain of Jacob, is signified to live without infestation from evils and falsities, and to be led by the Lord alone by means of Divine truth; the fountain of Jacob denoting Divine truth and the Word. And by living in a land of corn and new wine, is signified in all the good and truth of the church; and by his heavens also shall drop down dew, is signified influx out of heaven.

sRef Deut@32 @14 S11′ sRef Deut@32 @13 S11′ [11] In the same:

“He made him ride upon the high places of the earth, and gave him butter of the herd, and milk of the flock, with the fat of lambs, and of rams of the sons of Bashan, and of goats, with the fat of kidneys of wheat; and thou didst drink the blood of the grape, pure wine” (Deut. xxxii. 13, 14).

These things are said of the Ancient Church, which was that before the Israelitish Church, and was in the good of charity and in the truths of faith. The goods of every kind, in which it was, are meant by those things, namely, by butter of the herd, milk of the flock, the fat of lambs, the fat of rams, the fat of goats, the fat of kidneys of wheat; and the spiritual truths by the blood of the grape and pure wine (merum).

sRef Isa@62 @9 S12′ sRef Jer@31 @12 S12′ sRef Isa@62 @8 S12′ sRef Isa@62 @7 S12′ [12] In Jeremiah:

“They shall come and sing in the height of Zion., and shall flow together to the goodness of Jehovah, to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd” (xxxi. 12).

By wheat, new wine, and oil, are signified goods and truths of every kind (what they mean specifically may be seen above, n. 374).

In Isaiah:

“Jehovah hath sworn by his right hand, and by the arm of his strength, Surely I will no longer give thy corn to be food for thine enemies; and the sons of the stranger shall no more drink thy new wine (mustum), for which thou hast laboured; but they who gather it, shall eat it, and praise Jehovah; and they who bring it together, shall drink it in the courts of holiness” (lxii. 8, 9).

These things are said concerning Jerusalem, by which is signified the church as to doctrine. By the corn, therefore, which shall no longer be given as food for the enemies, and by the new wine, which the sons of the stranger shall not drink, are signified in general the good and truth of the church, which shall no longer be consumed by evils and falsities; enemies here denoting evils; and the sons of the stranger, falsities; and eating or food, to be given unto them; and drinking denoting to consume. That goods and truths shall abide with those who receive them, and thence make use of them, is signified by, “they who gather it, shall eat it; and they who bring it together, shall drink it.” The worship from these is signified by praising Jehovah, and drinking in the courts of holiness.

sRef Isa@16 @10 S13′ [13] In the same:

“Joy is taken away, and exultation from Carmel; and in the vineyards there is no singing, there is no shouting for joy; the treader treadeth not out the wine in the wine-press; I have made the vintage shouting to cease” (xvi. 10).

The taking away of heavenly delight from good and the truths thence, because good and truth itself, is thus described. The good of the church is meant by Carmel, and the truths thence by vineyards and by treading out the wine in the wine-presses; the delights thereof, which are taken away, by joy, exultation, singing, shouting, and vintage shouting; for it was customary to sing in the vineyards, and in the wine-presses, when the grape was trodden into wine, on account of the representation of the delights from truths, which were signified by wine.

sRef Jer@48 @32 S14′ sRef Jer@48 @33 S14′ [14] In Jeremiah:

“O vine of Sibmah, I will weep for thee above the weeping of Jazer; thy plants are gone over the sea, they reach even to the sea of Jazer; the spoiler is fallen upon thy fruits of autumn, and upon thy vintage. Whence is collected joy and gladness out of Carmel, and from the land of Moab; and I have caused the wine to fall in the wine-presses; none shall tread with shouting; their shouting shall be no shouting” (xlviii. 32, 33).

Here also the removal of heavenly delight, from the good of love and the truths thence, is treated of, for all heavenly delight is in these and from these. Lamentation over it is meant by grievous weeping; the deprivation thereof, by which joy and gladness is collected out of Carmel, also by the spoiler falling upon them, by [the wine] failing, and the shouting being no shouting; the good which was taken away, for which there was lamentation, is meant by the fruits of autumn; and the truths of good which were taken away, by the vintage and by the wine in the wine-presses. That truths were banished, and that they perished by scientifics, is meant by the wine of Sibmah, and by the plants thereof having gone over the sea, even to the sea of Jazer, the sea signifying the scientific part.

sRef Lam@2 @11 S15′ sRef Lam@2 @12 S15′ [15] In Lamentations:

“The infant and the suckling faint in the streets of the city. They say to their mothers, Where is the corn and the wine? when they faint as one that is slain in the streets of the city, when their soul is poured out upon the bosom of their mothers” (ii. 11, 12).

These words contain a lamentation over the Jewish Church, that all the good and truth thereof have perished, and the lamentation is described by the infant and the suckling who faint in the streets of the city, and say to their mothers, Where is the corn and the wine? the infant and the suckling signify those who are in the good of innocence, and in the abstract, the good of innocence itself, by which good is meant every good of the church, because it is the essential of all the goods of it (see the work concerning Heaven and Hell, n. 276-283, 285, 288, 341, 382). By the streets of the city are signified truths of doctrine; by mothers are signified all things of the church; and by corn and wine are signified all the good and truth thereof in general. The reason why it is said that they faint as one slain in the streets of the city, when their soul is poured out upon the bosom of their mothers, is, because one that is slain signifies those who perish spiritually through deprivation of truth, and by the soul is signified spiritual life. (That the streets of the city in which they faint signify truths of doctrine, may be seen, n. 2336; and that the mother, into whose bosom the soul is poured out, signifies the church, n. 2691, 2717, 3703, 4257, 5581, 8897.)

sRef Zeph@1 @13 S16′ [16] In Zephaniah:

“Their wealth shall be a prey, and their houses a waste: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof” (i. 13).

By the wealth that shall be for a prey, is signified spiritual wealth, which is the knowledges of good and truth; by the houses becoming a waste are signified those things in man that pertain to the church; from which, when they are devastated, [men] then profit and receive nothing, although they hear them and see them in the Word, is signified by, building and not inhabiting, and planting vineyards, and not drinking the wine thereof; houses denoting the goods of the church, and vineyards together with wine denoting the truths thereof.

sRef Micah@6 @15 S17′ sRef Hos@9 @2 S17′ sRef Amos@5 @11 S17′ sRef Hos@9 @4 S17′ [17] Similar things are meant in Micah:

“Thou shalt sow, but thou shalt not reap; thou shalt tread the olive, but thou shalt not anoint thee with oil and new wine, but shalt not drink wine” (vi. 15).

In Amos:

“Vineyards of desire shall ye plant, but ye shall not drink the wine of them” (v. 11).

And in Hosea:

“The corn-floor and the wine-press shall not feed them, and the new wine shall deceive them. They shall not make wine-offerings to Jehovah, and they shall not be pleasing unto him” (ix. 2, 4).

By the corn-floor and the wine-press are signified the same as by corn and wine, because in these places they are brought together; that they shall not profit from the things heard, is signified by, they “shall not feed them, and the new wine shall deceive them”; and hence their worship was not accepted, is signified by, “they shall not make wine-offerings to Jehovah, and they shall not be pleasing,” namely, the libations, unto Him.

sRef Joel@1 @5 S18′ sRef Joel@1 @11 S18′ sRef Joel@1 @10 S18′ [18] In Joel:

“Awake ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, which is cut off from your mouth. The field is wasted, the land mourned, for the corn is wasted, the new wine is dried up, the oil languisheth; the husbandmen were ashamed; the vinedressers howled” (i. 5, 10, 11).

What is signified by these words, in the spiritual sense, may be seen above (n. 374), where they are explained; and that by wine and new wine is meant the truth of the church, and by vinedressers those who are in truths and teach them; the subject here treated of being the devastated church, in which goods and truths have perished.

sRef Ezek@27 @18 S19′ [19] In Ezekiel:

“Damascus was thy trader by the multitude of thy works, by the multitude of all riches; in the wine of Helbon, and the wool of Zachar” (xxvii. 18).

This is said of Tyre, by which is signified the church as to the knowledges of good and truth; and by Damascus, which was a city of Syria, is signified the scientific part concordant; and by the tradings, which are treated of in that chapter, are signified the acquisition and communication, and also the use, of them. Because Damascus signifies the scientific part concordant, it is therefore said, it was a trader by the multitude of all works and riches; and by works, from which uses are effected, are signified the knowledges of good, and by riches the knowledges of truth; and because the knowledges of truth and good are in the natural man, for therein is everything cognizable, perceptible, and knowable, it is therefore said, in the wine of Helbon, and the wool of Zachar; the wine of Helbon signifying natural truth, and the wool of Zachar natural good.

sRef Isa@24 @7 S20′ sRef Isa@24 @10 S20′ sRef Isa@24 @6 S20′ sRef Isa@24 @9 S20′ [20] In Isaiah:

“A curse shall devour the earth. The new wine shall mourn, the vine shall languish, all the merry-hearted shall sigh. They shall not drink wine with a song; strong drink shall be bitter to them that drink it. The city of emptiness shall be broken; every house shall be shut up, that no man come in” (xxiv. 6, 7, 9, 10).

By these words is described the perversion of the church, which is when falsity rules in the place of truth, whence there is no longer any good, for man has good by means of truths. By the earth which the curse shall devour, is signified the church; the curse denoting the perversion thereof; by the new wine mourning, and the vine languishing, is signified all the truth of the church, to mourn and to languish signifying its deprivation; that there shall no longer be any heavenly delight and blessing, is signified by, all the merry-hearted shall sigh, they shall not drink wine with a song; that they shall turn away from all things which agree with truths, is signified by, strong drink shall be bitter to them that drink it, strong drink signifying the things that are from truths and agree with them; but that the doctrine of falsity shall be destroyed, is signified by, the city of emptiness shall be broken, a city denoting doctrine, and emptiness denoting falsity; and that good and wisdom shall be no longer with man, is signified by, every house shall be shut up, that no man come in, which takes place when there is no truth, but falsity only.

sRef Amos@6 @6 S21′ [21] In Amos:

“Who drink out of bowls of wine, and anoint themselves with the first-fruits of the oils; but they are not grieved for the breaking of Joseph” (vi. 6).

In this, and the preceding part of the chapter, those are described who are in external worship without internal, such as the Jews were formerly, and are at the present day. The bowls of wine, out of which they drink, denote the externals of truth from which is their worship; and the first-fruits of the oils, with which they anoint themselves, denote the externals of good, from which also their worship comes. Joseph signifies the internal of the church, or its spiritual; and their not being affected because it perished, is signified by, they are not grieved for his breaking. (That external worship without internal, is no worship, may be seen, n. 1094, 1175, 7724; that the Jews were formerly and are at the present time in external worship without internal, n. 1200, 3147, 3479, 8871; that Joseph signifies the spiritual church, and hence also the spiritual of the church, n. 3969, 3971, 4669, 6417.)

sRef Zech@10 @6 S22′ sRef Zech@10 @7 S22′ [22] In Zechariah:

“I will render powerful the house of Judah, and I will keep the house of Joseph; hence they shall be as the powerful Ephraim, and their heart shall be glad as if with wine” (x. 6, 7).

By the house of Judah is signified the Lord’s celestial church, and by the house of Joseph the Lord’s spiritual church; and by rendering powerful their houses, is signified to multiply with them truths from good, for all power is of truth from good; hence it is said, that they shall be as the powerful Ephraim; by Ephraim is signified the understanding of truth from good, [which] is thus called powerful from its multiplication; heavenly delight thence is signified by, their heart shall be glad as if with wine, wine denoting truth from good, from which that delight comes. (That all power belongs to truths from good, may be seen in the work concerning Heaven and Hell, n. 228-233; and also above, n. 209, 333; that Judah in the Word signifies the Lord’s celestial kingdom, in the Arcana Coelestia, n. 3881, 6363; and Ephraim, the Intellectual of the church, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296.)

sRef Dan@5 @5 S23′ sRef Dan@5 @3 S23′ sRef Dan@5 @25 S23′ sRef Dan@5 @4 S23′ sRef Dan@5 @21 S23′ sRef Dan@5 @24 S23′ sRef Dan@5 @2 S23′ [23] In Daniel:

“Belshazzar king of Babylon, and his princes, and his wives, and his concubines, drank wine out of the vessels of the temple of Jerusalem, and they praised the gods [of gold,] silver, brass, iron, wood, and stone. Therefore there was written on the wall, numbered, weighed, divided. And he* was afterwards driven out from the sons of man, and his dwelling was with the wild asses” (v. 2-5, 21).

In the internal sense the profanation of good and truth is here described, which also Babel or Babylon denotes; for by drinking wine out of the vessels of the temple of Jerusalem, is signified to imbibe the truths of the church from the Word, to drink wine denoting to imbibe truths, and the vessels of the temple of Jerusalem denoting those things that pertain to the doctrine of the church from the Word; and to praise the gods of gold, silver, brass, iron, wood, and stone, signifies worship from the love of self and of the world; for by those gods is signified idolatrous worship of every kind, and profanation; that therefore it was written on the wall, numbered, weighed, divided, signifies separation from all things of heaven and the church. That he* was afterwards driven out from the sons of man, and had his dwelling with the wild asses, signifies separated from all truth, and the allotment of his life with the infernals; the sons of man denoting the truths of the church; wild asses denoting those who are in dire falsities, such as are in the hells; and dwelling denoting the lot which is of the life.

sRef Joel@3 @3 S24′ [24] In Joel:

“They have cast lots over my people; for they have given a boy for a harlot, and sold a girl for wine, which they drank” (iii. 3).

By casting lots over the people, is signified to dissipate the truths of the church, to cast lots signifying to dissipate, and the people signifying the church as to truths, thus also the truths of the church; by giving a boy for a harlot, is signified to falsify truth, for a boy denotes the truth of the church, and a harlot denotes falsity; and by selling a girl for wine which they drank, is signified to pervert the good of the church by truth falsified, a girl denoting the good of the church, and wine denoting truth falsified.

sRef Joel@1 @9 S25′ [25] Because wine signified the truth of the church which is from good, therefore it was commanded that, with the sacrifices upon the altar, they should also offer a meat-offering and a drink-offering, and the meat-offering was bread, and the drink-offering wine, by which was signified the worship of the Lord from the good of love, and from the truths thence, all worship being from these. (Concerning the drink-offerings and the different portions of wine in them at the different sacrifices, see Exod. xxix. 40, 41; Lev. xxiii. 13, 18; Num. vi. 1-4, 15, 17; xv. 4-7, 10, 24; xxviii. 7-10, 24, 31; xxix. 6, 11, 19, 22, 25, 27, 28, 31, 34, 38, 39; and in addition Gen. xxxv. 14). Hence it is evident what is signified in Joel:

“The meat-offering and the drink-offering is cut off from the house of Jehovah, the priests, the ministers of Jehovah, mourned” (i. 9).

This means, that worship from the good of love, and the truths thence, had perished. Who cannot see that the meat-offering and drink-offering, which were bread and wine, could not be pleasing to Jehovah in worship, unless they had signified such things as pertain to heaven and the church?

sRef Matt@26 @29 S26′ sRef Luke@22 @18 S26′ [26] From these considerations it is now evident what the bread and wine in the Holy Supper involve, namely, bread the good of love from the Lord to the Lord, and wine the good of faith which in its essence is truth. (But concerning the Holy Supper, and concerning the bread and wine therein, see the Doctrine of the New Jerusalem, n. 210-222.)

Because wine signifies the good of faith, which in its essence is truth, therefore, the Lord, when He instituted the sacrament of the Supper, said,

“I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom” (Matt. xxvi. 29).

“I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come” (Luke xxii. 18).

By the fruit of the vine, or the wine, which the Lord would drink new with them in His Father’s kingdom, or when the kingdom of God should come, is meant that all Divine truth in heaven and the church would then proceed from His Divine Human; therefore He calls it new, and He calls it also the New Testament in His blood (verse 20); for the Lord’s blood signifies the same as wine (see above, n. 30, 328, 329). And because, after the Lord rose again, all the Divine proceeds from Him, therefore He says that He will drink it with them when the kingdom of God shall come, and it came when He reduced all things to order in the heavens and in the hells. That the kingdom of God came with the Lord, and is from Him, is evident from

Matt. iii. 2; iv. 17; x. 7; xii. 28; xvi. 28; Mark i. 14, 15; ix. 1; Luke i. 32, 33; ix. 11, 27, 60; x. 11; xvi. 16; xvii. 20, 21; xxiii. 42, 51; John xviii. 36.

Because, now, as bread signifies the good of love, and wine the good of faith, which in its essence is truth from that good, and, in the highest sense, bread the Lord as to the Divine good, and wine the Lord as to the Divine truth; and because there is a correspondence between spiritual things and natural, and there is such a correspondence, so that, when man thinks of bread and wine, the angels think of the good of love and the good of faith; and because all things of heaven and the church have reference to the good of love and the good of faith, therefore, the Holy Supper was instituted by the Lord, that by it there might be a conjunction of the angels of heaven with the men of the church.

sRef Gen@14 @19 S27′ sRef Gen@14 @18 S27′ [27] Such things being meant by bread and wine in heaven, therefore

“Melchizedek king of Salem” going out to meet Abram, “brought forth bread and wine; and he was the priest of the most high God.” And he blessed Abram (Gen. xiv. 18,19).

By Melchizedek is here represented the Lord as to the Divine good and Divine truth; by him as a priest the Divine good, and by him as a king the Divine truth; therefore he brought forth bread and wine, because by bread is signified the Divine good, and by wine is signified the Divine truth; or, applied to man, by bread is signified the good of love to the Lord, and by wine the good of faith, which is from the reception of Divine truth.

The same is signified by the Lord by wine in the following.

sRef Matt@9 @17 S28′ [28] In Matthew:

“They do not put new wine into old bottles; else the bottles break, and the wine runneth out; but they put [new] wine into new bottles, and both are preserved” (ix. 17).

In Luke:

“And no man having drunk old wine straightway desireth new; for he saith the old is better” (v. 39).

Because all comparisons in the Word are from correspondences, so also is this comparison; and by wine is signified truth, by old wine, the truth of the old or Jewish Church; and by bottles are signified those things that contain; by old bottles, the statutes and judgments of the Jewish Church, and by new bottles, the Lord’s precepts and commandments. That the statutes and judgments of the Jewish Church, which especially concerned the sacrifices and representative worship, are not in agreement with the truths of the Christian Church, is meant by, “they do not put new wine into old bottles, else the bottles break and the wine runneth out, but they put [new] wine into new bottles, and both are preserved together.” That those who were born and educated in the externals of the Jewish Church could not be led immediately into the internals of the Christian Church, is signified by, “no man having drunk old wine straightway desireth new; for be saith the old is better.”

sRef John@2 @8 S29′ sRef John@2 @7 S29′ sRef John@2 @9 S29′ sRef John@2 @1 S29′ sRef John@2 @10 S29′ sRef John@2 @2 S29′ sRef John@2 @3 S29′ sRef John@2 @4 S29′ sRef John@2 @6 S29′ sRef John@2 @5 S29′ [29] The same is signified by the water turned into wine in Cana of Galilee, concerning which it is thus written in John:

In the marriage in Cana of Galilee, when the wine failed, “there were set there six water-pots of stone, according to the purifying of the Jews. Jesus said, Fill the water-pots, which they filled to the brim. Then he said unto them, Draw out now, and bear unto the ruler of the feast. And they bare it. When the ruler of the feast tasted the water that was made wine, he called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine; and when they have had enough, that which is worse; thou hast kept the good wine until now” (ii. 1-10).

It should be known that all the miracles performed by the Lord, as well as all the miracles of Him recorded in the Old Testament, signified such things as pertain to heaven and the church, that is, that they contained such things within them, and that hence His miracles were Divine (see the Arcana Coelestia, n. 7337, 8364, 9051), this miracle similarly. By a marriage here, as elsewhere in the Word throughout, is signified the church; in Cana of Galilee that amongst the Gentiles; and by water is signified the truth of the external church, such as was the truth of the Jewish Church from the sense of the letter of the Word; and by wine is signified the truth of the internal church, such as is the truth of the Christian Church. Hence the Lord’s making the water wine, signifies that He would make the truths of the external church truths of the internal church, by opening the internal things that lay concealed in them. By the six water-pots of stone, set after the manner of the purifying of the Jews, are signified all those things in the Word, and thence in the Jewish Church and its worship, all of which were representative and significative of things Divine in the Lord, and from the Lord, which contained things internal. Therefore also, there were six of stone, set for the purifying of the Jews, the number six signifying all, and being said of truths, stone signifies truth, and the purification of the Jews purification from sins, thus all things of the Jewish Church. For the church regards purification from sins as its all, for in proportion as any one is purified therefrom, in the same proportion he becomes a church. By the ruler of the feast are meant those who are in the knowledges of truth; his saying to the bridegroom, “Every man at the beginning doth set forth good wine; and when men have had enough, that which is worse; thou hast kept the good wine until now,” signifies that every church commences by truths from good, but afterwards ends in truths not from good, and that still, at the end of the church, truth from good, or genuine truth, is given from the Lord.

sRef Luke@10 @34 S30′ sRef Luke@10 @33 S30′ [30] Because wine signifies the truth of the church, and oil the good thereof, therefore, the Lord says, in the parable of the man who was wounded by thieves,

That the Samaritan poured oil and wine into his wounds (Luke x. 33, 34).

Here by the man wounded by thieves are meant those who are infested and wounded as to their conscience by evil men, who are robbers; and by the Samaritan are meant the Gentiles, who are in the good of charity; hence by pouring into his wounds oil and wine are signified the spiritual things that heal a man thus injured, oil denoting the good of love and wine the good of faith or truth. What the other particulars signify, namely, that he set him on his own beast, and brought him to an inn, and bade them take care of him, may be seen above (n. 375), where they are explained. That wine signifies the truth of the church is evident, not only from the passages adduced, but also from others in the Word (as Isa. i. 21, 22; xxv. 6; xxxvi. 17; Hos. vii. 4, 5, 14; xiv. 5, 7; Amos. ii. 8; Zech. ix. 15, 17; Ps. civ. 15).

sRef Isa@28 @1 S31′ sRef Isa@28 @3 S31′ sRef Isa@28 @7 S31′ [31] Because most things in the Word have also an opposite sense, so also has wine, and in that sense it signifies truth falsified, and also falsity, as in the following passages. In Isaiah:

“Woe to the crown of pride, to the drunkards of Ephraim, to the flower of his decaying glory, which is upon the head of the valley of the fat ones confused with wine; the crown of pride, the drunkards of Ephraim, shall be trodden under the feet; these stray through wine, and through strong drink they wander from the way; the priests and the prophets stray through strong drink, they are swallowed up of wine, they wander from the way through wine, they stray among the seeing, they totter in judgment” (xxviii. 1, 3, 7).

These things are said of those who are insane in spiritual things, because they believe themselves to be intelligent from themselves, and, consequently, glory in it; the state of such is here described by pure correspondences. Those who are insane in spiritual things or in truths, are meant by drunkards, and those who thence believe themselves intelligent, by Ephraim; and the vaunting of their intelligence or erudition thence, by the crown of pride; for those who are in falsities of doctrine, and have confirmed themselves therein, when they are enlightened and see truths in the other life, become, as it were, drunkards. Such the learned become, who have confirmed themselves in falsities, and to confirm oneself in falsities is to do so from oneself and not from the Lord. Hence it is clear what is signified by, “Woe to the crown of pride, to the drunkards of Ephraim.” By “the flower of decaying glory which is on the head of the valley of the fat ones confused with wine,” is signified the truth of the church destroyed in its birth from the vaunting of man’s own intelligence, which pertains to the natural man separated from the spiritual, who then sees falsity instead of truth. The flower of glory denotes truth in its birth falling or perishing, the head of the valley of the fat ones denotes the intelligence of the natural man; confused with wine denotes those who see falsity instead of truth; “the crown of pride, the drunkards of Ephraim, shall be trodden under the feet,” signifies that that intelligence shall entirely perish; “these stray through wine, and through strong drink they wander from the way,” signifies by falsities and by such things as are therefrom; “the priest and the prophet stray through strong drink, they are swallowed up of wine, they wander from the way through wine,” signifies that those who ought to be in the doctrine of good and truth are of such a quality, and apart from persons, that their doctrine itself is of such a quality; “they stray among the seeing, they totter in judgment,” signifies that they do not see the truths of intelligence. That such things are signified by these words no one can see except from the spiritual sense, without which it could not be known that the crown and the head signify intelligence; that drunkards signify those who are insane in things spiritual; that Ephraim signifies the understanding, here man’s own or from himself; that valley signifies the lower things of the mind, which are natural and sensual, and that a priest and prophet signify the doctrine of good and truth.

sRef Isa@29 @10 S32′ sRef Isa@29 @9 S32′ [32] In the same:

“Pause, wonder, be astonished, and make a cry; they are drunken, and not with wine; they stagger, and not with strong drink. For Jehovah hath poured out upon you the spirit of sleep, and hath closed your eyes; the prophets and your heads, the seers hath he covered” (xxix. 9, 10).

These things are said of those who can see nothing of truth when they hear and read it from the Word; those who are such are called drunken, not with wine, and they stagger, and not with strong drink; wine signifying specifically the truth of the spiritual, and hence of the rational man, and strong drink the truth of the natural man thence. Because such are meant, it is, therefore, said, Jehovah hath poured out upon you the spirit of sleep, and hath closed your eyes; the spirit of sleep denoting no perception, and the closed eyes denoting no understanding. “The prophets and your heads hath he covered,” signifies those who were in the doctrine of truth, and thence wise and intelligent; prophets signifying those who are in the doctrine of truth, and abstractedly the doctrine itself; the heads signifying the wise, and in the abstract wisdom; and the seers signifying the intelligent, and in the abstract intelligence. Wonder at the greatness of their stupidity, is described by, “Pause, wonder, be astonished,” and lamentation over them by, “make a cry.” Such are those who are in a life of evil, and are at the same time in principles of falsity, however learned they may be supposed to be; for by a life of evil the perception of good is shut out, from which thought has life and light, and by principles of falsity the understanding of truth is shut out, whence they see only from the sensual man, and not at all from the spiritual.

sRef Isa@56 @11 S33′ sRef Isa@56 @12 S33′ [33] In the same:

“Dogs obdurate in soul, they know not satiety; the same are the shepherds, they know not to understand; Come, I will take wine, and we will be drunk with strong drink” (lvi. 10-12).

These [words] are said of those who care for nothing but worldly and terrestrial things, by which the internal spiritual man is closed. From having no perception of good and no understanding of truth, they are called dogs obdurate in soul, which know not satiety, that is, who cannot receive good; to know here signifies to be able, and satiety the reception of good, for satiety is predicated of food, by which spiritual nourishment is signified. That neither have they any understanding of truth, is meant by, “the same are the shepherds, they know not to understand”; those being called shepherds who believe themselves able to instruct others, for to feed denotes to instruct; and because such love falsities and things falsified, it is therefore added, “Come, I will take wine, and we will be drunk with strong drink.”

sRef Jer@13 @12 S34′ sRef Jer@13 @13 S34′ [34] In Jeremiah:

“Thus said Jehovah, God of Israel, Every bottle shall be filled with wine. Behold, I fill all the inhabitants of this land, and the kings thereof that sit upon David’s throne, and the priests, and the prophets, all the inhabitants of Jerusalem with drunkenness” (xiii. 12, 13).

Here also by wine is signified falsity, and by every bottle which shall be filled with wine is signified the mind [mens] of man, because that is a recipient of truth or falsity, as a bottle is of wine. By the kings thereof that sit upon the throne of David, are signified those who should otherwise be in Divine truths; by the priests, those who should be in Divine goods; by prophets, those who are in doctrine; by the inhabitants of Jerusalem, all who belong to the church; and by the drunkenness with which they shall be filled is signified insanity in spiritual things.

sRef Jer@23 @10 S35′ sRef Jer@23 @9 S35′ [35] In the same:

“I am become as a drunkard, and as a man whom wine hath entered, because of Jehovah, and because of the word of his holiness. For the land is full of adulterers” (xxiii. 9, 10).

This is a lamentation over the adulteration of good, and the falsification of truth in the church, which is signified by the land being full of adulterers; those things are signified by adulteries, and the church, by the land. Insanity in spiritual things through reasonings from evils against Divine goods, and from falsities against Divine truths, is signified by, I am become as a drunkard, and as a man whom wine hath entered, because of Jehovah, and because of the word of His holiness. To become as a drunkard and as a man whom wine hath entered, signifies perturbation of mind, and insanity from reasonings from evils and falsities; because of Jehovah, signifies because of Divine goods, and because of the word of His holiness, signifies because of Divine truths.

sRef Gen@19 @34 S36′ sRef Gen@19 @33 S36′ sRef Gen@9 @21 S36′ sRef Gen@19 @32 S36′ sRef Gen@19 @35 S36′ sRef Isa@51 @21 S36′ [36] In Isaiah:

“Hear this, thou afflicted and drunken, but not with wine” (li. 21).

By the drunken but not with wine, are here meant those who are in falsities from ignorance of the truth.

Noah drank of the wine, and was drunken, and hence lay naked in the midst of his tent (Gen. ix. 21).

In the spiritual sense something altogether different is meant from what appears in the sense of the letter; similarly by,

Lot was made drunken by his daughters, and they then lay with him (Gen. xix. 32-34).

What is meant by the drunkenness of Noah, in the spiritual sense, may be seen in the Arcana Coelestia, n. 1070-1081; and what by the drunkenness of Lot, n. 2465 at the end. By drunkenness also elsewhere in the Word is signified insanity in spiritual things, also falling into errors (as Isa. xix. 11, 12, 14; Jer. xxv. 27; li. 7; Joel i. 5, 6, 7; Lev. x. 8, 9).

sRef Isa@5 @12 S37′ sRef Isa@5 @21 S37′ sRef Isa@5 @22 S37′ sRef Isa@5 @11 S37′ [37] That by wine, in an opposite sense, is signified falsity, also appears in Isaiah:

“Woe unto them that rise early in the morning, that they may follow strong drink; that continue unto twilight, till wine inflames them. But they regard not the work of Jehovah, and see not the work of his hands. Woe to the wise in their own eyes, and the intelligent before their own faces. Woe unto the heroes to drink wine, and the men of strength to mingle strong drink” (v. 11, 12, 21, 22).

These things are said of those who frame for themselves doctrinals from their own intelligence, and not from the Lord, or out of the Word from Him, whence they are mere falsities; therefore by, “Woe to them who, rising early in the morning, follow strong drink, to them that linger unto twilight, till wine inflames them. But they regard not the work of Jehovah, and see not the work of his hands,” are signified the perverted states of those who believe themselves to be enlightened from themselves, whence they are in falsities of doctrine, and care not for the Word, from which they may know goods and truths of life and of doctrine. To rise early in the morning, and continue till twilight, signifies to be enlightened; and to follow strong drink, and to be inflamed with wine, signify to pour forth doctrinals from themselves; not to regard the work of Jehovah, and not to see the work of His hands, signifies not to care for the Word, and the goods of life and truths of doctrine there discovered; the work of Jehovah being said of goods of life, and the work of His hands of the truths of doctrine, both from the Word. Because such persons are meant, therefore, it is said, “Woe to the wise in their own eyes, and the intelligent before their own faces!” and by the wise in their own eyes are signified those who are so from their own intelligence; and by the intelligent before their own faces are signified those who are so from their own affection; the eyes signifying understanding, and the face, affection. And by, “Woe unto the heroes to drink wine, and the men of strength to mingle strong drink,” are signified to such as aspire after great things, and are ingenious in confirming the falsities that favour the loves of self and their own principles; heroes denoting those who aspire to great things; men of strength, those who are ingenious, and seem to themselves to be intelligent. To drink wine denotes to imbibe falsities, and to mingle strong drink denotes to confirm them; such are all those who are in the love of self, and who seek after the fame of learning, for such are in their proprium, and cannot be raised above it; therefore their thought is in the corporeal Sensual, to which no truth appears, and by which no spiritual good is perceived; whereas those who are not in the love of self, and who seek intelligence for the sake of the uses of life, are raised by the Lord from the proprium into the light of heaven – they themselves not knowing – and are thereby enlightened.

sRef Hos@4 @18 S38′ sRef Hos@4 @17 S38′ sRef Hos@4 @12 S38′ sRef Hos@4 @11 S38′ [38] In Hosea:

“Whoredom and new wine have possessed the heart. My people interrogate wood, and their staff answereth them; for the spirit of whoredoms hath seduced them, and they have committed whoredom under their God. Ephraim is joined to idols; their wine hath departed; they commit whoredom continually” (iv. 11, 12, 17, 18).

It is here treated of those who falsify truths, the falsification of truth being signified by whoredom, and the falsity thence by new wine; hence it is evident what is signified by, “whoredom and new wine have possessed the heart; the spirit of whoredoms hath seduced them, they have committed whoredom under their God, and the wine hath departed, they commit whoredom continually,” namely, that they falsify Divine truths, and that, consequently, they have not any truth; to commit whoredom under their God, signifies to falsify Divine truths, and the wine hath departed, signifies that, consequently, they have not any truth. By Ephraim being joined to idols, are signified those who are in their own intelligence, and by the idols to which he is joined are signified the falsities of their religion. By, “My people interrogate wood, and their staff answereth them,” is signified that they consult their self-love, and cherish it from their own intelligence; for wood, or an idol of wood, which they interrogate signifies self-love, and the staff which answers, signifies power, thus intelligence from the proprium.

sRef Rev@14 @10 S39′ sRef Rev@16 @19 S39′ sRef Rev@14 @8 S39′ sRef Rev@14 @9 S39′ sRef Rev@17 @1 S39′ sRef Rev@17 @2 S39′ sRef Rev@18 @3 S39′ [39] In the Apocalypse:

“Babylon is fallen, is fallen; that great city, because she made all nations drink of the wine of the wrath of her fornication. If any one worship the beast, he shall drink of the wine of the wrath of God, mixed pure in the cup of the wrath of God; and he shall be tormented with fire and brimstone” (xiv. 8-10).

In another place:

“I will show unto thee the judgment of the great whore that sitteth upon many waters, with whom the kings of the earth have committed fornication; and the inhabitants of the earth have been made drunk with the wine of her fornication” (xvii. 1, 2).

And again:

“For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her” (xviii. 3).

By the wine of the wrath of God is signified the falsity of evil, and by the wine of fornication is signified truth falsified; what is meant by the other expressions will be seen in the explanation of them, likewise what by these words in the Apocalypse:

“Babylon the great came in remembrance before God, to give unto her the cup of the wine of the fierceness of God’s wrath” (xvi. 19).

What is signified by the wine of God’s wrath is also signified by the chalice or cup of God’s wrath.

sRef Jer@51 @7 S40′ sRef Ps@75 @8 S40′ [40] In Jeremiah:

“Babylon hath been a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine; therefore the nations are mad” (li. 7).

And in David:

“There is a cup in the hand of Jehovah, and he hath mixed wine in it; he hath filled it with mixture; and he hath poured it out; but the dregs thereof, all the wicked of the earth shall suck out and drink” (Ps. lxxv. 8).

Because by the meat-offering and the drink-offering, which were bread and wine, are signified worship from the good of love and the truths of faith, hence in an opposite sense, by the meat- and drink-offering is signified worship from the evils of the love of evil, and from the falsities of faith; this was signified by the meat-offering and drink-offering that were offered to idols and other gods (Isa. lxv. 11; lvii. 6; Jer. vii. 18; xliv. 17-19; Ezek. xx. 28; Deut. xxxii. 38; and elsewhere). From the signification of wine it is evident what is signified in the Word by a vineyard, by a vine, by the branches thereof, and by the grapes; namely, that by a vineyard is signified the spiritual church, or the church that is in the truths and goods of doctrine from the Word; by the vine, the doctrine itself; by its branches the truths from which the doctrine is formed; and by the grapes, which are the fruit of the vineyards and vines, the goods of charity and the goods of faith; but of these it shall be treated elsewhere.
* Nebuchadnezzar.

sRef Rev@6 @8 S0′ sRef Rev@6 @7 S0′ 377. Verses 7, 8. And when he had opened the fourth seal, I heard the voice of the fourth animal saying, Come and see. And I looked, and behold a pale horse; and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the wild beasts of the earth.

“And when he had opened the fourth seal,” signifies, prediction manifested still further: “I heard the voice of the fourth animal saving,” signifies, out of the inmost heaven from the Lord: “Come and see,” signifies attention and perception. “And I looked, and behold a pale horse,” signifies not any understanding of the Word, from evils of life, and then from the falsities thence; “and he that sat upon him,” signifies the Word; “his name was Death, and Hell followed with him,” signifies eternal damnation; “and power was given unto them over the fourth part of the earth, to kill,” signifies deprivation of all good, and thence of truth, from the Word, and thence in the doctrine of their church derived from the Word; “with the sword,” signifies, by falsity; “and with hunger,” signifies, by deprivation, lack, and ignorance of the knowledges of truth and good; “and with death,” signifies the extinction thereby of spiritual life; “and with the wild beasts of the earth,” signifies evils of life, or lusts and the falsities thence arising from the love of self and of the world, which devastate all things of the church with man.

sRef Rev@6 @7 S0′ 378. (v. 7) And when he had opened the fourth seal. That this signifies prediction manifested still further, is plain from what was said and shown above (n. 351, 352, 361).

sRef Rev@6 @7 S0′ 379. I heard the voice of the fourth animal saying. That this signifies out of the inmost heaven from the Lord, is plain also from what has been said and shown above (n. 353, 362, 370).

sRef Rev@6 @7 S0′ sRef Rev@6 @8 S0′ 380. Come and see. That this signifies attention and perception, may be seen above (n. 354, 371).

sRef Rev@6 @8 S0′ 381. (v. 8) And I looked, and behold a pale horse. That this signifies not any understanding of the Word, from evils of life and then from the falsities thence, [will appear in what follows]. In this and the following chapter, the successive states of the church are treated of, that is, of the men of the church, as to their spiritual life; and their first state is described by the white horse, the second by the red horse, the third by the black horse, and the fourth by the pale horse. That by the white horse is signified the understanding of truth from the Word, may be seen above (n. 355); that by the red horse is signified the understanding of the Word perished as to good (n. 364); that by the black horse is signified the understanding of the Word perished as to truth (n. 372). Hence it is now clear that by the pale horse is signified not any understanding of the Word, from evils of life and falsities thence. For when the understanding of the Word is destroyed as to good and truth, it follows that there is no understanding of the Word; and the reason why there is none, is, because evil of life and the falsity thence bear rule. It is said the evil of life and the falsity thence, because where there is evil of life, there also is falsity, for they make one in man’s spirit. It is said in man’s spirit, because an evil, as well as a good man, can do good and speak truth; but this is only done by the evil man from the natural man, and thence from the body, whereas inwardly with him, that is, in his spirit, there is not the will of good, and thence neither the understanding of truth, thus, neither good nor truth this is especially evident from such persons when they become spirits, then because they are in the spirit they will nothing but evil, and speak nothing but falsity. This then is meant by the pale horse. That a horse signifies the understanding, may be seen above (n. 355); here the understanding of the Word, because by him that sat upon the horse is signified the Word (n. 373).

[2] That pale signifies evil of life and the falsity thence, thus a pale horse not any understanding of the Word from evils of life and the falsities thence, is, because paleness indicates, and thence signifies, absence of life, or its loss, here the absence and loss of spiritual life, which takes place when instead of the good of life there is evil of life, and instead of the truth of faith there is falsity of faith, for then there is no spiritual life. By spiritual life is meant the life of heaven, which also in the Word is simply called life; but a life not spiritual is such as those in hell have, which in the Word is also called death. That by the pale horse is signified spiritual death, is evident also from the following verses, for it is said, “His name that sat upon the horse was Death, and Hell followed with him.”

sRef Jer@30 @6 S3′ [3] The same is signified by paleness or by pale in Jeremiah:

“Ask ye, seek and see whether a male doth travail with child? [wherefore] do I see every man with his hands on his loins, as if bringing forth, and all faces are turned into paleness?” (xxx. 6).

No one can know the meaning of these words unless he knows what to bring forth, what male and man [vir], what the hands on the loins, and what faces, signify. These things are said of those who from their own intelligence desire to procure for themselves love and faith. To procure such things for oneself is signified by travailing with child; by male and man is signified intelligence, here man’s own intelligence; by the hands on the loins, is signified to bring forth those things; and by faces are signified love and faith. For angels and spirits have faces in agreement with the quality of their love and faith, the affection of good, which is love, and the affection of truth, which is faith, manifesting themselves wholly in their faces. Hence by, “whether a male doth travail with child,” is signified, whether any one from his own intelligence can procure to himself the good of love and the truth of faith; by, “I see every man with his hands on his loins, as if bringing forth,” is signified that every one is endeavouring to bring forth such things from the proprium; and by, “all faces are turned into paleness,” is signified, that hence there is no good and truth, but evil and falsity, thus no [spiritual] life, but spiritual death. This is signified by paleness of the face. (That conceptions, travailings, and births in the Word signify spiritual conceptions, travailings, and births which are those of love and faith, may be seen, n. 3860, 3868, 3915, 3965, 3919, 9325; that the male or masculine signifies truth, and thence intelligence, n. 749, 2046, 4005, 7838; also man [vir], n. 749, 1007, 3134, 3309, 3459, 9007; that the face signifies the interior things of the mind, thus the things of love and faith, n. 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546; that the faces with the angels are forms of their affections, in the work concerning Heaven and Hell, n. 47, 457, 459, 481, 552, 553.)

sRef Isa@29 @22 S4′ [4] The same is signified by waxing pale, in Isaiah:

“Jacob shall not [now] be ashamed, neither shall his faces [now] wax pale” (xxix. 22).

By Jacob are meant those who belong to the church, and by his faces not waxing pale, that they shall not be in evils and falsities, but in goods and truths. That paleness signifies the absence and loss of spiritual life, which takes place when there are no good and truth, but evil and falsity, is because when man is deprived of vital heat, he then waxes pale and becomes an image of death, as is the case in extreme terrors, and similarly when he dies; but when he dies spiritually, then his face either becomes red like a coal fire, or pale like that of a corpse; such is the appearance of infernals in the light of heaven.

sRef Rev@6 @8 S0′

382. And he that sat upon him. That this signifies the Word, is plain from the things said and shown above (n. 373). Its being said that his name was Death, does not imply that the Word in itself is death, but [that it appears so] in the presence of those who are in evils and the falsities thence; for such persons see and perceive in it nothing of truth and good, thus nothing of spiritual life. Therefore, it is according to the appearance and perception of those who are of such a quality, that his name who sat upon the pale horse is called Death; for the Word appears to every one according to his quality, – as life to those who are in good and truth, but as death to those who are in evils and falsities. It is the same with the Lord Himself, who is the Word; He also appears to every one according to his quality, – as a fire and as light vivifying and recreating to those who are in good and the truths thence, but as a consuming fire, and as thick darkness, to those who are in evil and the falsities thence (see n. 934 end, 1861 end, 6832, 8814, 8819, 9434, 10,551). Hence also to those who are in evil and the falsities thence, the Lord appears to be angry, to punish, to condemn, and to cast into hell, although He is never angry, nor does he punish, condemn, or cast into hell, but saves in proportion as man applies himself; for He is very Good and Truth, He is Love itself and Mercy itself. It is the same with this passage, where it is said that the name of him that sat upon the pale horse is Death. (The rest [of the explanation] of this circumstance may be seen in the passage cited above, n. 373.)

sRef Rev@6 @8 S0′ 383. His name was Death, and Hell followed with him. That this signifies eternal damnation, appears from the signification of name, as denoting the quality of a thing (concerning which see above, n. 102, 148); here, the quality of the Word, [with those] who are in evils and the falsities thence; from the signification of death as denoting damnation (concerning which also see above, n. 186), for spiritual death is nothing else; from the signification of hell, as denoting evil and the falsity thence, because in these and from these hell exists. Furthermore, by hell is signified the same as by death, namely, damnation, but because both are here mentioned, and thus [hell] is distinguished from Death, by hell is signified eternal damnation; for those who come into hell remain there to eternity; therefore it is also said, “and Hell followed with him,” to follow with him signifying to abide therein, namely, in damnation to eternity. From these considerations it is evident that by “his name was Death, and Hell followed with him,” is signified eternal damnation.

sRef Rev@6 @8 S0′ sRef Ps@87 @7 S0′ 384. And power was given unto them over the fourth part of the earth to kill. That this signifies deprivation of all good and thence of all truth from the Word, and thence also in the doctrine of their church from the Word, is plain from the signification of power as denoting effect, because to be able denotes to effect; from the signification of killing or slaying, as denoting to deprive of good and truth (concerning which see above, n. 366); from the signification of the fourth part, as denoting all the good and truth thence, of which we shall speak presently; and from the signification of the earth, as denoting the church, and everything thereof (concerning which see above, n. 29, 304). And because a church is a church from the doctrine there, and from a life according to it; and because every doctrine of the church should be from the Word, hence the doctrine of the church from the Word is also at the same time signified. From these considerations it is evident, that by power being given unto them over the fourth part of the earth to kill, is signified, the deprivation of all good and the truth thence from the Word, and, consequently, in the doctrine of the church from the Word. By its being said that “power was given unto them,” is meant, that [it is] in the evils and the falsities thence, which also are signified by death and hell. That those who are in evils and falsities deprive themselves of all perception of good and understanding of truth from the Word, and thence in the doctrine of their church from the Word, is quite clear from those who are in falsities of doctrine from evils of life. Such, although they read the Word, either do not see the truths therein, or falsify them by applying them to the falsities of their own principle, and to the evils of their own love. For the sense of the letter of the Word is of such a nature, that those who are in good see truths therein, and those who are in evil see falsities; for the sense of the letter is adapted to the apprehension of children, boys, and simple people, and therefore is written according to the appearance; but still in that sense truths lie hidden which none see but those who are in good, while those who are in evil do not desire to see them, but by perverse interpretations apply all things to the evils of their own loves and to the falsities of their own principles. This is quite evident from so many heresies within the church, especially from the wicked Babylonian heresy, and also from the Jewish heresy.

[2] The reason why the fourth part signifies all good and the truth thence, is, because the number four signifies the conjunction of good and truth, and hence the fourth part or a fourth signifies the all of conjunction. Mention is frequently made in the Word of a third part, and also of a fourth part, and those who do not know that all numbers signify things, may suppose that a third part signifies a third part, and a fourth part a fourth part, or that they signify something; whereas by a third part is signified all truth, and by a fourth part all good; and because all truth is from good, hence by a fourth part are signified all good and the truth thence, here the deprivation of these, because it is said that power was given to them over the fourth part of the earth to kill. That three, and hence a third part, is said of truths, will be seen in the following pages where that number is mentioned. But that four, and hence a fourth part, are said of goods and the truths thence, is, because they signify their conjunction. That this is the case has been made evident to me by much experience from the spiritual world. For when the discourse with the angels there has been concerning the conjunction of good and truth, or of love and faith, and that discourse has been directed to numbers, the number four has been shown, and sometimes also the number two, or the number eight, or the number sixteen, because these numbers signify similar things; for numbers multiplied and divided into themselves, signify the same as the numbers by which they are multiplied or divided (see n. 5291, 5335, 5708, 7973). That angelic speech also falls into numbers, may be seen in the work concerning Heaven and Hell (n. 263). That four signifies the conjunction of good and truth, derives its origin from the four quarters in heaven, in two of which, namely, in the east and west, dwell those who are in the good of love, and in the other two, namely, in the south and the north, those who are in truths thence (as may also be seen in the work concerning Heaven and Hell, n. 141-153). Hence by the four quarters, or by the four winds, are signified all good and the truth thence, and by four the conjunction thereof. The reason why the fourth part signifies the all of the conjunction of good and truth, is, because the fourth there makes the all, and the fourth is significative of conjunction; hence by killing the fourth part is signified the all of conjunction, consequently, all good and truth; for where there is no conjunction things are not, for good is not given without truth, nor truth without good; they are in their essence one, because truth is of good, and good is of truth (as is evident from what is said, and the passages adduced concerning good and truth in the Doctrine of the New Jerusalem, n. 11-27).

sRef Rev@6 @8 S0′ 385. With the sword. That this signifies by means of falsity, is plain from the signification of sword, as denoting truth fighting against falsity and destroying it; and, in an opposite sense, falsity fighting against truth and destroying it (concerning which see above, n. 131, 367).

sRef Rev@6 @8 S0′ 386. And with hunger. That this signifies by privation, lack, and ignorance of the knowledges of truth and good, is plain from the signification of hunger, as denoting the privation of the knowledges of truth and good, also a lack and ignorance of them. These things are signified by hunger in the Word. The reason that these things are signified by hunger, is, because by meat and drink are signified all things that nourish and sustain the spiritual life, which in general are the knowledges of truth and good. The spiritual life itself has need equally of nourishment and support as the natural life; therefore when man is deprived of them, or when they fail, or when they are unknown and yet are desired, that life is said to be in famine. Natural foods also correspond to spiritual foods, as bread to the good of love, wine to the truths thence, and other meats and drinks specifically to their own goods and truths. This has been treated of throughout in the numbers preceding, and will be treated in those following. It is said that hunger signifies deprivation of the knowledges of truth and good, also a lack and ignorance thereof, because there is deprivation with those who are in evils and the falsities thence, a lack with those who cannot know them, because they are not in the church or in its doctrine, and ignorance, with those who know that [such knowledges] exist and thence desire them. These three are signified by famine in the Word, as is evident from the passages there in which famine, the hungry, thirst, and the thirsty, are named.

sRef Isa@9 @20 S2′ sRef Isa@9 @19 S2′ sRef Isa@9 @21 S2′ [2] (i) That famine signifies a deprivation of the knowledges of truth and good which takes place with those who are in evils and the falsities thence, is plain from the following passages. In Isaiah:

“In the wrath of Jehovah of hosts is the land darkened, the people are become fuel for the fire; a man shall not spare his brother. And if he shall snatch on the right hand, he shall yet be hungry; and if he shall eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh, Ephraim; and Ephraim, Manasseh; they together against Jehovah” (ix. 18-21).

No one can understand these words but from the internal sense, nor even the subject treated of, which is the extinction of good by falsity, and of truth by evil. The perversion of the church by falsity, is meant by the land being darkened in the wrath of Jehovah of hosts; and the perversion thereof by evil, is meant by the people becoming fuel for the fire; the land darkened, signifies the church where there is not truth, but only falsity; and fuel for the fire, signifies the consuming of it by the love of evil, fire denoting the love of evil; falsity destroying good, is meant by, “a man shall not spare his brother,” man (vir) and brother signifying truth and good, here man [signifying] falsity, and brother good, because it is said, he shall not spare him. The consequent deprivation of all good and of all truth, however it may be sought for, is meant by, “if he shall snatch on the right hand, he shall yet be hungry; and if he shall eat on the left hand, they shall not be satisfied”; the right hand signifying good from which is truth, and the left hand, truth from good. To snatch at and to eat those things, signifies to seek for; and to be hungry and not be satisfied, denotes to be deprived of. That evil will extinguish all truth, and falsity all good, is meant by, “they shall eat every man the flesh of his own arm,” the flesh of the arm denoting the power of good by truth, man denoting falsity, and to eat denoting to extinguish. That thence all the will of good and the understanding of truth perish, is meant by Manasseh eating Ephraim, and Ephraim Manasseh. (That Manasseh denotes the will of good, and Ephraim the understanding of truth, may be seen, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296.) That this is the case with those who are in evils and falsities, is meant by, “they together against Jehovah”; for when the will is in good and the understanding in truth, then they are with Jehovah; because they are both from Him; but when the will is in evil, and the understanding in falsity, then they are against Jehovah.

sRef Isa@14 @30 S3′ sRef Isa@14 @29 S3′ [3] In the same:

“Rejoice not thou, whole Philistea, that the rod that smiteth thee is broken; for from the serpent’s root shall come forth a basilisk, the fruit of which shall be a flying serpent. I will kill thy root with famine, and it shall slay thy remainder” (xiv. 29, 30).

Almost similar things are meant by these [words,] in the internal sense, but those are here treated of who believe that the interior sight alone of the natural man is faith, and that by the latter or the former they are justified and saved, thus denying that the good of charity is of any efficacy. Those who are of such a nature, are meant by the Philistines, and a company of them by Philistea (as may be seen, n. 3412, 3413, 8093, 8313). That this false principle, which is faith alone, or faith separated from charity, destroys all the good and truth of the church, is meant by its being said, from the serpent’s root shall come forth a basilisk, the serpent’s root denoting that false principle, and a basilisk denoting the destruction of the good and truth of the church thereby. That thence arises reasoning from absolute falsities, is meant by, the fruit of which shall be a flying serpent, a flying serpent denoting reasoning from falsities. The deprivation of all truth, and thence of all good, is meant by, “I will kill thy root with famine, and famine shall slay thy remainder,” famine denoting the deprivation of truth and good, and the remainder denoting all things brought forth from that principle. That such things are meant, has also been made evident by experience itself. Those who have confirmed themselves in the principle concerning faith alone in doctrine and in life, are seen in the spiritual world as basilisks, and their reasonings as flying serpents.

sRef Isa@44 @12 S4′ sRef Isa@44 @10 S4′ [4] In the same:

Who formeth a God, and casteth a molten image, and it profiteth not. “He worketh the iron with the tongs, and operateth upon it with the coal, and he formeth it with pointed hammers; so he worketh it by the arm of his strength; he is even hungry until his strength faileth, neither doth he drink until he is weary” (xliv. 10, 12).

The formation of doctrine from the proprium, both from the intellect and the love, is described by these words. By forming a God, is signified doctrine from [one’s] own understanding; and by casting a molten image, from self-love. By working the iron with the tongs, and operating upon it with the coal, is signified the falsity which he calls truth, and the evil which he calls good; iron denoting falsity, and a fire of coal denoting the evil of self-love. By, “he formeth it with pointed hammers,” is signified by ingenious reasonings from falsities that they may appear to be coherent; by, “so he worketh it by the arm of his strength,” is signified from the proprium; by, “he is even hungry until his strength faileth, neither doth he drink until he is weary,” is signified that there is nowhere anything of good or anything of truth; to hunger signifies the deprivation of good, and not to drink the deprivation of truth. And until his strength faileth, and until he is weary, signifies till nothing of good and nothing of truth remains. How can he who looks at the Word from the sense of the letter only, suppose otherwise than that the formation of a graven image is here described? Yet any one can see that such a description of the formation of a graven image involves nothing spiritual. Nay, more, it would be superfluous to say, that he even hungers until he has no strength, neither doth he drink until he is weary. But not only in the Word here, but also elsewhere, the formation of a religion and doctrine of falsity is described by idols, graven and molten images, which signify the falsities of religion, and of doctrine originating from [man’s] own understanding, and from self-love (see n. 8869, 8932, 8941, 9424, 10,406, 10,503).

sRef Isa@51 @19 S5′ [5] In the same:

“These two things are come unto thee; who shall be sorry for thee? devastation and a breach and famine and the sword” (li. 19).

By famine is here also meant the deprivation of the knowledges (cognitions) of good, even till there is no more good; and by the sword the deprivation of the knowledges (cognitions) of truth, even till there is no more truth; therefore mention is also made of devastation and a breach, devastation signifying that there is no more good, and a breach that there is no more truth.

sRef Isa@65 @13 S6′ [6] In the same:

“Thus said the Lord Jehovih, Behold, my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed” (lxv. 13).

Here, also, by being hungry and thirsty is meant to be deprived of the good of love and the truths of faith, by being hungry to be deprived of the good of love, and by being thirsty to be deprived of the truths of faith; by eating and drinking are signified the communication and appropriation of goods and truths; and by the servants of the Lord Jehovih, those who receive goods and truths from the Lord; hence it is evident what is signified by, “Behold, my servants shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty.” That the former shall have eternal happiness, but the latter unhappiness, is signified by, “Behold, my servants shall rejoice, but ye shall be ashamed.”

sRef Jer@14 @13 S7′ sRef Jer@14 @16 S7′ sRef Jer@14 @12 S7′ sRef Jer@14 @15 S7′ [7] In Jeremiah:

“By the sword, by famine, and by pestilence will I consume them; Yet I said, Ah, Lord Jehovih! behold the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; wherefore thus said Jehovah against the prophets prophesying in my name, when I sent them not; yet they say the sword and famine shall not be in this land, by the sword and by famine shall these prophets be consumed; the people to whom they prophesy shall be cast out in the streets of Jerusalem, neither shall there be any to bury them” (xiv. 12, 13, 15, 16).

By sword, famine, and pestilence, is signified the deprivation of truth and good, and thence of spiritual life, by falsities and evils; by the sword, the deprivation of truth by falsities; by famine, the deprivation of good by evils; and by the pestilence, the deprivation of spiritual life. By prophets are meant those who teach the truths of doctrine, and, in an abstract sense, the doctrinals of truth. Hence it is evident what is signified by all these, namely, that those who teach the doctrine of falsity and evil shall perish by the things which are signified by sword and famine. That those also who receive that doctrine from them are separated from all the truth of the church, and damned, is signified by, “they shall be cast out in the streets of Jerusalem, neither shall there be any to bury them”; the streets of Jerusalem denoting the truths of the church, to be cast out in them denoting to be separated from those truths, and not to be buried denoting to be damned.

sRef Jer@29 @18 S8′ sRef Jer@24 @10 S8′ sRef Jer@18 @21 S8′ sRef Jer@42 @22 S8′ sRef Matt@24 @8 S8′ sRef Jer@42 @13 S8′ sRef Ezek@5 @12 S8′ sRef Jer@42 @15 S8′ sRef Jer@42 @14 S8′ sRef Jer@42 @18 S8′ sRef Jer@29 @17 S8′ sRef Jer@42 @17 S8′ sRef Jer@42 @16 S8′ sRef Ezek@5 @17 S8′ sRef Matt@24 @7 S8′ sRef Jer@5 @12 S8′ sRef Ezek@7 @15 S8′ sRef Jer@11 @22 S8′ sRef Jer@34 @17 S8′ sRef Ezek@5 @16 S8′ sRef Jer@16 @4 S8′ sRef Ezek@6 @12 S8′ sRef Ezek@5 @11 S8′ sRef Ezek@6 @11 S8′ [8] Similar things are signified by the sword, famine, and pestilence in the following passages, namely, by the sword, the deprivation of truth by falsities; by famine, the deprivation of good by evils; and by pestilence, the consumption and deprivation of spiritual life thence.

In Jeremiah:

“They shall be consumed by the sword, and by famine, that their carcase may be meat to the birds of the heavens, and to the beast of the earth” (xvi. 4).

The dead body being meat to the birds of the heavens, signifies damnation by falsities; and their being meat to the beast of the earth, damnation by evils.

In the same:

“They denied Jehovah, when they said, He is not; neither shall evil come upon us; and we shall not see sword and famine ” (v. 12).

In the same:

“Behold, I will visit upon them; the young men shall die by the sword; their sons and their daughters shall die by famine” (xi. 22).

In the same:

“Give their sons to the famine, and make them flow down upon the hands of the sword, that their wives may become bereaved and widows, and their men be put to death, their young men smitten by the sword in war” (xviii. 21).

In the same:

“I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten for badness. And I will pursue after them with the sword, with famine, and with pestilence” (xxix. 17, 18).

In the same:

“I will send the sword, the famine, and the pestilence upon them, till they be consumed from off the land that I gave to them and to their fathers” (xxiv. 10).

In the same:

“I proclaim a liberty for you, to the sword, to the pestilence, and to the famine; and I will deliver you up to commotion in all the kingdoms of the earth” (xxxiv. 17).

In the Evangelists:

“Nation shall be roused against nation, and kingdom against kingdom; and there shall be pestilences, and famines, and earthquakes, in divers places” (Matt. xiv. 7; Mark xiii. 8; Luke xxi. 11).

In Ezekiel:

“Because thou hast defiled my sanctuary, a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee; and I will scatter a third part to every wind. When I shall send among them the evil arrows of famine, which shall be for their destruction; whilst I will send them to destroy you; yet, for all that, I will increase the famine upon you, until I break your staff of bread. And I will send upon you famine and the evil wild beast, and I will make thee bereaved; and pestilence and blood shall pass through thee” (v. 11, 12, 16, 17).

In the same:

“The sword from without, and the pestilence and famine within; he who is in the field shall die by the sword, but him who is in the city shall the famine and the pestilence devour” (vii. 15).

In the same:

“On account of all the evil abominations they shall fall by the sword, by the famine, and by the pestilence. He who is far off shall die by the pestilence; he who is near shall fall by the sword; and he who remaineth and hath been kept alive, shall die by the famine” (vi. 11, 12).

In Jeremiah:

“But if ye say, We will not dwell in this land, that you may not obey the voice of Jehovah your God; [saying,] No; but we will go into the land of Egypt, where we shall see no war, and shall not hear the sound of the trumpet, and shall not hunger for bread; and there will we dwell; hear ye the word of Jehovah, If ye wholly set your faces to go into Egypt, and come to sojourn there, it shall come to pass, that the sword, which ye feared, shall seize you there in the land of Egypt, and the famine, whereof ye were fearful, shall follow close after you in Egypt; and there ye shall die. And they shall die there by the sword, by the famine, and by the pestilence; neither shall one of them remain by reason of the evil that I will bring upon you. And ye shall be a reviling, and an astonishment, and reproach; neither shall ye see this place any more. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye have desired to come in order to sojourn there” (xlii. 13-18, 22; xliv. 12, 13, 27).

By Egypt is here signified the Natural, and by coming into Egypt and sojourning there, is signified to become natural. (That Egypt denotes the scientific of the natural man, and that hence it denotes the Natural, and the land of Egypt the natural mind (mens) may be seen, n. 4967, 5079, 5080, 5095, 5160, 5276, 5278, 5280, 5288, 5301, 5799, 6015, 6147, 6252, 7353, 7648, 9340, 9391; and that to sojourn denotes to be instructed, and to live, n. 1463, 2025, 3672.) From these considerations it is evident what is signified in the spiritual sense by, they should not come into Egypt, and they should then die by the sword, the famine, and the pestilence, namely, if they became merely natural, they would be deprived of all truth, good, and spiritual life; for the natural man separate from the spiritual is in falsities and evils, and thence in infernal life – (That the natural man separate from the spiritual is of such a nature, may be seen in the Doctrine of the New Jerusalem, n. 47, 48); – it is therefore said that if they came into it, they should be a reviling, and an astonishment, and a reproach, neither should they see this place [any more]. By the place which they should see [no more] is meant the state of the spiritual man, the same as by the land of Canaan. Such things are also signified by the murmurings of the sons of Israel in the wilderness, in that they desired so often to return into Egypt, therefore also manna was given to them, by which is signified spiritual nourishment (Exod. xvi. 2, 3, 7-9, 22).

sRef Ezek@14 @21 S9′ sRef Ezek@14 @15 S9′ sRef Ezek@14 @13 S9′ [9] In Ezekiel:

“Then I shall stretch out mine hand against the house of Israel, that I may break its staff of bread, and send famine into it, and cut off man and beast from it. When I shall cause the evil wild beast to pass through the land, and it shall bereave it, that it become a desolation. When I shall send my four evil judgments upon Jerusalem, the sword, and the famine, and the evil wild beast, and the pestilence, to cut off from it man and beast” (xiv. 13, 15, 21).

In these words is described the vastation of the church. The house of Israel and Jerusalem denote the church; by breaking the staff of bread is signified to destroy everything celestial and spiritual, by which [it is] to be nourished; for bread implies everything of heaven and the church, or all spiritual nourishment; and by cutting off man and beast (bestiam), is signified all spiritual and natural affection; therefore by the sword, the famine, the evil wild beast [feram], and the pestilence, are signified the destruction of truth by falsity, of good by evil, of the affection of truth and good by the lusts arising from evil loves, and the consequent extinction of spiritual life; these are called the four evil judgments, which are also meant by the sword, by hunger, by death, and by the evil wild beast in this verse of the Apocalypse. That it is the vastation of the church which is thus described, is evident.

[10] The three evils signified by the famine, the sword, and the pestilence, were also announced by the prophet Gad to David, after he had numbered the people (2 Sam. xxiv. 13). No one can know why such evils were denounced against David because of his numbering the people, unless he knows that the people of Israel represented, and thence signified, the church as to all its truths and goods, and that to number signified to know the quality thereof, and afterwards to arrange and dispose them according to it. Because no one can know and do this but the Lord alone; and the man who attempts to do so, deprives himself of all good and truth, also of spiritual life, therefore because David did this representatively, those three [evils] were proposed to him, of which he might choose one. Who does not see that there was nothing evil in numbering the people, and that the evil on account of which David and his people were punished was concealed interiorly, namely, in the representatives in which the church then was? In those passages adduced, famine signifies the deprivation of the knowledges of truth and good, and thence the deprivation of all truth and good.

sRef Amos@8 @12 S11′ sRef Amos@8 @14 S11′ sRef Amos@8 @11 S11′ sRef Amos@8 @13 S11′ [11] (ii) That famine also signifies the lack of them [i.e. of knowledges], which is with those who cannot know them, because they are not in the church or in the doctrine thereof, is plain from the following passages.

In Amos:

“Behold, the days come, in which I will send a famine into the land, not a famine of bread, nor a thirst for water, but of hearing the words of Jehovah; that they may wander from sea to sea, from the north to the east; they shall run to and fro to seek the word of Jehovah, and shall not find it. In that day shall the fair virgins and youths faint for thirst” (viii. 11-13).

Here is explained what is meant by famine and by thirst, namely, that a famine of bread is not meant, nor a thirst for waters, but of hearing, the word of Jehovah, thus that it is a lack of the knowledges (cognitions) of good and truth that is meant; and that these are not in the church, or in the doctrine thereof, is described by, they shall wander from sea to sea, and from the north unto the east, to seek the word of Jehovah, and shall not find it. From sea to sea signifies on all sides, for the last boundaries in the spiritual world appear as seas, where truths and goods take their beginning and are terminated; therefore seas in the Word signify the knowledges of truth and good, also scientifics in general. From the north to the east, also signifies on all sides, where truth and good are; the north denoting where truth is in obscurity, and the east denoting where good is. Because a lack of the knowledges of good and truth is signified by hunger and thirst, therefore it is also said, in that day shall the fair virgins and youths faint for thirst”; fair virgins denoting the affections of truth from good, and young men denoting the truths themselves that are of good, the thirst by which they shall faint denoting the lack thereof. (That virgins signify the affections of good and truth, may be seen, n. 2362, 3963, 6729, 6775, 6788; and that young men signify truths themselves, and intelligence, see n. 7668.)

sRef Isa@5 @13 S12′ [12] In Isaiah:

“Therefore my people shall live in banishment for want of knowledge; and men of famine shall be the glory thereof, and the multitude thereof dried up with thirst” (v. 13).

The desolation or destruction of the church for want of the knowledges of good and truth, is signified by, “My people shall live in banishment for want of knowledge.” The Divine truth which constitutes the church is signified by glory; that this is not, and that, consequently, good is not, is signified by the glory thereof being men of famine, men of famine denoting those who have no perception of good, and no knowledges of truth; and that hence they have no truth is signified by the multitude thereof being dried up with thirst, to be dried up with thirst denoting a lack of truth, and multitude in the Word being said of truths.

sRef Isa@8 @21 S13′ sRef Isa@8 @19 S13′ sRef Isa@8 @20 S13′ sRef Isa@8 @22 S13′ [13] In the same:

“Let the people seek their God, the law, and the testimony; for they shall pass through it perplexed and famished; and it shall come to pass, that when they hunger, they shall be indignant, and shall curse their king, and their gods, and shall look upwards; they shall look also to the land, but behold straitness and thick darkness” (viii. 19-22).

Those who are in falsities from a lack of the knowledges of truth and good, and their indignation in consequence are here treated of; the defect is described by their looking upwards, and also regarding the earth, but behold, straitness and thick darkness. To look upwards and to regard the earth, denotes [to look] everywhere where are goods and truths. But, “behold, straitness and thick darkness,” denotes that they are nowhere [to be found], but absolute falsities, thick darkness denoting dense falsity. Their indignation in consequence is described by, “and it shall come to pass, that when they hunger, they shall be indignant, and shall curse their king and their gods, to be hungry denotes a desire to know; king denotes falsity; the gods denote the falsities of worship thence; and to curse denotes to detest.

sRef Lam@2 @19 S14′ [14] In Lamentations:

“Lift up thy hands” to the Lord “over the soul of thy children, that faint for hunger in the top of all the streets” (ii. 19).

Lamentation over those who are to be instructed in the knowledges of good and truth by which spiritual life is attained, is described by, “Lift up thy hands to the Lord over the soul of thy children”; and the want of those knowledges is described by their fainting for hunger in the top of all the streets; hunger denotes want; streets denote truths of doctrine; to faint in the top of them, denotes their absence.

sRef Lam@5 @10 S15′ sRef Lam@5 @9 S15′ sRef Lam@5 @8 S15′ [15] In the same:

“Servants have ruled over us; neither is there any to deliver out of their hand. We get our bread with the peril of our souls because of the sword of the wilderness. Our skins are black like an oven because of the storms of famine” (v. 8-10).

By the servants that have ruled while there was none to deliver out of their hand, are signified evils of life and falsities of doctrine, in general evil loves and false principles. We get our bread with the peril of our souls, because of the sword of the wilderness, signifies that there is no good from which the true spiritual life [results], in consequence of the falsity everywhere reigning; the bread denotes the good from which spiritual life [is derived]; the sword denotes falsity destroying; and the wilderness denotes where there is no good because no truth, for all good with man is formed by truths, therefore, where there are not truths, but falsities, good is not. Our skins are black like an oven because of the storms of famine, signifies that for want of the knowledges of good and truth the natural man is in its own evil love. The skin, from correspondence with the grand man or heaven, signifies the natural man; to be black like an oven, signifies to be in its own evil from falsities; and the storms of famine signify an entire lack of the knowledges of good and truth.

sRef Job@5 @20 S16′ sRef Job@5 @17 S16′ sRef Luke@6 @25 S16′ [16] In Luke:

“Woe unto you that are full! for ye shall hunger” (vi. 25).

By the full in the Word are meant those who have the Word, where are all the knowledges (cognitions) of good and truth; and by being hungry is meant being in need of them, and being deprived of them.

In Job:

“Blessed is the man whom God hath chastened; therefore reject not the discipline of Schaddai. In famine he shall redeem thee from death; and in war from the hands of the sword” (v. 17, 20).

This treats of those who are in temptations; temptations are signified by, “whom God hath chastened,” and by, “the discipline of Schaddai.” By Schaddai also are signified temptations, deliverance from them, and consolation after them (as may be seen, n. 1992, 3667, 4572, 5628, 6229). Famine in which he shall be redeemed, signifies temptation as to the perception of good, in which he shall be delivered from evil; to redeem is to deliver; and the hand of the sword in the war, signifies temptation as to the understanding of truth, war also denoting temptation or combat against falsities.

sRef Luke@1 @53 S17′ sRef Matt@5 @6 S17′ [17] (iii) That famine in the Word also signifies ignorance of the knowledges of truth and good, as applied to those who know that there are such knowledges and thence desire them, is plain from the following passages. In Matthew:

“Blessed are they who hunger for justice, for they shall be filled” (v. 6).

To hunger for justice signifies to desire good, for in the Word justice is said of good.

And in Luke:

“God hath filled the hungry with good things; and the rich he hath sent empty away” (i. 53).

They that hunger denote those who are in ignorance of the knowledges of truth and good, and yet in the desire of them and the rich, those who possess in abundance those knowledges, but have no desire for them. That the former are enriched, is signified by God filling them with good things; and that the latter are deprived thereof, is signified by God sending them away empty.

sRef Ps@33 @18 S18′ sRef Ps@33 @19 S18′ [18] In David:

“Behold, the eye of Jehovah is upon them that fear him, to deliver their soul from death, and to keep them alive in famine ” (Ps. xxxiii. 18, 19).

By them that fear Jehovah are meant those who love to do His precepts. By delivering the soul from death, is signified from evils and falsities, and thence from damnation; and by keeping them alive in famine, is signified to give spiritual life according to the desire. The desire for the knowledges of truth and good is the spiritual affection of truth, which exists only with those who are in good of life, that is, who do the Lord’s precepts, who, as has been said, are meant by them that fear Jehovah.

sRef Ps@107 @8 S19′ sRef Ps@34 @10 S19′ sRef Ps@107 @9 S19′ sRef Ps@34 @9 S19′ [19] Again:

“Let them confess his mercy to Jehovah, that he satisfieth the longing soul, and filleth the hungry soul with good” (Ps. cvii. 8, 9).

To satisfy the longing soul, and to fill the hungry soul with good, means for those who desire truths and goods; the longing soul signifying those who desire truths, and the hungry soul, those who desire goods.

Again:

“There is no want to them that fear” Jehovah. “The young lions do lack, and suffer hunger; but they that seek Jehovah shall not want any good thing” (Ps. xxxiv. 9, 10).

Here also they that fear Jehovah, who have no want, signify those who love to do the Lord’s precepts; and they that seek Jehovah, who shall not want any good thing, signify those who are therefore loved by the Lord, and receive goods and truths from Him. The young lions that lack, and suffer hunger, signify those who know and are wise from themselves; to lack and suffer hunger denote that they have neither truth nor good. (What lions in both senses signify, may be seen, n. 278.)

sRef Ps@146 @7 S20′ [20] Again:

Jehovah “who executeth judgment for the oppressed; who giveth bread to the hungry. Jehovah who looseth the prisoners” (Ps. cxlvi. 7).

By the oppressed are here meant those who are in falsities from ignorance; their oppression is from spirits who are in falsities; therefore, it is said Jehovah executeth judgment for them, by vindicating them from those that oppress. By the hungry are meant those who desire goods, and because the Lord nourishes them, it is said Jehovah “giveth bread to the hungry”; to give bread denotes to nourish, and spiritual nourishment consists in knowledge (scientia), intelligence, and wisdom. And by those that are bound are meant those who desire truths, but are withheld from them by falsities of doctrine, or by ignorance, because they have not the Word. Therefore to loose the bound denotes to liberate from them. (That such are called bound, may be seen, n. 5037, 5086, 5096.)

sRef Ps@107 @35 S21′ sRef Ps@107 @36 S21′ sRef Ps@107 @37 S21′ [21] Again:

Jehovah “turneth the wilderness into a lake of waters, and a land of dryness into the going forth of waters. And there he maketh the hungry to dwell, that they may prepare a city of habitation; and sow the fields, and plant vineyards, and make fruit of increase” (cvii. 35-37).

These words are to be understood altogether otherwise than according to the sense of the letter, namely thus, that those who are ignorant of the knowledges of truth, and yet are desirous of knowing them, shall be greatly enriched and opulent; for by Jehovah turning the wilderness into a lake of waters, is signified that where there was ignorance there shall be abundance of truth, a wilderness denoting where there is ignorance of truth, and a lake of waters an abundance of it. By turning a land of dryness into the going forth of waters, is signified the same in the natural man, for the land of dryness denotes where there is ignorance of truth, the going forth of waters denotes abundance; the natural man denotes the going forth, and waters denote truths. That “He maketh the hungry to dwell there,” signifies that [He maketh] those [live] who are in the desire for truth; to dwell denotes to live, and they that are hungry denote those who desire. “That they may prepare a city of habitation,” signifies to form for themselves a doctrine of life; a city denoting doctrine, and a habitation denoting life. That they may “sow the fields, and plant vineyards, and make fruit of increase,” signifies to receive truths, to understand them, and to do them; to sow fields denotes to be instructed and to receive truths; to plant vineyards denotes to receive those [truths] in the understanding, that is, in the spirit, for vineyards denote spiritual truths, whence to plant them denotes spiritually to receive, that is, to understand those [truths]; to make fruit of increase denotes to do them and to receive goods, for fruits are the deeds and goods of charity.

sRef Ps@37 @19 S22′ sRef Ps@37 @18 S22′ [22] Again:

“Jehovah knoweth the days of the upright; and shall be their inheritance for ever. They shall not be ashamed in the time of evil; and in the days of famine they shall be satisfied” (Ps. xxxvii. 18, 19).

The days of the upright signify the states of those who are in good, and in the truths thence, or those who are in charity, and in the faith thence. By Jehovah being their inheritance for ever, is signified that they are His own and are in heaven; by their not being, ashamed in the time of evil, is signified that they shall conquer when they are tempted by evils; and by their being satisfied in the days of famine, is signified that they shall be supported by truths, when they are tempted and infested by falsities. The time of evil and the day of famine, signify states of temptations; and temptations are from evils and falsities.

sRef 1Sam@2 @4 S23′ sRef 1Sam@2 @5 S23′ [23] In the first book of Samuel:

“The bows of the mighty were broken, and they that stumbled were girded with strength. The full have hired themselves for bread; and the hungry have ceased, even until the barren hath borne seven, and she that hath many children hath failed” (ii. 4, 5).

Here, by the full who have hired themselves for bread, and by the hungry who have ceased, are signified those who wish for and desire goods and truths. The rest may be seen explained above (n. 257 and 357).

sRef Isa@32 @6 S24′ [24] In Isaiah:

“The fool speaketh foolishness, and his heart worketh iniquity, to practise hypocrisy, and to utter error against Jehovah, to make empty the hungry soul, and to cause the drink of the thirsty to fail” (xxxii. 6).

He is here called a fool who is in falsities and evils from the love of self, consequently, from his own intelligence. Falsities are meant by the foolishness which he speaks; and evils, by the iniquity which his heart works. The evils which he speaks against goods are meant by the hypocrisy which he practises; and the falsities which he speaks against truths, by the error which he speaks against Jehovah. That this is to persuade and destroy those who desire goods and truths, is meant by making empty the hungry soul, and causing the drink of the thirsty to fail; the hungry soul denoting those who desire goods, and he who thirsteth for drink, those who desire truths.

sRef Isa@58 @10 S25′ [25] Again:

“If thou draw out thy soul to the hungry, and satisfy the afflicted soul, thy light shall arise in darkness, and thy thick darkness be as the noonday” (lviii. 10).

By these words is described charity towards the neighbour, here towards those who are in ignorance, and at the same time in the desire of knowing truths, and in grief on account of the falsities by which they are possessed; and that with those who are in that charity, falsities shall be dispelled, and truths give light and shine. Charity towards those who are in ignorance, and at the same time in the desire of knowing truths, is meant by, if thou draw out thy soul to the hungry; the hungry denoting those who desire, and the soul denoting the intelligence of truth instructing. That it is so with those who are in grief on account of the falsities with which they are possessed, is meant by, if thou wouldst satisfy the afflicted soul; that with those who are in such charity, ignorance will be dissipated, and truths give light and shine, is meant by, thy light shall arise in darkness, and thy thick darkness be as the noonday. Darkness signifies the ignorance of the spiritual mind, and thick darkness the ignorance of the natural mind; light also signifies truth in the light, in like manner noonday. Such enlightenment have they who, from charity or spiritual affection, instruct those who are in falsities from ignorance; for that charity is a receptacle of the influx of light or truth from the Lord.

sRef Isa@58 @7 S26′ sRef Isa@58 @6 S26′ [26] Again:

Is not this the fast which I have chosen? to break thy bread to the hungry, and to bring the afflicted outcasts into thy house? when thou seest the naked, and coverest him” (lviii. 6, 7).

Similar things are meant by these words; for, by breaking bread to the hungry, signifies from charity to communicate to, and instruct, those who are in ignorance, and who at the same time are desirous of knowing truths. To bring the afflicted outcasts into the house, signifies to amend and restore those who are in falsities, and thence in grief; the afflicted outcasts denoting those who are in grief from falsities. For those who are in falsities stand without, whereas those who are in truths are in the house; for the house denotes the intellectual mind, into which truths only are admitted, for it is opened by truths from good. On account of such signification it is also added, “when thou seest the naked and coverest him”; to be naked signifying to be without truths, and to cover signifying to instruct; for garments in the Word signify truths clothing (as may be seen above, n. 195).

sRef John@6 @35 S27′ sRef Isa@49 @10 S27′ [27] Again:

“They shall not hunger nor thirst; neither shall the heat nor the sun smite them; for he that hath mercy on them leadeth them, even unto the springs of waters shall he guide them” (xlix. 10).

That they shall not hunger nor thirst does not signify that they shall not hunger and thirst for natural food and drink; and that the natural heat and sun shall not smite them, does not signify that they shall not become hot from these; similarly, that they are to be led unto the springs of waters. Whoever thinks does he not see that other things are there meant? By to hunger and thirst, therefore, are signified to hunger and thirst for such things as pertain to eternal life, or which give it, which in general have reference to the good of love and the truth of faith, hunger to the good of love, and thirst to the truth of faith. The heat and the sun signify warmth from the principles of falsity and the love of evil; for these take away all spiritual hunger and thirst; the springs of waters unto which the Lord will lead them, signify enlightenment in all truth, a spring or fountain denoting the Word, and also doctrine from the Word; waters denoting truths; and to lead, when said of the Lord, denoting to enlighten. From these considerations it is evident what is signified by the Lord’s words in John:

“I am the bread of life; he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (vi. 35).

Here it is evident that to hunger is to come to the Lord, and that to thirst is to believe on Him; to come to the Lord is to do His commandments.

sRef Matt@25 @34 S28′ [28] Because these things are signified by hungering and thirsting, it is also evident what is signified in the Lord’s words in Matthew:

The King, said to them on the right hand, I was an hungered, and ye gave me to eat; I was thirsty, and ye gave me to drink; I was a sojourner, and ye took me in. And he said to them on the left hand, that he was an hungered, and they gave him no meat; that he was thirsty, and they gave him no drink; that he was a sojourner, and they took him not in (xxv. 34, 35, 41-43).

By hungering and thirsting are signified to be in ignorance and in spiritual want, and by giving to eat and drink, are signified to instruct and to enlighten from spiritual affection or charity; therefore it is also said, I was a sojourner, and ye took me not in, for by sojourners are signified those who are out of the church, and desire to be instructed and receive the doctrinals of the church, and to live according to them (see n. 1463, 4444, 7908, 8007, 8913, 9196). In the Word also we read of the Lord, that He hungered and thirsted, whereby is meant, that from His Divine love He willed and desired the salvation of the human race.

sRef Mark@11 @14 S29′ sRef Mark@11 @20 S29′ sRef Mark@11 @13 S29′ sRef Mark@11 @12 S29′ [29] That He hungered we read in Mark:

“When they were come from Bethany,” Jesus “hungered; and, seeing a fig-tree afar off having leaves, he came, if haply he might find anything thereon; but when he came to it he found nothing but leaves, for it was not the time of figs. Therefore he said unto it, Let no man eat fruit of thee for ever. And the disciples, in the morning, as they passed by, saw the fig-tree dried up from the roots” (xi. 12, 14-20; Matt. xxi. 19, 20).

He who does not know that all things of the Word contain a spiritual sense, may think that the Lord did this to the fig-tree from indignation because He hungered but by the fig-tree here is not meant a fig-tree, but the church as to natural good, and specifically the Jewish Church. That there was not any natural good therein, because nothing spiritual, but only some truths from the sense of the letter of the Word, is signified by, Jesus seeing a fig-tree afar off having leaves, came if haply He might find anything thereon; but when He had come to it He found nothing but leaves. Leaves signify the truths of the sense of the letter of the Word. That with that nation there would nowhere be any natural good of the church, because they are in dense falsities and in evil loves, is signified by Jesus saying, “Let no man eat fruit of thee for ever,” and by the fig-tree being dried up from the roots. It is also said, that it was not the time of figs, and thereby is meant that the church was not yet commenced. That the beginning of a new church is meant by the fig-tree, is evident from the Lord’s words (in Matt. xxiv. 32, 33; Mark xiii. 28, 219; and in Luke xxi. 28-31). From these considerations it is evident what is there signified by hungering. (That the fig-tree signifies the natural good of the church, see n. 217, 4231, 5113; and that the leaves signify the truths of the natural man, see above (n. 109).)

sRef John@19 @28 S30′ sRef John@19 @29 S30′ sRef John@19 @30 S30′ [30] That the Lord thirsted we read in John:

“Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said, I thirst. And there had been placed a vessel full of vinegar; and they filled a sponge, and put it upon hyssop, and put it to his mouth. And when Jesus had received the vinegar he said, It is finished” (xix. 28-30).

Those who think of these things only naturally and not spiritually, may suppose that they involve nothing more than that the Lord thirsted, and that then vinegar was given to Him; but because all things which the Scripture said concerning Him were then consummated, and He came into the world to save mankind, therefore He said, I thirst, by which is meant that from Divine love He willed and desired the salvation of the human race. But that vinegar was given to Him, signifies that in the coming church there would be no genuine truth, but truth mingled with falsities, such as exist with those who separate faith from charity, or truth from good, this being signified by vinegar. Their putting it upon hyssop signified a certain purification of it, for by hyssop is signified an external means of purification (as may be seen, n. 7918). That every particular of the things related in the Word concerning the Lord’s passion, involves and signifies Divine, celestial, and spiritual things, may be seen above (n. 83). From the passages adduced above it is evident what famine signifies in the Word. Let them be examined and well considered, and it will be seen by such as think at all interiorly, that natural famine, hunger, and thirst, can in no way be meant, but, spiritual.

sRef Rev@6 @8 S0′ 387. And with death. That this signifies the consequent extinction of spiritual life, is plain from the signification of death, as denoting the extinction of spiritual life (concerning which see above, n. 78, 186). That this is here signified by death is plain from the series of things in the internal sense; for it is said that power was given unto them to kill with the sword, with famine, and with death: and by the sword is signified falsity destroying truth; by famine, the deprivation of the knowledges of truth and good; whence by death is signified the extinction of spiritual life, for where falsity reigns, and where there are no knowledges of truth and good, there is no spiritual life; for it is acquired by the knowledges of truth and good applied to the uses of life. For man is born into all evil and the falsity thence, therefore he is also born entirely ignorant of all spiritual knowledges; in order, therefore, that he may be led from the evils and the falsities thence, into which he is born, and be led into the life of heaven, and be saved, it is necessary that he should learn the knowledges of truth and good, by which he can be introduced [into spiritual life] and become spiritual. From this series of things in the internal sense it is evident, that by death is here signified the extinction of spiritual life; this also is signified by spiritual death.

sRef Rev@6 @8 S0′

388. And with the wild beasts of the earth. That this signifies evils of life, which are lusts and the falsities thence arising from the love of self and of the world, which devastate all things of the church with man, is plain from the signification of wild beasts, as denoting the lusts and falsities arising from the love of self and of the world; and because those are themselves evils of life; for an evil life is a life of lusts and falsities, therefore, by the wild beasts of the earth are here meant those things. That wild beasts signify such things will be seen in what follows. And from the signification of the earth as denoting the church (concerning which see above, n. 29, 304); and as by wild beasts are signified evils of life, and these devastate the church with man; and as by the earth is signified the church, therefore, by the wild beasts of the earth are signified evils of life which devastate the church with man. The church with man is mentioned because the church is in man; for a church is a church from charity and faith, and these are in man; and if these are not present, there is no church with him. It is believed that the church exists where the Word is, and where the Lord is known; but yet the church consists only of those who from the heart acknowledge the Divine of the Lord, and who learn truths from the Lord by the Word, and do them; no others constitute the church. That by the wild beasts of the earth are here specifically signified evils of life, is evident from the series of things in the internal sense. It is said that power was given unto them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the wild beasts of the earth. By the sword is signified falsity destroying truth; by hunger, the deprivation of the knowledges of truth and good; by death, the extinction of spiritual life; thence by the wild beasts of the earth are signified evils of life, because these rule when spiritual life is extinguished for when there is no spiritual life, then the life is merely natural, and the latter life, without the former, is full of lusts from the love of self and the world, – thus infernal; therefore that life is what is meant by an evil wild beast.

[2] Moreover, with respect to the evil life, which is signified by the evil wild beast, it exists equally with those who lead a good moral life if they are without spiritual life; for they do good, and speak truth, and exercise sincerity and justice, but only for the sake of fame, honours, gain, and the laws; thus make a pretence for the sake of appearance, emulating the spiritual, whereas inwardly they neither will anything good nor think anything of truth; they also ridicule sincerity and justice, except for the above reasons; therefore, inwardly they are infernal. This also is evident with such people when they become spirits, which takes place immediately after death; then, when those external bonds which have been mentioned are taken away from them, they rush without restraint into evils of every kind. But it is different with those who have led a good moral life from a spiritual origin. (But upon this subject more may be seen in the work concerning Heaven and Hell, n. 484, 329-531, 534; also above, n. 182.) These things are mentioned in order that it may be known what is meant by an evil life, namely, that it is not the external life, of the body, and of the world where men are, that is called the natural world, but the internal [life] of the spirit, and of the world where angels are, that is called the spiritual world. For man, as to his body, with its gestures and speech, is in the natural world, but as to his spirit, namely, as to thought and affection, he is in the spiritual world; yea, as the sight of the body has an extension into the natural world, and there diffuses itself abroad, so the sight of the spirit, which is thought from affection, has an extension into the spiritual world, and is there diffused abroad. That this is the case few know, and hence they suppose that it is of no consequence to think evil and to will evil, provided one abstains from doing evil and speaking evil; still, however, all thought and volition affects the man’s spirit and constitutes his life after death.

sRef Jer@12 @9 S3′ sRef Jer@12 @10 S3′ sRef Jer@12 @11 S3′ [3] That evil wild beasts signify lusts and the falsities thence arising from the love of self and the world, which devastate every thing of the church with man, and also, in an opposite sense, the affections of truth, which vivify ever thing of the church, is evident from the following passages in the Word.
In Jeremiah:

“Go, assemble every wild beast of the field; come to devour. Many shepherds have destroyed my vineyards; they have trodden my field under foot, they have reduced the field of desire into a desert of solitude” (xii. 9-11).

The subject here treated of is the vastation of the church as to its truths and as to its goods. Vastation is described by the shepherds destroying the Lord’s vineyard, and treading His field under foot. By shepherds are meant those who teach truths, and thereby lead to the good of life; in the present case, those who teach falsities, and thereby lead to evil of life. By the vineyard is meant the church as to truths; and by the field, the church as to good. The vastation thereof is meant by destroying and by treading them under foot, also by reducing the field into a desert of solitude. And because lusts and falsities arising from the love of self and the world, devastate it, it is said, “Go, assemble every wild beast of the field; come to devour”; every wild beast of the field signifying falsities and the lusts thence arising, and to devour signifying to devastate and consume. That by the wild beast of the field is not meant the wild beast of the field, is evident, for it is said that the shepherds have destroyed the vineyard, and trodden the field under foot; and by shepherds are meant pastors of the church, and not shepherds of the flock.

sRef Ps@80 @13 S4′ [4] In David:

“The boar out of the wood treadeth under foot” thy vine, “and the wild beast of the fields doth devour it” (Ps. lxxx. 8, 9, 13).

By the vine here is signified the same as by the vineyard above, namely, the church as to truth, which is called the spiritual church; the vastation thereof by the lusts and falsities of the natural man separated from the spiritual, is meant by the boar out of the wood treading it under foot; the boar out of the wood signifying the evil lusts of the natural man; and the wild beast of the fields, falsities.

sRef Hos@2 @2 S5′ sRef Hos@2 @12 S5′ [5] In Hosea:

“I will lay waste their vine and their fig-tree, and I will make them a forest, and the wild beast of the field shall devour them” (ii. 12).

By the vine and the fig-tree is signified the church; by the vine, the internal church, which is of the spiritual man; and by the fig-tree, the external church, which is of the natural man; the vastation of both is signified by, I will lay them waste, and make them a forest, and the wild beast of the field shall devour them. The forest signifies the sensual man, which is in absolute fallacies, and in the falsities thence; and the beast of the field signifies falsities thence and evil lusts. For when the church with man is devastated, that is, when the truth of the church is no longer believed, then man becomes sensual, believing nothing but what he can see with his eyes, and touch with his hands, and such a man gives himself up wholly to the love of self and the love of the world, thus to lusts. That the church is here meant by the vine and the fig-tree, is evident from the second verse of the same chapter, where it is said, that they should plead with her mother; for she is “not my wife, neither am I her husband”; and by mother and wife in the Word is signified the church.

sRef Ex@23 @28 S6′ sRef Ex@23 @29 S6′ [6] In Moses:

“By little and little I will drive out the” nations “lest the land become a solitude, and the wild beast of the field be multiplied against thee” (Exod. xxiii. 28, 29; Deut. vii. 22).

What these signify, may be seen in the Arcana Coelestia (n. 9333-9338), namely, that by the nations are signified the evils which man has, also those from inheritance; and that with man they are removed by degrees, since if they were removed instantly before good is formed in him by means of truths, falsities would enter which would destroy him. The wild beasts of the field signify falsities arising from the delights of natural loves.

sRef Lev@26 @22 S7′ sRef Lev@26 @6 S7′ sRef Lev@26 @3 S7′ sRef Lev@26 @14 S7′ [7] In the same:

“If ye walk in my statutes, and keep my commandments, and do them, I will give peace on the earth, so that ye shall lie down securely, and none shall make you afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not go through your land. But if ye will not obey me, and do all my precepts, I will send among you the wild beast of the field, which shall bereave you of your children, and destroy your beast, and make you few in number, that your highways may be laid waste” (Lev. xxvi. 3, 6, 14, 22).

This describes the state of the life of those who have charity, and of those who have not. The life of charity is meant by walking in the statutes, observing the precepts, and doing them, for this is charity; the state of their life is described by peace, by lying down securely, and none making them afraid; by which is signified blessedness of heart and soul, arising from the conjunction of good and truth, whence there is no longer any combat of evil and falsity against them. It is also described by, “I will cause the evil wild beast to cease out of the land, and the sword shall not pass through it,” by which is signified that the lusts and falsities arising from the love of self and the world [shall exist no longer]; the evil wild beast signifying the lusts that destroy good affections, and the sword signifying the falsities that destroy truths. That the contrary state is theirs who have not charity, is described by, “if ye will not obey me, and do all my precepts, I will send the wild beast of the field among you, which shall rob you of your children, and destroy your beast, and make you few in number, that your highways may be devastated,” by which is signified, that by lusts, and the falsities thence, they shall be deprived of every good and truth. The lusts and the falsities thence which would thus deprive are signified by the wild beast of the field which shall bereave you; the good affections of which they are deprived are signified by the beast which shall be destroyed; and the truths themselves thence are signified by their highways which shall be devastated; ways denoting the truths which lead to good.

sRef Ezek@34 @25 S8′ sRef Ezek@34 @28 S8′ [8] In Ezekiel:

“And I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell trustingly in the wilderness, and sleep in the woods. They shall no more be a prey to the nations, and the wild beast of the field shall not devour them; but they shall dwell trustingly, and none shall make them afraid” (xxxiv. 25, 28).

These words relate to the Lord’s coming, and to His kingdom then; what they signify in the internal sense, is evident from the passages just now explained, where many similar words occur. By the evil wild beast in the land are signified lusts; and by the wild beast of the field, falsities.

sRef Hos@13 @8 S9′ [9] In Hosea:

“I will meet them as a bear that is bereaved of her whelps, and I will rend the caul of their heart, and I will devour them like a fierce lion; the wild beast of the field shall tear them” (xiii. 8).

The vastation of good by falsity is treated of in this passage. A bear bereaved of her whelps signifies the power of evil from falsity; and a fierce lion, the power of falsity from evil; and the wild beast of the field, lusts and falsities; destruction by these is signified by the wild beasts tearing them; the of truth from good by falsity and evil is signified by rending the caul of their heart.

sRef Isa@35 @9 S10′ [10] In Isaiah:

“No lion shall be there, and the ravenous of the wild beasts shall not go up thither” (xxxv. 9).

In that chapter the Lord’s coming is treated of, and the state of those who are in His kingdom. “No lion shall be there,” signifies that there shall be no falsity destroying the truth; “the ravenous of the wild beasts shall not go up thither,” signifies that there shall be no lust of destroying; because this [lust] is from hell, it is said, it shall not go up thither.

sRef Zeph@2 @15 S11′ sRef Zeph@2 @13 S11′ sRef Zeph@2 @14 S11′ [11] In Zephaniah:

Jehovah “will stretch out his hand over the north, and destroy Assyria; that the flocks may lie down in the midst of her, every wild beast of the nation; both the cormorant and the bittern shall pass the night in the upper lintels of it. Such is the city that dwelleth carelessly, saying in her heart, I, and none other beside me; how is she become a desolation, a place for the wild beast to lie down in!” (ii. 13-15).

Man’s own intelligence is here treated of, which confirms falsities and evils by reasonings from scientifics, and by applications from the sense of the letter of the Word. By the north is signified the natural and sensual man, also the Scientific which is there; and by Assyria is signified reasoning from it; and by, saying in her heart, “I, and none other beside me,” is signified man’s own intelligence. From these considerations it is evident what the particulars here mentioned involve in a series, namely, that by, Jehovah “will stretch out his hand over the north, and destroy Assyria,” is signified that He will deprive the natural man of such a quality, and the intellectual or reasoning man thence, of all perception of good and understanding of truth. By, “the flocks shall lie down in the midst of her, every wild beast of the nation; both the cormorant and the bittern shall pass the night in the upper lintels of it,” is signified, that everywhere therein shall be falsities of evil, and falsities of thought and perception in the knowledges from the Word, the wild beast of the nation denoting the falsity of evil, the cormorant and the bittern, the falsity of thought and perception, and the upper lintels, knowledges from the Word. By, “Such is the city that dwelleth carelessly, saying in her heart, I, and none other beside me,” is signified, that such intelligence trusts to itself, and assumes everything from the proprium; a city signifying doctrine from such intelligence. By, “how is she become a desolation, a place for the wild beast to lie down in!” is signified, that nothing of truth remains therein, but that it is full of falsities.

sRef Ezek@31 @2 S12′ sRef Ezek@31 @10 S12′ sRef Ezek@31 @13 S12′ sRef Ezek@31 @12 S12′ sRef Ezek@31 @5 S12′ sRef Ezek@31 @3 S12′ sRef Ezek@31 @1 S12′ [12] In Ezekiel:

“Speak unto Pharaoh king of Egypt, and to his multitude; Asshur was a cedar in Lebanon, [which] became high above all the trees of the field; but because his height is exalted, and hath shot up his top among the entwistings, therefore strangers shall cut him off, and the violent of the nations shall cast him down. Upon his ruin shall dwell every bird of the heavens, and every wild beast of the field shall be upon his branches” (xxxi. 2, 3, 5, 10-13).

The things mentioned in this passage are similar in signification to those above described. By Pharaoh king of Egypt is signified the same as above by the north, namely, the natural man and the Scientific which is there; by Assyria is signified reasoning from it; by his height being exalted, and shooting up his top among the entwistings, is signified glorying from the intelligence thence, thus from one’s own intelligence. From this general signification of the contents [of the passage] it may be seen what the particulars there involve, namely, that, “speak unto Pharaoh king of Egypt, and to his multitude,” is spoken of the natural man, and of the scientifics therein; Pharaoh king of Egypt is the natural man, and his multitude is the Scientific there. That the cedar in Lebanon has become high above all the trees of the field, signifies the Rational increasing by scientifics, Assyria denoting the Rational, and the cedar the Intellectual, and his becoming high above all the trees of the field, signifying immense growth from the knowledges of truth and good. “But because he is exalted in height, and he hath shot up his top among the entwistings,” signifies because of his glorying from intelligence, and from the knowledge (scientia) belonging to the natural man, which glorying, being an exaltation of mind from the love of self, is from the proprium. For the natural man, separate from the spiritual, exalts itself, because being separate from the spiritual it is in the proprium, and attributes all things to itself and nothing to God; to shoot up his top is to exalt itself, and the entwistings denote the scientifics which belong to the natural man (as may be seen, n. 2831, 8133). That “strangers and the violent of the nations shall cut him off and cast him down,” signifies that falsities and the evils thence shall destroy the Rational, strangers denoting falsities, and the violent of the nations the evils thence; whence “every bird of the heavens shall dwell upon his ruin, and every wild beast of the field shall be upon his branches,” signifies that then there will be falsities of thought, and evils of affection; for birds signify knowledges (cognitions) both of truth and of falsity; the wild beast of the field signifies evils of the affection thence; and the field signifies the church; for no other falsities and evils are meant but those that exist in the church. (That birds signify thoughts, ideas, and reasonings in both senses, with a variety according to their genera and species, may be seen, n. 776, 778, 866, 988, 993, 3219, 5149, 7441.)

sRef Ezek@29 @5 S13′ [13] In the same:

“And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers; upon the faces of the field shalt thou fall; thou shalt not be brought together, nor gathered; I have given thee for meat to the wild beast of the field and to the bird of the heaven” (xxix. 5; xxxii. 4).

These things also are said of Pharaoh and of Egypt, by whom is signified the natural man separated from the spiritual, which, when separated, is in absolute falsities and evils, for it is then without the light of heaven, which imparts all intelligence. By being left thrown out into the wilderness, therefore, is signified to be without truths and goods; by the fish of his rivers is signified the sensual Scientific (as may be seen above, n. 342); by falling upon the faces of the field, is signified that everything of the church shall perish with him; by not being brought together nor gathered, is signified, that good and truth is not seen; for the spiritual man sees these things in the natural, because he therein collects and gathers together scientifics whence he forms conclusions; by, “I have given thee for meat to the wild beast of the field and the bird of the heaven,” is signified here as above, to perish by falsities of the thought, and the evils of the affection thence. Because the natural man, separated from the spiritual, is carried away into falsities of every kind, and becomes hurtful, therefore, Egypt is said to be a wild beast of the reeds (Ps. lxviii. 31).

sRef Ezek@39 @4 S14′ [14] In Ezekiel:

“Thou shalt fall upon the mountains of Israel, thou and all thy hands, and the peoples that are with thee; to the flying bird of every wing, and to the wild beast of the field, have I given thee for meat” (xxxix. 4).

This is spoken concerning Gog, by whom is signified external worship separate from internal, which in itself is no worship, being the worship of the natural man separate from the spiritual. “Thou shalt fall upon the mountains of Israel,” signifies they have nothing of the good of charity, the mountains of Israel signifying the goods of charity, and to fall there signifying to perish. “Thou and all thy hands, and the people that are with thee,” signifies, that that worship together with its doctrinals and falsities would perish; “to the flying bird of every wing, and to the wild beast of the field, have I given thee for meat,” signifies the extinction of truth and good by falsities of every kind, and by evils; the evils which are signified by the wild beast of the field, are evils of the life, which are lusts arising from the love of self and the world.

sRef Ps@79 @1 S15′ sRef Ps@79 @2 S15′ [15] In David:

“O God, the nations have come into thine inheritance the temple of thy holiness have they defiled; they have laid Jerusalem in heaps. The dead body of thy servants have they given as meat to the bird of the heavens, the flesh of thy saints to the wild beast of the earth” (lxxix. 1, 2).

By the nations here are not meant nations, but evils of life and falsities of doctrine; for by God’s inheritance is signified the church, in which the Lord is all good and truth, because [they are] from Him; by polluting the temple of holiness, and laying Jerusalem in heaps, are signified to profane worship, and pervert the doctrine of the church, the temple of holiness signifying worship, because worship takes place therein, and Jerusalem signifying the church as to doctrine, thus also the doctrine of the church. And by giving the dead body of Thy servants as meat to the bird of the heavens, and the flesh of Thy saints to the wild beast of the earth, is signified to destroy all truths by falsities, and goods by evils; the bird of the heavens here also denoting the thoughts of falsity, and the wild beast of the earth denoting the affections of evil thence.

sRef Ps@74 @19 S16′ [16] In the same:

Give not the soul of thy turtle-dove unto the wild beast; forget not the life of thine afflicted ones for ever” (Ps. lxxiv. 19).

By the turtle-dove is signified spiritual good, thus also those who are in that good; and by the wild beast is signified the falsity of evil lusting to destroy, thus also those who are in the falsity of evil and lust to destroy; hence it is evident what is signified [by], “Give not the soul of thy turtle-dove unto the wild beast.” By the afflicted ones are meant those that are infested by falsities, and thence are in anxiety, and wait for deliverance.

sRef Ezek@34 @5 S17′ sRef Ezek@34 @8 S17′ [17] In Ezekiel:

The sheep “scattered are without a shepherd, and become meat for every wild beast of the field, and are scattered” (xxxiv. 5, 8).

By this is signified that the goods of charity have been destroyed by falsities, and altogether consumed by evils of every kind thence. The wild beast of the field denotes evils of the life arising from falsities of doctrine. By sheep, in the Word, are meant those who are in the good of charity; but because the genuine spiritual sense is apart from persons, by sheep are signified the goods of charity; by shepherds are signified those who by truths lead to good, and in the abstract the truths themselves by which good is acquired; therefore to be without a shepherd, signifies to have no truth by which good is acquired, consequently, falsity. By becoming meat is signified to be consumed, the same as by being devoured, when wild beasts are spoken of. By the wild beast of the field evils from falsities are signified.

sRef Job@5 @20 S18′ sRef Job@5 @17 S18′ sRef Job@5 @22 S18′ [18] In Job:

“Blessed is the man whom God chastiseth. In famine he shall redeem thee from death; and in war from the hands of the sword. At devastation and famine thou shalt laugh, and thou shalt not be afraid of the wild beast of the earth” (v. 17, 20, 22).

These expressions relate to temptations. “Blessed is the man whom God chasteneth” signifies, he that is tempted. “In famine he shall redeem thee from death,” signifies deliverance from evils when he is tempted through a lack of good and the non-perception of it; “in war from the hands of the sword,” signifies deliverance from falsities when he is tempted through a lack of truth and the non-understanding of it; war denoting temptation. “At devastation and famine thou shalt laugh,” signifies that for him there shall be no lack of good; and “thou shalt not be afraid of the wild beast of the earth,” signifies that no falsity shall [infest] him.

sRef Ezek@33 @28 S19′ sRef Ezek@33 @27 S19′ [19] In Ezekiel:

“Thus shalt thou say unto them, They who are in the wastes shall die by the sword, and him who is upon the faces of the field I will give to the wild beast to be devoured; and they that are in the forts and in the caves shall die of the pestilence. For I will give the land unto desolation and wasteness” (xxxiii. 27, 28).

The subjects here treated of are the desolation of all the truth, and the vastation of all the good in the church, since it is also said, I will give the land unto desolation and wasteness; the land signifying the church. “They who are in the wastes shall die by the sword,” signifies that those who are in scientifics shall perish by falsities; for the scientifics of the natural man without light from the spiritual are here meant by wastes; “him who is upon the faces of the field I will give to the wild beast to be devoured,” signifies that those who are in knowledges from the Word shall perish by the evils of falsity, the faces of the field denoting the things of the church, here knowledges (cognitions) from the Word; the wild beast denoting the evil of falsity. “They that are in the forts and in the caves shall die of the pestilence,” signifies that those who have confirmed themselves in falsities and evils from the Word, and also from scientifics, shall utterly perish by evils and falsities; forts denoting confirmations from the Word, caves confirmations from scientifics. That such things are signified by these words, can be seen only from the series in the internal sense, for the subject treated of is, as has been said, the total vastation of the church.

sRef Ezek@14 @13 S20′ sRef Ezek@5 @17 S20′ sRef Ezek@14 @15 S20′ sRef Ezek@14 @19 S20′ sRef Ezek@14 @17 S20′ sRef Ezek@14 @21 S20′ [20] In the same:

“I will send upon you famine and the evil wild beast, and I will make thee bereaved; and pestilence and blood shall pass through thee; especially will I bring the sword upon thee” (v. 17).

Again:

“When I shall send famine upon the land, and cut off man and beast [from it]; when I shall make the evil wild beast to pass through the land, and bereave it, that it become desolate, so that none pass through because of the wild beast; and when I shall bring the sword, and send the pestilence; thus when I shall send my four evil judgments upon Jerusalem, the sword, the famine, the evil wild beast, and the pestilence, to cut off from it man and beast” (xiv. 18, 15, 17, 19, 21).

In the internal sense, by cutting off man and beast is signified to deprive of every affection of good and truth, both internal or spiritual and external or natural. (That this is signified by man and beast in the Word, may be seen, n. 7424, 7523, 7872.) By famine is signified the deprivation of the good of love; by the sword, the deprivation of the truth of faith, both by falsity. By the evil wild beast is signified the deprivation of both by the evils of the love of self and of the world; and by the pestilence, the deprivation of spiritual life thence. These are called here the four judgments, because man is judged from them.

[21] From the explanation of these passages and of those which precede, it is evident what is meant by each particular here in the series. By the evil wild beast are meant all destructive beasts, such as lions, bears, tigers, panthers, boars, wolves, dragons, serpents, and many others, which prey upon and rend useful animals, such as lambs, sheep, cows, oxen, and the like. That by such wild beasts, and in general by the evil wild beast, are signified lusts arising from the love of self and of the world, from which are all evils of life and falsities of doctrine, is from correspondence, as is evident from appearances in the spiritual world. There all the lusts of evil and falsity appear as wild beasts of various kinds. Those also from whom such appearances arise resemble wild beasts, for their chief delight is to assault and destroy the good. This delight is an infernal delight, and is inherent in the loves of self and of the world, in which the hells are. From these considerations it is evident whence it is that by the evil wild beast in general are signified evils of life, or lusts and the falsities thence arising from the loves of self and of the world, which vastate all things of the church with man.

sRef Gen@3 @20 S22′ [22] So far it has been shown from the Word that wild beasts signify evil lusts and falsities, and specifically the lusts of ravaging and destroying goods and truths by means of falsities, thus the spiritual life of man. Now it shall also be shown that wild beasts in the Word signify also the affections of truth and good, which are opposed to the affections of falsity from evils, which are called lusts. The reason why wild beasts in the Word signify also the affections of truth and good is, because the expression, from which they are named and called in the original tongue, signifies life, for wild beast in that tongue is called chajah, and chajah signifies life, and in the affection of truth and good is the very life of the spiritual man; therefore when the wild beast is mentioned in this good sense in the Word, it is better to be changed and called animal, which signifies a living soul. But when in this sense wild beast (fera) is spoken of, the idea which adheres to the word fera in the Latin tongue must be entirely laid aside, for in that language the idea of wild and ferocious adheres to the word fera, and thus an idea unfavourable and evil. It is different in the Hebrew tongue, in which wild beast signifies life, and in general a living soul or animal; in this sense chajah or wild beast (fera) cannot be called beast (bestia), because everywhere in the Word wild beast (fera) and beast (bestia) are mentioned, and by wild beast (fera) is signified the affection of truth, and by beast (bestia) the affection of good. Because wild beast or chajah in this opposite sense signifies the affection of truth and good, therefore Eve, the wife of Adam, is called Chavah, from that expression; as is evident in Moses:

“And the man called his wife’s name Eve (Chavah); because she would be the mother of all chaj, that is, living (Gen. iii. 20).

And also the four animals which were cherubim, are called from the same expression, chajah, in the plural; and because to the expression wild beast (fera) in the Latin tongue adheres the idea, of wild and ferocious as has been said, the translators have said animals. That from this word they are called cherubim, which appeared as animals, see Ezekiel i. 5, 13-15, 22; x. 15; and elsewhere.

sRef Ps@50 @13 S23′ sRef Ps@50 @14 S23′ sRef Lev@11 @47 S23′ sRef Ps@50 @9 S23′ sRef Lev@17 @13 S23′ sRef Ps@50 @12 S23′ sRef Lev@11 @2 S23′ sRef Ps@50 @10 S23′ sRef Lev@11 @27 S23′ sRef Isa@40 @16 S23′ sRef Ps@50 @11 S23′ [23] Similarly, the animals to be eaten, as lambs, sheep, she-goats, rams, kids, he-goats, heifers, oxen, cows, as also animals not to be eaten, are, in common language, called wild beasts (feroe), and yet all animals that are to be eaten signify good affections, for they are mild and useful, consequently, not wild and ferocious.

Thus in Moses:

“This is the wild beast (fera) which ye shall eat of every beast (bestia) among all the wild beasts that go upon four, to distinguish between the wild beast which is eaten, and the wild beast which is not eaten” (Lev. xi. 2, 27, 47).

And in another place:

“He that hunteth a hunting of the wild beast, and of the bird, which is eaten” (Lev. xvii. 13).

The animals also that were sacrificed, and have been named above, were termed wild beasts (fera).

Thus in Isaiah:

“And Lebanon is not sufficient to burn, and the wild beast thereof is not sufficient for a burnt offering” (xl. 16).

And in David:

“I will take no bullock out of thy house, nor he-goats out of thy folds for sacrifice. For every wild beast (fera) of the forest is mine, and the cattle (bestiae) upon the mountains of thousands. I know every bird of the mountains: and the wild beast of my fields is with me. If I were hungry I would not tell thee; for the world is mine, and the fulness thereof. Sacrifice unto God confession” (Ps. l. 9-14).

sRef Ex@23 @11 S24′ sRef Lev@25 @7 S24′ sRef Lev@25 @6 S24′ [24] That wild beast signifies both the affection of truth and good, is further plain from the following passages. In Moses:

“In the seventh year, which is the sabbatical year, thou shalt let the land rest and lie still; that the poor of thy people may eat it, and that the wild beast of the field may eat the remainder of them” (Exod. xxiii. 11).

And in another place:

In the year of the sabbath, “all the produce which is in thy land shall be for meat for thy cattle [bestiae], and for the wild beasts (feroe)” (Lev. xxv. 6, 7).

Here by cattle (bestiae) and wild beasts (feroe), are meant lambs, sheep, she-goats, kids, rams, he-goats, heifers, oxen, cows, horses, and asses, but not lions, bears, boars, wolves, and similar rapacious wild beasts; therefore by wild beasts here, are meant domestic wild beasts, which are useful, by which are signified the affections of truth and good.

sRef Ps@148 @11 S25′ sRef Ps@148 @10 S25′ sRef Ps@148 @7 S25′ [25] In David:

“Praise Jehovah from the earth, ye whales, and all deeps; wild beast and all cattle; creeping thing, and winged bird; kings of the earth, and all peoples” (Ps. cxlviii. 7, 10, 11).

By these things are signified goods and truths of every kind in man, from which man worships God; and because from such things man worships God, and these are not of man, but of the Lord in Him, it is therefore to be understood that these things worship God, for no one can worship God from himself aright, but from God, that is, from the goods and truths which are of God in him. That no one can name Jesus from himself, but from the Lord, is known to some in the church, and is well known in heaven. By praising Jehovah is signified to worship Him; by whales and deeps are signified scientifics and knowledges (cognitions) in general or in the aggregate; by wild beast and all cattle are signified the affections of truth and good; by creeping thing and bird of every wing is signified the delight of good and truth pertaining to the natural and spiritual man. On this account it is also said, “Praise Jehovah, ye kings of the earth, and all peoples,” by whom are signified the truths of good of every kind. That such things are signified by these words, is evident from their signification in the internal sense, and from the Word in heaven, where it is spiritual, because for the angels who are spiritual. (That the Word is also in the heavens, and there, according to the internal sense, may be seen in the work concerning Heaven and Hell, n. 259-261.)

sRef Ps@68 @9 S26′ sRef Ps@68 @10 S26′ [26] Again:

“O God, thou makest the rain of benevolences to drop down, thou shalt confirm thy labouring inheritance; thy wild beasts shall dwell therein” (Ps. lxviii. 9, 10).

Here also the wild beast or animal means those who are in the affections of truth and good, or in the abstract, those affections themselves; for by the rain of benevolences which God causes to drop down, is signified the Divine truth from the Divine good. By the labouring inheritance which God shall confirm, is signified the church which is in Divine truth as to doctrine and life; the inheritance denoting the church where these are, which is called labouring from an earnest endeavour to do good. That the wild beasts shall dwell therein, namely, in the inheritance or church, signifies the affections of truth and good. That nothing else is meant here by wild beast, is evident, for the rapacious wild beast, that is, the lust of falsity and evil, cannot dwell in the inheritance upon which God causes the rain of benevolences to drop down.

sRef Hos@2 @19 S27′ sRef Hos@2 @18 S27′ [27] In Hosea:

“And in that day will I make a covenant for them with the wild beast (fera) of the field, and with the bird of the heavens, and with the creeping thing of the ground; and I will break the bow and the sword and the battle out of the earth; and I will make them to lie down safely. And I will betroth myself to thee for ever” (ii. 18, 19).

These things are said of a new church from the Lord; and by the wild beast of the field, the bird of the heavens, and the creeping thing of the earth, are signified the same as by those things above in David (Ps. cxlviii. 7, 10, 11), which have been already explained. By covenant is signified conjunction; thus, by making a covenant is signified to be conjoined (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10,632). For Jehovah cannot make a covenant with or be conjoined with the affections of evil and falsity, or with the lusts signified by wild beasts in the former sense, and He cannot in any way make a covenant with the wild beast, bird, and reptile, but with such things as are signified by them. But these things may be seen more fully explained above (n. 357).

sRef Ezek@31 @4 S28′ sRef Ezek@31 @5 S28′ sRef Ezek@31 @6 S28′ sRef Ezek@31 @7 S28′ sRef Ezek@31 @3 S28′ sRef Ezek@31 @9 S28′ sRef Ezek@31 @2 S28′ sRef Ezek@31 @8 S28′ [28] In Ezekiel:

“Speak unto Pharaoh king of Egypt; Behold, Asshur, a cedar in Lebanon, beautiful in branch, and a shady wood, and high in stature. The waters made him to grow, whence his height became exalted above all the trees of the field, all the birds of the heavens made their nests in his branches, and under his branches every wild beast of the field brought forth; and in his shade dwelt all great nations; no tree in the garden of God was equal to him in beauty” (xxxi. 2-9).

By Pharaoh and Egypt is here signified the Scientific of the natural man; and by Asshur, the Rational which the Scientific serves, whose growth by true scientifics and knowledges (cognitions) is described by the cedar in Lebanon, by which also the Rational is signified. By the waters which caused it to grow are signified truths; and by the branches is signified extension, such as belongs to the thought of the rational man. Hence it is evident what is signified by, all the birds of the heavens built their nests in his boughs every wild beast of the field brought forth under his branches,” and by, “in his shade dwelt all great nations,” namely, rational and spiritual truths, affections of truth, and goods, of every kind. For by the birds of the heavens are signified the rational and spiritual truths of every kind; by the wild beast, the affections of truth; by bringing forth is signified to multiply, for from the affections of truth every spiritual birth or multiplication takes place; and by great nations are signified goods. (That birds signify thoughts, things rational, intellectual, and spiritual, thus, truths, because all things of the thought are either truths or falsities, may be seen, n. 745, 776, 866, 988, 991, 3219, 5149, 7441. That to bring forth signifies to multiply truths and goods, and that this is spiritual birth, n. 3860, 3868, 9325. That nations signify those who are in goods, and hence abstractedly goods, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; and above, n. 175, 331. That Pharaoh and Egypt signify the Scientific in both senses, good and evil, may be seen, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391. And that Assyria signifies the Rational in both senses, n. 119, 1186.)

sRef Isa@19 @25 S29′ sRef Isa@19 @24 S29′ sRef Isa@19 @23 S29′ [29] That Egypt signifies scientific truth, and Assyria rational [truth], and that everything rational pertaining to man has its birth by means of scientifics, or that these are subservient to it, as was said above, is evident from these words in Isaiah:

“In that day shall there be a highway out of Egypt into Assyria, that the Assyrian may come into Egypt, and the Egyptian into Assyria, and they shall serve Jehovah, the Egyptians with Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; whom Jehovah Zebaoth shall bless, saying, Blessed be Egypt my people, Assyria the work of my hands, and Israel mine inheritance” (xix. 23-25).

Here Egypt signifies the Scientific, Assyria the Rational, and Israel the Spiritual.

sRef Ezek@39 @18 S30′ sRef Ezek@39 @20 S30′ sRef Ezek@39 @21 S30′ sRef Ezek@39 @22 S30′ sRef Ezek@39 @19 S30′ sRef Ezek@39 @17 S30′ [30] From the passages now adduced it is evident what is signified by the bird and the wild beast of the field, in Ezekiel:

“Thus said the Lord Jehovih; Say unto the bird of every wing, and to every wild beast of the field, Assemble yourselves, and come; gather yourselves on every side over my sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and ye shall drink blood even to drunkenness, of my sacrifice which I will sacrifice for you. And ye shall be satisfied upon my table, with horse and chariot, with mighty man and with every man of war. So will I give my glory among the nations” (xxxix. 17-21).

That these things are spoken of the church to be established by the Lord among the nations, is evident from all the particulars here; therefore by the bird of every wing, and every wild beast of the field, which are to be assembled and to be invited to the sacrifice, are signified all those who are in the affection of truth and good, for by the flesh which they shall eat is signified the good of love; and by the blood which they shall drink, truth from that good; and by the sacrifice is signified the worship itself from these. But these things may be seen more fully explained above (n. 329).

[31] Sometimes, in the Word, wild beast (fera) and beast (bestia) are mentioned together, sometimes wild beast alone, also beast alone; and sometimes the wild beast of the earth, or the wild beast of the field; and when wild beast and beast are mentioned, then the affection or love of falsity and evil is signified; by the wild beast, the affection or love of falsity; and by beast, the affection or love of evil; or, in the opposite sense, by the wild beast, the affection or love of truth; and by the beast the affection or love of good. But when the wild beast only is mentioned, also when beast only, then by wild beast is meant the affection both of falsity and evil, and in the opposite sense, the affection both of truth and good; but by beast, the affection of evil and of falsity thence, and in the opposite sense, the affection of good and of truth thence. But concerning the signification of beast it will be seen below in its proper place. When, however, the wild beast of the earth is mentioned, the wild beast is meant which devours animals and men; but when the wild beast of the field is mentioned, the wild beast which consumes what is sown is meant; thus the wild beast of the earth signifies those things that destroy the goods of the church; and the wild beast of the field signifies those things that destroy the truths of the church; for by the earth, and also by field, is signified the church; but by the earth is signified the church from the nation and people there, and by the field, the church from what is sown, or from the reception of seeds.

sRef Rev@6 @8 S0′ 389. Verses 9-11. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held. And they cried with a great voice, saying, How long, O Lord, who art holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one; and it was said unto them, that they should rest yet a little time until both their fellow-servants and their brethren, that should be killed, as they were, should be fulfilled.

“And when he had opened the fifth seal,” signifies prediction still further; “I saw under the altar,” signifies those who were reserved under heaven; “the souls of them that were slain for the Word of God, and for the testimony which they held,” signifies those who were rejected and concealed on account of the Divine truth and confession of the Lord.

“And they cried with a great voice,” signifies the grief of their minds saying, How long, O Lord, who art holy and true, dost thou not judge and avenge our blood on them that dwell on the earth,” signifies sighings to the Lord, who is justice, concerning the judgment and removal of those who persecute and infest them who acknowledge the Lord, and are in the life of charity.

“And white robes were given unto every one,” signifies Divine truth from the Lord with them, and protection. “And it was said unto them that they should rest yet a little time,” signifies some further duration in that state; “until both their fellow-servants and their brethren, that should be killed as they were, should be fulfilled,” signifies, until all things were consummated.

390. (v. 9) And when he had opened the fifth seal. That this signifies prediction still further, is plain from the signification of opening a seal of a book, as denoting to reveal things hidden, and to predict future things (concerning which see above, n. 352, 361, 369, 378).

sRef Rev@6 @11 S0′ sRef Rev@6 @10 S0′ 391. I saw under the altar. That this signifies those who were reserved under heaven, is plain from the signification of seeing, as denoting to make manifest (as above, n. 351); and from the signification of altar, as denoting, in the proximate sense, worship from the good of love to the Lord; in the sense more interior, heaven and the church which are in that love; and, in the inmost sense, the Lord’s Divine Human as to the Divine good of the Divine love. The reason why by under the altar are signified those who were reserved under heaven, is, that it is said that he saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held, and by them are meant those who were reserved under heaven until the Last Judgment. But as this is a circumstance not yet known in the world, I desire to tell how and when it happened. In the little work concerning the Last Judgment it has been shown, that before the Last Judgment took place, there was a resemblance of heaven, which is meant by the former heaven that passed away (Apoc. xxi. 1); and that this heaven consisted of those who were in external worship without internal, and who thence lived an external moral life, although they were merely natural and not spiritual. Those who constituted this heaven before the Last Judgment were seen above the earth, also upon mountains, hills, and rocks in the spiritual world, and thence they fancied themselves to be in heaven; but those who constituted this heaven, because they were only in an external moral life, and not at the same time in an internal spiritual one, were cast down; and when they were cast down, then all those who were reserved by the Lord, and concealed here and there, for the most part, in the lower earth, were raised up and transferred into the same places, that is, upon the mountains, hills, and rocks where the former had been; and from these a new heaven was formed. The latter who were reserved and then raised up, were from those in the world who had lived a life of charity, and who were in the spiritual affection of truth. The elevation of the latter into the place of the former was frequently seen by me. These are those meant by the souls of the slain seen under the altar; and because they were kept by the Lord in the lower earth, which earth is under heaven, hence by, “I saw under the altar,” are signified those who were reserved under heaven; but these will be treated of specifically in the Apocalypse xx. 4, 5, 12, 13, where more must be related concerning them. In the meantime, concerning the former heaven which passed away, and concerning the new heaven which was formed by the Lord after the Last Judgment, see what is said in the small work upon the Last Judgment (n. 65-72). These few [remarks] may be a sufficient illustration for understanding what is said in the two following verses, namely, that

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

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

The reason why heaven was represented before John by an altar, is also that the whole Word was written by representatives, and by such representatives as existed with the sons of Israel; therefore, that the Word should be alike in both Testaments, similar things were seen by John and are recorded in this book, as also elsewhere, namely, that the altar of incense was seen, the incense itself with the censers, also the tabernacle, the ark, and other things of a like nature; but at this day such things never appear to any angel, nor to any man whose right is opened into heaven. The reason why an altar, the ark, and like things do not appear at the present day in heaven is, that sacrifices were unknown to the ancients, and that after the Lord’s advent, they were entirely abolished. For they were begun by Eber, and were afterwards continued among his posterity, who were called Hebrews, and were tolerated among the sons of Israel who were descended from Eber, especially for this reason, that worship once begun and rooted in the mind, is not removed by the Lord, but is bent to signify what is holy in religion. (Concerning which see the Arcana Coelestia, n. 1343, 2180, 2818, 10,042.)

sRef Ps@43 @4 S3′ sRef Ps@43 @3 S3′ [3] That an altar signifies, in the highest sense, the Lord’s Divine Human as to the Divine good of the Divine love, and that, in a relative sense, it signifies heaven and the church, and in general all worship, and, specifically, representative worship, is quite clear from the following passages in the Word.

In David:

“Send out thy light and thy truth; let them lead me; let them lead me to the mountain of thy holiness, and to thy habitations; that I may approach unto the altar of God, even unto God” (Ps. xliii. 3, 4).

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

sRef Matt@24 @2 S4′ sRef John@2 @20 S4′ sRef John@2 @22 S4′ sRef John@2 @19 S4′ sRef John@2 @21 S4′ sRef John@2 @18 S4′ [4] That the temple represented His Divine Human He Himself teaches in clear terms in John:

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

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

that “A stone shall not be left upon a stone, that shall not be thrown down” (Matt. xxiv. 1, 2).

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

sRef Matt@23 @18 S5′ sRef Matt@23 @17 S5′ sRef Matt@23 @20 S5′ sRef Matt@23 @22 S5′ sRef Matt@23 @21 S5′ sRef Matt@23 @19 S5′ sRef Matt@23 @16 S5′ [5] That the altar also signified the Lord’s Divine Human, may be concluded from the Lord’s words in Matthew:

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

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

sRef Ex@29 @37 S6′ [6] Because this was signified by the altar, therefore, all who touched it were made holy, as is plain in Moses:

“Seven days shalt thou sanctify the altar; that the altar may be the holy of holies; whosoever toucheth the altar shall be sanctified” (Exod. xxix. 37).

By touching is signified to communicate, to transfer, and to receive (as may be seen, n. 10,130), here, the Divine which proceeds from the Lord; and because this was signified by touching, and those who touched were sanctified, it follows that the Lord Himself, in the highest sense, is signified by the altar, for there is nothing holy from any other source. All worship also is worship of the Lord, and from the Lord; and because worship in that church consisted principally in burnt-offerings and sacrifices, therefore also by the altar was signified the Divine itself, from which [are all things]; and this Divine is the Lord’s Divine Human.

sRef Lev@6 @13 S7′ [7] Hence also it was thus commanded: That the fire upon the altar should burn continually, and should never be put out (Lev. vi. 13); and that from that fire the lamps were lighted in the tabernacle of the congregation, and that from the same they took and burned in the censers; for by fire was signified the Divine love, which is in the Lord alone (see above, n. 68).

sRef Isa@6 @6 S8′ sRef Isa@6 @7 S8′ [8] Because the fire of the altar signifies the Divine love, therefore, the prophet Isaiah was sanctified by it:

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

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

sRef Isa@60 @7 S9′ [9] In Isaiah:

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

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

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

sRef Ps@84 @4 S11′ sRef Ps@84 @3 S11′ sRef Ps@84 @1 S11′ sRef Ps@84 @2 S11′ [11] From these considerations it is now evident what is signified by altar in the following passages. In David:

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

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

sRef Rev@11 @1 S12′ sRef Ps@26 @6 S12′ sRef Rev@16 @7 S12′ sRef Ps@26 @7 S12′ [12] Heaven and the church are also meant by altar in these passages in the Apocalypse:

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

And afterwards:

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

In David:

“I wash mine hands in innocency; and compass thine altar, O Jehovah, that I may make the voice of confession to be heard ” (Ps. xxvi. 6, 7).

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

sRef Isa@19 @18 S13′ sRef Isa@19 @19 S13′ [13] In Isaiah:

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

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

sRef Isa@27 @9 S14′ [14] In the same prophet:

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

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

sRef Lam@2 @7 S15′ [15] In Lamentations:

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

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

sRef Isa@56 @7 S16′ sRef Isa@56 @6 S16′ [16] In Isaiah:

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

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

sRef Ps@51 @18 S17′ sRef Ps@51 @19 S17′ [17] In David:

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

By Zion is meant the church that is in the good of love, and by Jerusalem the church that is in the truths of doctrine; hence by doing good in good pleasure unto Zion, and building the walls of Jerusalem, is signified to restore the church by leading it into the good of love and by instructing it in the truths of doctrine. Worship from the good of love in this case is signified by,
“Then shalt thou be delighted with the sacrifices of justice, and with burnt-offering”; justice being said of celestial good, and burnt-offering signifying love; and worship in such case, from the good of charity, is signified by, “then shall they cause bullocks to ascend upon thine altar,” bullocks signifying natural-spiritual good, which good is the good of charity.

sRef Ps@118 @28 S18′ sRef Ps@118 @27 S18′ [18] Again:

“God Jehovah who enlighteneth us; bind the feast with cords, even unto the horns of the altar. Thou art my God” (Ps. cxviii. 27, 28).

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

sRef Luke@11 @51 S19′ sRef Luke@11 @50 S19′ [19] In Luke:

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

By these words it is not meant that the blood of all the prophets from the foundation of the world, from the blood of Abel, shall be required of the Jewish nation, for blood is not required of any one but of him who sheds it; but by those words is meant, that by that nation all truth was falsified, and all good adulterated; for the blood of all the prophets, shed from the foundation of the world, signifies the falsification of all truth that was ever in the church, blood denoting falsification, prophets denoting truths of doctrine, and, “from the foundation of the world,” denoting, that was ever in the church, the foundation of the world denoting the establishment of the church. “From the blood of Abel unto the blood of Zacharias, slain between the altar and the temple,” signifies the adulteration of all good, and thence the extinction of the worship of the Lord; the blood of Abel unto Zacharias, denoting the adulteration of all good; to be slain between the altar and the temple, denoting the extinction of all good and truth in worship; for altar signifies worship from good, and temple worship from truth, as has been shown above; between both, denotes, where there is conjunction; and where there is not conjunction there is neither good nor truth. The altar was outside the tent of assembly, and outside the temple. That therefore what was done between both signified communication and conjunction, may be seen in the Arcana Coelestia, n. 10,001, 10,025; and that Abel signifies the good of charity, n. 342, 374, 1179, 3325. That neither Abel nor Zacharias is here meant in the spiritual sense, is plain from the fact, that names in the Word signify things.

sRef Matt@5 @23 S20′ sRef Matt@5 @24 S20′ [20] In Matthew:

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

By offering a gift upon the altar, in the spiritual sense, is meant to worship God; and by worshipping God is meant worship both internal and external, namely, that which is of love and faith, and of the life thence; this is meant because worship in the Jewish Church principally consisted in offering sacrifices or gifts upon the altar; and the principal is taken for the whole. From these considerations it is evident what is meant, in the spiritual sense, by these words of the Lord, namely, that Divine worship primarily consists in charity towards the neighbour, and not in piety without it. To offer a gift upon the altar denotes worship from piety; and to be reconciled to a brother denotes worship from charity, and that the latter is truly worship, and that according to the quality of the latter, such is the former. (Concerning this subject, see the Doctrine of the New Jerusalem, n. 123-129; and the work concerning Heaven and Hell, n. 222, 224, 358-360, 529, 535; and above, n. 325.) sRef Luke@17 @4 S21′ [21] That, “if thou offer thy gift upon the altar,” signifies in the whole of worship, is evident from the Lord’s words in Luke xvii. 4; [Matt. xviii. 22]; where it is said, that the brother or neighbour must be forgiven every time, seventy times seven there signifying continually. Because such things are signified by the altar, therefore, the altar was made either of wood, or of earth, or of whole stones, upon which iron had not been moved; it was also encompassed with brass. The reason of the altar being made of wood, was, because wood signified good; and similarly of earth, for earth signifies the same; the reason of its being of whole stones, was, because those stones signified truths formed from good, or good in form, and it was forbidden to prepare those stones by hammer, axe, or iron, lest anything of one’s own intelligence should enter into the formation thereof; its being encompassed with brass signified that it represented good everywhere, for brass signifies good in externals.

sRef Ex@27 @8 S22′ sRef Ex@27 @1 S22′ sRef Ex@27 @5 S22′ sRef Ex@27 @4 S22′ sRef Ex@20 @25 S22′ sRef Ex@27 @7 S22′ sRef Ex@27 @6 S22′ sRef Ezek@41 @22 S22′ sRef Ex@27 @2 S22′ sRef Ex@20 @24 S22′ sRef Deut@27 @5 S22′ sRef Ex@27 @3 S22′ [22] That the altar was made of wood is plain in Moses:

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

And in Ezekiel:

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

The altar being made of wood, and overlaid with brass, was also for the sake of use, that it might be carried about, and removed from place to place in the wilderness, where the sons of Israel then were; likewise because wood signifies good, and shittim-wood, the good of justice, or of the Lord’s merit. (That wood signifies good may be seen, n. 643, 3720, 8354; and that shittim-wood signifies the good of justice or merit, which is the Lord’s alone, n. 9472, 9486, 9528, 9715, 10,178.) That the altar was also built of earth, and if of stones of whole stones, not hewn by any instrument of iron, appears also in Moses:

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

And in another place it is said:

If an altar of stones be built, no iron shall be used upon the stones (Deut. xxvii. 5, 6).

sRef Isa@17 @8 S23′ sRef Isa@17 @7 S23′ [23] Hitherto it has been shown what is signified by an altar in the genuine sense; whence it is evident what is signified by an altar in the opposite sense, namely, idolatrous worship or infernal worship, which has place only with those who indeed profess religion, but still love and thus worship themselves and the world above all things; and, when this is the case, they love evil and falsity; therefore by the altar, when said of such, is signified worship from evil; and by their statutes, worship from falsity, consequently, also hell. That this is signified by the altar, in the opposite sense, is plain from the following passages.

In Isaiah:

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

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

sRef Jer@17 @1 S24′ sRef Jer@17 @2 S24′ [24] In Jeremiah:

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

By these words is described the idolatrous worship of the Jewish nation, which was so deeply rooted that it could not be removed. That it was so deeply rooted that it could not be removed, is signified by the sin of Judah being written with a pen of iron, with the point of a diamond, graven upon the table of their heart, and upon the horns of their altars; deeply rooted falsity is meant by its being written with a pen of iron, and with the point of a diamond, and deeply rooted evil is meant by its being graven upon the table of the heart, and upon the horns of their altars. It is said upon the horns of the altars, because idolatrous worship is meant. By the sons whom He remembers, are signified the falsities of evil; by the altars, that worship from evil; by the groves with the green tree, that worship from falsity; upon the high hills, are signified the adulteration of good, and the falsification of truth. For at that time, when all things of worship were representatives of celestial and spiritual things, they had worship in groves, and upon hills; because trees, of which groves consist, signify knowledges (cognitions) and perceptions of truth and good, and this according to the species of the trees; and because hills signified the goods of charity, in which are the spiritual angels, who dwell upon hills in the spiritual world, hence it was that in ancient times worship was performed upon hills; but this was forbidden to the Jewish and Israelitish nation, lest they should profane the holy things represented; for that nation was only in externals as to worship, their internal being merely idolatrous. (That trees signify knowledges and perceptions of truth and good, according, to their species, may be seen, n. 2163, 2682, 2722, 2972, 7692; that hence the ancients worshipped in groves under trees, according to their significations, n. 2722, 4552; that this was forbidden to the Jewish and Israelitish nations, and the reason thereof, n. 2722; that hills signify the goods of charity, and the reason thereof, n. 6435, 10,438.)

sRef Hos@10 @2 S25′ sRef Hos@10 @1 S25′ [25] In Hosea:

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

Israel here signifies the church, which is called an empty vine, when there is no longer any truth in it; the worship thereof from evils is meant by the altars which he multiplies; and worship from falsities is meant by the goodly statues which he makes. That they do this in proportion as they abound, is signified by, when great is his fruit, and when his land is well. That worship from evils and falsities shall be destroyed, is signified by, “He shall overturn their altars, and shall spoil their statues.” That statues signified worship from truths, and, in an opposite sense, worship from falsities, thus idolatrous [worship] may be seen, n. 3727, 4580, 10,643.

sRef Ezek@6 @13 S26′ sRef Ezek@6 @4 S26′ sRef Ezek@6 @3 S26′ sRef Ezek@6 @6 S26′ [26] In Ezekiel:

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

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

sRef Hos@8 @11 S27′ [27] In Hosea:

“Ephraim hath multiplied altars to sin, they were for him altars to sin” (viii. 11).

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

sRef Hos@10 @8 S28′ sRef Hos@10 @7 S28′ [28] In the same:

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

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

sRef Amos@3 @14 S29′ [29] In Amos:

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

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

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

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

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

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

[32] That the Ancient Church was extended through a great part of the Asiatic world, namely, through Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Lybia, Egypt, Philistia, even to Tyre and Zidon, through the land of Canaan, on this side and beyond Jordan, may be seen, n. 1238, 2385; that it was a representative church, n. 519, 521, 2896. Concerning the church instituted by Eber, which was called the Hebrew Church, see n. 1238, 1241, 1343, 4516, 4517. That sacrifices were first begun by Eber, and afterwards in use with his posterity, n. 1128, 1343, 2180, 10,042. That sacrifices were not commanded, but only permitted, shown from the Word; the reason why they are said to be commanded, n. 922, 2180, 2818; and because the Word was written in that nation, and the historical Word concerning that nation, altars and sacrifices required of necessity to be mentioned, and that Divine worship was signified by them, n. 10,453, 10,461, 10,603, 10,604.

sRef Rev@6 @10 S0′ sRef Rev@6 @11 S0′ 392. The souls of them that were slain for the Word of God, and for the testimony which they held. That this signifies those who were rejected and hidden on account of the Divine truth, and their confession of the Lord, is plain from the signification of the slain, as denoting such as are rejected by the evil, and concealed by the Lord, of whom we shall treat presently; and from the signification of the Word of God, as denoting the Divine truth. What the Lord speaks is called the Word of God, and this is Divine truth. The Word or Sacred Scripture is nothing else; for all Divine truth is contained therein, but the truth itself does not there appear in its glory except before the angels, because the interior things of the Word, which are spiritual and celestial, come within their perception, and also constitute their wisdom. Therefore by the Word of God, in the genuine sense, is signified Divine truth, and in the highest sense, the Lord Himself, who spoke it, for He spoke from Himself, or from His Divine, and what proceeds from Him is also Himself.

[2] That the Divine proceeding is Himself, may be illustrated by this circumstance. Around every angel there is a sphere called the sphere of his life; this puts itself forth to a great distance from him. This sphere flows out, or proceeds from the life of his affection or love, therefore it is an extension of the life, such as it is in him, outside of him. This extension is effected in the middle atmosphere or spiritual aura, which is the aura of heaven. By that sphere an angel is perceived at a distance by others according to the quality of his affection; this it has also been granted me sometimes to perceive. But about the Lord there is a Divine sphere, which near Him appears as a Sun, which is His Divine love, from which that sphere proceeds into the whole heaven and fills it, and constitutes the light there; this sphere is the Divine proceeding from the Lord, which in its essence is Divine truth. A comparison is here made with the angels for the sake of illustration, in order that it may be known that the Divine proceeding from the Lord is the Lord Himself, because it is the proceeding of His love, and the proceeding is Himself outside of Himself; and from the signification of testimony, as denoting confession of the Lord, and the Lord Himself, of which we shall speak presently.

[3] That by the slain are here meant those who were rejected by wicked spirits, and concealed by the Lord, or removed from the eyes of others, and reserved to the day of the Last Judgment, is evident from what was said in the article above, and also from what follows in the two verses that treat solely of them. In the article above it was observed, that the former heaven which passed away, consisted of those who lived morally in externals, but yet were not spiritual, but merely natural, or who lived as it were a spiritual life, only from the affection or love of fame, honour, glory, and gain, thus for the sake of appearance. These, although they were inwardly evil, were still tolerated, and constituted societies in the higher places in the spiritual world; these societies, taken together, were called heaven, but the former heaven which afterwards passed away. Hence it came to pass, that all those who were spiritual, that is, who were not only outwardly but also inwardly good, could not be together with such, but withdrew from them, either of their own accord or from compulsion, and were subjected, where found, to persecutions; therefore they were concealed by the Lord, and reserved in their places to the day of Judgment, in order that they might constitute a new heaven; these, therefore, are those who are meant by the souls of the slain seen under the altar. Hence it is evident that by the slain are signified those who were rejected and hidden, for they were hated by the others on account of Divine truth and the confession of the Lord; and those who are hated are called the slain, for to hate is spiritually to kill. That they are meant by the souls of the slain, is evident also from what follows in the two verses where it is thus said concerning them:

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

That those here spoken of are meant by the slain, no one can know except he to whom it has been revealed; for who, except from revelation, could know of whom the former heaven, mentioned in the Apocalypse xxi. 1, consisted, and of whom the new heaven was formed; and that those of whom the new heaven was to be formed, were in the meantime concealed and reserved by the Lord? And unless these things had been revealed to some one, all the things contained in the Apocalypse in the internal sense must have remained hidden, because they principally treat of such things as were to take place in the spiritual world before the Last Judgment, also of those things that occurred during it, and after it.

[4] That by testimony is signified confession of the Lord, and the Lord Himself, is evident from the passages in the Word which follow. This signification thus derives its origin because the Word, in all things in general and particular, testifies concerning the Lord; for, in its inmost sense, it treats of the Lord alone, and in the internal sense, of the celestial and spiritual things that proceed from the Lord, and in the particular sense the Lord testifies concerning Himself with every one who is in the life of love and charity. For the Lord flows into the heart and life of such, and teaches them, especially concerning His Divine Human, for He gives to those who are in a life of love, to think of God under a human form, and God under a human form is the Lord. Thus do the simple think in the Christian world; and thus also do the Gentiles think, who live in charity according to their religious persuasion. Both of these are astonished when they hear the learned speak of God as not to be perceived under any human form, knowing that, in such case, they would see no God in their thought, and hence that they would have but little faith in the existence of a God, because the faith which is a faith of charity desires to comprehend in some way what is believed, for faith pertains to the thought, and to think what is incomprehensible is not to think, but only to know and thence to speak without any idea. The angels, even the wisest, do not think of God except as in the human form. To think otherwise is impossible to them, because their perceptions flow according to the form of heaven, which is the human form from the Lord’s Divine Human (on which subject see the work concerning Heaven and Hell, n. 59-86); also because the affections from which their thoughts come are from influx, and influx is from the Lord. These observations are made, in order that it may be known why it is that testimony signifies the Lord, namely, because the Lord testifies concerning Himself with all who receive His testification, and they are such as live a life of love to the Lord, and a life of charity towards the neighbour. The reason why these receive the testification and confess Him, is, that the life of love and charity opens the interior mind by the influx of light from heaven; for the life of love and charity is the Divine Life itself, for the Lord loves every one, and does good to every one from love; therefore, where that life is received, there the Lord is present, and is conjoined to him, consequently, He flows into his higher mind, which is called the spiritual mind, and by light from Himself opens it.

[5] That testimony signifies the Lord, and with man confession of the Lord from the heart, and specifically the acknowledgment of the Lord’s Divine in His Human, is evident from this fact, that the law which was prescribed on Mount Sinai, and written upon two tables, and afterwards deposited in the ark, is called the Testimony; whence the ark also was called the ark of the testimony, and the tables also were called the tables of the testimony. And because this was most holy, therefore, the mercy-seat was placed over the ark, and over the mercy-seat were sculptured two cherubim, between which Jehovah, that is, the Lord, spoke with Moses and Aaron. Hence it is clear that the testimony signifies the Lord Himself; otherwise the mercy-seat would not have been placed over the ark, nor would the Lord have spoken with Moses and Aaron between the cherubim which was over the mercy-seat. When Aaron also entered within the veil, which he did once every year, he was first sanctified, and afterwards he burnt incense till the smoke of it covered the mercy-seat, which unless he had done, it is said that he would have died. From these things it plainly appears, that the testimony which was in the ark, and which was the law promulgated on Mount Sinai, and written on two tables of stone, signified the Lord Himself.

sRef Num@17 @4 S6′ sRef Lev@16 @13 S6′ sRef Ex@25 @16 S6′ sRef Ex@40 @20 S6′ [6] That that law is called the testimony, is plain in Moses:

“Thou shalt put into the ark the testimony which I shall give thee” (Exod. xxv. 16).

“He put the testimony into the ark” (Exod. xl. 20).

“The mercy-seat that is upon the testimony” (Lev. xvi. 13).

“Leave the rods of the tribes before the testimony” (Num. xvii. 4).

That the tables and the ark were thence called the tables and the ark “of the testimony” (Exod. xxv. 22; xxxi. 7, 18; xxxii. 15). That the mercy-seat was placed over it, and over the mercy-seat two sculptured cherubim (Exod. xxv. 17-23; xxvi. 34). That the Lord spoke with Moses and with Aaron between the two cherubim (Exod. xxv. 16, 21, 22; Num. xvii. 19, and elsewhere). That they sanctified themselves before they entered thither, and that the smoke of the incense covered the mercy-seat lest they should die (Lev. xvi.).

sRef John@1 @9 S7′ sRef John@1 @4 S7′ sRef John@1 @14 S7′ sRef John@1 @1 S7′ [7] That the testimony signifies the Lord, is also plain from this fact, that what was over the ark was called the mercy-seat; and the Lord is the Propitiator. The ark also, from the testimony in it, was the Holy of Holies, both in the tabernacle and in the temple, and hence the tabernacle was holy, and also the temple. The tabernacle and also the temple, represented heaven, and heaven is heaven from the Lord’s Divine Human; whence it follows that by the testimony is signified the Lord as to His Divine Human. (That the tent of assembly represented heaven, may be seen, n. 9457, 9481, 9485, 10,545. That the temple signified the same, may be seen above, n. 220; and that heaven is heaven from the Lord’s Divine Human, in the work concerning Heaven and Hell, n. 59-86.) The reason why the law promulgated from mount Sinai is called the testimony, is because that law, in a broad sense, signifies the whole Word, both historical and prophetical; and the Word is the Lord, according to these words in John:

“In the beginning was the Word, and the Word was with God, and the Word was God; and the Word was made flesh” (i. 1, 14).

The reason why the Word is the Lord is, that the Word signifies Divine truth, and all Divine truth proceeds from the Lord, for it is the light which in heaven enlightens the minds of the angels and also the minds of men, and gives them wisdom; this light in its essence is the Divine truth proceeding from the Lord as a Sun concerning which light see the work on Heaven and Hell, n. 126-140). Hence it is that, after it is said that the Word was with God, and the Word was God, it is also said in John:

“In him was life; and the life was the light of men. That was the true Light, which lighteth every man that cometh into the world” (verses 4, 9, in that chapter).

[8] From these things it is also evident that the Lord is meant by the testimony; for the law written on two tables, which was called the testimony, signifies the Word in its whole extent, and the Lord is the Word. That the law, in a broad sense, signifies the Word in its whole extent, in a sense less broad the historical Word, and in a strict sense the ten precepts of the Decalogue, may be seen, n. 6762. This law was also called a covenant, and hence the tables on which it was written, were called the tables of the covenant, and the ark also was called the ark of the covenant (see Exod. xxxiv. 28; Num. xiv. 44; Deut. ix. 9, 15; Apoc. xi. 19, and elsewhere); the reason of this was, that a covenant signifies conjunction, and the Word, or the Divine truth, is that which conjoins man with the Lord, otherwise no conjunction is possible. That a covenant signifies conjunction, may be seen, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6864, 8767, 8778, 9396, 10,632. The reason why that law is called both a covenant and a testimony, is, because when it is called a covenant, the Word is meant, by means of which there is conjunction; and when it is called a testimony, the Lord Himself who conjoins is meant; also on the part of man, confession of the Lord, and acknowledgment of His Divine in His Human, which conjoin. From these things it can be seen why it is that, in the church, the Word is called a covenant; the Word which was before the Lord’s Advent, the old covenant, and that which was after His Advent, the new covenant; it is called also the Old and New Testament, but it should be called Testimony.

sRef Rev@12 @17 S9′ sRef Rev@19 @10 S9′ sRef Rev@12 @11 S9′ [9] That by testimony is signified the Lord, and, on the part of man, confession of the Lord, and acknowledgment of His Divine in His Human, is plain also from these passages in the Word. In the Apocalypse:

“They overcame” the dragon “by the blood of the Lamb, and by the word of the testimony. And the wrathful dragon went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus Christ” (xii. 11, 17).

And elsewhere:

“I am thy fellow-servant, and of thy brethren that have the testimony of Jesus. The testimony of Jesus is the spirit of prophecy” (xix. 10).

By the testimony of Jesus being the spirit of prophecy is signified, that confession of the Lord, and the acknowledgment of His Divine in His Human, are the life of all truth, both in the Word, and in doctrine from the Word.

sRef Ps@122 @5 S10′ sRef Ps@122 @3 S10′ sRef Rev@20 @4 S10′ sRef Ps@122 @4 S10′ [10] And in another place:

“The souls of them that were slain with the axe for the testimony of Jesus, and for the word of God, have not received the mark upon their forehead and upon their hand” (xx. 4).

But this will be explained in what follows.

In David:

“Jerusalem is builded as a city that is compact together and thither the tribes go up, the tribes of Jah, unto the testimony of Israel, to confess the name of Jehovah. For there the thrones for judgment are set” (Ps. cxxii. 3-5).

By Jerusalem is signified the church as to doctrine, which is called builded, when established by the Lord; “as a city that is compact together,” signifies doctrine in which all things are in order, a city denoting doctrine. Thither the tribes go up, the tribes of Jah, signifies that therein are all truths and goods in the aggregate. Unto the testimony of Israel, to confess the name of Jehovah, signifies confession and acknowledgment of the Lord there; for there the thrones for judgment are set, signifies that there is Divine truth according to which judgment is executed. That thrones signify this, see above, n. 253.

sRef Ps@78 @5 S11′ [11] In the same:

“Jehovah hath set up a testimony in Jacob, and a law in Israel” (Ps. lxxviii. 5).

By Jacob and Israel is signified the church; by Jacob the external church, and by Israel the internal church; and by the testimony and the law is signified the Word; by the testimony that which therein teaches the goods of life; and by the law that which therein teaches the truths of doctrine. Because those who are in the external church are in the good of life according to the truths of doctrine, and those who are in the internal church are in the truths of doctrine according to which the life [is formed], therefore, the testimony is said of Jacob; and the law, of Israel.

sRef Ps@132 @12 S12′ [12] In the same:

“If thy sons will keep my covenant, and the testimony that I shall teach them, thy sons shall also sit upon thy throne for evermore” (Ps. cxxxii. 12).

These things are said of David, but by David is there meant the Lord; by his sons are meant those who do the Lord’s precepts; of them it is said: “If thy sons will keep my covenant” and My testimony; by covenant the same is meant as above by the law, namely, the truth of doctrine; and by testimony the same as above by testimony, namely, the good of life according to the truths of doctrine. Similar things are signified by covenant and testimonies in David (Ps. xxv. 10).

sRef Ps@19 @8 S13′ sRef Ps@19 @7 S13′ sRef Ps@19 @9 S13′ sRef Ps@119 @1 S13′ sRef Ps@119 @3 S13′ sRef Ps@119 @2 S13′ sRef Ps@119 @7 S13′ sRef Ps@119 @4 S13′ sRef Ps@119 @6 S13′ sRef Ps@119 @5 S13′ [13] Testimonies are mentioned in many passages in the Word and at the same time the law, precepts, commandments, statutes, and judgments; and by testimonies and commandments are there signified those things that teach life; by the law and precepts, those that teach doctrine; by statutes and judgments, those that teach rituals; as in the following passages in David:

“The law of Jehovah is perfect, recreating the soul; the testimony of Jehovah is sure, making wise the simple; the commandments of Jehovah are right, rejoicing the heart; the precept of Jehovah is pure, enlightening the eyes; the judgments of Jehovah are the truth, they are altogether just” (xiv. 7-9).

And in the same:

“Blessed are the sincere in the way, who walk in the law of Jehovah. Blessed are they that keep his testimonies, and that seek him with the whole heart. Thou hast taught thy commandments to be strictly kept. O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy precepts. I will confess to thee with uprightness of heart, when I shall have learned the judgments of thy justice” (cxix. 1-7; similarly in verses 12-15, 88, 89, 151-156; and elsewhere).

sRef Isa@15 @5 S1′ sRef Isa@15 @4 S1′ sRef Isa@15 @8 S1′

393. (v. 10) And they cried with a great voice. That this signifies their grief of mind, is plain from the signification of crying, as denoting vehement grief of mind, because this manifests itself by the sound of a cry in speech; wherefore cry also in the Word signifies grief. Every affection also, whether it be of grief or joy, expresses itself by sounds, and the ideas of the thought by the expressions in the sound; hence it is that sound in speech manifests both the quality and quantity of the affection, and, this more clearly in the spiritual world than in the natural world, for this reason, that it is not permitted there to produce other affections than those which properly belong to the mind; therefore any one that is wise, can there hear and perceive the affection of another, solely from his speech. (That with spirits and angels sounds pertain to the affection, and words to the ideas of the thought, may be seen in the work concerning Heaven and Hell; n. 241, and above, n. 323.) That to cry out, and a cry in the Word signifies grief, is plain from many passages there, of which I will adduce this only from Isaiah:

“Heshbon cried, and Elealeh: the voice was heard even to Jahaz: therefore the armed of Moab shall cry out; his soul shall be grievous unto him. My heart crieth over Moab; for the cry is gone round about the borders of Moab, even unto Eglaim the howling thereof” (xv. 4, 5, 8).

Because a cry signifies grief, it is hence an accepted saying, to cry unto God, when the mind is in a state of grief (as in Isaiah xix. 20; xxx. 19; lxv. 19; Jer. xiv. 2, and elsewhere). That a cry in the Word is predicated of various affections, such as of interior lamentation, of beseeching, and supplication from anguish, of protesting, and indignation of confession; of supplication, and also of exultation, and others, may be seen in the Arcana Coelestia, (n. 2240, 2821, 4779, 5016, 5018, 5027, 5323, 5365, 5870, 6801, 6802, 6862, 7119, 7142, 8179, 8353, 9202).

sRef Matt@25 @45 S0′ sRef Matt@25 @40 S0′ 394. Saying, How long, O Lord, who art holy and true, dost thou not judge and avenge our blood upon them that dwell on the earth? That this signifies sighings to the Lord, who is Justice, concerning judgment and the removal of those who persecute and infest them that profess the Lord, and live a life of charity, is plain from the signification of crying, and saying, How long, O Lord, as denoting to utter to the Lord sighs from grief, for these are expressions of those that groan and sigh, and supplicate for justice; from the signification of, “who art holy and true,” as denoting Him who is justice; for justice, when said of the Lord, signifies that He does not tolerate such things, and this because He is holy and true; and from the signification of judging and avenging our blood, as denoting to judge and to remove those who persecute and infest them that profess the Lord, and live the life of charity. The reason why these things are signified by those words is, because by blood is signified all violence offered to Divine good and Divine truth, thus to the Lord consequently, violence offered to those who live the life of charity and faith. To offer violence to them is to offer violence to the Lord Himself, according to the words of the Lord Himself in Matthew:

“Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (xxv. 40, 45).

That this is signified by blood in that sense, may be seen above (n. 329); and from the signification of them that dwell on the earth, as denoting those who were in the former heaven, which afterwards passed away; for they dwelt upon the earth, upon mountains, hills, and rocks, in the spiritual world, and those who acknowledged the Lord and led the life of charity then abode under the earth, or under heaven, and were there hid and reserved (see above, n. 391, 392).

[2] From these things it is evident what is meant by those words in their genuine sense. But no one can know that such things are meant but him to whom it is revealed. For who otherwise could know who are meant by the souls of the slain, and what is meant by avenging their blood on them who dwell upon the earth? He who does not know from revelation who they are, would imagine that the martyrs only are meant, when, nevertheless, they were not the martyrs, but all those who suffered persecution, and were infested by those who were in the former heaven which passed away; for the latter were such as to thrust out from themselves all who professed the Lord and were in the life of charity, because they were inwardly evil (as has been said above, n. 391, 392). To which I shall add these statements: All those in the spiritual world, who are inwardly evil, however moral the life in externals they have led in the world, cannot at all bear any one who worships the Lord, and lives a life of charity; as soon as they see such persons, they infest and either injure them or treat them with contumely. I have frequently wondered that it should be so, and all must also do so who are unacquainted with it, because the same persons, in the world, tolerated preachings concerning the Lord, and also concerning charity, and also they themselves spoke doctrinally upon such things, but yet when they become spirits they cannot bear them. The reason, however, is, that this aversion is inherent in the evil in which they are; for in their evil there exists enmity, indeed, hatred against the Lord, and also against those who are led by the Lord, these being those who live the life of charity; but this enmity and hatred lie concealed in their spirit, therefore they are in them when they become spirits; then that antipathy or opposition inherent in evil, comes forth.

[3] Take, for example, those in whom the love of ruling has predominated. Their delight is to rule over others, and, if they can, over all; this delight remains with them after death, nor can it be removed, because every delight belongs to the love, and the predominating love constitutes the life of every one; and this life remains to eternity. When such persons become spirits, they continually seek dominion over others from the delight of their love, as in the world, and when they cannot obtain it, they are enraged against the Lord; and because they are unable to injure the Lord Himself, they exercise their rage against those who profess Him; for the delight of their love is opposed to the delight of celestial love, the latter delight being that the Lord may rule, whereas the former delight is that they themselves may rule, which is the reason why hatred against the Lord is implanted in this delight, and against all who are led by Him, these being those who lead the life of charity. From these things the reason may be seen why those who professed the Lord, and led a life of charity, were taken away by the Lord from the violence of such spirits, and concealed in the lower earth, and there reserved by the Lord until the judgment; and why after the judgment, those who dwelt above the earth, upon the mountains, hills, and rocks, who were as said above inwardly evil, were cast out, and those who had been hid under the earth, or under heaven, were elevated, and allotted an inheritance in the places whence the former were ejected. From these things it may now be more fully comprehended what is meant by these words which follow in the verse, that it was told them that they should rest for a little time, until they should be fulfilled.

395. (v. 11) And white robes were given unto every one. That this signifies Divine truth from the Lord with them, and protection, is plain from the signification of a white robe, as denoting Divine truth from the Lord; for a robe signifies truth in general, because it is the general covering; and white is said of truths from the Lord, for whiteness is characteristic of light, and the light proceeding from the Lord as a Sun is in its essence Divine truth. That by the white robes given to every one, is also signified protection, will be explained below. First, however, it shall be explained why a white robe signifies Divine truth from the Lord. All spirits and angels are clothed according to their intelligence, or according to the reception of truth in the life, for this is intelligence, and the light of their intelligence is formed into garments, which, when they are thence formed, not only appear as garments, but also are garments. For all things that exist in the spiritual world, and appear before their eyes, exist from the light and heat that proceed from the Lord as a Sun. From this origin not only are all things in the spiritual world created and formed, but also all things in the natural world; for the natural world exists and subsists from the Lord through the spiritual world. Hence it is evident that appearances in heaven before the angels, are altogether real; similarly also the garments. Because spirits and angels are clothed according to intelligence, and all intelligence belongs to truth, and angelic intelligence is from Divine truth, therefore they are clothed according to truths. On this account garments signify truths; garments that are next to the body, and thence interior, signify interior truths; and the garments that are around and enclose the former, signify exterior truths; whence a robe, a gown, and a cloak, which are general coverings, signify truths in general, and the white robe which they have from the Lord, the Divine truth in general. (But see what has been shown concerning the garments with which the angels are clothed, in the work concerning Heaven and Hell, n. 177-182; and what has been said above concerning the signification of garments, n. 64, 65, 195, 271.)

[2] The white robes given to those who were under the altar, also signify protection by the Lord, because the white robes given to them, represented the Lord’s presence with the Divine truth around them; and the Lord by means of Divine truth protects His own, for He surrounds them with a sphere of light, from which they have white robes; and when they are thus encompassed, they can no longer be infested by evil spirits; for, as said above, they were infested by them, and, therefore, were hidden by the Lord. This also takes place with those who are raised by the Lord into heaven. They are then clothed with white robes, which is an indication that they are in Divine truth, and thus in safety. But concerning those who are clothed in white robes, more will be seen in the explanation of the chapter which follows, at verses 9, 13-17.

sRef Zech@13 @4 S3′ [3] That a robe, a gown, and a cloak, signify Divine truth in general is evident also from the following passages. In Zechariah:

“The prophets shall be ashamed every one on account of his vision, when he hath prophesied; neither shall they wear a mantle of hair to deceive” (xiii. 4).

By prophets are signified those who teach truths from the Word, and in an abstract sense, truths of doctrine from the Word, and because these things were signified by prophets, therefore, these were clothed with a mantle of hair; for by a mantle of hair was signified Divine truth in ultimates, which is Divine truth in general, for the ultimate contains all things interior, hair also signifies the ultimate. Hence it was, that Elijah from his mantle was also called a hairy man (2 Kings i. 7, 8); and that John the Baptist, who was like Elias, by reason of a similar representation, had a garment of camel’s hair (Matt. iii. 4). From these things it is evident what is signified by the prophets not wearing a mantle of hair to deceive, namely, that they shall not declare truths to be falsities, and falsities to be truths, this being signified by deceiving.

sRef 1Ki@19 @19 S4′ sRef 2Ki@2 @11 S4′ sRef 2Ki@2 @14 S4′ sRef 2Ki@2 @8 S4′ sRef 2Ki@2 @12 S4′ sRef 2Ki@2 @13 S4′ [4] Because Elijah represented the Lord as to the Word, which is the very doctrine of truth, and Elisha continued the representation; and because a mantle signified Divine truth in general, which is the Word in ultimates, therefore, the mantle of Elijah passed to Elisha; and by Elijah’s mantle also the waters of Jordan were divided, according, to these statements in the books of the Kings:

When Elijah found Elisha “he cast his mantle upon him” (1 Kings xix. 19).

“Elijah took his mantle, and wrapped it together, and smote the waters” of Jordan, “which were divided hither and thither, and they two went over on dry ground.”

Elisha seeing “when Elijah went up by a whirlwind into heaven,” took up the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took the mantle and smote the waters, which parted hither and thither; and he went over” (2 Kings ii. 8, 11-14).

That Elijah cast his mantle upon Elisha, signified that he transferred to Elisha the representation of the Lord as to the Word; and the mantle falling from Elijah, when he was taken away, and being taken up by Elisha, signified that that representation was transferred to Elisha, for Elijah and Elisha represented the Lord as to the Word, and were clothed according to what they represented; the mantle signifying the Word in ultimates, which is Divine truth in general, or Divine truth in its whole extent. The waters of Jordan being divided by Elijah’s mantle, first by Elijah and afterwards by Elisha, signified the power of Divine truth in ultimates. The waters of Jordan also signified the first truths which introduce into the church, and these first [truths] are those in the ultimates of the Word. Hence also it is evident that a mantle and robe signify Divine Truth in general. (That Elijah represented the Lord as to the Word, and similarly Elisha, may be seen, n. 2762, 5247. That the ultimate contains the interior things, and thence signifies all things in general, n. 634, 6239, 6465, 9215, 9216, 9828; that hence strength and power are in ultimates, n. 9836; that Jordan signifies entrance into the church, and that hence the waters of Jordan signify the first truths by which there is entrance, n. 1585, 4255; and that waters denote truths, see above, n. 71.) The first truths are also ultimate truths, such as are those in the sense of the letter of the Word; for by these entrance is effected, for they are first learnt, and in them are all the interior things that constitute the internal sense of the Word.

sRef 1Sam@15 @27 S5′ sRef 1Sam@15 @28 S5′ [5] He who does not know what a robe or mantle signifies, does not know what a cloak signifies; for a cloak, the same as a mantle, was a general garment, because it encompassed the waistcoat, or inner garment, whence it has also the same signification; consequently, neither does he know what was signified by Saul’s rending the skirt of Samuel’s cloak; by David’s cutting off the skirt of Saul’s cloak; by Jonathan’s giving David his cloak and garments; and by the daughters of a king, being arrayed in cloaks of divers colours, and many other cases in which cloaks are mentioned in the Word. Concerning Saul’s rending the skirt of Samuel’s cloak, we read thus:

“Samuel turned about to go away, but he laid hold upon the skirt of his cloak, and it rent. And Samuel said, Jehovah hath rent the kingdom of Israel from thee this day, and hath given it to thy companion, who is better than thou” (1 Sam. xv. 27, 28).

From the words of Samuel it is evident that the rending of the skirt of the cloak signified the rending of the kingdom from Saul, for he said, after it was done, “Jehovah hath rent the kingdom of Israel from thee this day.” For by a king and his kingdom is signified the Divine truth of the church; and by the skirt of his cloak is signified Divine truth in ultimates, or all [Divine truth] in general; for the kings over the sons of Israel represented the Lord as to Divine truth, and their kingdom signified the church as to this; therefore by that historical circumstance is signified that king Saul was become such that he could no longer represent the Lord, and that otherwise the representative of the church would perish. (That kings represented the Lord as to Divine truth, and that a kingdom thence signified the church as to that, may be seen above, n. 29, 31.)

sRef 1Sam@24 @4 S6′ sRef 1Sam@24 @3 S6′ sRef 1Sam@24 @5 S6′ sRef 1Sam@24 @11 S6′ sRef 1Sam@24 @20 S6′ [6] The same is signified by David’s cutting off the skirt of Saul’s cloak, concerning which we read thus:

David entered into the cave where Saul was, and cut off the skirt of Saul’s cloak, and when thereafter he showed it to Saul, Saul said, “Now I know that thou shalt reign, and the kingdom of Israel shall be established in thy hand” (1 Sam. xxiv. 4, 6, 12, 21).

This was done by David of the Divine Providence, that the same thing might be represented as above, for by the skirt of the cloak, and by king Saul and his kingdom, similar things are signified.

sRef 1Sam@18 @3 S7′ sRef 1Sam@18 @4 S7′ [7] The same is also signified by Jonathan, the son of Saul, stripping himself of his cloak and his garments, and giving them to David, concerning which we read thus:

“Jonathan stripped himself of the cloak that was upon him, and gave it to David, and his garments, and even to his sword and to his bow and to his girdle” (1 Sam. xviii. 4).

By this was signified, that Jonathan, the heir of the kingdom, transferred all his right to David; for all the things that Jonathan gave to David were representative of the kingdom, that is of the Divine truth of the church, which Saul represented; for, as said above, all the kings who reigned over the sons of Israel represented the Lord as to Divine truth, and their kingdom, the church as to that [truth].

sRef 2Sam@13 @18 S8′ [8] Because cloaks and mantles signified Divine truth in general, therefore:

“Virgins, the king’s daughters, were apparelled with mantles of divers colours” (2 Sam. xiii. 18).

Virgins, the king’s daughters, signified the affections of truth, and thence the church, as is evident from a thousand passages in the Word where a king’s daughter, the daughter of Zion, and the daughter of Jerusalem, and also the virgin Zion, and the virgin Jerusalem, are mentioned; therefore the king’s daughters also represented the truths of that affection by garments, and in general by mantles, which thence were variegated with divers colours. So also truths from good, or truths from affection, are represented by the garments of virgins in heaven; which truths are more fully described by the garments of the king’s daughters, in David (Ps. xlv. 8, 9, 13, 14).

sRef Job@2 @12 S9′ sRef Job@1 @20 S9′ sRef Job@1 @21 S9′ sRef Ezek@26 @16 S9′ [9] Because mourning in the ancient churches signified spiritual mourning, which is on account of the deprivation of truth, therefore, this was then represented in mourning, by their rending their mantles or cloaks, as is clear in Job:

When Job had lost everything, “then he arose, rent his mantle, and said, Naked came I out of my mother’s womb, and naked shall I return” (i. 20, 21).

And in another place:

Job’s three friends, when they saw him, wept “and rent their cloaks” (ii. 12).

(That to rend the garments was representative of mourning on account of truth being injured or destroyed, may be seen, n. 4763.)

And again, in Ezekiel:

“All the princes of the sea shall come down from their thrones, and shall cast away their cloaks, and put off their embroidered garments; they shall be clothed with terrors; they shall sit upon the ground” (xxvi. 16).

These things are said of Tyre, by which is signified the church as to the knowledges (cognitions) of truth and good; in this passage the church where these are destroyed. That they have no longer any truths by which the church is formed, is signified by, all the princes of the sea shall come down from their thrones, the princes of the sea denoting primary scientific truths, to come down from the thrones, signifying that they were destroyed, and, consequently, that there is no intelligence. The same is signified by their casting away their cloaks, and putting off their embroidered garments, robes denoting truths in general, and embroidered garments the knowledges (cognitions) of truth. Condemnation thence is signified by, “they shall be clothed with terrors; they shall sit upon the ground.”

sRef Micah@2 @8 S10′ [10] In Micah:

“My people have accounted every one as an enemy to them for the sake of a garment, ye draw off the mantle from them that pass securely, that are returning from the war” (ii. 8).

By these words is not signified that the sons of Israel have accounted any for an enemy for the sake of a garment, and that they drew off the mantle of those that passed by securely; but that they held as enemies those who spoke truths, and deprived of all truth those who lived well, and shook off falsities; garment denoting truth; robe denoting all truth, because denoting truth in general. To pass by securely, denotes to live well; men returning from war, denote those who have shaken off falsities, war denoting the combat of truth against falsity. Who cannot see that such is the spiritual meaning of the Word; and that the people of Israel did not account any one as an enemy for a garment, or draw off the mantle from those who passed by?

sRef Matt@23 @5 S11′ [11] In Matthew:

The scribes and Pharisees “do all their works that they may be seen of men; they make broad their phylacteries, and enlarge the borders of their garments” (xxiii. 5).

These things the scribes and Pharisees did, but still, thereby was represented and signified that they spoke many things from the ultimates of the Word, and applied them to life, and to their traditions, in order that they might appear holy and learned. By their phylacteries, which they make broad, are signified goods in the outward form, for the phylacteries were worn upon the hands, and by the hands are signified actions, because the hands are employed to act. By the borders of their garments which they enlarge, are signified external truths, external truths are those in the ultimate sense of the letter; mantles denoting truths in general, and borders their ultimates. (That the borders of the mantles signify such truths, may be seen in the Arcana Coelestia, n. 9917.)

sRef Isa@61 @10 S12′ [12] In Isaiah:

“I will greatly rejoice in Jehovah, my soul shall exult in my God; for he hath clothed me with the garments of salvation; he hath covered me with a cloak of justice” (lxi. 10).

To rejoice in Jehovah, signifies to rejoice in Divine good; to exult in God, signifies, in the Divine truth; for the Lord is called Jehovah from Divine good, and God from Divine truth; and all spiritual joy is from them. To clothe with the garments of salvation, signifies to instruct and gift with truths; and to cover with a cloak of Justice, signifies to fill with every truth from good, a cloak denoting all truth because it denotes truth in general, justice being said of good.

sRef Isa@59 @17 S13′ [13] In the same:

“He put on the garments of vengeance, and clothed himself with zeal as a cloak” (lix. 17).

These things are said of the Lord, and of His combat with the hells; for when He was in the world He reduced all things in the hells and in the heavens to order, and this by Divine truth from the Divine love. The garments of vengeance signify the truths by which [He fought]; zeal, as a cloak, signifies the Divine love from which [He fought]; a cloak is mentioned, because it is signified by Divine truths from the Divine love. (But what the cloak of the ephod signifies, with which Aaron was wrapped around, and upon the borders of which were pomegranates and bells, of which [mention is made] in Exod. xxvii. 31-35; Lev. viii. 7, may be seen in the Arcana Coelestia, n. 9910-9928.)

396. And it was said unto them, that they should rest yet a little time. That this signifies some further duration in that state, is plain without further explanation; the reason why in that state, is, that time signifies state. (That time signifies the state of the life, may be seen in the work concerning Heaven and Hell, n. 162-169.)

397. Until their fellow-servants and their brethren, who should be killed as they were, should be fulfilled. That this signifies until evils have been consummated, is plain from the signification of, they should be fulfilled, as denoting until they are consummated. And from the signification of “their fellow-servants and their brethren, who should be killed as they were,” as denoting evils, for to kill them denotes evil. By fellow-servants are meant those who are in truths, and by brethren are meant those who are in goods; and by fellow-servants and brethren together are meant those who are in truths from good, for in the internal sense the two are conjoined into one. Consummation is mentioned in some passages in the Word, also when evils are consummated; but scarcely any one at this day knows what is signified thereby. In three articles above, n. 391, 392, 394, it was shown that the former heaven consisted of such as had led a moral life in externals, and yet in their internals were evil, and that they dwelt in high places in the spiritual world, and thence supposed that they were in heaven. These, because they were inwardly evil, would not tolerate among them those that were inwardly good, and this on account of the disagreement of their affections and thoughts. For all consociations in the spiritual world are effected according to the agreement of the affections, and thence of the thoughts, for angels and spirits are nothing but affections and the thoughts thence in a human form; and because those who were then on the high places, could not suffer the presence of those who were inwardly good, they, therefore, cast them out from among them, and wherever they saw them they treated them in an evil and disgraceful manner, therefore they were removed from their violence by the Lord, and concealed under heaven, and preserved. And this was taking place from the time when the Lord was in the world until this time when the judgment took place; and then those who were on high places were cast down, and those who were under heaven, raised up. The reason why the evil were so long tolerated upon high places, and the good so long detained under heaven, was that both the latter and the former might be completed, that is, that the good might amount to such a number as to be sufficient to form a new heaven, and also that the evil might fall down of themselves into hell; for the Lord casts no one down into hell, but the evil itself which is with evil spirits, casts them down (as may be seen in the work concerning Heaven and Hell, n. 545-550). This is effected at the time when evils are consummated, that is, are completed.

sRef Matt@13 @30 S2′ sRef Matt@13 @28 S2′ sRef Matt@13 @37 S2′ sRef Matt@13 @38 S2′ sRef Matt@13 @29 S2′ sRef Matt@13 @40 S2′ sRef Matt@13 @41 S2′ sRef Matt@13 @39 S2′ sRef Matt@13 @27 S2′ sRef Matt@13 @42 S2′ [2] This also is what is meant by the Lord’s words in Matthew:

“The servants of the householder coming, said, Didst not thou sow good seed in thy field? whence then are the tares? And they said, Wilt thou, therefore, that we go and gather them up? But he said, Nay; lest in gathering the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into the barn. So shall it be in the consummation of the age” (xiii. 27-30, 42).

The consummation of the age is the last time when the judgment [takes place]; the time of harvest is when all things are consummated or completed; the tares denote evils or those in whom evils are, and the wheat denotes goods or those in whom goods are. But concerning these more may be seen in the small work concerning the Last Judgment, n. 65-72. From these considerations it may in some degree be known why it was said to them, that they should rest yet for a little time until their fellow-servants and their brethren, who should be killed as they were, should be fulfilled. By being killed is here signified the same as being slain (above, n. 392), namely, to be rejected by the evil on account of the Divine truth, and on account of their confession of the Lord.

sRef Isa@10 @23 S3′ sRef Zeph@1 @18 S3′ sRef Isa@28 @22 S3′ sRef Dan@9 @27 S3′ sRef Isa@10 @22 S3′ sRef Gen@15 @16 S3′ sRef Gen@18 @21 S3′ [3] From these known circumstances it may be known what is signified by consummation, and by iniquity being consummated, in the following passages.

In Moses:

Jehovah said, “I will go down, and see whether they have made a consummation, according to the cry which is come unto me” (Gen. xviii. 21).

This is said of Sodom. In the same:

“For the iniquity of the Amorites is not yet consummated (fulfilled)” (Gen. xv. 16).

In Isaiah:

“I have heard from the Lord Jehovih of hosts a consummation and a decision upon the whole earth” (xxviii. 22).

In the same:

“A consummation is determined, justice has overflowed. For the Lord Jehovih of hosts maketh a consummation, and a decision, in the whole earth” (x. 22, 23).

In Zephaniah:

“In the fire of the zeal” of Jehovih of hosts “the whole land shall be devoured; for he shall make a consummation, and indeed speedily, with all the inhabitants of the land” (i. 18).

In Daniel:

“At length upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation” (ix. 27; and elsewhere).

By consummation and decision, in these passages, is signified the last state of the church, which is when truth is no longer, because there is no good, or when there is faith no longer, because there is no charity; when such is the state of the church, then the Last Judgment is come. The reason why the Last Judgment then is come, is also that the human race is the basis or foundation of the angelic heaven, for the conjunction of the angelic heaven with the human race is perpetual, and the one subsists by the other; therefore when the basis does not correspond, the angelic heaven is shaken, therefore there is then a judgment upon those who are in the spiritual world, in order that all things, in the heavens as well as in the hells, may be reduced to order. (That the human race is the basis and foundation of the angelic heaven, and that the conjunction is perpetual, may be seen in the work concerning Heaven and Hell, n. 291-310.) From these things it may be known, that by consummation is meant the last state of the church, when there is faith no longer because there is no charity. This state of the church is also called in the Word vastation and desolation, and by the Lord the consummation of the age (Matt. xiii. 39, 40, 49; xxiv. 3; xxviii. 20).

sRef Rev@6 @12 S0′ sRef Rev@6 @13 S0′ sRef Rev@6 @14 S0′ 398. Verses 12-14. And I beheld when he had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood. And the stars of heaven fell unto the earth, as a fig-tree shaken of a mighty wind casteth her unripe figs. And the heaven departed as a scroll rolled together; and every mountain and island were moved out of their places.

“And I beheld when he had opened the sixth seal,” signifies prediction still further [concerning the state] of the church:

“and lo, there was a great earthquake,” signifies the state of the church entirely changed; “and the sun became black as sackcloth of hair, and the moon became as blood,” signifies that all the good of love was separated, and thence all the truth of faith falsified.

“And the stars of heaven fell unto the earth,” signifies that the knowledges of good and truth perished; “as a fig-tree shaken of a mighty wind casteth her unripe figs,” signifies, which the natural man has laid waste by reasonings.

“And the heaven departed as a scroll rolled together,” signifies that the spiritual man became closed; “and every mountain and island were moved out of their places,” signifies that all the good of love and all the truth of faith would perish.

sRef Rev@6 @12 S0′

399. (v. 12) And I beheld when he had opened the sixth seal. That this signifies prediction still further concerning the state of the church, is plain from the signification of opening the seals of the book which was in the Lord’s hand, as denoting to reveal things hidden, and to predict things future (concerning which see above, n. 352, 361, 369, 378, 390).

sRef Rev@6 @12 S0′ 400. And lo, there was a great earthquake. That this signifies the state of the church entirely changed, is plain from the signification of an earthquake, as denoting a change in the state of the church, for the earth denotes the church, and its quaking denotes a change of state. (That the earth denotes the church, may be seen above, n. 304; and that its quaking denotes a change of state, in the Arcana Coelestia, n. 1273-1275, 1377, 3356). That this prediction, which is signified by the sixth seal being opened, involves a total change in the state of the church, is evident from the things that precede and those that follow in this chapter. In what precede it was predicted that the understanding of the Word would perish as to good, and afterwards as to truth, and at length that there would be no understanding of the Word, from evils of life and falsities of doctrine thence. The destruction of the understanding of the Word as to good, was signified by the red horse that was seen to go out from the opened seal of the book (concerning which see above, n. 364); the destruction of the understanding of the Word as to truth, was signified by the black horse that was seen (concerning which see above, n. 372); and that thence there was no understanding of the Word in consequence of evils of life, and falsities of doctrine, was signified by the pale horse (concerning which see above, n. 381). Hence then it follows that the state of the church was entirely changed; these things [appear] from what precedes; also from what follows, forasmuch as it is said that the sun became black as sackcloth of hair, and the moon became as blood, and that the stars of heaven fell unto the earth, with other circumstances, signifying that there was no longer any good of love or truth of faith, nor any knowledges of good and truth; from which also it is evident that by a great earthquake is here signified that the state of the church was altogether changed.

sRef Rev@6 @14 S2′ [2] Moreover, that an earthquake signifies a change in the state of the church, is manifest from many passages in the Word, some of which shall be adduced in what follows. That an earthquake signifies this is from the appearances in the spiritual world; in that world, just as in the natural world, there are earths, valleys, hills, mountains, and upon them societies of spirits and angels dwell. Those places, before the new heaven was formed upon them, were seen to undergo remarkable changes; some appeared to subside, some to be agitated and shaken, and some to be rolled together as the volume or scroll of a book is wont to be rolled, and to be borne away; and some to shake and tremble as by a great earthquake. Such things were often seen by me before the new heaven was formed, and were always signs that the state of the church there was changed. When they shook and trembled as if by an earthquake, it was a sign that the state of the church there was being changed, and how much changed appeared from the extent and character of the earthquake; and when the state of the church was completely changed from good into evil and from truth into falsity, the earth then appeared to be rolled together as the scroll of a book and borne away. This is meant by the words in the 14th verse of this chapter, namely, “and the heaven departed as a scroll rolled together.” Similar things were also seen by John, for when he saw them he was in the spirit, as he also says (i. 10; iv. 2); and he who sees in the spirit, sees the things that exist and appear in the spiritual world. From these things it is also now evident, that by an earthquake is signified a change in the state of the church, namely, from good into evil, and from truth into falsity.

sRef Joel@2 @10 S3′ [3] That nothing else is meant in the Word by the quakings and tremblings of the earth, is also evident from the following passages. In Joel:

“The earth was moved before him; the heavens trembled; the sun and the moon were darkened, and the stars withdrew their shining” (ii. 10).

By the earth and the heavens here, as often elsewhere, is signified the church; by the earth, the external church; and by the heavens, the internal church. By the external church is meant worship from good and truth in the natural man; and by the internal church, the good of love and faith, which is in the spiritual man, whence worship is derived. For there is an internal and an external, or a spiritual and a natural man; so also is it with the church, for the church is in man, and it is from the men in whom the church is. The change and perversion of the church is signified by the earth quaking, and the heavens trembling. By the sun and the moon being darkened, is signified that there is no good of love and truth of faith; and by the stars withdrawing their shining, is signified that there were no longer any knowledges of truth and good.

sRef Isa@13 @12 S4′ sRef Isa@13 @13 S4′ [4] In Isaiah:

“I will make a man (virum hominem) more rare than pure gold. Therefore I will shake the heaven, and the earth shall be moved out of its place, in the indignation of Jehovah of hosts, and in the day of the wrath of his anger” (xiii. 12, 13).

By a man (virum hominem) is meant intelligence, and by making him more rare than pure gold, is meant that there is scarcely any intelligence remaining. By intelligence is meant intelligence from truths, for all intelligence is from truths. Besides, “I will shake the heaven, and the earth shall be moved out of its place,” signifies that the good of love and the truth of faith is dissipated, and the worship in externals thence. By heaven and the earth are signified here, as above, the internal and the external of the church, the internal of the church being the good of love and the good of faith, and the external thereof being the worship thence; for according to the quality of the internal of the man of the church, such is his external, because the latter proceeds solely from the former. Without this external, worship is lifeless, and expression is without spirit; and the thought from which expression flows, and the will from which gesture comes, are without life, for there is no spiritual therein from which it may receive life. What is signified by the indignation of Jehovah, and the wrath of His anger, will be told in the explanation to the 17th verse below.

sRef Isa@24 @20 S5′ sRef Isa@24 @19 S5′ sRef Isa@24 @18 S5′ [5] In the same:

“The flood-gates from on high are opened, and the foundations of the earth are shaken, the earth is utterly broken, the earth is moved exceedingly, the earth staggereth as a drunkard, it moves to and fro like a hovel; and the transgression thereof shall be heavy upon it; and it shall fall, and shall not have occasion to rise again” (xxiv. 18-20).

That these things are not said of the earth but of the church, is clearly evident; for who can suppose that the foundations of the earth are shaken, that the earth shall stagger like a drunkard, shall move to and fro like a hovel? but every one can understand them when instead of the earth the church is thought of. That its change and perversion are signified by these words, is evident, for it is said, “the transgression thereof shall be heavy upon it, and it shall fall and shall not rise again by the floodgates opened from on high, is also meant an inundation of evil and of falsity.

sRef Ps@18 @6 S6′ sRef Ps@18 @7 S6′ [6] In David:

“The earth shook and trembled; the foundations of the mountains trembled, because he was wroth” (Ps. xviii. 7).

It is not meant by these words that the earth and its foundations shook and trembled, but that the church and the truths upon which it is founded trembled; for the earth signifies the church, and the foundations of the mountains signify the truths on which it is founded, which are truths from good; “because he was wroth,” signifies the same thing as the wrath of Jehovah, in the Word. That the earth is agitated and shaken, and that the foundations of the mountains tremble, is from appearances in the spiritual world; for it so happens there when the state of the church is changed with those who dwell there. Moreover, those who are in truths dwell at the foot of the mountains, for all the habitations of the angels are in such order that those who are in the good of love to the Lord dwell upon mountains, and below them dwell those who are in truths from that good. When the state of the latter is changed as to truths, then their habitations tremble, thus also the foundations of the mountains. That there are such things in the spiritual world, and that they exist from the changes of the state of the church there, no one knows but him to whom it is revealed.

sRef Nahum@1 @6 S7′ sRef Nahum@1 @5 S7′ [7] In Nahum:

“The mountains quake before” Jehovah, “and the hills melt, and the earth is burned at his presence, yea, the world and all that dwell therein. His wrath is poured out like fire, and the rocks are overturned before him” (i. 5, 6).

Mountains signify the church where there is love to the Lord, and hills the church where there is love towards the neighbour; hence by mountains is signified love to the Lord, and by hills love towards the neighbour. The reason is, that the angels who are in love to the Lord, dwell upon mountains, and those who are in love towards the neighbour, upon hills. When instead of love to the Lord the love of self reigns, and instead of love towards the neighbour, the love of the world reigns, then the mountains are said to tremble, and the hills to melt; for thus it happens in the spiritual world; not with the angels who are in heaven, but with the spirits who made to themselves the likeness of heaven upon mountains and hills, before the Last Judgment. Because the love of self and of the world is meant, therefore it is said that they melt, and also that the earth is burned before them, also the world, and all that dwell therein, likewise that His wrath is poured out like fire; for fire signifies those loves, and to melt and to be burned signify to perish by them. By the rocks which are overturned, are signified the truths of faith, because those who are in faith, and do good from obedience, although not from charity, dwell upon rocks in the spiritual world.

sRef Job@9 @6 S8′ sRef Jer@10 @10 S8′ [8] In Job:

Jehovah “who shaketh the earth out of her place, so that the pillars thereof tremble” (ix. 6).

And in Jeremiah:

“Jehovah is God in truth, he is the living God, and king of the age; from his wrath the earth trembleth, neither can the nations abide his indignation” (x. 10).

Here also by the earth is signified the church, but the church where falsities are, which is said to tremble when falsities are believed and are called truths. By nations are signified evils of falsity, the casting down of which into hell, and their destruction, are signified by the nations being unable to abide His indignation. In consequence of the earth here signifying the church where falsities are, therefore Jehovah is called a God in truth, the living God, and the king of the age; for He is called God and king from Divine truth, the living God from Divine truth in the heavens, and king of the age from Divine truth in the earths; and because where truth is treated of in the Word, good is treated of, because of the heavenly marriage in every particular of the Word, and hence, on the other hand, where falsity is treated of, evil is also treated of, mention is therefore also made of the nations, by which are signified the evils of falsity. What the evils of falsity are, which flow from falsities of doctrine, shall be illustrated by this instance:- Where the doctrine prevails that faith alone saves, and not the good of life, also that nothing of evil is imputed to him who has faith, and that a man may be saved by faith alone, even in the last [hours] of his life, if he then only believe that the Lord has delivered all from the yoke of the law by His fulfilment thereof, and made propitiation by His blood, then the evils which man does in consequence of such a faith are evils of falsity.

sRef Ezek@38 @19 S9′ sRef Ezek@38 @18 S9′ sRef Ezek@38 @20 S9′ [9] In Ezekiel:

“In the day in which Gog shall come upon the land of Israel, wrath shall rise up in my anger, and in my zeal, and in the fire of indignation will I speak: Surely there shall be in this day a great earthquake upon the land of Israel, so that they shall tremble together before me, the fishes of the sea, and the bird of the heavens, and the wild beast of the field, and every reptile creeping upon the earth, and every man who is upon the faces of the earth, and the mountains shall be overturned, and the steps shall fall, and every wall shall fall in ruins to the earth” (xxxviii. 18-26).

By Gog is signified external worship without internal; by the land of Israel is signified the church. Hence it is evident what, “In that day Gog shall come upon the land of Israel,” signifies. That then there shall be a great earthquake, signifies the change of the church, and the inversion thereof; for external worship derives all its quality from internal worship, so that according to the quality of the latter, such is the former. Hence where there is no internal worship, external worship is not worship, but only gesture and speech, the thought which is then present being from the natural memory alone, and the affection from the body, such as springs from habit before men. By the fishes of the sea, the bird of the heavens, the wild beast of the field, and every reptile creeping upon the earth shall tremble, are signified all things of man. For by the fishes of the sea are signified natural things in general, and specifically the scientifics there; by the birds of the heavens are signified intellectual things in general, specifically thoughts from truths, but here from falsities; by the wild beast of the field is signified the affection and lust of falsity and evil; and by the reptile creeping upon the earth, is signified the Sensual, which is the ultimate of the Natural, together with its delights and scientifics. And because all things of man are signified thereby, it is therefore said, “and every man who is upon the faces of the earth,” every man, in the spiritual sense, denoting everything of man as to intelligence and wisdom. That all the good and all the truth thereof shall perish, and that thus every evil and falsity will break in without resistance, is signified by the mountains being overturned, the steps falling, and every wall falling in ruins to the ground. By the mountains are signified the goods of love; by the steps, the truths thence; and by the wall, defence; and where there is no defence, thither every evil and falsity break in without resistance. Who does not see that the fishes of the sea, the birds of the heavens, the wild beast of the field, and the creeping thing of the earth, as trembling together before Jehovah, are not meant?

sRef Jer@49 @21 S10′ [10] In Jeremiah:

“At the noise of the fall” of Edom and of the inhabitants of Theman, “the earth trembled, a cry and the sound thereof was heard in the sea Suph” (xlix. 21).

By Edom and the inhabitants of Theman, these are not meant, but the evils and falsities opposed to the goods and truths of the celestial kingdom. Hence by the earth trembling at the noise of the fall of Edom and the inhabitants of Theman, is signified the change of the church, and also its perishing by those evils and falsities; the cry, the sound whereof was heard in the sea Suph, signifies their damnation, the sea Suph denoting damnation, a cry being said of the damnation of evil, and a sound of the damnation of falsity. (That the sea Suph signifies damnation and hell, may be seen, n. 8099.)

sRef Ps@60 @1 S11′ sRef Ps@60 @2 S11′ [11] In David:

“O God, thou hast forsaken us, thou hast made a breach in us, thou hast been displeased; bring back rest to us. Thou hast made the earth to tremble; thou hast broken it; heal the breaches thereof; for it shaketh” (Ps. lx. 1, 2).

The falling away of the church, and thence the perversion of truth and the breaking in of falsity, are signified by the breach; this, therefore, is signified by, “Thou hast made the earth to tremble; thou has broken it”; and by, the earth shaketh, the earth denoting the church.

sRef Hag@2 @9 S12′ sRef Hag@2 @7 S12′ sRef Hag@2 @6 S12′ [12] In Haggai:

“Yet once, a little while, and then I will shake the heavens, and the earth, and the sea, and the dry [land]; and I will shake all nations, that the choice of all nations may come: and I will fill this house with glory” (ii. 6, 7).

These things are said concerning the rebuilding of the temple in Jerusalem, and by the new temple there is signified the new church to be established by the Lord. This is meant by, “Yet once, a little while,” and by, “then I will shake all nations, that the choice of all nations may come; and I will fill this house with glory”; by nations and the choice of the nations are signified all who are in good (see above, n. 175, 331). By house is signified the church, and by glory, Divine truth. This new church is further described in that chapter thus:

“The glory of this latter house shall be greater than of the former, for in this place will I give peace” (verse 9).

The judgment in the spiritual world, which shall precede, is described by, “I will shake the heavens, and the earth, and the sea, and the dry [land].” And by the heavens and the earth are meant all the interior things of the church, and by the sea and the dry [land], all its exterior things.

sRef Matt@24 @7 S13′ [13] In the Evangelists:

“Nation shall be roused against nation, kingdom against kingdom; for there shall be famines, pestilences, and earthquakes, in divers places” (Matt. xxiv. 7, 8; Mark xiii. 8; Luke xxi. 11).

By, “Nation shall be roused against nation, and kingdom against kingdom,” is signified that evil shall fight with evil, and falsity with falsity; by a nation is signified the good of the church, and, in an opposite sense, its evil, and by a kingdom is signified the truth of the church, and, in an opposite sense, its falsity. By, “there shall be famines, pestilences, and earthquakes in divers places,” is signified that there will no longer be any goods and truths, and knowledge of good and truth, and thus that the state of the church has been changed, which an earthquake denotes. In these chapters of the Evangelists, the successive states of the church even to its consummation are predicted, but they are described by pure correspondences (which are explained in the Arcana Coelestia, n. 3353-3356, 3486-3489, 3650-3655, 3751-3757, 3897-3901, 4056-4060, 4229-4231, 4332-4335, 4422-4434.

sRef Matt@27 @54 S14′ sRef Matt@28 @1 S14′ sRef Matt@28 @2 S14′ sRef Matt@27 @51 S14′ sRef Matt@27 @66 S14′ [14] It is recorded also in the Word that there was an earthquake when the Lord suffered upon the cross, and also when the angel descended and rolled away the stone from the mouth of the sepulchre; by each earthquake was signified a change in the state of the church. Concerning the earthquake [which took place] when the Lord suffered, it is thus written:

“The veil of the temple was rent in twain from the top to the bottom; and the earth did shake, and the rocks were rent. The centurion and they who were guarding Jesus with him, seeing the earthquake, and those things that were done, feared greatly, saying, Truly this was the Son of God” (Matt. xxvii. 51, 54).

And concerning the earthquake which took place when the angel descended and rolled away the stone from the mouth of the sepulchre, it is thus stated:

When “Mary Magdalene came and the other Mary to see the sepulchre; and, behold, there was a great earthquake; for the angel of the Lord descended from heaven, and came and rolled away the stone from the mouth, and sat upon it” (Matt. xxviii. 1, 2).

Those earthquakes took place to indicate that the state of the church was then being changed; for the Lord, by His last temptation, which He sustained in Gethsemane and upon the cross, conquered the hells, and reduced to order all things there and in the heavens, and also glorified His Human, that is, made it Divine, therefore, there was an earthquake, and the rocks were rent. That the veil of the temple was rent in twain from the top to the bottom, signified that His Human was made Divine; for within the veil was the ark in which was the testimony, and by the testimony was signified the Lord as to His Divine Human (as may be seen shown above, n. 392). The veil signified the external of the church which was with the Jews and Israelites, and which covered their eyes, so that they might not see the Lord and the Divine truth, or the Word in its own light. The same is signified by the great earthquake which took place when the angel descended from heaven and rolled away the stone from the mouth of the sepulchre, namely, that the state of the church was being entirely changed; for the Lord then rose again, and as to His Human took upon Him all dominion over heaven and earth, as He Himself says in Matthew (xxviii. 18). The angel rolling away the stone from the mouth and sitting upon it, signifies that the Lord removed all the falsity that cut off approach to Him, and that He opened Divine truth; for a stone signifies Divine truth, which the Jews had falsified by their tradition; for it is said that

the chief-priests and Pharisees sealed the stone with a watch (Matt. xxvii. 66);

but that an angel from heaven removed it, and sat upon it. But [although] the things that are mentioned respecting the earthquakes, also respecting the veil of the temple, and the stone before the mouth of the sepulchre, are few, there are still more things signified thereby; for everything in general and particular written in the Gospels concerning the Lord’s passion involves and signifies arcana. By the earthquakes also elsewhere in the Apocalypse, are signified changes of the state of the church (as chaps. x. 13; xvi. 18, 19).

sRef Rev@6 @12 S0′ 401. And the sun became black as sackcloth of hair, and the moon became as blood. That this signifies that all good of love was separated, and thence that all truth of faith was falsified, is plain from the signification of the sun, as denoting, in the highest sense, the Lord as to Divine love, and thence with man the good of love to the Lord from the Lord, of which we shall speak presently; from the signification of black as sackcloth of hair, as denoting separated; black being said of darkness, thus of what does not appear from any light. It is said, “as sackcloth of hair,” because the Sensual of man is meant, which is the lowest part of the natural, and, consequently, around the interiors, in which it induces darkness. There are two minds in man, (a spiritual and a natural; the spiritual mind thinks and perceives from the light [luce] of heaven, but the natural mind thinks and perceives from the light [luce] of the world; from the latter, man has a light [lumen], which is called natural light [lumen]. It is the latter mind that is called the natural man, but the former is called the spiritual man. Because the natural mind is below or outside the spiritual mind, it is, consequently, also around it, for it encloses it on every side, therefore, it is called sackcloth of hair; for when the spiritual mind, which is the higher and more interior mind, is shut, then the natural mind, which is lower and more exterior, is in darkness as to all things of heaven and the church, for all the light possessed by the natural mind, and constituting the intelligence thereof, is from the light of his spiritual mind, which light is the light of heaven. The Sensual, which is the ultimate of the Natural, appears also as hairy in the light of heaven; hence it is that hair signifies the ultimate of the natural man, which is his Sensual (see n. 3301, 5247, 5569-5573).

[2] These things are mentioned in order that it may be known why it is said that the sun became black as sackcloth of hair; from the signification of the moon, as denoting spiritual truth, which is called the truth of faith, concerning which we shall treat presently; and from the signification of its becoming as blood, as denoting that truth was falsified; for blood, in the genuine sense, signifies Divine truth, and, in the opposite, violence offered to it, thus Divine truth falsified (that blood in the Word signifies these things, see above, n. 329); hence it is evident what the moon becoming as blood signifies. The reason why the sun signifies the Lord as to Divine love, and thence with man the good of love to the Lord from the Lord, and that the moon signifies spiritual truth, is, that the Lord in the heaven where the celestial angels are, appears as a Sun, and in the heaven where the spiritual angels are, as a moon. His appearance as a Sun is from His Divine love; for the Divine love appears as fire, whence the angels in the heavens have their heat; consequently, by celestial and spiritual fire, in the Word, is meant love. The Lord’s appearance as a moon is from the light of that sun, for the moon derives her light (lumen) from that sun, and the light (lux) in heaven is Divine truth, consequently, by light in the Word is signified Divine truth. But concerning the sun and moon in the heavens, and concerning the heat and light thence, see what is shown in the work, Heaven and Hell, n. 116-125, 126-140.

sRef Rev@1 @16 S3′ sRef Matt@17 @1 S3′ sRef Matt@17 @2 S3′ [3] That by sun in the Word is signified the Lord as to Divine love, and with man the good of love to the Lord, and by moon the Lord as to Divine truth spiritual, is plain from the following passages. In Matthew:

When Jesus was transfigured before Peter, James, and John, “his face did shine as the sun, and his raiment became as the light” (xvii. 1, 2).

Because the Lord was then seen in His Divine, as to His face He appeared as the Sun, and as to His raiment, as the light, for the face corresponds to love, and garments correspond to truths; and because the Divine love was in Him, therefore, His face shone as the sun, and because the Divine truth was from Him, therefore His raiment became as the light; the light also in heaven is the Divine truth proceeding from the Lord as a Sun. (That the face, when said of the Lord, denotes love and every good, may be seen in the Arcana Coelestia, n. 5585, 9306, 9546, 9888; and that raiment, when said of the Lord, signifies Divine truth, may be seen above, n. 64, 195.) The Lord appears in like manner in heaven before the angels, when He appears present to them, but then He appears outside the sun. Therefore He was also seen in like manner by John when he was in the spirit; as is clear in the Apocalypse, where it is said that

The face of the Son of Man “was seen as the sun shineth in his strength” (i. 16).

That it was the Lord who was seen is evident (see above, n. 63).

sRef Rev@10 @1 S4′ [4] Similarly, when the Lord was seen by John as an angel, it is written,

“And I saw a strong angel coming down from heaven, clothed with a cloud; and a rainbow was around his head, and his face was as the sun” (Apoc. x. 1).

For by angels, in the Word, in its spiritual sense, are not meant angels, but something Divine from the Lord, because the Divine that appears from them is not of them, but of the Lord with them. Similarly, the Divine truth which they speak, and which is full of wisdom, they do not speak from themselves, but from the Lord; for they have been men, and men derive all wisdom and intelligence from the Lord. Hence it is evident that by an angel in the Word is meant the Lord, who also on this occasion appeared as a Sun. (That by an angel in the Word is meant something Divine from the Lord, may be seen in the Arcana Coelestia, n. 1925, 2821, 3039, 4085, 6280, 8192; that on this account angels in the Word are called gods, n. 4295, 4402, 7268, 7873, 8301, 8192.

sRef Rev@12 @1 S5′ [5] Hence when the church was represented as a woman, the sun then appeared round about her; concerning which it is thus written in the Apocalypse:

“A great wonder was seen in heaven; a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars” (xii. 1).

That by the woman here is signified the church, will be seen in the explanation to be given in the following pages. (That a woman signifies the church may be seen in the Arcana Coelestia, n. 252, 253, 749, 770.) And because the church is from the Lord, therefore, she was seen encompassed with the sun. What is signified by the moon under her feet, and upon her head a crown of twelve stars, will also be shown in that explanation.

sRef 2Sam@23 @4 S6′ sRef 2Sam@23 @3 S6′ [6] Hence it is said by David:

“The God of Israel said, the Rock of Israel spake to me, as the light of the morning, when the sun riseth, a morning without clouds, by clear shining after rain” (2 Sam. xxiii. 3, 4).

By the God of Israel, and by the Rock of Israel, is here meant the Lord as to the church, and as to Divine truth therein; by the God of Israel, as to the church, and by the Rock of Israel, as to Divine truth therein; and because the Lord is the sun of the angelic heaven, and the Divine truth proceeding from Him is the light of that heaven, it is therefore said of the Divine that He spoke, which is Divine truth, as the light of the morning when the sun riseth; because this is pure, and proceeds from His Divine love, it is therefore added, “a morning without clouds, by clear shining after rain,” for the shining of the light, or of the Divine truth proceeding from Him, is from the Divine love; after rain signifies after communication and reception, for its shining then is with angels and men to whom it is communicated, and by whom it is received. (That the Rock and the Stone of Israel denote the Lord as to Divine truth, may be seen, n. 6426, 8581, 10,580; and that light denotes the Divine truth proceeding from the Lord as a Sun, thus from His Divine love, in the work concerning Heaven and Hell, n. 126-140.)

sRef Matt@13 @43 S7′ sRef Judg@5 @31 S7′ [7] Similarly it is said, in the book of Judges, respecting those who love Jehovah:

“Let them that love him be as the sun arising in his might” (v. 31).

(That Jehovah, in the Word, denotes the Lord as to the Divine good of Divine love, may be seen in the Arcana Coelestia, n. 1736, 2921, 3035, 5041, 6303, 6281, 8864, 9315, 9373, 10,146.) Concerning those who love Him, it is said, “as the sun arising in his might,” by which is signified the Lord’s Divine love in them. Respecting them it is also said in Matthew that they shall shine as the sun:

“The just shall shine as the sun in the kingdom of my Father” (xiii. 43).

In the Word, those are called just who love the Lord, that is, from love do His commandments; and they shine as to the face with an effulgence like that of the sun, because the Lord’s Divine love is communicated to them and received by them, by virtue of which the Lord is in their midst, that is, in their interiors, which manifest themselves in the face. That those are called just who are in the good of love towards the Lord, may be seen above, n. 204.

sRef Ps@89 @36 S8′ sRef Ps@89 @37 S8′ [8] In David:

“His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in the clouds” (Ps. lxxxix. 36, 37).

These things are said concerning the Lord, and concerning His heaven and church, for by David, who is there treated of in the sense of the letter, is meant the Lord (as may be seen above, n. 205). By his seed which shall endure for ever, is signified the Divine truth, and those also are signified, who receive it. By his throne which [shall endure] as the sun before Me, are signified His heaven and church, which are in celestial good, which is the good of love. By the throne which shall be established for ever as the moon, is signified heaven and the church, which are in spiritual good, which is Divine truth. By a faithful witness in the clouds, is signified the Word in the sense of the letter, which is called a witness because it testifies, the clouds denoting the sense of the letter of the Word.

sRef Ps@72 @17 S9′ sRef Ps@72 @7 S9′ sRef Ps@72 @5 S9′ [9] In the same:

“They shall fear thee with the sun, and before the moon, a generation of generations. In his day shall the just flourish; and much peace until the moon is not. His name shall endure for ever, before the sun shall the name of the Son be held: and all nations shall be blest in him” (Ps. lxxii. 5, 7, 17).

These things also are said of the Lord, for this Psalm treats of Him; and because the Lord appears in heaven to those who are in His celestial kingdom as a Sun, and to those who are in His spiritual kingdom as a moon, therefore it is said, “They shall fear thee with the sun, and before the moon, a generation of generations; that the just shall flourish in that day; and much peace until the moon is not,” signifies, that those who are in love to the Lord, shall continue in truths from that good, because truths with those who are in the celestial kingdom, or who are in love to the Lord, are implanted in them, for those are called just who are in the good of love, and peace is said of that good. But that it may be known how this is to be understood, namely, until the moon is not, it shall be told. The light proceeding from the Lord as a Sun, differs from the light which proceeds from the Lord as a moon in the heavens, as much as the light of the sun in the world by day differs from the light of the moon in the world by night; similarly, the intelligence of those who are in the light of the sun of heaven, [differs] from the intelligence of those who are in the light of the moon there; therefore, those who are the light of the sun there, are in pure Divine truth; but those who are in the light of the moon there, are not in pure Divine truth, for they are in many falsities, which they have derived from not understanding the Word in the sense of the letter; these falsities still appear to them as truths. From these things it is evident that by “until the moon is not” is signified until there is [no] falsity with them, which appears as truth, but pure truth which makes one with the good of love. It should, however, be known that the falsities of those who are in the light of the moon in the heavens, are falsities in which there is no evil, and that, therefore, such [falsities] are accepted by the Lord as if they were truths (concerning which falsities, see the Doctrine of the New Jerusalem, n. 21). This, therefore, is what is signified by “until the moon is not,” namely, with those who are meant by the just, in whom there is much peace. But, in the highest sense, by those words are meant the Lord as to His Divine Human, that this shall become the Divine good of the Divine love, therefore it is also added, “before the sun shall the name of the Son be held.” By the Son is meant the Lord’s Divine Human; and because by the nations are meant all those who are in good, or who receive the good of love from the Lord, it is therefore said, “and all nations shall be blessed in Him.” That by nations are signified those who are in good, and by peoples those who are in truths, may be seen above, n. 331.

sRef Isa@30 @25 S10′ sRef Isa@30 @26 S10′ [10] In Isaiah:

“There shall be upon every high mountain, and upon every lofty hill, brooks and streams of waters in the day of the great slaughter, when the towers shall fall. And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days” (xxx. 25, 26).

These things are said concerning the Last Judgment, which is meant by the day of the great slaughter, when the towers shall fall. By the towers which shall fall are meant those who are in evils and the falsities thence, specifically those who are in the love of ruling by the holy things of the church (as may be seen in the work concerning the Last Judgment, n. 56, 58). That it shall then be granted to those who are in love to the Lord and in charity towards the neighbour, to understand truths, is signified by, “There shall be upon every high mountain, and upon every lofty hill, brooks and streams of waters.” Those who are upon a high mountain, are those who are in the good of love to the Lord, a high mountain signifying that good; those who are upon a lofty hill, are those who are in the good of charity towards the neighbour, a hill signifying that good, brooks and streams of waters signifying intelligence from truths. That then there shall be truth in the Lord’s spiritual kingdom, as there was formerly truth in the celestial kingdom, and that then the truth in the celestial kingdom shall become the good of love, is meant by, “The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days”; for by light is meant the Divine truth proceeding from the Lord; by the light of the moon, the Divine truth in the spiritual kingdom, and by the light of the sun, the Divine truth in the celestial kingdom; by sevenfold is signified full and perfect, and truth is then full and perfect when it becomes good, or is good in form. It is evident that the sun and moon in the earths are not meant, but the sun and moon in the heavens. It should be known, that when the Last Judgment takes place, the Lord appears in the heavens in much greater effulgence and splendour than at other times, and this because the angels there must then be more powerfully defended; for lower things, with which the exteriors of the angels have communication, are in a state of disturbance. This is why, when the Last Judgment is here treated of, it is said, “The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days”; and therefore it is also said that there shall then be brooks and streams of waters upon every high mountain, and upon every lofty hill, by which [is signified] abundance of intelligence with those who are upon the higher mountains and higher hills, for the lower mountains and hills are those upon which judgment takes place. (That the Lord appears to those who are in His celestial kingdom as a Sun, and to those who are in His spiritual kingdom as a moon, may be seen in the work concerning Heaven and Hell, n. 116-127; and that the light from them is the Divine truth, n. 127-140.)

sRef Isa@60 @20 S11′ sRef Isa@60 @19 S11′ sRef Isa@60 @20 S11′ [11] In the same:

“Thy sun shall no more go down, and thy moon shall not withdraw itself: for Jehovah shall be for a light of eternity unto thee, and the days of thy mourning shall be fulfilled” (lx. 20).

The Lord is here treated of, and the new heaven and the new earth, that is, the church to be established by Him. That the good of love to the Lord and the good of charity towards the neighbour should not perish with those who are in that church, is meant by, “Thy sun shall no more go down, and thy moon shall not withdraw itself”; for, to those who are in the good of love to Him, the Lord appears as a Sun, and to those who are in truths from the good of charity towards the neighbour, as a moon; hence by thy sun is signified the good of love to the Lord, and by thy moon the good of charity, which, in its essence, is truth from good. That they shall continue to eternity in truths from the good of love, and in truths from the good of charity, is meant by, “Jehovah shall be for a light of eternity unto thee, and the days of thy mourning shall be fulfilled.” A light of eternity is said of those who are in the good of love to the Lord, and the fulfilling of the days of mourning, of those who are in the good of charity towards the neighbour, or in truths from good; for mourning, with those who belonged to the ancient churches, represented grief on account of the loss or destruction of truth and good; that they shall be fulfilled, signifies that they shall be ended, and so that they shall be in truths from good. From these things it is evident what is signified by the sun becoming as sackcloth of hair, and the moon becoming as blood, namely, that the good of love to the Lord is separated, and, consequently, truth is falsified.

sRef Isa@13 @9 S12′ sRef Isa@13 @10 S12′ sRef Isa@13 @11 S12′ [12] Things almost similar are signified in the following passages. In Isaiah:

“Behold, the day of Jehovah cometh, cruel with indignation and the wrath of anger, to lay the land waste; and he shall destroy the sinners thereof out of it. For the stars of the heavens and the constellations thereof shine not with their light; the sun shall be darkened in his rising, and the moon shall not cause her light to shine. I will visit their wickedness upon the world, and upon the impious their iniquity” (xiii. 9-11).

By the day of Jehovah, cruel with indignation and the wrath of anger, is signified the day of the Last Judgment; by the stars of the heavens and the constellations thereof not shining with their light, the sun being darkened in his rising, and the moon not making her light to shine, is signified, that the knowledges (cognitions) of good and truth have perished, also the good of love to the Lord, and the good of charity towards the neighbour, and consequently, the truth which is called the truth of faith; for by stars are signified the knowledges of good; by constellations, the knowledges of truth; by the sun, the good of love to the Lord; and by the moon, the good of charity towards the neighbour, which, in its essence, is truth from good, and is called the truth of faith. The sun is said to be darkened in his rising, and the moon not to make her light to shine; not that the sun and moon in the angelic heavens are darkened, for the sun there is always in its effulgence, and the moon in its splendour; but before those who were in evils and the falsities thence, goods and truths are thus [obscured]; therefore it is thus said according to the appearance, for those who are in evils and the falsities thence, turn themselves away from the good of love and charity, consequently, from the Lord, and then they will nothing but evil, and think nothing but falsity, and those who will and think nothing else, see nothing but thick darkness and darkness (caliginem et tenebras) in the things that pertain to heaven and the church. Because such persons are meant, with whom the sun is darkened and the moon does not make her light to shine, therefore it is said, “to lay the land waste, and he shall destroy the sinners thereof out of it,” and afterwards, “I will visit their wickedness upon the world, and their iniquity upon the impious.” By the land and the world is signified the church; by laying it waste, is signified that there is no longer any good; and by visiting upon the world their wickedness, and upon the impious their iniquity, is signified the Last Judgment.

sRef Ezek@32 @8 S13′ sRef Ezek@32 @7 S13′ [13] In Ezekiel:

“When I shall extinguish thee, I will cover the heavens, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not cause her light to shine. All the luminaries of light in the heavens will I make dark over thee, and set darkness upon thy land” (xxxii. 7, 8).

These things are said concerning Pharaoh king of Egypt, by whom the natural man separate from the spiritual is there signified. This, when separated, is entirely in thick darkness and in darkness as to all things of heaven and the church, and as far as it is separated it denies them; for the natural man sees nothing in such things from itself, but through the spiritual man from the Lord, for the natural man is in the heat and light of the world, whereas the spiritual is only in the heat and light of heaven. From these things it is evident what is meant by the details here, namely, that by, “When I shall extinguish thee, I will cover the heavens,” are signified the interiors, which are in the light of heaven; by, “I will make the stars thereof dark,” are signified the knowledges of good and truth; by, “I will cover the sun with a cloud,” is signified the good of love to the Lord; by, “the moon shall not cause her light to shine,” is signified the good of charity towards the neighbour and the truth of faith thence; by, “All the luminaries of light will I make dark over thee,” are signified all truths; and by, “I will set darkness upon thy land,” are signified falsities.

sRef Joel@3 @15 S14′ sRef Rev@8 @12 S14′ sRef Joel@3 @14 S14′ sRef Joel@2 @10 S14′ sRef Rev@9 @2 S14′ sRef Matt@24 @29 S14′ sRef Joel@2 @31 S14′ sRef Joel@2 @1 S14′ sRef Joel@2 @2 S14′ [14] In Joel:

The day of Jehovah cometh. A day of darkness and of thick darkness, a day of cloud and obscurity. Before him the earth is moved; the sun and the moon are darkened, and the stars withdraw their shining (ii. 1, 2, 10).

In the same:

“The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah cometh” (ii. 31).

In the same:

“The day of Jehovah is near in the valley cut off. The sun and the moon are darkened, and the stars have withdrawn their shining” (iii. 14, 15).

In the Evangelists:

“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven” (Matt. xxiv. 29; Mark xiii. 24, 25).

In the Apocalypse:

“The fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; and the third part of them was darkened, and the day shone not for a third part of it, and the night likewise” (viii. 12).

And elsewhere:

“There arose a smoke out of the pit of the abyss, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke” (ix. 2).

That in these passages, by the sun and the moon being darkened (tenebratos) is meant that there were no longer any good and truth, is plain from what has been said above; therefore they are no further explained.

sRef Luke@23 @45 S15′ sRef Luke@23 @44 S15′ [15] Because such things are signified by the sun being darkened, therefore the sun was darkened when the Lord was upon the cross, because He was entirely rejected by the church, which was then among the Jews, and they were, consequently, in dense darkness or in falsities. Concerning this [it is] thus [written] in Luke:

“At the sixth hour darkness came over all the land until the ninth hour, for the sun was darkened” (xxiii. 44, 45).

This was done for a sign and a token that the Lord was denied, and that hence there was no good and truth among those who belonged to the church; for all signs from the heavens, among them, represented and signified such things as pertain to the church, because the church with them was a representative church, or consisted of such things in externals as represented, and thence signified, the internal things of the church. That darkness came over the whole land, signified that, with those who belonged to the church, there was nothing but falsities of evil, the whole land denoting the whole church, and darkness signifying falsities. That it continued for three hours, namely, from the sixth to the ninth hour, signified that [there remained] utter falsity, and no truth whatever; for the number three signifies full, whole, and entirely, and six and nine signify all things in the aggregate, here falsities and evils. And inasmuch as falsities and evils were with them because the Lord was denied, it is therefore said, and darkness came, and the sun was darkened. By the sun which was obscured the Lord is meant, who is said to be obscured when falsities so prevail in the church that He is not acknowledged, and evils so [prevail] that He is crucified. (That all things in general and particular recorded in the Word concerning the Lord’s passion, are significative, may be seen above, n. 64, 83, 195 at the end.)

sRef Amos@8 @9 S16′ sRef Micah@3 @6 S16′ sRef Micah@3 @5 S16′ [16] In Micah:

“Jehovah said against the prophets that seduce the people, Night shall be unto you, instead of a vision; and darkness shall rise upon you, instead of divination; and the sun shall set over the prophets, and the day shall grow black over them” (iii. 5, 6).

What these words signify in the spiritual sense, may be seen above (n. 372), where they are explained.

In Amos:

“It shall come to pass in that day, that I will cause the sun to set at mid-day, and I will darken the earth in the day of light” (viii. 9).

By these words is signified that in the church, where the Word is, from which good and truth can be known, there is nevertheless nothing but evil and falsity. To cause the sun to set, and to darken the earth, signify evil of the life, and falsity of doctrine in the church; for by the rising of the sun is signified the good of love, which is the good of life, and by the setting of the sun is signified evil of the love, which is evil of the life; and by the darkening of the earth is signified the falsity of doctrine thence, darkness signifying falsities, and the earth the church. By, at mid-day, and, in the day of light, is signified, when knowledges of good and truth may be there, because they have the Word; mid-day signifying, where there are knowledges of good, and the day of light, where there are knowledges of truth. That they are from the Word is, because the latter are said of the church where the Word is.

sRef Hab@3 @11 S17′ sRef Hab@3 @10 S17′ [17] In Habakkuk:

“The mountains were moved; the overflowing of the waters passed by. The sun and moon stood in [their] place; for light thine arrows go forth, for splendour the lightning of thy spear” (iii. 10, 11).

In this chapter the Lord’s advent and the Last Judgment then [accomplished] by Him, are treated of. By the mountains being moved, and the overflowing of the waters passing by, is signified that those are rejected who are in the love of self and of the world, through the falsities of evil into which they are let. Mountains signify the loves of self and of the world; and the overflowing of the waters signifies immersion in the falsities thence; waters denoting falsities, and overflowing denoting immersion. That genuine truths and goods do not then appear to them, but instead thereof imaginary truths and goods, which in themselves are falsities and evils, is signified by, “for light thine arrows go forth, for splendour the lightning of [thy] spear”; arrows or lightnings (fulgura) signifying imaginary truths, which in themselves are falsities, and the lightning (fulmen) of the spear signifying imaginary goods, which in themselves are evils of falsity. For such signs appear in the spiritual world, with those who are in falsities from the loves of self and the world, when the Last Judgment takes place, and such are rejected.

sRef Josh@10 @13 S18′ sRef Josh@10 @12 S18′ [18] Because in this prophet it is said, “The sun and moon stood still in their place,” it shall also be explained what is signified by the sun resting in Gibeon, and the moon in the valley of Ajalon; concerning which it is thus written in Joshua:

“Then spake Joshua to Jehovah, and he said in the sight of Israel, Sun, rest thou in Gibeon; and thou, Moon, in the valley of Ajalon. And the sun rested, and the moon stayed, until the nation was avenged upon its enemies. Is not this written in the book of the Upright (Recti)? And the sun stood in the midst of the heaven, neither hasted to go down about a whole day” (x. 12, 13).

That it is said that the sun stood in Gibeon, and the moon in the valley of Ajalon, signified that the church was entirely vastated as to all good and truth; for [a battle] was then fought against the king of Jerusalem and the kings of the Amorites; and by the king of Jerusalem is signified the truth of the church entirely vastated by falsities, and by the kings of the Amorites is signified the good of the church vastated by evils; therefore those kings were smitten with hailstones, by which were signified the dire falsities of evil. It is said that the sun rested and the moon stayed in [their] place, namely, before the sons of Israel, that they might see their enemies; but this is prophetical, although it is historically related, as is evident from the fact of its being said, “Is not this written in the book of the Upright?” which was a prophetical book from which they were taken; therefore from the same book it is also said, “Until the nation was avenged upon its enemies,” and not, “Until the sons of Israel were avenged upon their enemies,” nation being used prophetically. The same is also evident from this, that this miracle, if it had thus taken place, would have inverted the whole order of the world; the rest of the miracles in the Word would not do this. In order, therefore, that it might be known that this was said prophetically, it is added, “Is not this written in the book of the Upright? But nevertheless, that there was a light given to them from heaven, as the light of the sun in Gibeon, and as the light of the moon in the valley of Ajalon, is not to be doubted.

sRef Jer@15 @9 S19′ [19] In Jeremiah:

“She that hath borne seven shall languish; she shall breathe out her soul; her sun shall set while it is yet day; it shall be ashamed and blush; and the remains of them will I deliver to the sword before their enemies” (xv. 9).

By, “She that hath borne seven shall languish; she shall breathe out her soul,” is signified the church to which the Word and thereby all truths are given. To bear seven denotes, to be gifted with all the truths of the church, as in the first book of Samuel (ii. 5), as may be seen above (n. 257). By, “her sun shall set while it is yet day,” is signified that the good of the church would perish, although it possessed the Word, and by it might have been in light. “It shall be ashamed and blush” – that is, the sun – signifies because good and truth are not received, but evil and falsity, as is also evident from the passage immediately following from Isaiah. “The remains of them will I deliver to the sword before their enemies,” signifies that all the remaining good and truth shall perish by falsity from evil, remains denoting all that is left; to be delivered to the sword denoting, to perish by falsities; [and] enemies denoting evils.

sRef Isa@24 @23 S20′ sRef Isa@24 @21 S20′ [20] In Isaiah:

“Jehovah will visit upon the host of the height in the height, and upon the kings of the earth upon the earth. Then the moon shall blush, and the sun be ashamed” (xxiv. 21, 23).

To visit signifies to destroy, because visitation precedes judgment, when those who are in evils and the falsities thence are destroyed. By the host of the height in the height are signified all the evils from the love of self. By the host are signified all evils; by the kings of the earth, falsities of every kind; and by the earth, the church. It is hence evident what is signified by, “Jehovah will visit upon the host of the height in the height, and upon the kings of the earth upon the earth.” The reason why it is said, upon the host of the height in the height, is, that those who are in the love of self, in the spiritual world seek high places. By, “Then the moon shall blush, and the sun be ashamed,” is signified that there is no longer any reception of Divine truth and Divine good, the moon and the sun signifying the truth of faith and the good of love, which are said to blush and be ashamed when they are no longer received, but instead thereof falsity and evil.

sRef Ps@136 @9 S21′ sRef Ps@136 @11 S21′ sRef Ps@136 @5 S21′ sRef Ps@136 @8 S21′ sRef Ps@136 @7 S21′ sRef Ps@136 @6 S21′ sRef Ps@136 @10 S21′ [21] In David:

“Jehovah, who made the heavens by his intelligence, hath stretched out the earth upon the waters. He hath made great luminaries; the sun to rule by day; the moon and stars to rule by night. He hath smitten Egypt in their first-born; and hath brought out Israel from their midst” (Ps. cxxxvi. 5-11).

He who knows nothing of the spiritual sense of the Word, must hold that these words involve nothing but what appears in the sense of the letter; but yet each particular involves such things as relate to angelic wisdom, these being all things Divine, celestial, and spiritual. The new creation or regeneration of the men of the church, of whom the church [is formed] is thereby described. By the heavens which [Jehovah] hath made by His intelligence, are signified the internal things of the men of the church, which, in one expression, are called the spiritual man, where intelligence resides, and where their heaven is. By the earth which He hath stretched out upon the waters, is signified the external of the church, which, in one expression, is called the natural man. It is here said to be stretched out upon the waters, because therein are the truths by which he is regenerated, waters denoting truths. By the great luminaries, the sun, the moon, and the stars, are signified the good of love, the truth from that good, and the knowledges of good and truth – by the sun, the good of love; by the moon, the truth from that good; and by the stars, the knowledges (cognitions) of good and truth. The reason why it is said that the sun was made to rule by day, is that the day signifies the light of the spiritual man, for it has enlightenment and perception from the good of love; and the reason why it is said that the moon and the stars were made to rule by night, is that the night signifies the light of the natural man, for the light of this is to the light of the spiritual man, comparatively as the light of the night from the moon and the stars, to the light of the day from the sun. Because the regeneration of the men of the church is treated of, it also follows, “He hath smitten Egypt in their first-born; and brought out Israel from their midst,” for by Egypt is signified the natural man, such as he is from birth, namely, in absolute falsities from evil; the first-born thereof denote primary things, and the destruction of these while man is being regenerated, is meant by, “He hath smitten Egypt in their first-born.” By Israel is signified the spiritual man, and by bringing him out from their midst, is signified to open, and thus to regenerate it; for the man of the church is regenerated from the Lord by the dissipation of the falsities from evils, in the natural man, and by the opening of the spiritual man, which is effected from the Lord by means of spiritual light, which is Divine truth.

sRef Jer@31 @35 S22′ sRef Gen@1 @16 S22′ [22] Similar things are signified by these words in Genesis:

“God made two great luminaries; the great luminary to rule by day, and the lesser luminary to rule by night, and the stars” (i. 16).

The subject treated of in this chapter is the new creation or the regeneration of the men of whom the Most Ancient Church [was constituted], which is described in the sense of the letter, by the creation of heaven and earth. Similar things also are signified by these words in Jeremiah:

“Thus said the Lord Jehovih, who giveth the sun for the light of the day, and the ordinances of the moon and the stars for the light of the night” (xxxi. 35).

By the ordinances of the moon and the stars, are signified all things that are effected in the natural man according to the laws of order.

sRef Ps@148 @3 S23′ sRef Ps@148 @2 S23′ sRef Ps@148 @4 S23′ [23] In David:

“Praise ye Jehovah, all his angels; praise him, all his hosts; praise him, sun and moon; praise him, all ye stars of light; praise him, ye heaven of heavens” ([Ps.] cxlviii. 1-4).

By praising Jehovah is signified to worship Him. By the angels are signified those who are in Divine truths from the good of love, for such are angels. By all the hosts are signified goods and truths in their whole compass. By the sun and moon are signified the good of love and the truth from that good. By the stars of light are signified the knowledges of truth from good. By the heavens of heavens are signified goods and truths both internal and external. Because man worships the Lord from those things that he has from the Lord, thus from the goods and truths which he has, and because man also is a man from them, it is therefore said to them, namely, to the sun, moon, and stars, by which are signified goods and truths, that they shall praise, that is, worship Jehovah. Who does not know that the sun, moon, and stars do not praise, that is, worship?

sRef Deut@33 @13 S24′ sRef Deut@33 @14 S24′ [24] In Moses:

Of Joseph he said, blessed of Jehovah be his land, for the precious things of heaven, for the dew, for the deep that also lieth beneath, and for the precious things of the produce of the sun, and for the precious things brought forth of the months” (Deut. xxxiii. 13, 14).

These words [occur] in the blessing of the children of Israel by Moses; because by Joseph are meant the Spiritual-Celestial, who are those who are the highest in the spiritual kingdom, and thence communicate first of all with those who are in the Lord’s celestial kingdom. By his land is signified that spiritual kingdom, also the church formed of those. By the precious things of heaven, the dew, and the deep that also lieth beneath, are signified things spiritual-celestial in the internal and external man. By the precious things of the produce of the sun, and the precious things brought forth of the months, are signified all things that proceed from the Lord’s celestial kingdom, and all things that proceed from His spiritual kingdom, thus the goods and truths thence. For by the sun is signified the good of love to the Lord from the Lord, which is the good those possess who are in the Lord’s celestial kingdom; by the produce thereof are signified all the things that proceed thence. By the things brought forth of the months, are signified all the things that proceed from the Lord’s spiritual kingdom; here months signify the same things as [are stated] of the moon, namely, truths from good, for the same word is used for both in the original tongue. But he who knows nothing of the two kingdoms of heaven, the celestial and the spiritual, and of their conjunction by intermediates, will be in obscurity respecting those things that have now been said. (But respecting those kingdoms and respecting the intermediates, see what is adduced in the work concerning Heaven and Hell, n. 20-28.)

sRef Isa@54 @12 S25′ [25] In Isaiah:

“I will make thy suns a ruby, and thy gates into stones of carbuncle, and all thy border into stones of desire” (liv. 12).

These things are said of the Gentiles outside the church, from whom a new church was to be established by the Lord. By, “I will make thy suns a ruby,” is signified, that goods [shall be] brilliant from the fire of love, suns there denoting the goods of love, and the ruby denoting a brilliance as from fire. By, “I will make thy gates into stones of carbuncle,” is signified, that truths [shall be] resplendent from good, gates denoting the introductory truths, specifically the doctrinals that are from good. For all genuine truths of doctrine proceed from good, and are goods; and carbuncle stones signify their brightness from good, all precious stones signifying truths from good, [and] the colour, brightness, and fire thereof, indicating the quality of truth from good. By, “I will make all their border into stones of desire,” is signified, that the scientific truths which pertain to the natural man, shall be pleasant and delightful from good; for by a border is meant the same as by a foundation, and this is the natural man, because in the things there the goods and truths of the spiritual man are terminated, and stones of desire denote truths pleasant and delightful from good. By these are meant the goods and truths of the Word which those have who belong to the New Church, [and] which will be of such a nature. That the sun signifies the good of love, is also evident from the fact of their being called suns in the plural number.

sRef Job@31 @25 S26′ sRef Job@31 @27 S26′ sRef Job@31 @26 S26′ [26] In Job:

“If I rejoiced that my wealth was great, and that my hand had found much; if I beheld the light that it shone, and the moon that it walked clearly; and my heart hath secretly misled itself, and my hand hath kissed my mouth” (xxxi. 25-28).

By these words in the spiritual sense is meant that he had not acquired to himself intelligence from the proprium, and that he had taken no merit to himself, nor gloried in it; for, “If I rejoiced that my wealth was great, and that my hand had found much,” signifies, had he gloried that he had intelligence, and that he had acquired it to himself from the proprium? wealth denoting the knowledges of good and truth, by which intelligence [is attained]; and “that my hand had found much,” denoting what he acquired from the proprium. “If I beheld the light that it shone, and the moon that it walked clearly,” signifies the spiritual truths that constitute intelligence; the sun and the moon signifying spiritual truths. “And my heart hath secretly misled itself, and my hand hath kissed my mouth,” signifies, have I thence gloried inwardly? and have I claimed them to myself?

sRef Matt@5 @45 S27′ [27] In Matthew:

“That ye may be the sons of your Father which is in the heavens; for he maketh his sun to arise upon the evil and the good, and sendeth rain upon the just and the unjust” (v. 45).

Charity towards the neighbour is here treated of, as is evident from what precedes and follows here, and specifically concerning the Jews, who accounted the Gentiles as enemies, and their own [countrymen] as friends. That they ought to love the former just as with the latter, is illustrated by the Lord by this comparison. But because all comparisons in the Word are from correspondences, and thence signify, as do other things that are not said comparatively, therefore this comparison also [corresponds]; and by, the Father in the heavens maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and the unjust, is signified that the Lord flows in from heaven with the Divine good of love and with the Divine truth, equally with those who are outside the Jewish Church, as with those who are within it, the sun also there signifying the good of love, and the rain the Divine truth. The evil and the unjust signify, in the internal sense, those who belonged to the Jewish Church, because they did not receive; and the good and the just signify those who were outside that church, and did receive. In general, all the evil and good, and the just and unjust, are those who are here meant, for the Lord flows in with good and truth equally with all, but all do not equally receive.

sRef Mal@1 @11 S28′ sRef Isa@59 @19 S28′ sRef Ps@113 @3 S28′ sRef Isa@41 @25 S28′ sRef Ps@50 @1 S28′ sRef Isa@45 @6 S28′ [28] Because the sun signifies the Lord as to Divine love, therefore He is called the Sun of justice in Malachi (iii. 20); and a Sun and Shield in David (Ps. lxxxiv. 11). Because the sun signifies the good of love to the Lord with man, hence [by], from the rising of the sun unto the going down thereof, are signified all those who are in the good of love to the Lord, from the first to the last, from the rising of the sun [denoting] from the first, and to the going down of the sun [denoting] to the last, as in the following passages. In Malachi:

“From the rising of the sun even unto the going down [thereof], my name shall be great among the nations” (i. 11).

In David:

“From the rising of the sun unto the going down [thereof], the name of Jehovah [is to be] praised” (Ps. cxiii. 3).

In the same:

“God, Jehovah God, speaketh, and shall call the earth from the rising of the sun unto the going down thereof” (l. 1).

In Isaiah:

That they may know from the rising of the sun, and from the setting, that there is none beside me (xlv. 6).

In the same:

From the setting of the sun shall they fear the name of Jehovah (Ex. 19).

In the same:

“I will stir up [one] that shall come from the north, and [one] that shall invoke my name from the rising of the sun” (xli. 25).

The reason why, from the rising of the sun unto the going down thereof, signifies all those, from the first to the last, who are in the good of love to the Lord, is that all dwell in heaven according to quarters. Those who are in the good of love to the Lord dwell from the east to the west; in the east, those who are in the clear good of love, and in the west those who are in the obscure good of love. Hence it is that, from the rising of the sun to the going down thereof, are signified all those from the first to the last who are in the good of love. Its being said in Isaiah, I will stir up [one] that shall come from the north and from the rising of the sun, signifies those who are outside the church and those who are within it. For the north signifies an obscurity of truth, thus those who are outside the church, because they are in obscurity as to truths, since they have not the Word, and, consequently, know nothing concerning the Lord; and the rising of the sun signifies those who are within the church, because they have the Word in which the Lord is always present, and so in His rising. (That by the east, or the rising of the sun, and by the west, or the setting of the sun, is meant the good of love in clearness, and the good of love in obscurity, may be seen in the work concerning Heaven and Hell (n. 141, 148-150); and that by the north is meant truth in obscurity, in the same chapter (n. 148-150), for there the four quarters in the spiritual world are treated of.) By the setting of the sun is also signified the state of the church when it is in ignorance, which is its first state; and by the rising of the sun is signified its state when it is in light. By the setting of the sun is also signified the state of the church when it is in evils and the falsities thence; and by the rising of the sun, when it is in goods and the truths thence.

sRef Deut@16 @6 S29′ [29] The first state of the church, when it is still in ignorance, is signified by the commencement of the passover in the evening when the sun was set; according to these words of Moses:

“Thou shalt sacrifice the passover at even, at the going down of the sun, at the stated time of thy going forth out of Egypt” (Deut. xvi. 6).

For by the feast of the passover was signified the celebration of the Lord on account of deliverance from damnation, which is effected by regeneration, and, in the highest sense, the remembrance of the glorification of the Lord’s Human, because thence is deliverance (as may be seen, n. 7093, 7867, 9286-9295, 10,655). And because the first state of regeneration is a state of ignorance, therefore that feast commenced in the evening, when the sun was going down. That state is also signified by the departure of the sons of Israel from Egypt; for in Egypt they were in a servile state, and thence in a state of ignorance, therefore it is said, “at the stated time of the going forth out of Egypt.”

sRef Gen@15 @12 S30′ sRef Gen@15 @17 S30′ [30] The last state of the church, which is when the church is in falsities and evils, which is its last state, is signified by the going down of the sun, in Moses:

“When the sun was about to go down, a deep sleep fell upon Abram; and, lo, a terror and great darkness fell upon him. At length, when the sun had set, and it was dark, behold, a furnace of smoke, and a torch of fire that passed through between those pieces” (Gen. xv. 12, 17).

These things are said of the posterity of Abram from Jacob, or of the Israelitish and Jewish nation; and by, “When the sun was about to go down,” and by, “At length, when the sun was set,” is signified the last state of the church in that nation, that they were in absolute falsities and evils. The great darkness and the furnace of smoke, signify falsities from evil; and the torch of fire signifies the dire love of self, from which their evils and falsities [proceeded].

[31] As most things in the Word also have an opposite sense, so also have the sun and moon, and, in that sense, the sun signifies the love of self, and the moon, the falsities thence. The reason why such things are signified by the sun and moon is, that those who are in a natural, and not in a spiritual idea, do not think beyond nature, and hence when they see that from those two luminaries, or from their light and heat, all things arise upon the earth, and, as it were, live, they suppose that they are the rulers of the universe; they do not elevate their thoughts higher. This is the case with all those who are in the love of self, and thence in evils and falsities, for such are merely natural and sensual men, and the merely natural and sensual man does not think beyond nature, for what he does not see and touch, he believes to be nothing. The ancients, with whom all things of the church consisted of representatives of spiritual things in natural, and with whom, therefore, the sun signified the Lord as to Divine good, and the moon Him as to Divine truth, and who therefore in worship turned their faces to the rising of the sun-those among, them who were in the love of self, and thence were merely natural and sensual, began to worship, as their chief gods, the sun and the moon which they saw with their eyes. And because they alone did this, or persuaded others who were in the love of self, and thence in evils and falsities, to do it, therefore, by the sun is signified the love of self, and by the moon the falsity thence. This is still more evident from those spirits in the other life who had been of such a quality in the world; these avert the face from the Lord, and turn it to certain dark objects (caliginosum et tenebricosum) there, which are in place of the sun and moon of the world, from opposition to the sun and moon of the angelic heaven (concerning which more may be seen in the work concerning Heaven and Hell, n. 122, 123). By such persons was the worship of the sun and moon instituted in ancient times, when all Divine worship was representative. But at this day, representatives having ceased, the worship of the sun and moon does not exist in the Christian world, but instead thereof the worship of self, which exists with those in whom the love of ruling predominates. Hence it is now clear what is signified by the sun and moon in the opposite sense.

sRef Jer@43 @10 S32′ sRef Jer@43 @13 S32′ sRef Jer@8 @2 S32′ sRef Ezek@8 @16 S32′ sRef 2Ki@23 @5 S32′ sRef Jer@43 @11 S32′ sRef 2Ki@23 @11 S32′ sRef Jer@8 @1 S32′ [32] That in ancient times they worshipped the sun and moon, is manifest from the Gentiles, who dedicated shrines to them, of which [there are records] in many histories; that the Egyptians also, as well as the Jews and Israelites, [worshipped the sun and moon] is plain from the Word. That the Egyptians [did so may be seen] in Jeremiah:

The king of Babylon “shall come, and shall smite the land of Egypt, and shall break in pieces the statues of the house of the sun, in the land of Egypt” (xliii. 11, 13).

That the Jews and Israelites also [did so, may be seen] in Ezekiel:

I beheld “their faces towards the east; and they bowed themselves towards the rising of the sun” (viii. 16).

The abominations of Jerusalem are here treated of. In the second book of Kings:

Josiah the king “put down the idolatrous priests, who burned incense to Baal, to the sun, the moon, and to the stars, and to all the host of the heavens. He furthermore took away the horses that the kings of Judah had set up to the sun, at the entering in of the house of Jehovah, and burned the chariots of the sun with fire” (xxiii. 5, 11).

In Jeremiah:

“They shall bring out the bones of the kings of Judah, the bones of his princes, and the bones of his priests, and the bones of his prophets, and the bones of the inhabitants of Jerusalem; and they shall spread them to the sun and the moon and all the host of the heavens, whom they have loved, and whom they have served” (viii. 1, 2).

And also xliv, 17-19, 25; Deut. iv. 19; xvii. 3, 5).

sRef Num@25 @4 S33′ sRef Num@25 @1 S33′ sRef Num@25 @3 S33′ sRef Num@25 @2 S33′ [33] Because by Moab in the Word are signified those who are in the life of falsity from the love of self; and as by their worship [is signified] the worship of self, therefore, when the Israelitish people approached the worship of the Moabitish people, it was commanded that the heads of the people should be hung up before the sun; concerning which circumstance it is thus written in Moses:

“The daughters of Moab called the people unto the sacrifices of their gods; and the people did eat, and bowed themselves down unto their gods. Especially did Israel join himself unto Baalpeor; wherefore Jehovah said unto Moses, Take all the heads of the people, and hang them up before the sun” (Num. xxv. 1-4).

That Moab signifies those who are in the life of falsity from the love of self, and who thence adulterate the goods of the church, may be seen, n. 2468, 8315.

sRef Ps@121 @6 S34′ sRef Rev@16 @8 S34′ sRef Rev@7 @16 S34′ sRef Ps@121 @7 S34′ [34] Hence also it is clear that the sun of the world signifies the love of self. Because the love of self lets man into his proprium, and keeps him therein, for man’s proprium looks to himself continually, and is nothing but evil, and from evil every falsity exists, therefore by the heat of the sun is signified adulterated truth, which in its essence is the falsity of evil. This is signified by the heat of the sun in the following passages. In the Apocalypse

“The fourth angel poured out his vial into the sun; and it was given unto him to scorch men with fire” (xvi. 8).

And elsewhere:

“They shall hunger no more, neither shall the sun light upon them, nor any heat” (vii. 16).

In David:

“The sun shall not smite thee by day, nor the moon by night. Jehovah shall guard thee from all evil; he shall guard thy soul” (Ps. cxxi. 6, 7).

By the sun is here meant the love of self, and by the moon the falsity thence; because all evil is from that love, and from that [all] falsity, therefore it is said, “Jehovah shall guard thee from all evil, and he shall guard thy soul,” the soul signifying the life of truth.

sRef Matt@13 @5 S35′ sRef Matt@13 @6 S35′ [35] In Matthew:

“Other seeds fell upon stony places, where they had not much earth; and when the sun was risen they were scorched; and because they had no root, they withered away” (xiii. 5, 6; Mark iv. 5, 6).

By the seeds are signified truths from the Word, or those which man receives from the Lord, for it is afterwards said, that it is the Son of Man that soweth. By stony places is signified an historical faith, which is the faith of another in man, for he believes it to be true, not because he sees it in himself, but because another, in whom he trusts, has said it. By ground is signified spiritual good, because this receives truths, as ground does seeds. By the sun being risen is signified the love of self; and by the seed being scorched and withering away, are signified to adulterate and to perish. Hence it is clear what is signified by these words of the Lord in a series, namely, that the truths implanted from infancy from the Word or from preaching, when man begins to think from himself, are adulterated and perish by lusts from the love of self. All things, indeed, in the Word, are truths, but they are adulterated by the ideas of the thought concerning them, and their application, whence truths, with such, are not truths except as to the utterance of them only. The reason why this is so, is that all the life of truth is from spiritual good, and spiritual good resides in the higher or interior mind, which is called the spiritual mind. This mind cannot be opened with those who are in the love of self, for they look to themselves in everything. If they raise their eyes to heaven, still the thought of their spirit dwells on self, and, consequently, from the fire of its own glory, it excites things sensual, external, and corporeal, which have been taught from childhood to imitate such affections as pertain to the spiritual man.

sRef Jonah@4 @3 S36′ sRef Jonah@4 @1 S36′ sRef Jonah@4 @8 S36′ sRef Jonah@4 @6 S36′ sRef Jonah@4 @9 S36′ sRef Jonah@4 @7 S36′ sRef Jonah@4 @5 S36′ sRef Jonah@4 @11 S36′ sRef Jonah@4 @10 S36′ [36] It is written in Jonah that the gourd, which came up over him, withered away, and that the sun smote his head so that he fell sick; these words, because they are not intelligible without the internal sense, shall be explained in a few words. Of these things, it is thus written in Jonah:

“Jehovah prepared a gourd, which came up over Jonah, that it might be a shade over his head, to turn away his evil, and Jonah rejoiced over the gourd. And God prepared a worm, when the morning rose the next day, which smote the gourd that it withered. It further came to pass, when the sun arose, that God prepared a drying east wind; and the sun beat upon the head of Jonah, and he was sick, whence he wished that his soul might die. Then God said to Jonah, Is it just for thee to be angry over the gourd? He said, It is just for me to be angry, even unto death. Jehovah said, Thou hast had pity upon the gourd, for which thou hast not laboured; thou hast not done what is perfect, because thou wast made a son of night, and a son of night perisheth; shall not I have pity upon Nineveh, a great city, in which are more than twelve thousand of men?” (iv. 6-11).

By these things is described the character of the Jewish nation, that they are in the love of self and the falsities thence. Jonah belonged to that nation, and therefore was sent to Nineveh; for the Jewish nation possessed the Word, whence they were able to teach those who were outside the church, and are called Gentiles; these are signified by Nineveh. Because the Jews were, more than others, in the love of self and in the falsities from that love, they wished well to none but themselves, consequently not to the Gentiles, but hated them; and because that nation was of such a quality, and Jonah represented it, therefore, he was very angry that Jehovah should spare Nineveh, for it is said,

“Jonah was sick with a great sickness, so that he was angry, and from the sickness of anger he said, Take, O Jehovah, my soul from me; for my death is better than my life” (verses 1, 3).

This evil in that nation is signified by the gourd, which the worm smote, so that it withered away. By the sun which beat upon the head of Jonah, is signified the love of self, which prevailed in that nation; and by the drying east wind, the falsity thence; and by the worm which smote the gourd, is signified the destruction of evil and the falsity thence. That this is signified by the gourd, is evident from these things in this description, that Jonah at first rejoiced over the gourd, and that after the gourd was smitten by the worm and withered, that he was angry for it, even unto death, and also from its being said, that he had pity upon the gourd. That the Jewish nation, because in love of such a kind, and in the falsity of such a kind thence, was liable to damnation, is meant by these words to Jonah, thou hast not done what is perfect, because thou wast made a son of night, and a son of night perisheth. (That the Jewish nation was of such a quality, may be seen in the Doctrine of the New Jerusalem, n. 248.)

[37] The reason that the love of self is signified here and in the preceding passages, is, that by the sun, in the genuine spiritual sense, is signified love to the Lord, and to this love the love of self is opposed. The Lord’s Divine love, also, which is present with every one, is turned into the love of self with the evil. For everything that flows into a recipient subject is changed into what agrees with its own nature; as the pure heat of the sun is turned into an offensive smell in subjects of such a nature and the pure light of the sun, into hideous colours in objects of such reception; hence it is that by the sun which beat upon the head of Jonah, is signified the love of self, in himself. And also in Matthew, by the risen sun, by which the seeds upon the stony places were scorched.

sRef Rev@21 @23 S38′ [38] In the Apocalypse:

“The city” New Jerusalem “has no need of the sun and moon, to shine in it; for the glory of God doth lighten it, and the Lamb is the lamp thereof” (xxi. 23; xxii. 5).

By the sun here, of which the city New Jerusalem will have no need, is signified natural love, which, viewed in itself, is the love of self and the world; and by the moon is signified natural light, for natural light viewed in itself is from natural love, and the quality of the light is according to the quality of the love; but spiritual love and spiritual light are signified by, the glory of God shall lighten it, and the Lamb is the lamp thereof.

[39] That such is the meaning of these words, is quite clear from these words in Isaiah:

“The sun shall be no more a light to thee by day; and in shining the moon shall not give light to thee; but Jehovah shall be unto thee for a light of eternity, and thy God for thy glory. Thy sun shall no more go down, and thy moon shall not withdraw itself; for Jehovah shall be unto thee for a light of eternity, and the days of thy mourning shall be fulfilled” (lx. 19, 20).

Similar things are signified by the sun and moon in a former passage adduced above in the Apocalypse, namely, by the sun [is signified] merely natural love, and by the moon, the natural light thence. But by the sun and the moon in the last passage are meant the sun and moon of the angelic heaven, and by that sun is signified the Lord’s Divine love, and by the moon the Divine truth, as explained above. For it is first said, “The sun shall be no more a light to thee by day, and in shining the moon shall not give light to thee”; and afterwards it is said, “Thy sun shall no more go down; and thy moon shall not withdraw itself.” From these things it is now clear what the sun and the moon signify in both senses.

sRef Rev@6 @13 S0′

402. Verse 13. And the stars of heaven fell unto the earth. That this signifies that the knowledges of good and truth have perished, is plain from the signification of stars, as denoting the knowledges of good and truth (concerning which see above, n. 72); and from the signification of falling unto the earth, as denoting to perish; for when the stars fall to the earth, they perish. The same is signified by, the stars shall fall from heaven, in Matt. xxiv. 29 and in Mark xiii. 25. Any one may see that by the stars are not meant stars, for these cannot fall from heaven, as they are fixed or stand in their place; neither could they fall to the earth, because they are larger than the earth; therefore such things as pertain to the light of heaven, and give light, which are the knowledges of good and truth, are signified by them. Stars appear also in the angelic heaven, but they are appearances from the knowledges of good and truth, therefore they appear around those who are in those knowledges, especially when they turn them over in the mind, and are in the desire of knowing them.

sRef Rev@6 @13 S0′ 403. As a fig-tree casteth her untimely figs, when she is shaken by a mighty wind. That this signifies, which the natural man has laid waste by his reasonings, is plain from the signification of a fig-tree, as denoting the natural man, of which we shall speak presently; from the signification of its untimely figs, as denoting those things that are in the natural man, these being especially the knowledges implanted in the natural man from infancy, and are not yet mature, having been merely heard and thence received; and from the signification of, shaken by a mighty wind, as denoting, which the natural man has laid waste by reasonings. To be shaken by a mighty wind here signifies reasonings from the falsities of evil; for mighty in the Word is said of good and evil; wind, of truth and falsity; and to be shaken thereby, of reasoning thence. The reason why such things are signified by these words, although they are said comparatively, is, that all comparisons in the Word are significative, just as other things, for they are equally correspondences. With respect to these things, the case is this: every man is born natural from his parents, but becomes spiritual from the Lord; this is called to be born again, or regenerated. And because he is born natural, therefore the knowledges he imbibes from infancy, before he becomes spiritual, are implanted in his natural memory. But as he advances in years, and begins to view rationally the knowledges of good and truth he has imbibed from the Word or from preaching, if he then leads an evil life, he seizes upon and examines the falsities that are the opposite of and contrary to these knowledges; then as he is gifted with a talent for reasoning, he reasons from falsities against the knowledges of his infancy and childhood, and as a result these are cast out, and falsities succeed in their place. This, therefore, is what is signified by, “The stars shall fall to the earth, as a fig-tree casteth her untimely figs, when she is shaken by the wind.”

[2] That the fig-tree signifies the natural man is from correspondence; for in heaven gardens and paradises appear, where there are trees of every kind, and every tree signifies something of the Divine, which is communicated to angels from the Lord. In general, the olive signifies the celestial which is of the good of love; the vine, the spiritual which is of the truth from that good; and the fig-tree, the natural, which is derived from the spiritual or the celestial. And because those trees signify such things, therefore they also signify the angel or man with whom such things exist; but in a general sense they signify a whole society, because every society in the heavens is formed so as to present the image of one man. But in the spiritual sense those trees signify the church; the olive, the celestial church; the vine, the spiritual church; and the fig-tree, the natural church, which is the external church corresponding to the internal. From these considerations it is evident why it is that the fig-tree is said to signify the natural man, that is, the Natural in man.

sRef Isa@34 @4 S3′ [3] That the fig-tree signifies this, and, in general, the external church, is also clear from other passages in the Word, where it is mentioned, as from the following. In Isaiah:

“All the host of the heavens shall be consumed, and the heavens shall be rolled together as a scroll; and all the host thereof shall fall down, as the leaf falleth off from the vine, and as that which falleth from the fig-tree” (xxxiv. 4).

These things are said concerning the day of the Last Judgment, which was about to come, and also came. For the Last Judgment predicted by the prophets of the Old Testament, was accomplished by the Lord when He was in the world; and because similar things then took place as in the Last Judgment, which was predicted in the Apocalypse, and which has at this day been accomplished by the Lord, therefore nearly similar things are said. As in the prophet Isaiah, that, all the host of the heavens shall fall down, as the leaf falleth off from the vine, and as that which falleth from the fig-tree, also that the heavens shall be rolled together as a scroll. In the Apocalypse, that the stars shall fall unto the earth, as a fig-tree casteth her untimely figs, and that the heaven shall depart as a scroll rolled together. That all the host of the heavens shall be consumed, signifies that all the goods and truths of love and faith have been corrupted; for by the host of the heavens are meant all the goods and truths of love and faith; the sun, moon, and stars, by which those things are signified, being called the host of the heavens. The heavens being rolled together as a scroll, signifies their dissipation; that all the host shall fall down as the leaf from the vine, and as that which falleth from the fig-tree, signifies the laying waste from the falsities of evil.

sRef Jer@8 @13 S4′ [4] In Jeremiah:

“In consuming I will consume them; there shall be no grapes on the vine, nor figs on the fig-tree, and the leaf shall fade” (viii. 13).

There being no grapes on the vine signifies that there is no spiritual good; for the vine signifies the spiritual man, and the grape, because it is its fruit, signifies the good of that [man], which is called spiritual good; nor figs on the fig-tree, signifies that there is no natural good, for the fig-tree signifies the natural man, and the fruit of the fig-tree signifies the good of that [man], which is called natural good. That the vine does not signify the vine, nor the fig-tree the fig-tree, is evident, for it is said, “In consuming I will consume them, there shall be no grapes on the vine, nor figs on the fig-tree,” for they will not on that account be consumed. The vastation of the church is also treated of, as clearly appears from what precedes and follows there.

sRef Hos@2 @2 S5′ sRef Hos@2 @11 S5′ sRef Hos@2 @12 S5′ [5] In Hosea:

“I will also make all her joy to cease, her feast, her new moon, her sabbath. And I will devastate her vine and her fig-tree, whereof she hath said, These are the rewards of my whoredom; and I will make her a forest, and the wild beast of the field shall devour” (ii. 11, 12).

The churches are here treated of, and the falsification of truth therein. That it is said concerning the church, is clear from the second verse of this chapter, where it is said, contend with your mother; for she is not my wife, and I am not her husband. By a mother and by a wife is signified the church; the holy things of the church also, from which worship is performed, and the worship itself, are signified by the feast, the new moon, and the sabbath, which shall cease; therefore by, “I will devastate her vine and her fig-tree,” is signified that both spiritual good and natural good would perish. That they shall be made a forest, and the wild beast of the field shall devour, signifies that both shall be merely natural, and that the spiritual shall be consumed by falsities and lusts; the forest signifying the merely natural, and the wild beast of the field, falsities and lusts. And inasmuch as falsities in the church are especially falsified truths, and these are treated of in this chapter, therefore it is said, “whereof she hath said, These are the rewards of my whoredom,” the rewards of whoredom signifying falsification.

sRef Joel@1 @7 S6′ sRef Joel@1 @6 S6′ sRef Joel@1 @12 S6′ [6] In Joel:

“A nation shall come up upon my land, strong, and without number; its teeth are the teeth of a lion, and it hath the great grinding teeth of a lion. It hath reduced my vine to a waste, and my fig-tree to froth; the branches thereof are made white. The vine is dried up, and the fig-tree languisheth; the pomegranate-tree, and also the palm-tree, and the apple-tree, all the trees of the field are withered” (i. 6, 7, 12).

In this whole chapter the devastated church is treated of; and by the nation, which comes up upon the land, which is strong and without number, which has the teeth of a lion, and the great grinding teeth of a lion, is not signified any nation of such a kind, but direful evil and the falsity thence. By the land upon which it comes up, is signified the church; by the teeth of a lion are signified the falsities of that evil; and because these destroy all the goods and truths of the church, they are called the great grinding teeth of a lion; a lion signifying that which destroys. Hence by, “He hath reduced my vine to a waste, and my fig-tree to froth,” is signified that the church internal and external is thereby vastated; for the vine signifies the internal church, and the fig-tree the external; froth signifies where there is inwardly no truth; and by, “in making it bare he has made it bare, and cast it away,” is signified that there is no longer any good or truth which is not destroyed; to make bare, namely, of fruits and leaves, denotes to deprive of goods and truths; and to cast away denotes entirely to destroy. By, “the branches thereof are made white,” is signified, that there is no longer anything spiritual. By the pomegranate, the palm, and the apple, and all the trees of the field which are withered, are signified species of goods and truths of the church, and the knowledges thereof, which are consummated by evils and falsities; the trees of the field, in general, signifying the knowledges of good and truth.

sRef Joel@2 @22 S7′ [7] In the same:

“Be not afraid, ye beasts of my fields; for the dwelling-places of the wilderness are made grassy, for the tree beareth her fruit, the fig-tree and the vine shall yield their strength” (ii. 22).

The establishment of the church is here treated of; therefore by the beasts of the field are not meant beasts of the field, but the affections of good in the natural man, consequently, those with whom such affections are. Who does not see that they are not beasts to whom it is said, “Be not afraid, ye beasts of my fields?” By, “the dwelling-places of the wilderness are made grassy,” is signified that with such there will be knowledges of truth where there were none before; the dwelling-places of the wilderness denoting the interiors of the mind of those in whom they did not exist before; grassy signifies the increase and multiplication thereof; “for the tree beareth her fruit, the fig-tree and the vine shall yield their strength,” signifies that they have natural good and spiritual good, for strength here denotes the production of fruit.

sRef Amos@4 @9 S8′ [8] In Amos:

“Your many gardens, and your vineyards, and your fig-trees, and your olive-trees, the canker-worm hath devoured; yet have ye not returned unto me” (iv. 9).

By gardens are signified all things of the church that constitute intelligence and wisdom; by vineyards, spiritual goods and truths; by fig-trees, natural goods and truths; by olive-trees, celestial goods and truths; the canker-worm denotes the falsity which destroys; the fig-tree, the vine, and the olive, properly signify the church, and the man of the church; but because the church is a church and a man is a man from goods and truths, therefore these also are signified by those trees, the goods by their fruits, and the truths by their branches and leaves.

sRef Hag@2 @19 S9′ sRef Hag@2 @18 S9′ [9] In Haggai:

“Set your heart from this day and henceforwards. Is there not yet seed in the barn, and even to the vine and fig-tree, and the pomegranate, and the olive-tree?” (ii. 18, 19).

By these words, in the spiritual sense, is meant that goods and truths are yet remaining; all goods and truths from primaries to ultimates are meant by the vine, the fig-tree, the pomegranate, and the olive-tree; by the vine, spiritual good and truth; by the fig-tree, natural good and truth; by the pomegranate, the knowing and perceptive faculty in general, and specifically the knowledges and perceptions of good and truth; and by the olive-tree, the perception of celestial good and truth; the barn signifies where those things are, either the church, or the man in whom the church is, or the mind of man, which is the subject.

sRef Hab@3 @17 S10′ [10] In Habakkuk:

“The fig-tree shall not blossom, neither shall increase be in the vines; the labour of the olive shall deceive, and the fields shall yield no food” (iii. 17).

The fig-tree shall not blossom, signifies that there shall be no natural good; neither shall increase be in the vines, signifies that there shall be no spiritual good; the labour of the olive shall deceive signifies that there shall be no celestial good; the fields shall yield no food, signifies that there shall be no spiritual nourishment.

sRef Deut@8 @8 S11′ sRef Num@13 @23 S11′ sRef Deut@8 @7 S11′ [11] In Moses:

“Jehovah God leadeth thee to a good land, a land of rivers of water, of fountains and depths that go out of valley and mountain; a land of wheat and barley, and of the vine and fig-tree and pomegranate; a land of oil olive, and honey” (Deut. viii. 7, 8).

By the good land to which they shall be led, is meant the land of Canaan, by which is signified the church, therefore here the same things are signified by the vine, the fig-tree, the pomegranate, and the olive, as now [explained] above. The other things may be seen explained before in n. 374. Because by the land of Canaan is signified the church, and by the vine, the fig-tree, and the pomegranate, are signified the internal and external things of the church, therefore it came to pass that the explorers of that land brought such things thence; concerning this it is thus written in Moses:

The explorers of the land of Canaan “came to the river Eshcol, and cut down from thence a branch with one cluster of grapes, which they bare between two upon a pole; [they brought] also of the pomegranate, and of the figs” (Num. xiii. 23).

sRef 1Ki@4 @25 S12′ sRef Micah@4 @1 S12′ sRef Zech@3 @10 S12′ sRef Micah@4 @3 S12′ sRef Micah@4 @2 S12′ sRef Micah@4 @4 S12′ sRef Zech@3 @9 S12′ sRef Micah@4 @3 S12′ [12] Because the vine and the fig-tree signify such things, therefore it is said in the Word of those who are in the goods and truths of the church, and thence in safety from evils and falsities, that they shall sit under their own vine, and under their own fig-tree in security, and none shall make them afraid; as in the first book of Kings:

“Judah and Israel dwelt safely, every man under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon” (iv. 25).

In Zechariah:

“I will remove the iniquity of this land in one day. In that day, ye shall call every man to his neighbour, to the vine and to the fig-tree” (iii. 9, 10).

And in Micah:

“In the end of the days the mountain of the house of Jehovah shall be established on the top of the mountains; and nation shall not lift up sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig-tree; neither shall any make them afraid” (iv. 1, 3, 4).

These things are said of the Lord’s kingdom, which is with those in the heavens, and on earth, who are in love to Him. The Lord’s kingdom is signified by the mountain of Jehovah, which is established on the top of the mountains, for the mountain of Jehovah signifies the Lord’s kingdom of those who are in love to Him; and because these dwell above the others in the heavens, it is said of that mountain, that it shall be established on the top of the mountains (see the work concerning Heaven and Hell, n. 188). And because these have truths inscribed upon their hearts, and, therefore, do not debate concerning them, it is said that “nation shall not lift up sword against nation, neither shall they learn war any more,” by which is signified, that in that kingdom there shall be no dispute about truths (as may be seen in the same work, n. 25, 26, 270, 271). That by the truths and goods which they possess, they shall be safe from evils and falsities, is signified by, they shall sit under their own vine and under their own fig-tree, none making them afraid.

sRef Jer@5 @17 S13′ sRef Jer@5 @15 S13′ [13] In Jeremiah:

“Lo, I will bring upon you a nation from afar, which shall eat up thine harvest, and thy bread; it shall eat up thy sons and thy daughters; it shall eat up thy flock and thine herd; it shall eat up thy vine and thy fig-tree” (v. 15, 17).

By a nation from afar is signified the evil opposed to celestial good; by from afar is signified distant and remote from goods and truths, also opposed; “which shall eat up thine harvest, and thy bread,” signifies that it shall destroy all truths and goods by means of which there is spiritual nourishment; “it shall eat up thy sons and thy daughters,” signifies all the spiritual affections of truth and good; “it shall eat up thy flock and thine herd,” signifies truths and goods internal and external; “it shall eat up thy vine and thy fig-tree,” signifies, thus the internal and external of the church.

sRef Hos@9 @10 S14′ [14] In Hosea:

“I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree in its first season” (ix. 10).

By Israel and the fathers here are not meant the fathers of the tribes from the sons of Jacob, but those who belonged to the Ancient Church, because they were in good (as may be seen in the Arcana Coelestia, n. 6050, 6075, 6846, 6876, 6884, 7648, 8055); because they were in good, but at the beginning in ignorance of the truth, by which, however, good is [formed], it is said, “I found Israel like grapes in the wilderness; I saw your fathers as the first-ripe in the fig-tree in its first season”; grapes signifying spiritual good, wilderness signifying ignorance of the truth; and the first-ripe in the fig-tree signifying natural good from spiritual good in infancy.

sRef Luke@21 @29 S15′ sRef Luke@21 @31 S15′ sRef Luke@21 @30 S15′ sRef Luke@21 @28 S15′ [15] In Luke:

“And when all these things begin to come to pass, look up, and lift up your heads. And he spake a parable; Behold the fig-tree, and all the trees; when they now have shot forth, ye see and shall know of your own selves that summer is now near. So also ye, when ye shall see these things, know that the kingdom of God is nigh” (xxi. 28-31; Matt. xxiv. 32; Mark xiii. 28, 29).

The subject here treated of is the consummation of the age, which is the Last Judgment, and the signs that precede are enumerated; these are meant by, “when all these things begin to come to pass.” That a new church will then commence, which will be external in the beginning, is signified by, “Behold the fig-tree, and all the trees, when they have shot forth.” This parable or similitude was related, because the fig-tree signifies the external church, and the trees signify the knowledges of truth and good. The kingdom of God, which then is near, signifies the Lord’s New Church; for at the time of the Last Judgment, the old church perishes, and a new commences.

sRef Luke@6 @44 S16′ [16] In Luke:

“Every tree is known by his own fruit; for of thorns [men] do not gather figs, nor of a bramble-bush gather they the grape” (vi. 44).

As by fruit is signified the good of life, and the good of life is external good from internal, or natural good from spiritual, and as man is known from this good, therefore the Lord says, “Every tree is known by his own fruit; of thorns [men] do not gather figs, nor of a bramble-bush gather they the grape,” the fig here denoting the good of the external or natural man, and the grape denoting the good of the internal or spiritual man; the thorns and the bramble-bush denote the evils opposed to them.

sRef 2Ki@20 @7 S17′ sRef Isa@38 @21 S17′ [17] Because the kings of Judah and Israel represented the Lord as to Divine truth, and Divine truth is, as it were, tortured, and labours with man, when there is not a life according to it, and it does not become the good of life; but only when it becomes of the life, it lives; this was signified by the following:

That by command of Jehovah to Hezekiah king of Judah, when he was sick, they should bring a lump of figs, and lay it for a plaster, upon the boil, and so should he live (2 Kings xx. 7; Isaiah xxxviii. 21).

From these things it is evident that the fig-tree, in the genuine sense, signifies the natural man as to good and truth, the fig itself as a tree, the natural man; the fig as a fruit, the good of the natural man; and its leaf, the truth of that good.

sRef Jer@24 @2 S18′ sRef Jer@24 @1 S18′ sRef Jer@24 @8 S18′ sRef Jer@24 @9 S18′ sRef Jer@24 @5 S18′ sRef Jer@24 @7 S18′ sRef Jer@24 @3 S18′ sRef Jer@24 @6 S18′ sRef Jer@24 @10 S18′ sRef Jer@24 @4 S18′ [18] But that the fig-tree in an opposite sense signifies the natural man as to evil and falsity, the fig as a tree, the natural man himself, the figs of it as fruit, the evil of that natural man; and its leaf, the falsity of that evil, is plain from the following passages.

In Jeremiah:

“Jehovah shewed me, and, behold, two baskets of figs were set before the temple of Jehovah. One basket [held] very good figs, as of fig-trees bearing the first-fruits; and the other basket [held] exceeding bad figs, which could not be eaten for badness. Jehovah said, As these figs are good, so will I acknowledge the migration of Judah into the land of the Chaldeans for good; and I will set mine eye upon them for good, and I will bring them back upon this land; and I will build them, and I will plant them. And like the figs that are bad; so will I give them that are left in this land, to commotion, and to evil in all nations; and I will send upon them the sword, the famine, and the pestilence, that they may be consumed” (xxiv. 1-10).

By the captivity of the Jews in the land of the Chaldeans, is signified the same as by the spiritual captivity, or the removal of the good from the evil in the spiritual world (according to what has been recorded above, n. 391, 392, 394, 397); namely, that the inwardly evil, who could nevertheless lead a moral life, like the spiritual life in externals, remained upon the earth in the spiritual world, and made themselves habitations there upon the higher places; and that the inwardly good were removed from them, and concealed by the Lord in the lower earth. This was represented by the carrying away of the Jews into the land of the Chaldeans, and by the continuance of the rest in the land; therefore it is said concerning those who suffered themselves to be carried away into the land of the Chaldeans, “I acknowledge the migration of Judah into the land of the Chaldeans for good; and I will set mine eye upon them for good, and I will bring them back upon this land; and I will build them, and I will plant them”; whereas, concerning those who remained, it is said, “I will give them that are left in this land, to commotion, and to evil in all nations; and I will send upon them the sword, the famine, and the pestilence, that they may be consumed.” That these were the things represented, is plain also from this fact, that the temple of Solomon was destroyed before they were carried away, and that a new [temple] was built when they returned. By the temple is signified Divine worship; and by the new temple, that [worship] restored.

sRef Jer@29 @16 S19′ sRef Jer@29 @17 S19′ [19] From these things it is evident what is signified by the two baskets of figs set before the temple of Jehovah, in one of which were figs that were very good, as of fig-trees bearing the firstfruits, and in the other were figs exceeding bad, which could not be eaten for badness; namely, that those who are inwardly good, from whom a new heaven is to be formed, are meant by the basket of good figs, and those who are inwardly evil, who are to be cast down into hell, are meant by the basket of bad figs. Therefore it is said concerning the latter, that they could not be eaten for badness; by which is signified that they were inwardly evil; and concerning the former that they were as fig-trees bearing the first-fruits, by which is signified that they were inwardly good, so that a new heaven could be formed from them; for the fig, as a fruit, signifies the good of life in the internal, and at the same time in the external form, and, in an opposite sense, it signifies the good of life solely in the external form, which is evil of life, because it is inwardly evil; for every external derives its quality from the internal, for it is the effect of it. The reason why, with such persons, evil appears in the externals as good, is, because they feign what is good for the sake of the evil that is within, in order to obtain some end, to which apparent good serves as a means. The same is said of those who remained in the land of Canaan elsewhere in the same [prophet]:

“Thus said Jehovah of the king, and all the people that dwell in this city, that are not gone forth with you into captivity; Behold, I will send upon them the sword, the famine, and the pestilence, and I will make them like harsh figs, that cannot be eaten for badness” (xxix. 16, 17).

sRef Luke@13 @7 S20′ sRef Luke@13 @6 S20′ sRef Luke@13 @8 S20′ sRef Luke@13 @9 S20′ [20] That the fig as a tree, in the opposite sense, signifies the merely natural man, and the church from such, or those with whom there is no natural good, because there is no inward good, is plain in Luke:

Jesus “spake this parable: A certain man had a fig-tree planted in his vineyard; he therefore came seeking fruit thereon, but found none. He said unto the vine-dresser, Behold, these three years I come seeking fruit on this fig-tree, but find none, cut it down, for wherefore also maketh it the ground unfruitful? But he answering said, Lord, let it alone this year also, till I shall dig about it, and dung it: if only it bear fruit, [well]; if not at all, after that thou shalt cut it down” (xiii. 6-9).

By the vineyard, in which the fig-tree was, is signified the church, where also those are who are in externals; for there is both an internal and an external in the Lord’s church; the internal of the church consists of charity and the faith thence, but the external of the church consists of the good of life. Because the works of charity and faith, which constitute the good of life, pertain to the natural man, and charity itself and the faith thence to the spiritual man, hence by the vineyard is signified the internal of the church, and by the fig-tree its external. With the Jewish nation there was only the external of the church, because it was in external representative worship; therefore by the fig-tree is meant the church with that nation; but because they were in external and in no internal worship, for they were inwardly evil, and since external worship without internal is no worship, and with the evil is evil worship, therefore with them there was nothing of natural good. Hence it is said, that for three years he had not found fruit on the fig-tree, and that he commanded the vinedresser to cut it down; by which is signified, that from beginning to end there was not any natural good with that nation; for by three years is signified a whole period, or a time from beginning to end; and by the fruit of the fig-tree is signified natural good; by natural good is meant spiritual-natural good, or good in the natural from the spiritual. And because a church composed of such as are not in natural good, as was the Jewish nation, is not a church, therefore it is also said of the fig-tree, “wherefore also maketh it the ground unfruitful?” the earth denoting the church. That the vine-dresser begged that it should still be left, and that he would dig about it, signifies that [the nation] should remain, and that hereafter they should be instructed by the Christians, in the midst of whom they would be; but because no answer was made to this, it is meant that the fig-tree would still produce no fruit; that is, that the Jewish nation would do no good that proceeds from anything spiritual.

sRef Matt@21 @18 S21′ sRef Matt@21 @19 S21′ [21] This is signified by the fig-tree which withered away on account of the Lord’s finding no fruit thereon.

In Matthew:

“In the morning, Jesus returning into the city, hungered. And seeing a fig-tree in the way, he came to it, but found nothing thereon but leaves, therefore he said unto it, Let nothing grow on thee henceforward for ever; whence the fig-tree from that time withered away” (xxi. 18, 19; Mark xi. 12-14).

By the fig-tree is here also meant the church with the Jewish nation. That with that nation there was no natural good, but only truth falsified, which is in itself falsity, is signified by, the Lord came to the fig-tree, but found nothing thereon but leaves; the fruit, which He did not find, signifies natural good such as was described above; and the leaf signifies truth falsified, which in itself is falsity; for leaf, in the Word, signifies truth, but the leaf of a tree which is without fruit signifies falsity, and with that nation, truth falsified, because they had the Word, in which truths are, but which they falsified by application to themselves, whence [arose] their traditions. That that nation would never do any natural good from a spiritual origin called spiritual natural [good], is signified by the words which the Lord spoke concerning it, “Let nothing grow on thee henceforward for ever,” whence from that time it withered away; to wither away signifies that there were no longer good and truth. The reason why the Lord saw [the fig-tree] and said this, when He was returning into the city, and hungered, is, because by the city of Jerusalem is signified the church; and by hungering, when said of the Lord, is signified to desire good in the church (as may be seen above, n. 386). He who does not know what the fig-tree signifies, and that by that fig-tree was meant the church with that nation, can think no otherwise than that this was done by the Lord from indignation, because He hungered; whereas it was not done on this account, but that the quality of the Jewish nation might be thereby signified. For all the Lord’s miracles involve and signify such things as belong to heaven and the church, whence those miracles were Divine (as may be seen, n. 7337, 8364, 9031 at the end).

[22] The perverted church, or the perverted man of the church as to his natural or external man, is also signified by the fig-tree, in David:

“He gave them hail for rain, a fire of flames in their land and he smote their vines and their fig-trees; he brake the tree of their border” (Ps. cv. 32, 33).

These things are said concerning Egypt, by which is signified the natural man who is in falsities and evils; and by the vine, the fig-tree, and the tree of the border, are signified all things of the church; by the vine, the internal or spiritual things thereof; by the fig-tree, the external or natural things thereof; and by the tree of the border, every thing of the cognitive and perceptive faculty; the border signifying the ultimate in which interior things terminate, and in which they are together, and the trees [signifying] knowledges and perceptions. Because all these things were perverted and therefore damned, it is said that they were smitten and broken, by which is signified destruction and damnation. That [this was] from the falsities of evil that originate in the love of the world, is signified by, “hail for rain, a fire of flames in their land”; rain as hail signifies the falsities of evil, and a fire of flames signifies the love of the world.

sRef Nahum@3 @12 S23′ [23] In Nahum:

All thy strongholds [shall be] like fig-trees with the first ripe figs if they are shaken, they fall upon the mouth of the eater (iii. 12).

This is said of the city of bloods, by which is signified doctrine in which truths are falsified and goods adulterated. This is compared to fig-trees with their first-fruits, which, if they be shaken, fall upon the mouth of the eater, and by this is signified that the goods therein are not goods, however much they appear as goods; and that they are not received, and if they are received, they are received only in the memory and not in the heart. That they fall when they are shaken, signifies that they are not goods although they appear as goods, because they are the first-fruits; and upon the mouth of the eater signifies non-reception, not even in the memory. That the mouth of the eater signifies not to receive, is plain from appearances in the spiritual world; for those who commit any thing to the memory appear to receive with the mouth; therefore to fall upon the mouth signifies, not to receive even in the memory, but only to hear, and also if they do receive, that it is only in the memory, and not in the heart. By fig-trees with their first-fruits can also be understood genuine goods, with which the same is accomplished with those who are in falsities of evil.

sRef Isa@34 @4 S0′ sRef Rev@6 @14 S0′ 404. (v. 14) And the heaven departed as a book when it is rolled together. That this signifies that the spiritual man was shut, is plain from the signification of heaven, as denoting the church in general and in particular; for the church is the Lord’s heaven on earth; the church also makes one with heaven by conjunction; therefore when heaven and earth are mentioned in the Word, the church internal and external is meant; for the internal of the men of the church is heaven with them, and the external is the world with them. And because by heaven and earth is signified the church internal and external, hence also the internal and external man, or the spiritual and natural man, is signified; for the man is a church in whom is the good of love and faith, therefore from the men in whom the church is, the church in general exists; hence it is clear why by heaven is here meant the internal or spiritual man. It is said the spiritual man, and the spiritual mind is meant, which is the higher or interior mind of man, whereas the lower or exterior mind is called the natural man; and from the signification of, “it departed as a book when it is rolled together,” as denoting its being closed; for the spiritual mind, which is, as was said, the higher or interior mind with man, is opened by truths applied to life, thus by goods, whereas it is closed by falsities applied to life, thus by evils, and the closing up is like the rolling together of the scroll of a book. That this is so, was plainly evident by the appearances in the spiritual world, when the Last Judgment was accomplished; for then the mountains and hills there appeared sometimes to be rolled together as the scroll of a book is rolled together, and then they that were upon them were rolled down into hell. The cause of this appearance is based on this circumstance, that the interiors of their minds, through which somewhat of light from heaven flowed in before, were then shut. What takes place in general with many, takes place with every one of a like quality in particular; for in the spiritual world such as is the general, such is the particular (as may be seen in the work concerning Heaven and Hell, n. 73). By book is meant a scroll, because in ancient times there were no types and, consequently, no books, such as there are at this day, but there were scrolls of parchment; hence by the books in the Apocalypse are meant scrolls, and by, the heaven departed as a book when it is rolled together, is meant as a scroll rolled together; similarly in Isaiah:

“All the host of the heavens shall be dissolved, and the heavens shall be rolled together as a book” (xxxiv. 4).

sRef Rev@6 @14 S0′ 405. And every mountain and island were moved out of their places. That this signifies that all the good of love and the truth of faith perished, is plain from the signification of a mountain, as denoting the good of love to the Lord, concerning which we shall treat presently; from the signification of island, as denoting the truth of faith, which will be explained in the next article; and from the signification of, to be moved out of their places, as denoting to be taken away and to perish, since the good of love and the truth of faith are meant, for when these are moved out of their places, then evils and falsities succeed, and by the evils and falsities the goods and truths perish. The reason why a mountain signifies the good of love, is that in heaven those dwell upon mountains who are in the good of love to the Lord, and upon hills those who are in charity towards the neighbour, or what is the same, those who are of the Lord’s celestial kingdom dwell upon mountains, and those who are of His spiritual kingdom, upon hills; and the celestial kingdom is distinguished from the spiritual kingdom in this [particular], that those who belong to the celestial kingdom are in love to the Lord, and those who belong to the spiritual kingdom in charity towards the neighbour (but concerning the latter and the former, see the work concerning Heaven and Hell, n. 20-28). These are the reasons why by a mountain is signified the good of love to the Lord.

[2] That the good of love to the Lord is meant abstractedly by a mountain, is, because all things in the internal sense of the Word are spiritual, and spiritual things are meant apart from persons and places; therefore also the angels, because they are spiritual, think and speak in the abstract in regard to such things, and thereby they have intelligence and wisdom; for an idea of persons and places limits the thought, because it confines it to those things, and thus limits it. This idea of the thought is properly natural, whereas an idea apart from persons and places extends itself into heaven in every direction, and is no otherwise bounded than the sight of the eye while it views the sky without intervening objects; such an idea is properly spiritual. Hence it is that by a mountain, in the spiritual sense of the Word, is signified the good of love. It is the same with the signification of the earth, as denoting the church; for an idea apart from places, and from nations and people upon the earth, is that of the church there or with those [who live there]; this, therefore, is signified by the earth in the Word. It is the same with other things mentioned in the natural sense of the Word, as with hills, rocks, valleys, rivers, seas, cities, houses, gardens, woods, and other things.

sRef Amos@4 @12 S3′ sRef Amos@4 @13 S3′ [3] That a mountain signifies love to the Lord, and hence all the good that is from it, which is called celestial good; and that in the opposite sense, it signifies the love of self, and hence all the evil that is from that, is plain from the following passages in the Word. In Amos:

“Dispose thyself towards thy God, O Israel. For, lo, he is former of the mountains, and the creator of the spirit, and declareth unto man what is his thought” (iv. 12, 13).

God is here called the former of the mountains, because mountains signify the goods of love; and the creator of the spirit, because spirit signifies the life therefrom; and because He thereby gives intelligence to man, it is added, and declareth to man what is his thought; for the intelligence of man is from his thought, which flows in from the Lord by the good of love into his life, therefore to declare here denotes to flow in.

sRef Ps@65 @6 S4′ [4] In David:

God “who setteth fast the mountains by his strength; he is girded with power” (Ps. lxv. 6).

By mountains here also are signified the goods of love; these the Lord establishes in heaven and in the church by means of His Divine truth, which has all power, therefore it is said, “He setteth fast the mountains by his strength; he is girded with power.” In the Word, by the strength of God is signified Divine truth; and by power, when said of the Lord, all power or omnipotence. (That all power is in the Divine truth which proceeds from the Lord, may be seen in the work concerning Heaven and Hell, n. 228-233, and above, n. 209, 333; and that power when predicated of the Lord denotes omnipotence, see above, n. 338.)

sRef Ps@121 @2 S5′ [5] In the same:

“I lift up mine eyes to the mountains, whence cometh help” (Ps. cxxi. 1).

By mountains are here meant the heavens; and because in the heavens those who are in the goods of love and charity dwell upon mountains and hills, as said above, and the Lord is in these goods, therefore to lift up the eyes to the mountains is also meant to the Lord, from whom is all aid. When mountains are mentioned in the plural number, both mountains and hills are meant, consequently, both the good of love to the Lord, and the good of charity towards the neighbour.

sRef Isa@30 @25 S6′ [6] In Isaiah:

“There shall be upon every high mountain, and upon every lofty hill, streams, courses of waters, in the day of the great slaughter, when the towers shall fall” (xxx. 25).

The Last Judgment, here treated of, is meant by the day of great slaughter, when the towers shall fall. The great slaughter denotes the destruction of the evil; the towers which shall fall, denote the falsities of doctrine that are from the love of self and the world. That such things are signified by towers, is from appearances in the spiritual world, for those who seek to rule by such things as pertain to the church, build for themselves towers in high places (concerning which see the small work concerning the Last Judgment, n. 56, 58). That then those who are in love to the Lord, and in charity towards the neighbour, are raised into heaven, and gifted with intelligence and wisdom, is meant by,

“There shall be upon every high mountain, and upon every lofty hill, streams, courses of waters.” The high mountain signifies where those are who are in love to the Lord, and the lofty hill, where those are who are in charity towards the neighbour; streams signify wisdom, and courses of waters intelligence; for waters denote truths from which are intelligence and wisdom.

sRef Joel@3 @18 S7′ [7] In Joel:

“It shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters” (iii. 18).

The Lord’s advent is here treated of, and the new heaven and the new earth then [to be formed]. And by, the mountains shall drop down new wine, is meant all truth from the good of love to the Lord; by, the hills shall flow with milk, is understood spiritual life from the good of charity towards the neighbour; and by, all the streams of Judah shall flow with waters, is meant truths from the particulars of the Word by which there is intelligence (but these things may be seen more fully explained above, n. 376).

sRef Nahum@1 @15 S8′ sRef Isa@52 @7 S8′ sRef Isa@40 @9 S8′ [8] In Nahum:

“Behold upon the mountains the feet of him that bringeth good tidings, [that publisheth] peace” (i. 15).

In Isaiah:

“How delightful [upon the mountains] are the feet of him that bringeth good tidings, that publisheth peace; that saith unto Zion, Thy King reigneth” (lii. 7).

In the same:

“O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength” (xl. 9).

These things are said concerning the Lord’s advent, and the salvation then of those who are in the good of love to Him, and thence in truths of doctrine from the Word; and because the salvation of those is treated of, therefore it is said, “Behold upon the mountains the feet of him that publisheth peace,” and, “O Zion, that bringest good tidings, get thee up into the high mountain.” By publishing peace, is signified to preach the Lord’s advent; for by peace, in the highest sense, is signified the Lord, and in the internal sense, all good and truth from the Lord (as may be seen above, n. 365); and by Zion, that bringeth good tidings, is meant the church which is in the good of love to the Lord; and by Jerusalem, that bringeth good tidings, the church which is thence in truths of doctrine from the Word.

sRef Isa@49 @13 S9′ sRef Isa@49 @11 S9′ [9] In Isaiah:

“I will set all my mountains into a way, and my highways shall be exalted. Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains; for Jehovah hath comforted his people” (xlix. 11, 13).

By mountains in the plural number, are meant both mountains and hills, thus both the good of love and the good of charity. That the mountains and hills shall be set into a way, and the highways shall be exalted, signifies that those who are in those goods, shall be in genuine truths; to be set into a way signifying to be in truths, and the highways being exalted, signifies to be in genuine truths. For ways and highways signify truths that are said to be exalted from good, and truths that are from good are genuine truths. Their joy of heart thence is signified by, “Sing, O heavens, be joyful, O earth”; internal joy [being signified] by, sing, O heavens, and external joy by, be joyful, O earth. Confessions from joy originating in the good of love, are signified by, “break forth into singing, O mountains”; that this is on account of reformation and regeneration, is signified by, “for Jehovah hath comforted his people.” That mountains in the world are not here meant, is evident; for to what purpose would it be for the mountains to be set into a way, for the highways to be exalted, and also for the mountains to break forth into singing?

sRef Isa@44 @23 S10′ [10] In the same:

“Sing, O ye heavens; shout, ye lower parts of the earth; break forth into singing, ye mountains, ye forest, and every tree therein; for Jehovah hath redeemed Jacob, and hath shown himself full of glory in Israel” (xliv. 23).

By, “Sing, O ye heavens, shout, ye lower parts of the earth, break forth into singing, ye mountains,” are signified the same things as just above; but here by mountains are signified the goods of charity; therefore it is also said, ye forest, and every tree therein, for by a forest is meant the external or natural man as to all things thereof, and by every tree is meant the knowing and scientific part there. The reformation of those is signified by, “Jehovah hath redeemed Jacob, and hath shown himself full of glory in Israel.” By Jacob and Israel is meant the church external and internal; thus the external and internal with those in whom the church is.

sRef Isa@55 @12 S11′ sRef Ps@148 @9 S11′ [11] In the same:

The mountains and hills shall break forth into singing, and all the trees of the field clap their hands” (lv. 12).

In David:

“Praise Jehovah, ye mountains and hills; ye tree of fruit, and all cedars” (Ps. cxlviii. 7, 9).

In these words is described joy of heart from the good of love and charity; and mountains, hills, trees, cedars, are said to break forth into singing, to clap their hands and to praise, because thereby are signified the goods and truths that are the cause of joys to man; for man does not rejoice from himself, but from the goods and truths that he has; these things rejoice because they make the rejoicing of man.

sRef Isa@42 @11 S12′ [12] In Isaiah:

“The wilderness and the cities thereof shall lift up their voice, and the villages that Arabia doth inhabit; the inhabitants of the rock shall sing, they shall shout from the top of the mountains” (xlii. 11).

By the wilderness is signified an obscure [state] of truth; by the cities thereof are signified doctrinals; by the villages, natural knowledges and scientifics. By Arabia is signified the natural man, for an Arabian in the wilderness denotes the natural man. By the inhabitants of the rock are signified the goods of faith, or those who are in the goods of faith. By the top of the mountains is signified the good of love to the Lord. Hence it is clear that the particulars signify in order, confession and joyful worship, from the good of love in such things as are mentioned; to shout from the top of the mountains, denotes to worship from the good of love.

sRef Ps@68 @16 S13′ sRef Ps@68 @15 S13′ [13] In David:

“The mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why leap ye, ye mountains, ye hills of the mountain? God desireth to dwell in it; yea, Jehovah will dwell in it for ever” (Ps. lxviii. 15, 16).

By the mountain of Bashan is signified voluntary good, such as exists with those who are in the externals of the church; for Bashan was a region beyond Jordan, which was given for an inheritance to the half tribe of Manasseh, as may be seen in Joshua (xiii. 29-32); and by Manasseh is signified the voluntary good of the external or natural man. This voluntary good is the same as the good of love in the external man, for all good of love pertains to the will, and all the truth thence to the understanding. Therefore by Ephraim, his brother, is signified the intellectual truth of that good. Because the mountain of Bashan signifies that good, therefore by the hills of that mountain are signified goods in act. Because the will acts – for all the active part of the mind and body is from the will, as all the active part of the thought and speech is from the understanding – therefore the joy arising from the good of love is described and meant by leaping and skipping; hence it is clear what is signified by, “The mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan; why leap ye, ye mountains, ye hills of the mountain?” Because the Lord dwells in man in his voluntary good, whence [proceed] goods in act, therefore it is said, God desireth to dwell in it; yea, Jehovah will dwell in it for ever.

sRef Ps@114 @3 S14′ sRef Ps@114 @4 S14′ sRef Ps@114 @8 S14′ sRef Ps@114 @2 S14′ sRef Ps@114 @5 S14′ sRef Ps@114 @7 S14′ sRef Ps@114 @6 S14′ [14] In the same:

“Judah became the sanctuary of Jehovah, [and Israel his property]. The sea saw it and fled: Jordan turned back. The mountains leaped like rams, the hills like the sons of the flock. What possessedst thee, O thou sea, that thou fleddest? thou Jordan, that thou turnedst back? ye mountains, that ye leaped like rams; and ye hills, like the sons of the flock? Thou bringest forth, O earth, at the presence of the Lord, at the presence of the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters” (Ps. cxiv. 1 to the end).

The departure of the sons of Israel out of Egypt is thus described; nevertheless, without explanation by the internal sense, no one can know the signification of the mountains then leaping like rams, and the hills like the sons of the flock, also the meaning of the sea saw it and fled, and Jordan turned back; therefore it shall be explained. The establishment of the church, or the regeneration of the men of the church, is meant in the internal sense, for the church to be established is signified by the sons of Israel; the establishment, by their departure; the shaking off of evils is signified by the passage through the Red Sea, concerning which it is said that it fled; and introduction into the church is signified by the passing over Jordan, concerning which it is said that it turned back. But for the particulars: That Judah became a sanctuary, and Israel a property, signifies that the good of love to the Lord is the very holiness of heaven and the church, and that truth from that good is the means of government. For by Judah is signified celestial good, which is the good of love to the Lord; by the sanctuary, the very holiness of heaven and the church; by Israel, spiritual good, which is truth from that good by means of which there is government; for all government pertains to the Lord by means of Divine truth proceeding from the Divine good. By, “The sea saw it and fled; Jordan turned back,” is signified that the evils and falsities which were in the natural man, having been shaken off, scientific truths and the knowledges of truth and good succeeded. “The mountains leaped like rams, the hills like the sons of the flock,” signifies that celestial good, which is the good of love, and spiritual good, which is the truth from that good, from joy do goods, or produce an effect. Mountains signify the good of love; hills, the goods of charity, which in their essence are truths from that good; to leap, because said of these, signifies from joy to do goods. It is said like rams, and like the sons of the flock, because rams signify the goods of charity, and sons of the flock the truths thence. The establishment of the church thereby, or the regeneration of the men of the church, is signified by, “Thou bringest forth, O earth, at the presence of the Lord, at the presence of the God of Jacob; who turned the rock into a pool of waters, and the flint into a fountain of waters.” The earth denotes the church, and it is said to bring forth, when it is established, or the man of the church is born anew; it is said, at the presence of the Lord, and at the presence of the God of Jacob, because where the good of love is treated of in the Word, the Lord is called the Lord; and when goods in act [are treated of, He is called] the God of Jacob. Regeneration by truths from goods is signified by, “He turned the rock into a pool of waters, and the flint into a fountain of waters.” By a pool of waters are signified knowledges of truth, and by a fountain of waters is signified the Word from which these are; and by the rock, the natural man as to truth before reformation, and by the flint, the natural man as to good before reformation.

sRef Ps@80 @10 S15′ sRef Ps@80 @8 S15′ [15] In the same:

“Thou hast brought a vine out of Egypt; thou hast cast out the nations, and planted it. The mountains were covered by its shadow, and the cedars of God by its branches” (Ps. lxxx. 8, 10).

By the vine out of Egypt is signified the spiritual church, which commences with man by scientifics and knowledges in the natural man; the vine denotes the spiritual church, and Egypt denotes the Scientific which is in the natural man. By, “Thou hast cast out the nations, and planted it,” is signified that after evils were cast out, the church is established; the nations denoting evils, and to plant a vine denoting to establish that church. By, “The mountains were covered by its shadow, and the cedars of God by its branches,” is signified that the whole [church is] from spiritual goods and truths; the mountains denoting spiritual goods, and the cedars of God denoting spiritual truths. That the bringing forth of the sons of Israel out of Egypt, and their introduction into the land of Canaan, whence the nations were expelled, are meant by these words, is evident; but still by the same words, in the internal sense, are meant such things as have been explained; nor was anything else represented and signified by the introduction of the sons of Israel into the land of Canaan, and by the expulsion of the nations thence; for all the historical parts of the Word, as well as its prophetical parts, involve spiritual things.

sRef Isa@65 @9 S16′ sRef Isa@7 @25 S16′ [16] In Isaiah:

“On all mountains that shall be weeded with the hoe, the fear of the briar and thorn shall not come thither; but there shall be the sending forth of the ox, and the treading of the sheep” (vii. 25).

By the mountains which shall be weeded with the hoe, are meant those who do goods from the love of good. What is signified by the rest may be seen above (n. 104), where they are explained. In the same:

“I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains, that mine elect may possess it and my servants dwell there” (lxv. 9).

By Jacob and Judah is signified the church; by Jacob, the external church, which is in the knowledges of good and truth; and by Judah, the church which is in the good of love to the Lord; therefore, by a seed out of Jacob are signified the knowledges of good and truth, and hence those who are in them; and by the mountains, whose inheritor shall [be] out of Judah, is signified the good of love to the Lord, and thence those who are in it. By the elect who shall possess the mountain, are signified those who are in good, and by the servants, those who are in truths from good.

sRef Jer@16 @16 S17′ sRef Jer@16 @15 S17′ [17] In Jeremiah:

“I will bring” the sons of Israel again “upon their land. Behold, I send to many fishers, who shall fish them; and I shall send to many hunters, who shall hunt them upon every mountain, and upon every hill, and out of the holes of the rocks” (xvi. 15, 16).

The establishment of a new church is here treated of, which was represented and signified by the bringing back of the Jews from captivity out of the land of Babylon into the land of Canaan. He who does not know what is signified by fishing and hunting, by a mountain, a hill, and by the holes of the rocks, can gather nothing from these words, but what is not even understood. That a church is to be established of those who are in natural good and in spiritual good, is meant by, “I will send fishers, who shall fish them; and hunters, who shall hunt them.” To gather together those who are in natural good, is meant by sending fishers who shall fish them; and to gather together those who are in spiritual good, is meant by hunters who shall hunt them; because such are meant it is also said, upon every mountain, and upon every hill, and out of the holes of the rocks. By those who are upon the mountain are meant those who are in the good of love; by those who are upon the hill, those who are in the good of charity; and by those who are out of the holes of the rocks, those who are in the obscure things of truth.

sRef Ezek@36 @8 S18′ [18] In Ezekiel:

“Ye mountains of Israel, ye shall shoot forth your branch, and yield your fruit to my people Israel, when they draw near to come” (xxxvi. 8).

By the mountains of Israel are signified the goods of charity; that the truths of faith and the goods of life are thence, is signified by, “ye shall shoot forth your branch, and yield your fruit”; branch denoting the truth of faith, and fruit denoting the good of life.

sRef Amos@9 @14 S19′ sRef Amos@9 @13 S19′ [19] In Amos:

“Behold, the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that scattereth [the seed]; and the mountains shall drop new wine, and all the hills shall flow. And I will bring back the captivity of my people” (ix. 13, 14).

What is signified by these words, may be seen above (n. 376), where they are explained. The mountains are said to drop new wine, and the hills to flow, because by mountains is signified the good of love to the Lord, and by hills the good of charity towards the neighbour, and by new wine truths; and hence by these words, that from both those goods they shall have truths in abundance, for by the bringing back of the people from captivity, concerning which those things are said, is signified the establishment of a new church.

sRef Ps@36 @6 S20′ [20] In David:

Jehovah, “thy justice is as the mountains of God; thy judgments as a great abyss” (Ps. xxxvi. 6).

Because justice, in the Word, is said of good, and judgment of truth, it is therefore said that the justice of Jehovah is like the mountains of God, and His judgments like a great abyss; for the mountains of God signify the good of charity, and the abyss signifies truths in general, which are called truths of faith. That justice is said of good, and judgment of truth, may be seen, n. 2235, 9857.

sRef Ps@104 @13 S21′ sRef Ps@104 @7 S21′ sRef Ps@104 @10 S21′ sRef Ps@104 @9 S21′ sRef Ps@104 @8 S21′ sRef Ps@104 @6 S21′ sRef Ps@104 @5 S21′ [21] In the same:

Jehovah “founded the earth upon its bases; thou coveredst it with the deep as with a garment; the waters stand above the mountains. At thy rebuke they flee; at the voice of thy thunder they haste away. The mountains ascend, the valleys descend, unto the place which thou hast founded for them. Thou hast set a boundary, they go not beyond [it]; they return not again to cover the earth. Who sendeth forth springs into the rivers, they run between the mountains. Who watereth the mountains from his chambers; the earth is satisfied with the fruit of thy works” (Ps. civ. 5-13).

By these words, understood in the spiritual sense, the process of regeneration is described, or the formation of the church with man. And by, “He founded the earth upon its bases,” is signified the church with man, with its boundaries, and closings. By, “Thou coveredst it with the deep as with a garment,” is signified that they are encompassed with scientifics in the natural man, as to its interiors, where the spiritual things of the church reside; the deep signifies scientifics in general, and garment signifies scientific truths, which are encircling and clothing. By, “the waters stand above the mountains,” are signified falsities upon the delights of the natural loves, which delights are in themselves evils; the mountains denote the evils of those loves, and waters denote the falsities thence. That, at “Thy rebuke they flee, at the voice of thy thunder they haste away,” signifies that falsities are dissipated by truths, and evils by goods from heaven. By, “the mountains ascend, and the valleys descend, unto the place which thou hast founded for them,” is signified that in the place of natural loves, and of the evils therefrom, there are inserted heavenly loves, and the goods therefrom, and in the place of falsities general truths are admitted. By, “Thou hast set a boundary, they go not beyond [it]; they return not again to cover the earth,” is signified that falsities and evils are kept without, separated from truths and goods, and enclosed lest they flow in again and destroy. By, He “sendeth forth springs into the rivers, they run between the mountains,” is signified that the Lord, from the truths of the Word, gives intelligence, all things of which are from the good of celestial love; by springs are signified the truths of the Word; by springs sent into rivers, is signified intelligence thence; and by, “they run between the mountains,” is signified that [they are] from the goods of celestial love, mountains denoting those goods. By, “Who watereth the mountains from his chambers,” is signified that all goods are by means of truths from heaven, to water being said of truths, because waters denote truths; mountains denoting the goods of love, and chambers denoting the heavens, whence they [are]. By, “the earth is satisfied with the fruit of thy works,” is signified that from the Divine operation the church continually increases with man; the fruit of works, when said of the Lord, denotes the Divine operation, and the earth denotes the church with man, the formation of which is here treated of, and it is said to be satisfied by continual increase. These are the arcana which are hid in these words. But who can see them, unless he knows them from the internal sense, and unless he is in knowledges, in this case, unless he has knowledge concerning the internal and external man, and concerning the goods and truths that constitute the church in them?

sRef Zech@6 @1 S22′ [22] In Zechariah:

“I lifted up mine eyes, and looked, when, behold, four chariots going forth between the mountains; and the mountains were mountains of brass” (vi. 1).

The new church to be established among the Gentiles is treated of in this chapter, for the new temple is treated of, by which a new church is signified. By the chariots going forth between the mountains, is signified the doctrine, which was to be formed from good by means of truths; chariots signifying doctrinals, mountains the goods of love, between the mountains signifying truths from goods; for the valleys between mountains signify lower truths, which are the truths of the natural man. In order that it may be known that by mountains are signified the goods of the natural man, it is therefore said, “and the mountains were mountains of brass,” brass signifying the good of the natural man.

sRef Zech@14 @5 S23′ sRef Zech@14 @4 S23′ sRef Zech@14 @3 S23′ sRef Zech@14 @6 S23′ sRef Zech@14 @7 S23′ sRef Zech@14 @5 S23′ [23] In Zechariah:

“Jehovah shall go forth and fight against the nations; his feet shall stand in that day upon the mount of Olives, before the faces of Jerusalem from the east, and the mount of Olives shall be cloven asunder, part thereof toward the east and toward the sea, [and there shall be a very] great valley; and a part of the mountain shall withdraw toward the north, and a part of it toward the south. Then shall ye flee through the valley of my mountains; for the valley of the mountains shall reach towards Azal” (xiv. 3-5).

These things are said concerning the Last Judgment, which was accomplished by the Lord when He was in the world. For the Lord, when He was in the world, reduced all things to order in the heavens and in the hells, therefore He then brought about a judgment upon the evil and the good. This judgment is what is meant in the Word of the Old Testament, by the day of indignation, of anger, of wrath, of the vengeance of Jehovah, and by the year of retributions (concerning this judgment, see the tractate upon the Last Judgment, n. 46). That the Lord’s advent and the judgment which then took place, are treated of in this chapter, is evident from these words in it:

“Then Jehovah my God shall come, [and] all the saints with thee. And in that day there shall not be light, brightness, and glittering; and it shall be one day which shall be known to Jehovah, not day nor night: for at evening time it shall be light” (verses 5-7).

The evening time denotes the last time of the church, when judgment takes place; then it is evening with the evil, but light with the good. When these things are first known, it is evident afterwards by the spiritual sense, what the particulars therein signify, namely, by, “Jehovah shall go forth and fight against the nations,” is signified the Last Judgment upon the evil; to go forth and fight denoting to execute judgment, and the nations denoting the evil. By, “His feet shall stand upon the mount of Olives, before the faces of Jerusalem from the east,” is signified that [this is effected] from the Divine love by means of Divine truths proceeding from His Divine good. For the mount of Olives, when said of the Lord, signifies the Divine love; Jerusalem, the church as to truths, and thence the Divine truths of the church; and the east, the Divine good. By, “the mount of Olives shall be cloven asunder, part thereof toward the east and toward the sea, [and there shall be a very] great valley,” is signified the separation of those who are in good from those who are in evil; for, as has been said, the mount of Olives denotes the Divine love; the east denotes where those who are in the Divine good [dwell]; and the sea denotes where those who are in evil are, for the sea in the western quarter of the spiritual world separates. By, “part of the mountain shall withdraw toward the north, and part of it toward the south,” is signified the separation of those who are in the falsities of evil from those who are in the truths of good; the north denotes where those are who are in the falsities of evil, because in darkness, and the south where those are who are in the truths of good, because in the light. By, “then shall ye flee through the valley of my mountains,” is signified, that then those who are in truths from good shall be rescued; to flee signifying to be rescued; the valley of the mountains signifying where those are who are in the knowledges of truth, and thence in truths from good; for those who are in the knowledges of truth dwell in valleys, and those who are in good upon mountains. “For the valley of the mountains shall reach even unto Azal,” signifies separation from the falsities of evil; for Azal signifies separation and liberation.

sRef Luke@21 @37 S24′ [24] Because the mount of Olives, which was before Jerusalem eastward, signified the Divine love, and Jerusalem eastward the Divine truth proceeding from the Divine good, as mentioned above, therefore the Lord usually abode upon that mount; as is evident in Luke:

Jesus “was in the day-time teaching in the temple; and at night he went out, and abode in the mount that is called [the mount] of Olives” (xxi. 37; xxii. 39; John viii. 1).

Here also He discoursed with His disciples respecting His advent, and concerning the consummation of the age, that is concerning the Last Judgment (Matt. xxiv. 3 et seq.; Mark xiii. 3 et seq.). Thence also He went to Jerusalem and suffered (Matt. xxi. 1; xxvi. 30; Mark xi. 1; xiv. 26; Luke xix. 29, 37; xxi. 37; xxii. 39) and by this was signified that He did all things from the Divine love, for the mount of Olives signified it; for whatever the Lord did in the world represented, and whatever He spoke signified. The reason why He was in representatives and significatives, when He was in the world, was that He might be in the ultimates of heaven and the church, and at the same time in their primaries, and thus might rule and dispose the ultimates from the primaries, and all intermediates from primaries by means of ultimates; representatives and significatives being in the ultimates.

sRef Matt@17 @1 S25′ sRef Ex@19 @20 S25′ [25] Because a mountain signified the good of love, and when said of the Lord, the Divine good of the Divine love, and from that good proceeds the Divine truth; therefore Jehovah, that is, the Lord, descended upon mount Sinai, and promulgated the law. For it is said that

He came down upon that mount, on the top of the mount (Exod. xix. 20; xxiv. 17);

and that there He promulgated the law (Exod. xx.). Hence also by Sinai in the Word is signified Divine truth from the Divine good, [and] also by the law there promulgated. And therefore also:

The Lord took Peter, James, and John into a high mountain, when He was transfigured (Matt. xvii. 1; Mark ix. 2);

and when He was transfigured, He appeared in the Divine truth from the Divine good; for His face, which [shone] as the sun, represented the Divine good, and His raiment, which was as the light, the Divine truth; and Moses and Elias, who appeared, signified the Word, which is Divine truth from the Divine good.

sRef Obad@1 @17 S26′ sRef Obad@1 @16 S26′ sRef Joel@2 @1 S26′ sRef Isa@66 @20 S26′ sRef Dan@9 @16 S26′ sRef Isa@27 @13 S26′ sRef Micah@4 @1 S26′ sRef Micah@4 @2 S26′ sRef Ezek@20 @40 S26′ sRef Isa@57 @13 S26′ sRef Isa@2 @2 S26′ sRef Isa@2 @3 S26′ sRef Rev@14 @1 S26′ sRef Isa@16 @1 S26′ [26] Because a mountain signified the good of love, and, in the highest sense, the Divine good, and from the Divine good proceeds the Divine truth, therefore mount Zion was situated above Jerusalem; and by mount Zion in the Word is signified the church which is in the good of love to the Lord, and by Jerusalem the church which is in truths from that good, or the church as to doctrine. Therefore, Jerusalem is also called a mountain and a hill of holiness, for by a mountain of holiness is signified spiritual good, which in its essence is truth from good, similarly also by hill, as is evident in the following passages.

In Isaiah:

“It shall come to pass in the days that come after, that the mountain of Jehovah shall be on the top of the mountains, and shall be exalted above the hills; whence all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob” (ii. 2, 3).

In the same:

“And it shall come to pass in that day, that the great trumpet shall be blown, and they who were ready to perish shall come in the land of Assyria, and the outcasts in the land of Egypt, and they shall bow down to Jehovah in the mountain of holiness at Jerusalem” (xxvii. 13).

In Joel:

“Blow ye the trumpet out of Zion, and cry aloud in the mountain of holiness” (ii. 1).

In Daniel:

“Let thine anger and thy fury be turned away from thy city Jerusalem, the mountain of thy holiness” (ix. 16).

In Isaiah:

“And they shall bring all your brethren unto Jehovah, out of all nations, to Jerusalem, the mountain of my holiness” (lxvi. 20).

In the same:

“He that putteth his trust in me shall possess the land for a heritage, and shall inherit the mountain of my holiness” (lvii. 13).

In Ezekiel:

“In the mountain of my holiness, in the mountain of the height of Israel, all the house of Israel, all of them in the land, shall serve me; there will I accept them, and there will I require your offerings, and the first-fruits of your oblations, with all your holy things” (xx. 40).

In Micah:

In the end of the days the mountain of the house of Jehovah shall be established on the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it” (iv. 1).

Besides many other passages elsewhere, in which the mountain of holiness, mount Zion, and the mountain of Jehovah are mentioned;

The mountain of holiness, in Isa. xi. 9; lvi. 7; lxv. 11, 25; Jer. xxxi. 23; Ezek. xxviii. 14; Dan. ix. 20; xi. 45; Joel ii. 1; iv. 17; Obad., verse 17; Zeph. iii. 11; Zech. viii. 3; Ps. xv. 1; xliii. 3.

And the [following] where mount Zion is mentioned, Isa. iv. 5; viii. 18; x. 12; xviii. 7; xxiv. 23; xxix. 8; xxxi. 4; xxxvii. 32; Joel ii. 32; [iii. 5]; Obad., verses 17, 21; Micah iv. 7; Lam. v. 18; Ps. xlviii. 11; lxxiv. 2; lxxviii. 68; cxxv. 1, etc.

Because mount Zion signified the Divine Good, and the church as to that, therefore it is said in Isaiah:

“Send ye [the lamb] of the ruler of the land from the rock towards the wilderness, unto the mountain of the daughter of Zion” (xvi. 1).

And in the Apocalypse:

“A Lamb stood upon the mount Zion, and with him a hundred forty and four thousand” (xvi. 1).

sRef Ps@48 @2 S27′ sRef Ezek@40 @2 S27′ sRef Ps@48 @3 S27′ sRef Ps@48 @1 S27′ [27] From these things it is also evident whence it was that the New Jerusalem, in which was the temple, was seen by Ezekiel constructed upon a high mountain, concerning which it is thus written:

“In the visions of God I was brought forth upon the land of Israel; he set me upon a very high mountain, upon which was as the building of a city on the south” (Ezek. xl. 2).

Much is said on this subject in the chapters which follow. In David:

“Great is Jehovah, and greatly to be praised in the city of our God, in the mountain of his holiness; beautiful for situation, the joy of the whole earth is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces as a refuge” (Ps. xlviii. 1-3).

By these words is described the worship of the Lord from truths which are from good. The worship of Him from spiritual truths and goods, and the pleasure of the soul thence, is signified by, “Great is Jehovah, and greatly to be praised in the city of our God, in the mountain of his holiness; beautiful for situation.” Worship is meant by, “to be great, and to be greatly praised”; spiritual truth, which is from spiritual good, by, “in the city of our God, the mountain of his holiness”; and the pleasure of the soul thence, by, “beautiful for situation.” The worship of the Lord from celestial goods and truths is described by, “the joy of the whole earth is mount Zion, on the sides of the north, the city of the great King.” Worship from celestial good is meant by, the joy of the whole earth is mount Zion, and truths from that good are meant by, on the sides of the north, the city of the great King; the sides of the north denoting truths from celestial good, and the city of the great King denoting the doctrine of truth thence. That truths are inscribed in those who are in celestial good, is signified by, “God is known in her palaces.” The reason why the sides of the north signify truths from celestial good, is, because those who are in the Lord’s celestial kingdom dwell in the east in heaven; and those who are in truths from that good, towards the north there.

sRef Isa@14 @13 S28′ [28] In Isaiah:

O Lucifer, “thou hast said in thine heart, I will ascend the heavens; I will exalt my throne above the stars of God; and I will sit on the mount of the assembly, on the sides of the north” (xiv. 12, 13).

By Lucifer is meant Babylon, as is evident from what precedes and follows in this chapter; his love of ruling over heaven and the church, is described by his ascending the heavens, and exalting his throne above the stars of God; by which is meant the love of dominion over those heavens that constitute the Lord’s spiritual kingdom, for truths and the knowledges of truth with them appear as stars. And by his sitting on the mount of the assembly, on the sides of the north, is signified [the love of dominion] over the heavens which constitute the Lord’s celestial kingdom; for the mount of the assembly, and the sides of the north, denote the goods and truths there, as said above. Because mount Zion and Jerusalem were built as much as possible according to the form of heaven, it is evident what is signified by the words adduced above from David:

“Mount Zion, on the sides of the north, the city of the great King”;

and by the words in Isaiah:

“The mount of the assembly, on the sides of the north.”

sRef Isa@37 @24 S29′ [29] In Isaiah:

“Sennacherib the king of Assyria said, By the multitude of my chariots I will come up to the height of the mountains, to the sides of Lebanon; where I will cut down the height of the cedars thereof, the choice of the fir-trees thereof” (xxxvii. 24).

By these words, in the internal sense, is described the haughtiness of those who, by reasonings from falsities, are desirous of destroying the goods and truths of the church. The king of Assyria signifies the Rational perverted. The multitude of his chariots signifies reasonings from falsities of doctrine; to come up to the height of the mountains, to the sides of Lebanon, and to cut down the height of its cedars, and the choice of its fir-trees, signifies the endeavour to destroy the goods and truths of the church as well internal as external. The mountains denote the goods of the church, the sides of Lebanon denote where those are conjoined with truths, Lebanon denoting the spiritual church, and the cedars denoting the internal truths thereof, which are from good, and the fir-trees denoting the external truths thereof, also from good. These are the things meant by those words in the spiritual sense, consequently, in heaven.

sRef Ps@147 @8 S30′ [30] A mountain and mountains also signify the goods of love and charity in the following passages. In David:

Jehovah “who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains” (Ps. cxlvii. 8).

By the clouds, with which Jehovah covereth the heavens, are signified external truths, such as are in the sense of the letter of the Word; for those that are in that sense are, in the Word, called clouds, and those that are in the internal sense, [are called] glory. By the heavens are meant internal truths, because those who are in the heavens are in those [truths]. By the rain which He prepares for the earth, is signified the influx of truth, the earth denoting the church, and thence those therein who receive the truth, for the church consists of such. By the mountains on which He maketh grass to grow, are signified the goods of love, and thence those who are in the goods of love. Grass signifies the spiritual nourishment which they have; for grass is meant for beasts, and beasts signify the good affections of the natural man.

sRef Deut@33 @15 S31′ sRef Deut@33 @14 S31′ sRef Deut@33 @13 S31′ [31] In Moses:

Of Joseph he said, Blessed of Jehovah be “Joseph’s land, for the precious things of heaven, for the dew, and for the abyss lying beneath; for the first-fruits of the mountains of the east, and for the precious things of the hills of an age” (Deut. xxxiii. 13-15).

This is Joseph’s blessing by Moses – or of the tribe named from Joseph – and this blessing was pronounced upon him, because by Joseph is signified the Lord’s spiritual kingdom, and the heaven, there which next communicates with the Lord’s celestial kingdom. By the land of Joseph is meant that heaven, and also the church that consists of those who will be in that heaven. By the precious things of heaven, by the dew, and the abyss lying beneath, are signified Divine-spiritual and spiritual-natural things, from a celestial origin; by the precious things of heaven, Divine-spiritual things; by the dew, spiritual things communicating; and by the abyss lying beneath, spiritual-natural things. By the first-fruits of the mountains of the east, and the precious things of the hills of an age, are signified genuine goods, both those of love to the Lord and of charity towards the neighbour; the mountains of the east denoting the goods of love to the Lord; first-fruits denoting genuine goods, and the hills of an age the goods of charity towards the neighbour. Those who do not know what is represented by Joseph and by his tribe, and besides that, what [is signified] by dew, the abyss lying beneath, the mountains of the east, and the hills of an age, can perceive scarcely anything of what such words involve, and generally can scarcely perceive the signification of anything of all those things said by Moses in that whole chapter concerning the tribes of Israel, and by the father Israel, in Gen. xlix.

sRef Matt@5 @14 S32′ [32] In Matthew:

“Ye are the light of the world. A city that is set on a mountain cannot be hid” (v. 14).

This was [addressed] to the disciples, by whom the church is meant that is in truths from good; therefore it is said, ye are the light of the world; the light of the world denoting the truth of the church. That it is not [truth] unless it is from good, is signified “by a city which is set on a mountain cannot be hid,” a city on a mountain denoting truth from good.

sRef Matt@18 @12 S33′ [33] In the same:

“If a man have a hundred sheep, and one of them be gone astray, will he not leave the ninety and nine on the mountains, and going seek that which is gone astray?” (xviii. 12).

It is said, “will he not leave the ninety and nine on the mountains?” for by sheep on the mountains are signified those who are in the good of love and charity; but by the one that is gone astray, is signified one who is not in that [good], because in falsities from ignorance; for where falsity is, there good is not, because good is of truth.

sRef Mark@13 @14 S34′ sRef Mark@13 @15 S34′ [34] In the Evangelists:

“When ye shall see the abomination of desolation, spoken of by Daniel the prophet, then let him that is in Judea flee to the mountains; and let him that is on the roof not go down into the house” (Mark xiii. 14, 15; Matt. xxiv. 16; Luke xxi. 21).

In those chapters is described the successive vastation of the church by the Lord, but it is described by pure correspondences. “When ye shall see the abomination of desolation,” signifies, when the disciples, that is, those who are in truths from good, perceive the church to be devastated, which takes place when there is no longer any truth because there is no good, or no faith because no charity. “Then let him that is in Judea flee to the mountains,” signifies that those who are of the Lord’s church should remain in the good of love; Judea signifying the Lord’s church; and mountains, the goods of love; to flee to them denoting to remain therein. “Let him that is on the roof not go down into the house,” signifies that he who is in genuine truths should abide therein, a house signifying the man as to all interior things of his mind, and hence the roof signifies intelligence from genuine truths, thus also the genuine truths by which intelligence [is formed in man]. Unless the spiritual sense illuminated the particulars which the Lord spake in these chapters of the Evangelists, scarcely anything contained therein would be known, thus what, “let not him that is on the roof go down into the house,” may mean; and elsewhere, “let not him that is in the field return back to take his garments with” many other passages.

sRef Isa@2 @12 S35′ sRef Isa@2 @14 S35′ [35] Hitherto it has been shown, that mountains in the Word signify the goods of love; and because most things in the Word have also the opposite sense, so also mountains, which, in that sense, signify the evils of the love, or the evils which flow forth from the loves of self and of the world. Mountains are mentioned in this sense in the following passages in the Word.

In Isaiah:

“The day of Jehovah of hosts shall come upon every one that is proud and lofty, and upon all the high mountains, and upon all the hills that are lifted up” (ii. 12, 14).

By the day of Jehovah of hosts is meant the Last Judgment, when the evil are cast down from the mountains and hills which they occupied in the spiritual world, as described in the beginning of this article; and because such dwelt upon mountains and hills before the Last Judgment, therefore by mountains and hills are meant the loves and the evils thence, in which they were; by mountains, the evils of the love of self; and by hills, the evils of the love of the world. It should be known, that all those who are in the love of self, especially those who are in the love of ruling, when they come into the spiritual world, have the greatest desire to attain high places, this being inherent in that love; whence also it has come to be said in common speech, “To be of a high and lofty mind,” and “To aspire after high things.” The real reason why there is such a desire in the love of ruling, is, that they wish to make themselves gods, and God is in the highest. That mountains and hills signify those loves and thence the evil thereof, is evident, for it is said, the day of Jehovah of hosts shall come upon every one that is proud and lofty, and upon all the high mountains, and upon all the hills that are lifted up. What otherwise would be the object of His coming upon the mountains and hills’?

sRef Isa@40 @3 S36′ sRef Isa@40 @4 S36′ [36] In the same:

“The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make straight a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low” (xl. 3, 4).

Here also the Lord’s advent and the Last Judgment at that time are treated of. And by, “The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah,” and “a highway for our God,” is signified that they should prepare themselves to receive the Lord; the wilderness signifies where there is no good, because no truth, thus where there is as yet no church. By, “every valley shall be exalted, and every mountain and hill shall be made low,” is signified that all the humble in heart, who are those that are in goods and truths, shall be received, for those who are received by the Lord are raised up to heaven; and by, “every mountain and hill shall be made low,” is signified that all those who are lofty in mind, these being those that are in the love of self and the world, shall be put down.

sRef Ezek@33 @28 S37′ [37] In Ezekiel:

“For I will give the land to desolation and wasteness, that the pomp of strength may cease; and the mountains of Israel are desolate, that none pass through” (xxxiii. 28).

The desolation and vastation of the spiritual church, which the Israelites represented, are described by these words; for the Jews represented the Lord’s celestial kingdom, or the celestial church, but the Israelites the Lord’s spiritual kingdom, or the spiritual church. The desolation and vastation of the latter signify the last state of the former church, which was when there was no longer any truth because no good, or, when there was no faith because no charity; desolation is said of truth which is of faith; and wasteness, of good which is of charity. The boasting and loftiness of mind from falsities which they declare to be truths, is signified by “the pomp of strength,” strength and power being said of truths from good, because such possess all strength and all power; here, however, [they are said] of falsities, because from boasting and loftiness of mind. That there is no longer any good of charity and faith, is signified by, “the mountains of Israel are desolated.” That there was no longer any good but [what was] altogether evil, is signified by that none pass through.”

sRef Ezek@6 @2 S38′ sRef Ezek@6 @3 S38′ [38] In the same:

“Son of man, set thy faces toward the mountains of Israel, and prophesy against them, and say, Ye mountains of Israel, hear the word of the Lord Jehovih; Thus said the Lord Jehovih to the mountains and to the hills, to the channels and to the valleys; Behold I will bring a sword upon you” (vi. 2, 3).

Here, also, by the mountains of Israel are signified the, evils proceeding from the love of self and of the world, which exist with those who are in the spiritual church, when they no longer possess any good of life, but evil of life and the falsity of doctrine thence. By mountains, hills, channels, and valleys, are signified all things of the church, both the interior or spiritual and the exterior or natural. The mountains and hills signify things interior or spiritual; the channels and valleys things exterior or natural; that they should perish by falsities, is signified by, “Behold I will bring a sword upon you.” A sword denotes the destruction of falsity by truths, but in an opposite sense, as here, the destruction of truth by falsities.

sRef Ezek@38 @20 S39′ sRef Ezek@38 @18 S39′ sRef Ezek@38 @21 S39′ [39] In the same:

“In the day in which Gog shall come upon the land of Israel, the fishes of the sea shall tremble before me, and the bird of the heavens, and the wild beast of the field, and every creeping thing that creepeth upon the earth, and every man who is upon the faces of the earth, and the mountains shall be thrown down, and the steps shall fall, and every wall shall fall to the ground; then I will call for a sword against him throughout all my mountains” (xxxviii. 18-21).

What is signified by all these things may be seen above (n. 400), where they are explained, namely, the signification of Gog, the fishes of the sea, the bird of the heavens, the wild beast of the field, the creeping thing that creepeth upon the earth; and that by the mountains of Israel are signified the goods of spiritual love, but here the evils of the love [that are] opposed to those goods.

sRef Micah@6 @2 S40′ sRef Micah@6 @1 S40′ [40] In Micah:

“Arise, contend thou with the mountains, that the hills may hear thy voice. Hear, O ye mountains, the controversy of Jehovah, and ye strong foundations of the earth; for Jehovah hath a controversy with his people, and he will plead with Israel” (vi. 1, 2).

These things also are spoken of the spiritual church, which the Israelites separated from the Jews, represented; and by mountains are meant the goods of charity, and by hills the goods of faith; here, however, the evils and falsities opposed to those goods; therefore it is said, “contend thou with the mountains, and let the hills hear thy voice.” The strong foundations of the earth denote the principles of falsity in that church, the earth denoting the church, and foundations denoting the principles upon which the other things are founded. It is said, with His people, with Israel, because by people are meant those who are in truths, and those who are in falsities; and by Israel, those who are in goods, and those who are in evils.

sRef Nahum@1 @6 S41′ sRef Jer@51 @25 S41′ sRef Nahum@1 @5 S41′ [41] In Jeremiah:

“Behold, I am against thee, O destroying mountain, destroying the whole earth; and I will stretch out my hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning” (li. 25).

These things are said of Babylon, by which are meant those who are in the falsities of evil, and in the evils of falsity, from the love of self, for they abuse the holy things of the church as a means of ruling. It is from that love, and the falsities and evils thence, that it is called a destroying mountain, destroying the whole earth, the earth denoting the church. Their destruction and damnation by the falsities of evil, is signified by, “I will roll thee down from the rocks,” rocks denoting where the truths of faith are, here the falsities of evil; and their destruction and damnation by the evils of falsity, is signified by, “I will make thee a mountain of burning”; burning being said of the love of self, because fire signifies that [love] (as may be seen in the work concerning Heaven and Hell, n. 566-573). From these things it is quite clear, that by mountains are signified the evils of the love of self and of the world, because Babylon is called a destroying mountain, and will be made a mountain of burning. In Nahum:

“The mountains quake before him, and the hills melt, and the whole earth is burned up before him, yea, who can stand before his rebuking?” (i. 5, 6).

What these words signify in series may be seen above (n. 400), where the particulars are explained; and that the mountains and hills here denote the evils of the love of self and of the world.

sRef Micah@1 @4 S42′ sRef Micah@1 @3 S42′ sRef Micah@1 @5 S42′ [42] In Micah:

“Jehovah going forth out of his place, will come down and tread upon the high places of the earth. And the mountains are melted under him, and the valleys are cleft, as wax before the fire, and as waters poured down a steep place; on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel” (i. 3-5).

These things are also said of the Last Judgment, and of those who then made to themselves a resemblance of heaven upon mountains and hills, concerning whom we have frequently treated above. The Last Judgment is meant by, “Jehovah going forth out of His place, will come down and tread upon the high places of the earth”; upon the high places of the earth signifying upon those who are in high places, namely, those upon whom judgment is accomplished; for in the spiritual world there are earths, mountains, hills, and valleys, just as in the natural world. The destruction of those who are upon the mountains and in the valleys, these being those who are in evils from the love of self and of the world, and in the falsities thence, is signified by, “the mountains are melted under him, and the valleys are cleft, as wax before the fire, as waters poured down a steep place”; mountains signifying the evils of the loves of self and of the world, and valleys the falsities thence. Concerning the evils of the loves of self and of the world signified by mountains, it is said that they are melted as wax before the fire, because fire signifies those loves; and concerning the falsities signified by valleys, it is said as waters poured down a steep place, because waters signify falsities.

sRef Jer@4 @24 S43′ sRef Jer@4 @25 S43′ sRef Jer@4 @23 S43′ sRef Isa@63 @19 S43′ sRef Isa@64 @1 S43′ [43] That this is on account of evils and falsities, is clear, for it is said, “on account of the transgressions of Jacob is all this, and on account of the sins of the house of Israel.”

In Jeremiah:

“I looked to the earth, and, lo, it was empty and void; and towards the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills were overturned. I beheld, and, lo, there was no man, and every bird of the heaven had fled” (iv. 23-25).

By the trembling of the mountains is signified the destruction of those who are in the evils of the love of self, and by the overturning of the hills, the destruction of those who are in the evils of the love of the world, and in falsities; the other particulars may be seen explained above (n. 280, and 304).

In Isaiah:

O Jehovah, “that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down before thee” (lxiv. 1).

These words signify the same as those explained above on Micah i. 3-5.

sRef Ps@144 @5 S44′ sRef Ps@144 @6 S44′ [44] In David:

“Bow thy heavens, O Jehovah, and come down; touch the mountains, that they may smoke. Cast forth lightning and scatter them” (Ps. cxliv. 5, 6).

By, to bow the heavens and come down, is signified the same as above, by rending the heavens and coming down, by going forth out of His place, to come down and tread upon the high places of the earth, namely, to visit and judge. By, to touch the mountains that they may smoke, is signified by His presence to destroy those who are in the evils of the loves of self and of the world, and in the falsities thence; to smoke signifies to be let into the evils of those loves and into their falsities, for fire signifies those loves, and smoke their falsities. By, cast forth lightning, and scatter them, is signified the Divine truth, by which they are dissipated, for by the presence of the Divine truth evils and falsities are discovered, and by the collision at the time, they appear as lightnings.

sRef Ps@18 @7 S45′ sRef Ps@46 @2 S45′ sRef Ps@46 @3 S45′ sRef Deut@32 @22 S45′ sRef Ps@46 @1 S45′ [45] In Moses:

“A fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth and her increase, and set on fire the foundations of the mountains” (Deut. xxxii. 22).

It is said that a fire is kindled of Jehovah in His anger, which shall burn unto the lowest hell, although Jehovah has not any fire of anger in Him, much less that which burns to the lowest hell; for Jehovah, that is, the Lord, is never angry with any one, nor does evil to any one, neither does He cast any one into hell (as may be seen in the work concerning Heaven and Hell, n. 545-550); but it is so said in the sense of the letter of the Word, because it so appears before the evil man, and also before the simple man; for the Word in the letter is according to the appearance, because according to the apprehension of natural men. But whereas the angels, who are spiritual, do not see the truths themselves of the Word, apparently according to the apprehension of man, but spiritually, therefore the sense of such expressions, which also is the internal or spiritual sense, is inverted with them, namely, that the infernal love with man is such a fire, and burns even to the lowest hell; and because that fire, that is, that love utterly destroys all things of the church with man, it is therefore said that it shall consume the earth and her increase, and set on fire the foundations of the mountains; the earth denoting the church, her increase everything pertaining to the church, the foundations of the mountains denoting the truths upon which the goods of love are founded, which are said to be set on fire by the fire of the love of self and of the world. In David:

Then the earth shook and trembled; and the foundations of the mountains were moved and shaken, because he was wroth” (Ps. xviii. 7).

Similar things are meant by these words; and may be seen particularly explained above (n. 400).

In the same:

“God is for us a refuge. Therefore will not we fear, when the earth shall be changed, and the mountains be removed into the heart of the seas; they shall make an uproar, the waters thereof shall be troubled, the mountains shall tremble in the pride thereof” (Ps. xlvi. 1-3).

These words also may be seen explained above, n. 301, and also what is signified by the mountains shall be removed into the heart of the seas, and, the mountains shall tremble in pride, namely, the evils of the loves of self and of the world, shall dazzle according to their increase.

sRef Isa@34 @2 S46′ sRef Isa@34 @3 S46′ [46] In Isaiah:

The anger of Jehovah is against all nations, and wrath upon all their army: he hath devoted them, he hath delivered them to the slaughter, so that their slain shall be cast out, and the stink of their carcases shall come up, and the mountains shall be melted with their blood” (xxxiv. 2, 3).

These things are said concerning the Last Judgement; and by the anger of Jehovah against all nations, and by His wrath against all their army, is signified the destruction and damnation of all who are in evils and the falsities thence. That such as are in these shall be accursed and perish, is signified by, “He hath devoted them, he hath delivered them to the slaughter.” The damnation of those who would perish by falsities is signified by, “their slain shall be cast out,” slain, in the Word, being said of those who have perished by falsities, and to be cast out signifying to be damned. The damnation of those who would perish by evils is signified by, “the stink of their carcases shall come up”; carcases, in the Word, being said of those who have perished by evils, and stink signifying their damnation. “The mountains shall be melted with their blood,” signifies that the evils of the loves with those have reference to falsities; mountains denoting the evils of the loves of self and of the world, and blood denoting falsity.

sRef Isa@42 @15 S47′ [47] In the same:

“I will make waste mountains and hills, and dry up all their herb; and I will make the rivers islands, and I will dry up the pools” (xlii. 15).

By making waste the mountains and hills, is signified to destroy all the good of love to the Lord and towards the neighbour; by drying up all the herb, is signified thence to destroy all truths, herb signifying truths springing from good. By making the rivers islands, and drying up the pools, is signified to annihilate all understanding and perception of truth; rivers, signifying intelligence which is of truth; islands, where there is no intelligence, pools signifying the perception of truth; the understanding of truth is from the light of truth, but the perception of truth is from the heat or love of truth.

sRef Isa@41 @16 S48′ sRef Isa@41 @15 S48′ [48] In the same:

“Behold, Jacob, I will make thee a new threshing instrument having sharp teeth; thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them, that the wind may carry them away, and the whirlwind scatter them” (xli. 15, 16).

By Jacob is meant the external church as to good and truth, and hence also external good and truth, which are good and truth from the sense of the letter of the Word. In these those are who belong to the external church. The reason why these are compared to a new threshing instrument having sharp teeth, is, because a threshing instrument strikes out the wheat, barley, and other grain, from the ears, and by these are signified the goods and truths of the church (as may be seen above, n. 374, 375); also that it would here bruise and break evils and falsities, therefore it is said, “a threshing instrument having sharp teeth,” that thou mayest thresh the mountains, and beat them small, and that thou mayest make the hills as chaff, by which is signified the destruction of the evils arising from the love of self and of the world, and also of the falsities hence. And it is also said, thou shalt fan them, that the wind may carry them away, and the whirlwind scatter them, by which is signified that they shall be of no account. The wind and whirlwind are both mentioned, because evils and falsities are meant; for the wind is said of truths, and in an opposite sense of falsities, and a whirlwind of the evils of falsity.

sRef Isa@54 @10 S49′ [49] In the same:

“The mountains shall depart, and the hills be removed, but my mercy shall not depart from thee” (liv. 10).

By the mountains shall depart, and the hills be removed, is not meant that the mountains and hills in the world would depart and be removed, but those who are in evil loves, and in the falsities thence; for the Gentiles from whom a new church is to be formed are treated of in this chapter, therefore by the mountains and hills are specifically meant those of the former church, consequently the Jews, with whom were mere evils of falsity and falsities of evil, because they were in the loves of self and of the world.

sRef Jer@9 @10 S50′ [50] In Jeremiah:

“For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are wasted that no man passeth through them” (ix. 10).

The mountains, over which there is weeping and lamentation, denote evils of every kind flowing forth from the two loves above-mentioned; and by the habitations of the wilderness are signified the falsities thence; for by the wilderness is signified, where there is no good because no truth; and by habitations, where these are; here, therefore, the habitations of the wilderness denote falsities from the evils before mentioned; there being no good and truth at all is meant by their being wasted, that no man passeth through them. It is usually said in the Word, where vastation is treated of, that no man passeth through, and thereby is signified that there is no longer any truth, and, consequently, no intelligence. That they are not mountains and habitations of the wilderness that are here meant, and over which there are weeping and lamenting, is evident.

sRef Ezek@34 @6 S51′ sRef Jer@50 @6 S51′ [51] In the same:

“My people have been lost sheep; their shepherds have caused them to go astray, the mountains have turned away; they have gone from mountain to hill, they have forgotten their resting place” (l. 6).

In Ezekiel:

“My sheep wander upon all the mountains, and upon every high hill; my sheep are scattered over all the faces of the earth, and there is none to search or to seek” (xxxiv. 6).

That the sheep have gone from mountain to hill, and that they wander upon all the mountains and upon every high hill, signifies that they seek goods and truths, but do not find them, and that instead thereof they seize upon evils and falsities. That the mountains have turned away, signifies that instead of goods there are evils.

sRef Jer@13 @16 S52′ [52] In Jeremiah:

“Give glory to Jehovah your God, before he cause darkness, and before your feet stumble upon the mountains of twilight” (xiii. 16).

By these words is signified that Divine truth is to be acknowledged, lest falsities and the evils thence should break in from the natural man. To give glory to God, signifies to acknowledge the Divine truth, glory in the Word signifying Divine truth; and to acknowledge this, and live according to it, is the glory which the Lord desires, and which is given to Him. “Before he cause darkness,” signifies, lest falsities take possession, darkness denoting falsities; “and before your feet stumble upon the mountains of twilight,” signifies, lest the evils thence from the natural man [take possession], mountains of twilight denoting evils of falsity; for mountains denote evils, and it is twilight when truth is not seen, but instead thereof falsity; and feet signifying the natural man, for all evils and the falsities thence are in the natural man, because man from his hereditary nature is moved to love himself above God, and the world above heaven, and also the evils adhering to those loves from his parents. These evils and the falsities thence are not removed except by means of Divine truth, and a life according to it. By these the higher or interior mind of man is opened, which sees from the light of heaven, and by this light the Lord disperses the evils and the falsities in the natural mind. (That feet signify the natural man, may be seen above, n. 65, 69; and in the Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952.)

sRef Mark@11 @23 S53′ sRef Mark@11 @26 S53′ sRef Mark@11 @25 S53′ sRef Mark@11 @24 S53′ sRef Mark@11 @22 S53′ [53] In the Evangelists:

Jesus saith unto his disciples, “Have the faith of God; verily I say unto you, Whosoever shall say unto a mountain, Be thou removed, and cast thyself into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; those things which he said shall be accomplished for him” (Mark xi. 22, 23; Matt. xvii. 20).

He who does not know the arcana of heaven, and the spiritual sense of the Word, may suppose that the Lord spoke these words, not concerning saving faith, but concerning some other faith, which they call historical and miraculous; but the Lord spoke them of saving faith, which faith makes one with charity, and all [such faith] being from the Lord, therefore the Lord calls this faith the faith of God. And because the Lord by this faith, which is the faith of charity from Him, removes all the evils flowing from the loves of self and of the world, and casts them into hell whence they originate, therefore He says, [whosoever] shall say unto a mountain, “Be thou removed, and cast thyself into the sea”; for by a mountain are signified the evils of those loves, and by the sea is signified hell. Hence, by saying to a mountain, “Be thou removed,” is signified the removal of those things, and by being cast into the sea, is signified to be cast down into hell whence they originate. From such signification of a mountain and of the sea, this became a common expression amongst the ancients, when the power of faith was the subject of discourse; not that the mountains on the earth could thereby be cast into the sea, but that evils from hell could. The mountains also in the spiritual world, upon which the evil dwell, are usually overturned and cast down by faith from the Lord; for when the evils with them are cast down, the mountains also upon which they dwell are cast down, as has been said above many times, and also often seen by me. That no other faith but the faith of charity from the Lord is here meant, is evident from the continuation of the Lord’s discourse in Mark, where it is said:

“Therefore I say unto you, All things whatsoever which praying ye ask, believe that ye will receive, then shall it be done unto you. But when ye stand praying, forgive, if ye have ought against any, that your Father also who is in the heavens, may forgive you your trespasses. But if ye do not forgive, neither will your Father who is in the heavens, forgive your trespasses” (xi. 24-26).

From these words it is evident that the faith of God, of which the Lord here speaks, is the faith of charity, that is, the faith that forms one with charity, and, consequently, which is all from the Lord. The Lord, besides, spoke those things to the disciples when they supposed that they could do miracles from their own faith, thus from themselves, when yet such things are done by faith from the Lord, thus by the Lord, as is also evident in Matthew (xvii. 19, 20), where similar things are said.

sRef Jer@3 @6 S54′ sRef Hos@4 @13 S54′ sRef Isa@57 @7 S54′ sRef Deut@12 @2 S54′ [54] Because mountains signified the goods of celestial love, and hills, the goods of spiritual love, therefore the ancients, with whom the church was representative, had their Divine worship upon mountains and hills, and therefore Zion was upon a mountain, and Jerusalem upon mountainous places below it. Lest, therefore, the Jews and Israelites, who were given to idolatry, should turn Divine worship into idolatrous worship, it was commanded them that they should perform worship in Jerusalem only, and not elsewhere; but because they were idolaters in heart, they were not content to perform worship in Jerusalem, but, according to the custom of the nations, derived from the ancients, they everywhere performed worship upon mountains and hills, and sacrificed and burnt incense thereon; wherefore because this was idolatrous with them, by their worship upon other mountains and hills is signified worship from evils and falsities; as in the following passages.

In Isaiah:

“Upon a high and lofty mountain hast thou set thy bed; thither also wentest thou up to sacrifice sacrifices” (lvii. 7).

In Hosea:

“They sacrifice upon the tops of the mountains, and burn incense upon the hills” (iv. 13).

In Jeremiah:

“Estranged Israel is gone up upon every high mountain and under every green tree, and there hath played the harlot” (iii. 6).

By playing the harlot is signified to falsify worship; that this was idolatrous, is evident from these words in Moses:

“Ye shall destroy the places, wherein the nations served their gods, upon the mountains, and upon the hills, and under every green tree” (Deut. xii. 2).

In these passages, therefore, by worship upon mountains and hills is signified worship from evils and falsities. From this, also, it came that the Gentiles in Greece fixed Helicon on a high mountain, and Parnassus on a hill below it, and believed that the gods and their goddesses dwelt there; this was derived from the ancients in Asia, and especially in the land of Canaan, not remote thence, with whom all worship consisted of representatives.

sRef Matt@4 @8 S55′ [55] It is said in the Evangelists that:

the devil took Jesus up into a high mountain, and shewed him all the kingdoms of the world, and their glory, and he tempted him there (Matt. iv. 8; Luke iv. 5).

By this is signified, that the devil tempted the Lord by the love of self, for this is signified by a high mountain; for the three temptations described in those passages signify and involve all the temptations that the Lord sustained when He was in the world; for the Lord by temptations admitted into Himself from the hells, and by victories at the time, reduced all things in the hells to order, and also glorified His Human, that is, made it Divine. The reason that all the Lord’s temptations were described in so few words, is, because He has not otherwise revealed them; but yet they are amply described in the internal sense of the Word (but concerning the Lord’s temptations see what has been adduced in the Doctrine of the New Jerusalem, n. 201, 293, 302).

sRef Rev@6 @14 S0′ sRef Rev@16 @20 S0′ 406. Hitherto it has been shown what mountain signifies; it now remains to be shown what island signifies, for it is said,

“Every mountain and island were moved out of their places.”

And elsewhere:

“Every island fled away, and the mountains were not found” (Apoc. xvi. 20).

By islands in the Word are not meant islands, nor those who dwell upon islands, but the natural man is meant as to the truths which are in him, and hence, in the abstract, the truths of the natural man are signified. The truths of the natural man are truths scientific (vera scientifica), which are under the view of the rational man, and the knowledges (cognitions) of truth are what are under the view of the spiritual man; knowledges of truth are what the natural man knows from the Word, and truths scientific are what the natural man sees from the Rational, by which also he is accustomed to confirm the truths of the church.

There are in man two minds, the one higher or interior, called the spiritual mind, and the other lower or exterior, called the natural mind. The natural mind is first opened and cultivated in men because this is nearest the world; the spiritual mind, however, is opened and cultivated afterwards, but only in proportion as man by life receives the knowledges of truth from the Word, or from doctrine from the Word; therefore it is not opened with those who do not apply them to the life. And when the spiritual mind is opened, then the light of heaven flows in through that mind into the natural [mind], and enlightens it, and thus this mind becomes spiritual-natural; for the spiritual mind then sees in the Natural, nearly as a man sees his face in a mirror, and acknowledges those things which agree with itself; but when the spiritual mind is not opened, as is the case with those who do not apply to their life the knowledges of truth and good in the Word, then a mind is still formed with such a man inwardly in the Natural, but this mind consists of actual evils and falsities. The reason is, that the spiritual mind is not opened, by which the light of heaven can be let into the Natural by a direct way, but only through chinks round about, whence a man has the faculty to think, to reason, and speak, and also the power to understand truths; but still not that of loving them, or of doing them from affection. For the faculty of loving truths because they are truths, is only possible by the influx of the light of heaven through the spiritual mind; for the light of heaven [flowing in] through the spiritual mind is conjoined with the heat of heaven, which is love, such as the light of the world is comparatively in the time of spring; but the light of heaven flowing only through chinks into the Natural, is a light separated from the heat of heaven, which is love, such as the light of the world is comparatively in the time of winter.

Hence it may be evident, that the man with whom the spiritual mind is opened, is like a garden and a paradise; and that the man with whom the spiritual mind is not opened, is like a desert, and land covered with snow; because the mind makes the man, for the mind of man consists of understanding and will; hence it is the same whether you say the mind or the man, or whether you say the spiritual and natural mind, or you say the spiritual and natural man. The natural mind, or natural man, as to its truths and falsities, is signified by islands in the Word; as to truths, with those with whom the spiritual mind is opened, and as to falsities, with those with whom the spiritual mind is shut.

sRef Ezek@26 @15 S2′ sRef Ezek@26 @18 S2′ sRef Ezek@26 @16 S2′ [2] That these are signified by islands, is evident from the following passages in the Word.

In Ezekiel:

“Thus said the Lord Jehovih to Tyre; Shall not the islands shake at the sound of thy fall, when the wounded cry, when the slaughter is accomplished in the midst of thee? And all the princes of the sea shall come down from their thrones. The isles shall tremble in the day of thy fall, and the isles that are in the sea shall be troubled at thy departure. All the inhabitants of the isles were astonished at thee, and their kings were sore afraid, their faces were troubled” (xxvi. 15, 16, 18; xxvii. 35).

In these two chapters the subject treated of is Tyre, by which is signified the church as to the knowledges (cognitions) of truth and good, and thence are signified in the abstract the knowledges of good and truth. The intelligence and wisdom of the men of the church, by the knowledges of truth and good from the Word, are here first treated of, and afterwards the church vastated as to these. The church vastated as to these, or where the knowledges of truth and good have perished, is described by what is said by the prophet in those verses; the vastation of the knowledges of truth and good by, “when the wounded cry, and when the slaughter is accomplished in the midst of thee,” for by the wounded are meant those with whom truths are extinguished, and by the slaughter is meant the very extinction of truth and good. That then all the knowledges (cognitions) which man from his infancy has imbibed from the Word, and all the truths scientific by which he has confirmed them, are disturbed, moved out of their place, and recede, is signified by, “the islands shall shake, and all the princes of the sea shall come down from their thrones”; also by, “The isles shall tremble in the day of thy fall, and the isles that are in the sea shall be troubled”; the isles denoting such knowledges and scientifics as are in the natural man; the princes of the sea denoting primary things therein; the sea signifying the natural man and all things therein in general. That all the goods of truth of the natural man, from the knowledges of truth having been vastated, shall be changed as to their state, is signified by, “All the inhabitants of the isles were astonished at thee, and their kings were afraid, their faces were troubled.” The inhabitants of the isles denote the goods of truth of the natural man; for by, to inhabit, in the Word, is signified to live, and by inhabitants, the goods of life; kings denote all truths from good; faces signify the interiors and the affections; to be astonished, afraid, and disturbed, signify to be altogether changed as to state. From these things it is evident what those things involve in the internal sense, namely, that all the knowledges of truth and good, and the confirming scientifics which a man from infancy has learnt from the Word, and from teachers, shall change their places and their state in the natural man, and are unseen, when falsities enter.

sRef Isa@20 @6 S3′ sRef Isa@20 @4 S3′ sRef Isa@20 @5 S3′ [3] In Isaiah:

“The king of Assyria shall lead the captivity of Egypt, and the crowd of Ethiopia [which is] to be carried away; then they shall be afraid and ashamed for Ethiopia their expectation, and for Egypt their glory; and the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help, that we may be delivered from before the king of Assyria; and how shall we be liberated?” (xx. 4-6).

From these words no one can perceive anything respecting the church, but only a something obscurely historical, the occurrence of which is not known, as that the king of Assyria shall lead away Egypt and Ethiopia into captivity, and that the dwellers of some isle would grieve in heart over it; but yet, here as elsewhere, the concerns of the church are treated of, which concerns are evident when it is known that the king of Assyria signifies the Rational perverted, and thence reasoning from false scientifics which favour the delight of the natural loves, over which the natural man grieves, because it is perverted thereby. For by, “the king of Assyria shall lead the captivity of Egypt, and the crowd of Ethiopia [which is] to be carried away,” is signified, that the perverted Rational will claim to itself the scientifics of the natural man, and will confirm itself thereby, and also by its delights, which [such scientifics] favour. The king of Assyria denotes the perverted Rational; to lead captive, and carry away the crowd, denotes to apply them and to confirm them. Egypt denotes the scientific of the natural man, and Ethiopia denotes the delight which it favours. That the goods of truth of the natural man grieve on that account, or that the natural man, in which are the goods of truth, grieves, is signified by all those things that follow, namely, that “they shall be afraid and ashamed for Ethiopia their expectation, and for Egypt their glory; and the inhabitant of the isle shall say in that day”; with what follows. The inhabitant of the isle denotes the good of truth of the natural man, or the natural man in whom is the good of truth; the inhabitant signifying good, and an island truth, both in the natural man (as above). That there is such a sense in these words can hardly be believed, when yet it is therein.

sRef Isa@24 @14 S4′ sRef Isa@24 @15 S4′ [4] In the same:

“They shall lift up their voice, they shall shout; for the majesty of Jehovah they shall cry from the sea. Wherefore honour Jehovah in the fire (urim), the name of the God of Israel in the isles of the sea” (xxiv. 14, 15).

The vastation of the church is treated of in this chapter, and in these verses the establishment of a new church among the Gentiles; the joy of these is what is described by, “They shall lift up their voice, they shall shout; for the majesty of Jehovah they shall cry from the sea,” or from the west. For by the sea, when the west is meant thereby, is signified the Natural. The reason is that those who dwell in the western quarter in the spiritual world are in natural good, but in the eastern quarter those who are in celestial good; and because the Gentiles, from whom the church [was formed], were in natural good, it is therefore said, honour ye Jehovah in the fire (urim), the name of the God of Israel in the isles of the sea. By this is signified that they would worship the Lord from the goods and truths of the natural man, for the term urim signifies fire, or a hearth, by which is denoted the good of love of the natural man. The isles of the sea signify the knowledges of truth and good, which are the truths of the natural man; and to honour signifies to worship and adore. By Jehovah and the God of Israel is meant the Lord, who is called Jehovah where the subject treated of is good, and the God of Israel where the subject is truth; it is therefore said, “honour ye Jehovah in the fire” (urim), that is, from good, and “the name of the God of Israel in the isles of the sea,” that is, from truths. Hence also it is evident, that by the isles of the sea are signified the truths of the natural man.

sRef Isa@42 @12 S5′ sRef Isa@42 @11 S5′ sRef Isa@42 @10 S5′ sRef Isa@42 @4 S5′ [5] In the same:

“He shall not extinguish, neither break in pieces, till he have set judgment in the earth; and the isles shall hope in his law. Sing unto Jehovah a new song, his praise the end of the earth, ye that go down to the sea, its fulness; the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory unto Jehovah, and declare his praise in the islands” (xlii. 4, 10-12).

The Lord and the new church to be established by Him, are also here treated of, and by the isles are meant those who are only in truths from the natural man, and, consequently, who are as yet remote from true worship; hence by, “till he have set judgment in the earth, and the isles shall hope in his law,” is signified, until He has given intelligence to those who belong to the church, and knowledges of truth to those who are more remote from the church. To set judgment denotes to give intelligence; to hope in the law denotes to give the knowledges of truth, for the earth signifies those who are of the church, and, in the abstract, the church itself as to intelligence from spiritual truths; and the isles, those who are remote from the church, and, in the abstract, the church as to the knowledges of truth and good, or the church as to the truths of the natural man corresponding to spiritual truths. By, “Sing unto Jehovah a new song, his praise the end of the earth, ye that go down to the sea, and the fulness thereof,” is signified the worship of the Lord by those who are remote from the church, and, in an abstract sense, the worship of the natural man from truths and goods. To sing a song, and to praise, signify worship from a glad mind; the end of the earth signifies those who are in the ultimates of the church, and, in an abstract sense, the ultimates of it. The sea and the fulness thereof, signify the natural man and all things therein. The isles and the inhabitants signify the truths and goods of the natural man; the isles the truths thereof, and the inhabitants the goods thereof, as said above. What is signified by, “Let the wilderness and the cities thereof lift up their voice, and the villages that Kedar doth inhabit; let the inhabitants of the rock sing, let them shout from the top of the mountains,” see above (n. 405), where they are explained. By, “Let them give glory unto Jehovah, and declare his praise in the islands,” is signified worship from internals and externals. To give glory denotes worship from internals, and to declare praise denotes to worship from externals, for externals declare; and islands denote the truths of the natural man, from which worship [proceeds].

sRef Isa@51 @5 S6′ sRef Isa@51 @4 S6′ [6] In the same:

“Attend unto me, my people, and give ear unto me, O my nation; for a law shall proceed from me, and I will stir up my judgment for a light of the people. My justice is near, my salvation is gone forth, and mine arms shall judge the peoples; the isles shall hope in me, and on mine arm shall they trust” (li. 4, 5).

These things are said concerning the Lord; “Attend unto me, my people, and give ear unto me, O my nation,” signifies all of the church who are in truths and goods; people denoting those who are in truths, and nation those who are in goods. It is said, attend and give ear, in the plural, because all are meant. “A law shall proceed from me, and I will stir up my judgment for a light of the people,” signifies that from Him [are] Divine good and Divine truth, whence is enlightenment; law signifying the Divine good of the Word, and judgment the Divine truth of the Word. For a light of the people signifies enlightenment. “My justice is near, my salvation is gone forth,” signifies judgment, when those are saved who are in the good of love and in the truths thence. Justice is said of the salvation of those who are in good at the day of judgment, and salvation of the salvation of those who are in truths. “Mine arms shall judge the people,” signifies judgment upon those of the church who are in falsities, people here being taken in an opposite sense. “The isles shall hope in me, and on mine arm shall they trust,” signifies the approach of those to the church who are remote from the truths of the church, and their trust in the Lord; isles signifying, those who are remote from the truths of the church, because they are in natural light, and not yet in spiritual light from the Word; and to trust on His arm, signifies confidence in the Lord who has all power; arm, when said of the Lord, denoting omnipotence.

sRef Isa@49 @1 S7′ [7] In the same:

“Listen, O isles, and hearken, ye people from afar” (xlix. 1).

Isles [stand] for those who are in truths, and people from afar for those who are in goods, and, in the abstract, truths and goods, both in the natural man. From afar is said of the goods in the natural man, whereas near [is said] of the goods in the spiritual man. People here signify goods, because in the original tongue they are called by a different expression from the people by whom are signified truths; for by this expression they are also denominated nations, by whom are signified goods, as is evident from the same expression in Genesis (xxv. 26).

sRef Jer@31 @10 S8′ [8] In Jeremiah:

“Hear the Word of Jehovah, ye nations, and declare it in the isles afar off” (xxxi. 10).

Nations mean those who are in goods, and, in the abstract, goods; and islands mean those who are in truths, and, in the abstract, truths in the natural man. Afar off signifies remote from the truths of the church, which are spiritual (that afar off signifies this, may be seen, n. 8918); but those words, in the purely spiritual sense, signify that the internal man shall teach the external, or the spiritual the whole natural [man] the truths of the Word, for this it is that the nations declare in the islands afar off; but this pure sense, which the angels possess, can scarcely be perceived by men, because they are scarcely able to think apart from persons and places; because the thought of men is natural, and natural thought differs from spiritual thought in this, that it is tied down to places and persons, and is, consequently, more finite than the spiritual. This also is the reason why many things that have been explained, perhaps hardly fall into the ideas of the thought of those who keep the sight of the mind upon the meaning of the expressions.

sRef Ps@72 @10 S9′ [9] In David:

“The kings of Tarshish and of the isles shall bring a present; the kings of Sheba and Seba shall offer a gift” (Ps. lxxii. 10).

These words relate to the Lord, and by to bring and offer a present is meant to worship. And by the kings of Tarshish and of the isles are meant the interior and exterior truths of the natural man; by the kings of Tarshish, the interior truths, and by the islands, the exterior truths thereof. By the kings of Sheba and Seba are meant the interior and exterior goods of the natural man; by Sheba, the interior goods thereof; and by Seba, the exterior goods thereof. By the truths of the natural man are meant the knowledges of truths, and by the goods of the natural man are meant the knowledges of goods. That these are meant by Sheba and Seba, may be seen, n. 1171, 3240; and that the former are meant by Tarshish, will be seen just below; and because those are meant, those also are meant who are in the knowledges of truth and good.

sRef Isa@60 @9 S10′ sRef Isa@60 @8 S10′ [10] In Isaiah:

“Who are these that fly as clouds, and as doves to their windows? Because the isles confide in me, and the ships of Tarshish in the beginning, to bring thy sons from far” (lx. 8, 9).

These things also are said concerning the Lord; and by them is signified that those who are in simple truth and good, who are such as perceive the truths of the Word in a natural manner, that is, according to the sense of the letter, and do them, would receive and acknowledge Him. The islands signify those who perceive the Word in a natural manner, that is, according to the sense of the letter; and “the ships of Tarshish in the beginning” denote the goods which they bear and do; for Tarshish signifies the natural man as to knowledges, and “Tarshish in the beginning” the natural man as to the knowledges of good, because there were gold and silver in Tarshish, and the ships carried these things thence (1 Kings x. 22), and gold in the beginning, by which is signified good; and because truths are from good, it is therefore said also, “to bring thy sons from far.” And because by islands and the ships of Tarshish are signified the knowledges of truth and good pertaining to the natural man, it is therefore said, “Who are these that fly as clouds, and as doves to their windows?” clouds signifying the truths of the sense of the letter of the Word; doves, the goods therein; and windows, truths from good in light. (That ships signify the knowledges of truth and good from the Word, may be seen, n. 1977, 6385; and that windows signify truths in light, and thence the intellectual part, n. 655, 658, 3391.)

sRef Isa@23 @5 S11′ sRef Isa@23 @2 S11′ sRef Isa@23 @4 S11′ sRef Isa@23 @1 S11′ sRef Isa@23 @3 S11′ sRef Isa@23 @6 S11′ [11] In the same:

“Howl, ye ships of Tarshish; for Tyre is laid waste, so that there is no house, nor doth any one enter; from the land of Chittim he shall plainly come to them. The inhabitants of the island are silent, the merchant of Zidon who passeth over the sea, they have replenished thee. Blush, O Zidon, for the sea saith, I have not travailed, neither brought forth the fortification of the sea. I have not brought up young men, I have not brought virgins to adult age. At the report from Egypt they shall be seized with grief, as at the report of Tyre. Pass over into Tarshish; howl, ye inhabitants of the isle” (xxiii. 1, 2, 4-6).

The desolation of truth in the church is thus described; for by the ships of Tarshish are signified the knowledges of good from the Word, and by Tyre the knowledges of truth thence. That there is no longer good because there are no truths, is signified by, “Howl, ye ships of Tarshish, for Tyre is laid waste, so that there is no house, nor doth any one enter in.” That falsities then enter until there are no longer any goods of truth and truths of good in the natural man, is signified by, “from the land of Chittim he shall plainly come to them.” The inhabitants of the island are silent, the merchant of Zidon, who passeth over the sea, they have replenished thee. The land of Chittim signifies falsities; the inhabitants of the island signify the goods of truth in the natural man, as explained above; the merchant of Zidon signifies knowledges from the Word; who passeth over the sea, signifies, which are in the natural man; who have replenished thee, namely, the ships of Tarshish, signifies, who have enriched thee by them. The vastation of truth and good in the natural man is further described by, “Blush, O Zidon; for the sea saith, I have not travailed, neither brought forth the fortification of the sea. I have not brought up young men, I have not brought virgins to adult age.” By Zidon, as well as by Tyre, are signified the knowledges of truth and good in the church. By, the sea, even the fortification of the sea, is signified the whole natural man; by, I have not travailed, neither brought forth, is signified that there is not anything of the church conceived or generated; by young men are signified the affections of truth, and by virgins the affections of good. That this was the case in consequence of knowledges from the Word and confirming scientifics being applied to falsities and evils, is signified by, “at the report from Egypt they shall be seized with grief, as at the report of Tyre.” Egypt signifies scientifics; Tyre, knowledges (cognitions) from the Word; here those vastated by falsities and evils to which they are applied; and inasmuch as there is lamentation on this account, it is therefore said, they shall be seized with grief. That all good would thus perish in the natural man, and [all] truth therein, is signified by, pass over into Tarshish; howl, ye inhabitants of the isle. Tarshish signifies the interior goods and truths in the natural [man]; the inhabitants of the isle signify the exterior goods and truths therein, as also above; to howl signifies grief on account of vastation.

sRef Jer@25 @17 S12′ sRef Jer@25 @22 S12′ [12] In Jeremiah:

“I took the cup out of Jehovah’s hand, and made all the nations to drink, unto whom Jehovah sent me. All the kings of Tyre, and all the kings of Zidon, and the kings of the isle which is in the passage of the sea” (xxv. 17-22).

Many nations are enumerated there that are not here adduced; by all these are signified the goods and truths of the church in general and in particular, which are vastated. And by the kings of Tyre and Zidon are signified the knowledges of truth and good from the Word, in the natural man; for all knowledges of truth and good, so far as they are knowledges, are in the natural man. Such become truths and goods when there is a life according to them, because they are received in the spiritual man by life. By, “the kings of the isle which is in the passage of the sea,” are signified the knowledges of truth in the ultimate of the natural man, which is called the Natural Sensual, because through this there is a passage into the interiors of the natural man, the sea signifying the natural man in general (as may be seen above, n. 275, 342). The vastation of these things is meant by the cup of Jehovah which he made the nations to drink.

sRef Jer@47 @4 S13′ [13] In the same:

“Because of the day that cometh to lay waste all the Philistines, and to cut off from Tyrus and Zidon every helper that remaineth; for Jehovah layeth waste the Philistines, the remnant of the island of Caphtor” (xlvii. 4).

By the Philistines are meant those who are in faith alone, or in faith separate from charity, therefore they are also called the uncircumcised, by which is signified that they have no charity (see n. 2049, 3412, 8093, 8313). By cutting off from Tyre and Zidon every helper that remaineth, is signified that they have no longer any knowledge of truth and good; the helper that remaineth signifies that they are no longer concordant; the same is also signified by the remnant of the island of Caphtor.

sRef Jer@2 @10 S14′ sRef Jer@2 @12 S14′ [14] In the same:

“Pass over into the isles of the Chittimites, and see; send into Arabia, and consider well, and see whether there be such a thing, whether a nation hath changed their gods” (ii. 10, 12).

That they would pass over and send into the isles of the Chittimites and into Arabia, does not signify that they would send thither, but to all who live naturally in truths and goods according to their religion. The isles of the Chittimites denote where those are who live naturally in truths, and Arabia where they are who live naturally in goods, namely, according to their religion. The Chittimites and Arabia signify such persons and such things; for all those who have not the Word, or any revelation from heaven, and live according to their religion, live naturally; for to live spiritually is to live only according to truths and goods from the Word, and from revelation out of heaven.

sRef Zeph@2 @11 S15′ sRef Zeph@2 @12 S15′ [15] In Zephaniah:

“Jehovah will be formidable upon them: for he will make lean all the gods of the nations, that they may worship him, every one from his place; all the isles of the nations, ye Ethiopians also, shall be slain by my sword” (ii. 11, 12).

By these words in the internal sense, is signified that the falsities of evil will be dissipated, and that truths and goods will be given to those who indeed are in falsities, but not in the falsities of evil. By the gods of the nations, which Jehovah will make lean, are signified the falsities of evil; by gods, falsities; by the nations, evils; and by making lean is signified the removal of evils from falsities. By the isles of the nations, and by the Ethiopians, are signified those who indeed are in falsities, but not in the falsities of evil, and abstractedly, falsities, but not the falsities of evil. And because falsities not of evil are in the natural man, therefore, by the isles of the nations is signified the natural man as to those, or as to those falsities in the natural man; these falsities are signified by, slain by my sword. (Concerning the falsities of evil, and the falsities not of evil, see the Doctrine of the New Jerusalem, n. 21.)

sRef Ps@72 @9 S16′ sRef Ps@72 @8 S16′ [16] In David:

“He shall have dominion from sea to sea, and from the river unto the ends of the earth. The islands shall bow themselves before him; and his enemies shall lick the dust” (Ps. lxxii. 8, 9).

These things are said concerning the Lord; and by having dominion from sea to sea, and from the river unto the ends of the earth, is meant His dominion over all things of heaven and the church; for in the spiritual world the boundaries are seas, and the intermediates are earths, where there are habitations for angels and spirits. Hence by, “from sea to sea,” are signified all things of heaven, and because all things of heaven all things of the church are also signified; for the goods of love, and the truths thence, constitute heaven and also the church, therefore by, “from sea to sea,” are signified also all things of the church. All things of heaven and of the church are signified by, “from the river unto the ends of the earth”; but by these words are signified all things of heaven and of the church as to truths, and by, from sea to sea, all things of heaven and of the church as to goods. For seas in the spiritual world are the boundaries of the earth east and west; and in the earths from the east towards the west dwell those who are in the good of love; but the river signifies the first boundary, and the ends of the earth [signify] the last [boundaries] from south to north, where those dwell who are in truths from good, which boundaries also the rivers Jordan and Euphrates respectively represented to the land of Canaan. The places that are about the ultimate boundaries, are meant by islands, by which, therefore, are signified truths in ultimates; these, although they are not truths are still accepted as truths. For genuine truths are diminished from the centre towards the boundaries, because those who are around the boundaries are in natural light, and thus not in spiritual light. By enemies are signified evils, concerning whom it is said that they shall lick the dust, that is, that they are accursed.

sRef Ps@97 @1 S17′ [17] In the same:

“Jehovah reigneth; the earth shall rejoice; many isles shall be glad” (Ps. xcvii. 1).

By these words is signified that the church where the Word is and the church where the Word is not, consequently, those who are in spiritual truths and those who are not in spiritual truths, shall rejoice on account of the Lord’s kingdom. By the earth is signified the church where the Word is, and by the islands [the church] where the Word is not, consequently, those who are remote from spiritual truths; for the truths of the Word are alone spiritual, whereas with those who are outside the church, because they have not the truths of the Word, there are only natural truths; hence it is that they are called islands.

sRef Gen@10 @4 S18′ sRef Gen@10 @5 S18′ sRef Isa@66 @18 S18′ sRef Isa@66 @19 S18′ [18] By islands in the Word are not meant some islands of the sea, but places in the spiritual world inhabited by those who are in a natural knowledge of cognitions (scientia cognitionum) in some degree harmonising with the knowledges of truth and good in the Word; these places sometimes appear there as islands in the sea; whence, in an abstract sense, by islands are signified the truths of the natural man. This denomination is from the sea, in which there are islands, for the sea signifies the generals of truth, or the truths of the natural man in general. These things are signified by islands in Genesis:

“The sons of Javan were Elishah and Tarshish, Kittim and Dodanim. From these were the isles of the nations dispersed in their lands; every one after his tongue, after their families, in their nations” (x. 4, 5).

And in Isaiah:

“He shall come to gather all nations and tongues, that they may come and see my glory. And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations” (lxvi. 18, 19; likewise xi. 10-12).

sRef Isa@42 @16 S19′ sRef Isa@59 @18 S19′ sRef Isa@42 @15 S19′ sRef Isa@41 @5 S19′ sRef Isa@41 @1 S19′ sRef Isa@40 @15 S19′ sRef Isa@42 @15 S19′ sRef Ezek@39 @6 S19′ [19] Because most things in the Word have also an opposite sense, so also have islands; in which sense islands signify the falsities opposed to the truths which are in the natural man. In this sense islands are mentioned in the following passages.

In Isaiah

“I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools” (xlii. 15).

This may be seen explained in the preceding article.

In Ezekiel:

“I will send a fire on Magog, and among the careless inhabitants of the isles” (xxxix. 6).

In Isaiah:

“Anger to his adversaries, retribution to his enemies; to the islands he will retaliate retribution” (lix. 18).

In the same:

“Behold, the nations are as a drop of a bucket, and are counted as the dust of the balance: behold, he taketh up the isles as one of the least of things” (xl. 15).

The nations here mean evils, and the isles falsities.

In the same:

“Keep silence, O islands; let the people renew their strength; let them come near, then let them speak; let us come near together to judgment. The isles saw it, and feared; the ends of the earth trembled” (xli. 1, 5).

sRef Rev@6 @14 S0′ 407. Verses 15-17. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hid themselves in the caves, and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth upon the throne, and from the anger of the Lamb. For the great day of his anger is come, and who is able to stand?

“And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men,” signify all internal goods and truths, and all external goods and truths, by means of which there are wisdom and intelligence.

“And every bondman, and every freeman,” signifies the natural man, and the spiritual man; “hid themselves in the caves, and in the rocks of the mountains,” signifies their being destroyed by evils of life, and the falsities thence; “and said to the mountains and rocks, Fall on us,” signifies a covering by evils and the falsities thence; “and hide us from the face of him that sitteth upon the throne, and from the anger of the Lamb,” signifies, lest they should suffer terrible things from the influx of Divine good united to Divine truth, proceeding from the Lord.

“For the great day of his anger is come,” signifies the Last Judgment upon the evil; “and who is able to stand?” signifies who shall live and bear it?

sRef Rev@6 @15 S0′ 408. (v. 15) And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men. That this signifies all internal goods and truths, and all external goods and truths, by means of which there are wisdom and intelligence, is clear from the signification of kings, as denoting truths from good in their whole extent (concerning which see above, n. 31); from the signification of great men, and rich men, as denoting internal goods and truths, concerning which we shall speak presently; from the signification of chief captains, and mighty men, as denoting external goods and truths; the chief captains denoting such goods, and the mighty men such truths, concerning which also we shall speak presently. It is said also, by which there are wisdom and intelligence, because from internal goods and truths, which are spiritual goods and truths, there is wisdom, and from external goods and truths, which are natural goods and truths from spiritual, there is intelligence. Wisdom is distinguished from intelligence in this, that wisdom is from the light of heaven, and intelligence from the light of the world enlightened by the light of heaven. Hence it is that wisdom is said of spiritual goods and truths, and intelligence of natural goods and truths; for spiritual goods and truths are from the light of heaven, because the spiritual mind, or the internal mind, is in the light of heaven; and natural goods and truths are from the light of the world, because the natural and external mind is in the light of the world; but in proportion as this mind receives the light of heaven through the spiritual mind, in the same proportion it is in intelligence. He who supposes that intelligence is from the light of the world only, which is called natural light, is much deceived. To see goods and truths from themselves, whether they be civil, moral, or spiritual, is understood by intelligence; but to see them from another, is not intelligence but knowledge. But that it may be known how these things are to be understood, see what is said in the preceding article (n. 406), namely, that man has two minds, the one spiritual or internal, the other natural or external, and that the spiritual or internal mind is opened with those who apply the goods and truths of the Word to the life, but that it is not opened with those who do not apply the goods and truths of the Word to the life, but only the natural or external mind; hence the latter are called natural men, but the former spiritual; to which it must be added, that in proportion as the spiritual or internal mind is opened, in the same proportion spiritual light, which is the light of heaven, flows in thereby from the Lord into the natural or external mind, and enlightens it and imparts intelligence. The goods and truths that make the spiritual or internal mind are meant by the great men, and the rich men; goods by the great men, and truths by the rich men; and the goods and truths which make the natural or external mind are meant by the chief captains, and the mighty men; such goods by the chief captains, and such truths by the mighty men. Hence it is clear that these words, in the internal sense, include all things with man; for the extinction of all things is treated of in what follows. All things in man have reference to good and truth, as also all things in the universe, man having all wisdom and intelligence from and according to these.

[2] He who considers the sense of the letter only, cannot see otherwise than that kings, and the chief men in their kingdoms, are meant, and that so many are mentioned in order that the sense may be exalted. But no word in the Word is without meaning, because it is Divine in everything therein; therefore by them are meant things Divine pertaining to heaven and the church, which in general speech are called things celestial and spiritual, from which the Word is Divine, celestial, and spiritual. The Word also was given, that by its means there may be a conjunction of heaven with the church, or of the angels of heaven with the men of the church (as may be seen in the work concerning Heaven and Hell, n. 303-310); and such conjunction cannot exist if nothing else were meant by these words but what appears in the sense of the letter, namely, that the kings of the earth, the great men, the rich men, the chief captains, and the mighty men, also every bondman and every freeman, hid themselves in the caves and in the rocks of the mountains, these things also being natural; but when thereby spiritual things are at the same time meant, then there is conjunction. For otherwise the angels could not be conjoined with men, since the angels are spiritual, because [they are] in the spiritual world, and hence think spiritually and also speak spiritually; but men are natural, because in the natural world, and hence think naturally and speak naturally. These observations are made in order that it may be known that by the kings of the earth, great men, rich men, chief captains, and mighty men are also signified spiritual things. That spiritual things are meant; namely, by great men and rich men, internal goods and truths, and by the chief captains and the mighty men, external goods and truths, is evident from their signification where they are mentioned in the Word.

[3] That great men in the Word signify internal goods, which are the goods of the internal or spiritual man, is because great and greatness, in the Word, are said of good, and many and multitude, of truth (as may be seen above, n. 336, 337). That internal goods are signified by great men, is, that by these four, namely, great men, rich men, chief captains, and mighty men, are signified all the goods and truths in man, thus both the goods and truths of the internal or spiritual man, and of the external or natural man. By the great men and the rich men [are meant] the goods and truths of the internal or spiritual man; and by the chief captains and the mighty men, the goods and truths of the external and natural man; therefore it is also added, every bondman and every freeman, the bondman signifying the external of man, which is called the natural man, and the freeman, the internal of man, which is called the spiritual man. Similar things are also signified by great men elsewhere in the Word (namely, in Jer. v. 5; in Nahum iii. 9; and in Jonah iii. 7). That rich men signify internal truths, which are spiritual truths, or those who are in such truths, is plain from what has been shown above (n. 118, 236). That chief captains signify external goods, which are goods of the natural man, was also shown above (n. 336); wherefore it is unnecessary to adduce more concerning them. But that the mighty men signify external truths, or truths of the natural man, is plain from many passages in the Word, where mighty men, and strong men, also power and strength, are mentioned; the reason is, that all power belongs to truths from good, and indeed to the truths that are in the natural man. That all power belongs to truths from good, is, because good does not act of itself, but by means of truths, for good forms itself into truths, and clothes itself with them, as the soul with the body, and so acts; the reason why it acts by means of truths in the natural man, is, that all interior things are together therein, and in their fulness. That all power pertains to truths from good, or to good by truths, may be seen above (n. 209, 333; and in the work concerning Heaven and Hell, n. 231, 232, 539); and that all power is in ultimates, because the Divine is therein in its fulness, above (n. 346; and in the Arcana Coelestia, n. 9836, 10,044). From these things it is evident that by mighty men are meant external truths, or the truths of the natural man.

sRef Rev@6 @15 S0′ 409. And every bondman, and every freeman. That this signifies the natural man and the spiritual man, is plain from the signification of bondservant, as denoting the natural man, concerning which we shall speak presently; and from the signification of a freeman, as denoting the spiritual man. The reason why the spiritual man is meant by a freeman, and the natural man by a bondservant, is, that the spiritual man is led by the Lord out of heaven, and to be led by the Lord is freedom, and the natural man obeys and serves it, for it executes what the spiritual man wills and thinks. Bondservant is mentioned in many passages in the Word, and he who does not know that by bondservant therein is meant what is subservient to, and effective of, those things that the spiritual man wills and thinks, may suppose that by a bondservant there is meant one who is in servitude, thus according to the common acceptation of bondservant; but that it is subserving and effecting which is meant, will be evident from the passages in the Word which shall presently be adduced. When servant is mentioned in the Word in this sense, then the natural man, which is meant, is no otherwise a servant than the body is the servant to its soul. And because subserving and effecting are meant by a servant, therefore also servant is not only said of the natural man respectively to the spiritual, but also of men who perform service for others, and of angels who execute God’s commands, indeed of the Lord Himself, as to His Divine Human when He was in the world; it is also used of truths from good, because good acts and effects by means of truths, and because truths perform the service to good which [good] wills, and which it loves, and so forth. Moreover, servant is said of the natural man from obedience and effect, although with the regenerate the natural man is equally free and spiritual, since they act as one, like principal and instrumental; but nevertheless the natural man, with respect to the spiritual, is called a servant, because, as stated, the natural man serves the spiritual for effecting. But with those in whom the spiritual man is closed and only the natural man open, the whole man is a servant in a general sense, although, as to appearance, he is as it were free. For the outer natural man is subservient to the evils and falsities which the inner wills and thinks, for thus he is led by hell, and to be led by hell is to be altogether a servant; and such a man also becomes altogether a servant and vile slave in hell after death, for after death, the delights of every one’s life are changed into corresponding [things], and the delights of evil into bondage and hideous things (as may be seen in the work concerning Heaven and Hell, n. 485-490). In this sense also servant is mentioned in the Word; but here it shall principally be shown, that by servant therein is meant what subserves and effects, and this in every respect.

sRef Isa@42 @1 S2′ sRef Isa@53 @11 S2′ sRef Isa@42 @19 S2′ [2] That by servant is meant what subserves and effects, is plainly evident from this consideration, that the Lord as to His Divine Human is called servant and minister, as in the following passages.

In Isaiah

“Behold my servant, on whom I recline; mine elect, in whom my soul is well pleased; I have put my spirit upon him; [he shall bring forth judgment to the nations]. Who is blind, but my servant? or deaf as my angel that I send? who is blind as he that is perfect, and blind as the servant of Jehovah?” (xlii. 1, 19).

These words [are spoken] of the Lord, who is treated of in the whole of that chapter, and the Lord is there called a Servant as to Divine Human, because He served His Father by doing His will, as He frequently declares, by which is meant that He reduced to order all things in the spiritual world, and at the same time taught men the way to heaven. It is, therefore, the Divine Human which is meant by, “My servant on whom I recline, and by, mine elect, in whom my soul is well pleased.” It is called a servant from the Divine truth, by means of which it accomplished [those things], and Elect from Divine good. That He had Divine truth by means of which He effected [all things], is meant by, “I have put my spirit upon him, he shall bring forth judgment to the nations.” The spirit of Jehovah is the Divine truth, and to bring forth judgment to the nations denotes to instruct. The reason why He is called blind and deaf, is, that the Lord is as if He did not see and perceive the sins of men, for He leads men gently, bending and not breaking them, thus withdrawing them from evils, and leading them to good; therefore neither does He chastise and punish, as if He saw and perceived. This is meant by, “who is blind, but my servant? or deaf as my angel?” He is called blind and hence a servant from the Divine truth, and deaf and hence an angel from the Divine good; for blindness has reference to the understanding and the perception thence, and deafness to perception and the will thence; therefore here that He is as if He did not see, although He possesses the Divine truth from which He understands all things, and as if He did not will according to what He perceives, although He has the Divine good, from which He is able [to effect] all things.

[3] In the same:

“He shall see of the labour of his soul, he shall be satisfied; by his knowledge my just servant shall justify many; therefore he hath borne their iniquities” (liii. 11).

These things are also spoken concerning the Lord, who is manifestly treated of in the whole chapter, and indeed concerning His Divine Human. His combats with the hells and His subjugation of them are signified by the labour of His soul, and by, “He hath borne their iniquities,” by bearing their iniquities is not meant that He transferred them unto Himself, but that He admitted into Himself the evils which are from the hells, that He might subdue them; this therefore is meant by bearing iniquities. The consequent salvation of those who are in spiritual faith, which is [the faith] of charity, is meant by, “by his knowledge my just servant hath justified many”; knowledge signifying Divine truth, and Divine wisdom and intelligence thence; and many signifying all those who receive; for many, in the Word, is said of truths, but great of good, hence many denote all those who are in truths from good from the Lord. It is said that He hath justified them, because to justify signifies to save from the Divine good, whence also He is called just; because [the Lord] performed and carried out those things from His Divine Human, He is called the Servant of Jehovah; hence it is clear that Jehovah calls His Divine Human His servant, from its subserving and effecting.

sRef Luke@12 @37 S4′ sRef Isa@43 @10 S4′ [4] In the same:

Behold my servant shall act prudently, he shall be extolled and exalted, and shall be greatly praised” (lii. 13).

These also [are spoken of] the Lord, whose Divine Human is called a servant, for the same reason as was mentioned just above; the glorification of His Human is meant by, He shall be extolled, exalted, and shall be greatly praised.

In the same:

“Ye are my witnesses, and my servant whom I have chosen; that ye may know and believe me” (xliii. 10).

By servant, here, is also meant the Lord as to His Divine Human. That the Lord Himself calls Himself a minister from His serving, is evident in the Evangelists:

“Whosoever will be great among you, let him be your minister; and whosoever will be first, let him be your servant, even as the Son of Man came not that he might be ministered unto, but that he might minister” (Matt. xx. 25-28; Mark x. 42-44; Luke xxii. 27).

This may be seen explained in the work concerning Heaven and Hell, n. 218.

And in Luke:

“Blessed are those servants, whom the Lord coming shall find watching; verily I say unto you, that he shall gird himself, and make them to sit down to meat, and he drawing near will minister unto them” (xii. 37).

sRef Isa@49 @3 S5′ sRef Ps@89 @3 S5′ sRef Ps@89 @4 S5′ sRef Ps@89 @20 S5′ sRef Isa@49 @6 S5′ sRef Ezek@37 @24 S5′ sRef Ps@78 @71 S5′ sRef Ezek@34 @24 S5′ sRef Ps@78 @72 S5′ sRef Ps@78 @70 S5′ sRef Isa@37 @35 S5′ [5] Because by David in the Word is meant the Lord as to Divine truth, and Divine truth serves, therefore David, where the Lord also is meant by him, is everywhere called a servant; as in Ezekiel:

“I Jehovah will be their God, and my servant David a prince in the midst of them” (xxxiv. 24).

In the same:

“David my servant shall be king over them, that they may have one shepherd” (xxxvii. 24).

These things were spoken of David, after his time, who never could be raised again to be a prince in the midst of them, and a king over them.

In Isaiah:

“I will protect this city to keep it for mine own sake, and for my servant David’s sake” (xxxvii. 35).

In David:

“I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish continually for ever”; I have found David my servant; with the oil of my holiness have I anointed him” (Ps. lxxxix. 3, 4, 20).

The whole of this Psalm treats of the Lord, who is here meant by David. In the same:

“He chose David his servant, and took him from the sheepfolds; from following the ewes giving suck, he brought him to feed Jacob his people, and Israel his inheritance; he fed them in the integrity of his heart; and guided them by the skilfulness of his hands” (Ps. lxxviii. 70-72; besides elsewhere).

That the Lord as to Divine truth is meant by David in the Word, may be seen above, n. 205; and also in those passages. The Lord is also called a servant in the Word where He is meant by Israel, as in Isaiah:

“Thou art my servant, O Israel, in whom I will be glorified. It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; but I have given thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth” (xlix. 3, 6).

That the Lord, in the highest sense, is meant by Israel, may be seen in the Arcana Coelestia, n. 4826; and that the Stone of Israel denotes the Lord as to Divine truth, n. 6426, there.

sRef Ps@119 @23 S6′ sRef Ps@119 @48 S6′ sRef Isa@41 @8 S6′ sRef Ps@86 @16 S6′ sRef Dan@9 @10 S6′ sRef Isa@52 @13 S6′ sRef Ps@119 @65 S6′ sRef Ps@119 @124 S6′ sRef Amos@3 @7 S6′ sRef Isa@44 @2 S6′ sRef Isa@44 @1 S6′ sRef Mal@4 @4 S6′ sRef Ps@119 @176 S6′ sRef Isa@65 @9 S6′ sRef Jer@25 @9 S6′ sRef Jer@25 @4 S6′ sRef Ps@119 @135 S6′ sRef Ps@119 @17 S6′ sRef Ps@119 @18 S6′ sRef Ps@86 @4 S6′ sRef Ps@86 @2 S6′ sRef Ps@119 @125 S6′ sRef Ps@119 @16 S6′ [6] Because the Lord as to Divine truth from its serving, is, in the Word, called a servant, therefore they are called servants there who are in Divine truth from the Lord, and thereby serve others, as the prophets in these passages.

In Jeremiah:

“Jehovah hath sent unto you all his servants the prophets” (xxv. 4).

In Amos:

“He hath revealed his secret unto his servants the prophets” (iii. 7).

In Daniel:

“He hath set [his laws] before us by the hand of his servants the prophets” (ix. 10).

Hence also Moses is called,

“The servant of Jehovah” (Mal. iv. 4).

And also Isaiah in his prophecy (xx. 3, lii. 13). For by the prophets is signified the doctrine of Divine truth, thus the Divine truth as to doctrine (see n. 2534, 7269). Hence also David frequently calls himself the servant of Jehovah; as in the following passages:

“I delight in thy statutes; I do not forget thy word. Thy servant meditates in thy statutes. Thou hast done good with thy servant, O Jehovah, according to thy word. Deal with thy servant according to thy mercy, and teach me thy statutes. I am thy servant, instruct me, that I may know thy testimonies. Make thy faces to shine upon thy servant, and teach me thy statutes. I have gone astray like a lost sheep; seek thy servant” (Ps. cxix. 16, 23, 65, 124, 125, 135, 176).

In the same:

“Guard my soul; for I am holy; save thy servant, for I trust in Thee. Rejoice the soul of thy servant; for unto thee, O Lord, do I lift up my soul. Give strength unto thy servant, and save the son of thy handmaid” (Ps. lxxxvi. 2, 4, 16; besides elsewhere, as Ps. xxvii. 9; xxxi. 16; xxxv. 27; cxvi. 16; Luke i. 69).

Because the Lord as to Divine truth is meant by David in the passages adduced above, and because by David is thence meant the Divine truth, the same as by the prophets, therefore, by servant also in these passages, is meant, in the spiritual sense, what is subservient. He who does not know the spiritual sense of the Word may suppose that not only David, but also others who are spoken of in the Word, called themselves servants, because all are the servants of God, whereas when servants are mentioned in the Word, what is subservient and efficient is meant thereby in the spiritual sense. It is also for this reason that Nebuchadnezzar king of Babylon is called “the servant of Jehovah” (Jer. xxv. 9; xliii. 10). But specifically by servant and servants, in the Word, are meant those who receive the Divine truth and who teach it, because the Divine truth serves, and Divine good acts by its means. Hence it is that servants and chosen are everywhere mentioned together; servants [denoting] those who receive the Divine truth and teach it, and the chosen those who receive the Divine good and lead [thereto]; as in Isaiah:

“I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; that my chosen may possess it, and my servants may dwell there” (lxv. 9).

In the same:

“Thou, Israel, art my servant, and Jacob whom I have chosen ” (xli. 8).

In the same:

“Hear, O Jacob, my servant; Israel, whom I have chosen. Fear not, O Jacob, my servant, and thou Jeshurun, Whom I have chosen” (xliv. 1, 2).

That they are called the chosen who are in the life of charity, may be seen, n. 3755 at the end, 3900.

sRef Luke@16 @13 S7′ [7] Now since servants in the Word are spoken of from subserving and effecting, consequently, those who serve and effect, hence it is that the natural man is called a servant, for this serves the spiritual to carry out what it wills; and hence also the spiritual man is called a free man, and also a master. This also is meant by servant and master in Luke:

“No servant can serve two masters; for either he will hate the one, and love the other; or else he will esteem the one, and despise the other. Ye cannot serve God and mammon” (xvi. 13).

This is not to be understood of servants in the world, because they can serve two masters, and yet not hate and despise one [of them]; but of servants in the spiritual sense, who are those that desire to love the Lord and themselves equally, also heaven and the world in the same manner. They are like those who wish to look with one eye upwards, and with the other downwards, or with one eye to heaven, and with the other to hell, and so to hang between both; when yet there will be more of one love than of the other; and where this is the case, that which opposes, when it does oppose, will be hated and despised; for the love of self and of the world is opposed to love to the Lord and love towards the neighbour. Hence it is, that those who are in heavenly love would be willing rather to die, and be deprived of honours and wealth in the world, than be withdrawn from the Lord and heaven by their means; for they consider the latter to be everything, because it is eternal, but the former respectively nothing, because it ends with life in the world. On the contrary, however, those who love themselves and the world above all things hold the Lord and heaven in no esteem, indeed they even deny them, and when they see them in opposition to them, they hate; this clearly appears to be the case with all such in the other life. With those who love the Lord and heaven above all things, the internal or spiritual man is opened, and the external or natural man serves it; the latter then is a servant because it serves, and the former is a master because it wills; but with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man open, and when the latter is open, and the former closed, [a man] then loves one master, that is, himself and the world, and hates the other, namely, the Lord and heaven. I can also testify to the same from experience; for all who have lived for themselves and the world, and not, as they ought, for God and heaven, in the other life, hate the Lord, and persecute those who are His, however they may have spoken in the world, of heaven, and also of the Lord; from which it is evident how impossible it is to serve two masters. That those words of the Lord are to be understood spiritually, is evident from the words of the Lord Himself, for He says, “Ye cannot serve God and mammon.”

sRef Matt@10 @24 S8′ sRef Matt@10 @25 S8′ [8] In Matthew:

“The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord” (x. 24, 25).

By this, in its universal sense, is meant, that man shall not compare himself to the Lord, and that it is sufficient for him that all that he has, he has from the Lord, and then the disciple is as his Master, and the servant as the Lord, for then the Lord is in him, and causes him to will good, and to think truth; he is called a disciple from good, and a servant from truth. It is the same in a particular sense, namely, with every man who is led by the Lord; the external or natural man with him is a disciple and servant, and the internal and spiritual man is a master and lord. When the external or natural man serves the internal or spiritual by obeying and doing, then it is also as its master and lord, for they act as one, as it is said of the principal and instrumental cause, that they act as one cause. This particular sense coincides with the universal in this, that when the spiritual and natural man act as one, then the Lord Himself acts, for the spiritual man does nothing of itself, but what it does it does solely from the Lord; for in proportion as the spiritual man is opened (for it is opened into heaven), in the same proportion [a man] does not act from himself but from the Lord; this spiritual man is the spiritual man in its proper sense.

sRef John@8 @33 S9′ sRef John@8 @34 S9′ sRef John@8 @36 S9′ sRef John@8 @35 S9′ sRef John@8 @32 S9′ [9] In John:

“Ye shall know the truth; the truth maketh you free. The Jews answered, We are Abraham’s seed, and were never in bondage to any man; how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, whosoever committeth sin is the servant of sin. The servant abideth not in the house for ever; the son abideth ever. If the son therefore maketh you free, ye shall be free indeed” (viii. 32-36).

By these words is meant, that to be free is to be led by the Lord, and to be a servant is to be led by hell. By the truth which maketh free is meant the Divine truth which is from the Lord, for he who receives this in doctrine and in life, is free, because he becomes spiritual, and is led by the Lord; wherefore it is also said, that the son abideth in the house for ever; if the son therefore maketh you free, ye shall be free indeed. By the son is meant the Lord, and also truth, as may be seen above, n. 63, 151, 166; and to abide in the house denotes [to abide] in heaven. That to be led by hell is to be a servant, is taught by these words, “Whosoever committeth sin is the servant of sin.” Sin is hell, because from hell.

sRef John@15 @15 S10′ sRef John@15 @16 S10′ sRef John@15 @14 S10′ [10] That to receive the Divine truth from the Lord in doctrine and in life is to be free, the Lord also teaches in John:

“Ye are my friends, if ye do whatsoever I command you. I no longer call you servants; for the servant knoweth not what his Lord doeth; I rather call you friends: for all things that I have heard of my Father, I have made known unto you. Ye have not chosen me, but I have chosen you, and appointed you, and ye should go and bring forth fruit, and that your fruit should remain” (xv. 14-16).

By friends are here meant the free, because friends are here opposed to servants. That they are not servants, but friends or freemen, who receive the Divine truth in doctrine and life from the Lord, is taught by these words, “if ye do whatsoever I command you. I no longer call you servants, but friends”; also by these words, “all things that I have heard of my Father I have made known unto you, that ye should go and bring forth fruit”; to command, and to make known, has reference to doctrine, and to bear fruit has reference to life. That these are from the Lord is thus taught, “Ye have not chosen me, but I have chosen you and appointed you.” Almost the same was represented by the Hebrew servants, who were dismissed in freedom in the seventh year, and in the year of Jubilee (who are treated of in Exod. xxi. 2, 3; Levit. xxv. 39-41; Deut. xv. 12 et seq.; Jer. xxxiv. 9 et seq.; but concerning these see the Arcana Coelestia, n. 8973-9005). From what has been so far adduced, it is evident that those are called servants in the Word who serve and execute, and that hence the natural man is meant by a servant, because this serves its spiritual man to carry out what it wills and thinks; also that those are called free, who act from the love of truth and good, thus who act from the Lord, from whom [comes] the love of truth and good. Moreover, by servants in the Word are also meant those who are led by self and the world, and thence by evils and falsities, consequently, who [are led] by the natural man, and not at the same time by the spiritual. But concerning these servants, the Lord willing, it shall be explained elsewhere.

sRef Rev@6 @15 S0′ 410. Hid themselves in the caves and in the rocks of the mountains. That this signifies those things destroyed by evils of life and by the falsities thence, is plain from the signification of hiding themselves as denoting their being destroyed, namely, internal and external goods and truths, or those that are in the natural and spiritual man, these being signified by the kings of the earth, the great men, the rich men, the chief captains, the mighty men, and by every bondservant and every freeman, as has been shown above. Hence it follows that by they hid themselves is signified that those things were destroyed, the things which are destroyed being also in concealment. From the signification of caves, as denoting evils of life, concerning which we shall speak presently; and from the signification of the rocks of the mountains, as denoting the falsities thence; for rocks signify the truths of faith, and in an opposite sense the falsities of faith; here the falsities from evils, for mountains signify evils flowing from the loves of self and of the world (as was shown just above, n. 405); but the signification of rocks will be seen in the article immediately following; here, [however, the signification] of caves.

[2] It was stated above, that in the spiritual world there are mountains, hills, rocks, valleys, and lands, as in our world, and that angels and spirits dwell on them; but in the spiritual world they have everywhere another appearance; on the mountains there those who are in the greatest light dwell; below them, on the same mountain, dwell those who are in less light; and beneath these, those who are in still less; and in the lowest parts dwell those who are in darkness and thick darkness respectively to the light which those possess who are above. The heavens, consequently, are in the higher part of the mountains, and the hells are in the lowest parts, thus the expanses of the mountain succeed each other as strata. The reason is, that the lower parts may be governed by the higher from the Lord; for the Lord flows in immediately from Himself into all things of the spiritual world, and mediately through the higher heavens into the lower, and through these into the hells. The reason for this arrangement is, that all may be kept in connection by influx; such a co-ordinate and sub-ordinate arrangement exists through the whole spiritual world.

Into the hells which are under the mountains and in the rocks, entrances open either in the lowest part of their sides, or through caverns from the valleys; and the entrances in the lower parts of the sides appear like entrances into caves where there are wild beasts, altogether dark, which are opened when evil spirits are let in, but are closed when they have been let in. These entrances are called in the Word the gates of hell. In the rocks, however, these entrances appear as clefts in the rock, and in some places as openings of differing magnitude. The darkness in those gates or doors appears as darkness to good spirits and angels, but as full of light to evil spirits; the reason is, that there is no light of heaven there, but a fatuous light, which is natural light without spiritual. Their light, however, is not like the light of the world in the day-time, but like the nocturnal light, which is for horned owls, moles, night owls, and bats, which see nothing in the light of day, and hence the light of day is darkness to them, whilst the darkness of the night is their light. Their sight is of such a nature, because it is formed of falsities and evils, which in themselves are darkness and thick darkness; wherefore also by darkness in the Word are signified falsities of every kind, and by thick darkness the falsities of evil. From these things it is evident what is signified by their hiding themselves in caves, namely, that [they were] in evils of life, goods with them having been destroyed. Evils of life are signified by caves, for the same reason that mountains signify goods of life, namely, because such is the quality of those who are there; for the spiritual sense regards only evils or goods apart from places and persons, such as they are in themselves and in those [persons], as has also been frequently shown above.

sRef Isa@2 @11 S3′ sRef Isa@2 @15 S3′ sRef Isa@2 @14 S3′ sRef Isa@2 @10 S3′ sRef Isa@2 @12 S3′ sRef Isa@2 @16 S3′ sRef Isa@2 @20 S3′ sRef Isa@2 @21 S3′ sRef Isa@2 @17 S3′ sRef Isa@2 @13 S3′ sRef Isa@2 @18 S3′ sRef Isa@2 @19 S3′ [3] From these things it is evident what is signified in the Word by caves, caverns, hollows, openings, clefts, and chinks of rocks and mountains, in the following passages.

In Isaiah:

“Enter into the rock, and hide thee in the dust, for fear of Jehovah, and for the glory of his majesty. For the day of Jehovah of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and brought low; and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all the images of desire. And the pride of man (hominis) shall be bowed down, and the loftiness of men (virorum) shall be brought low; and Jehovah alone shall be exalted in that day. And the idols shall go away into smoke. And they shall go into the caves of the rocks, and into the clefts of the dust, for fear of Jehovah, and for the glory of his majesty, when he ariseth to terrify the earth. In that day a man shall cast away his idols of silver, and his idols of gold, which they made for themselves, to bow down to the moles and to the bats; to go into the rents of the rocks, and into the clefts of the rocks” (ii. 10-21).

No one can understand all these things except from the internal sense, and except he knows the nature of the appearance of things in the spiritual world. For without the internal sense, who would know what is denoted by, the day of Jehovah shall be upon the cedars of Lebanon and the oaks of Bashan, upon the mountains and hills, upon the tower and the fenced wall, upon the ships of Tarshish and the images of desire; and what is denoted by bowing down to moles and bats? And except from the appearance of things being known in the spiritual world, who would know what entering into the rock denotes, and hiding themselves in the dust, entering into the caves of the rocks, and into the clefts of the dust, likewise into the rents of the rocks, and the clefts of the rocks? But, from the internal sense, it is known that by all these things is described the state of those who are in the love of self and of the world, and thence in evils and falsities at the time of the Last Judgment. It is, therefore, said that the day of Jehovah shall be upon every one that is proud and lofty, and upon every one that is lifted up and brought low; the day of Jehovah denoting the Last Judgment; every proud and lofty one denoting those who are in the love of self and the world; and every one that is lifted up and brought low denoting those who are in the love of their own intelligence. This is further described by, “the day of Jehovah shall be upon all the cedars that are high and lifted up, and upon all the oaks of Bashan, upon all the high mountains and the hills that are lifted up, upon every high tower and fenced wall, and upon all the ships of Tarshish and the images of desire.” By the cedars of Lebanon and by the oaks of Bashan is signified the pride of man’s own intelligence; interior pride, by the cedars of Lebanon, and exterior, by the oaks of Bashan. By the mountains and hills are signified the loves of self and of the world, and the evils and falsities originating thence (as was shown above, n. 403). By the tower and the wall are signified falsities of doctrine confirmed. By the ships of Tarshish and the images of desire are signified knowledges and perceptions of falsity from evil; their worship from evils and falsities is signified by the idols which they made each one for himself to bow down to the moles and the bats. Worship from such things as are from one’s own intelligence is signified by the idols which they made for themselves to bow down unto; the evils and falsities from which such worship springs are signified by the moles and the bats, because their sight is in the darkness, and they shun the light. The judgment upon them is described by, they shall go into the caves of the rocks, and into the clefts of the dust, likewise into the rents of the rocks, and into the clefts of the rocks; also by entering into the caves of the rocks and into the clefts of the dust, is signified the damnation of those who are in evils and falsities from the love of self and of the world, and in the pride of one’s own intelligence; for the hells of such appear as caves in rocks, and the entrances into them as the rents of rocks and clefts of rocks; rocks (petroe et rupes) also signify the falsities of faith and doctrine, and dust signifies what is cursed.

sRef Jer@49 @16 S4′ [4] In Jeremiah:

“Thy dread hath deceived thee, the pride of thine heart, thou that dwellest in the openings of the rocks, that holdest the height of the hill; if thou shouldst exalt thy nest as the eagle, thence will I cast thee down” (xlix. 16).

These things are said concerning Esau and Edom; and by Esau are here signified the love of self and the evil thence destroying the church, and by Edom the pride of man’s own intelligence and the falsity thence destroying the church. That the love of self and such pride are meant, is evident from its being said, “the pride of thine heart hath deceived thee; if thou shouldst exalt thy nest as the eagle, thence will I cast thee down.” Those who are in falsities from one’s own intelligence, dwell in rocks below, and entrances to them appear as openings therein, which have also been seen by me; within, however, there are cells and chambers hollowed out, where they sit in their fantasies; but before they are cast in thither they appear above the mountains and hills, for they raise themselves into heights by fantasies, and not being in truths they suppose that they are there as to the body, when nevertheless they are as to the body in the caverns of the rocks; this, therefore, is what is meant by dwelling in the openings of the rocks, and holding the height of the hill. Hence it is plain what the quality of the Word is, namely, that in many places [it is written] according to aspects and appearances in the spiritual world, which are unknown to man, but known to spirits and angels; whence it is evident that the Word is written for them also.

sRef Obad@1 @3 S5′ sRef Job@30 @6 S5′ sRef Obad@1 @4 S5′ [5] In Obadiah:

“The pride of thy heart hath deceived thee, thou that dwellest in the clefts of the rock, in the height of thy seat; that saith in his heart, Who shall bring me down to the ground? If thou exalt thyself as the eagle, and if thou set thy nest amongst the stars, thence will I bring thee down” (verses 3, 4).

These words also are said concerning Edom, by whom is here signified the pride of erudition which is from man’s own intelligence, and the falsity thence destroying the church. Nearly similar things being here mentioned as just above, like things also are signified; by the clefts of the rock are signified the falsities of faith and of doctrine, because those dwell there who are in them [i.e. in falsities]; they are compared to an eagle, because by an eagle from its flight into the heights, is signified the pride of man’s own intelligence; because also it is said a nest for habitation. To place it among the stars, signifies on the heights where they dwell who are in the knowledges of truth, for the knowledges of truth are signified by stars. In Job:

“To dwell in the clefts of the valleys, in the openings of the earth, and in the rocks” (xxx. 6).

Here also by the clefts of the valleys, the openings of the earth, and the rocks, are signified the falsities of evil, for the falsities of evil are here treated of.

sRef Isa@7 @18 S6′ sRef Isa@7 @19 S6′ [6] In Isaiah:

“It shall come to pass in that day that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria; which shall come, and shall rest all of them in the rivers of desolations, and in the clefts of the rocks, and on all the shoots, and in all the conduits” (vii. 18, 19).

Thus is described the church, vastated by scientifics falsely applied, and by the reasonings thence, by which the very knowledges of truth from the Word are perverted. The fly that is in the uttermost part of the rivers of Egypt, signifies falsity in the extremes of the natural man; the extremes of the natural man are what are called sensual things, for the natural man is interior, middle, and exterior; the interior communicates with the spiritual man by the Rational, but the exterior with the world by the senses of the body, and the middle conjoins both. The exterior is what is called the Sensual, because it depends upon the senses of the body, and thence draws all that belongs to it. The falsities there and thence, are signified by the flies that are in the uttermost part of the rivers of Egypt. By the bee, however, in the land of Assyria are signified false reasonings thence; for by Assyria is signified the Rational, and by Egypt the scientific of the natural man; and because the Rational derives all that it has from the scientifics of the natural man, hence its reasonings are signified by bees, because bees suck out and derive their store from the flowers, so does the Rational from the scientifics of the natural man. Here, however, by bees are signified false reasonings, because the Rational collects what belongs to it from scientifics falsely applied. That these things are likened to flies and bees is also from correspondence; for in the spiritual world there appear flying things of various kinds, but they are appearances from the ideas of the thoughts of spirits, and the noxious flying things among them are flies and bees of such a kind. The flies in the uttermost part of the rivers of Egypt derive their correspondence from their birth out of the filth of rivers. It is said that they shall come and rest in the rivers of desolations, and in the clefts of the rocks, which signifies that the falsities of scientifics and the reasonings thence shall reside where there are no truths, and where there is a faith of falsity; the rivers of desolations denoting where there are no truths, and the clefts of the rocks where there is a faith of falsity. That [they shall rest] on all shoots and in all conduits, signifies that the knowledges and perceptions of truth are falsified by them; the shoots denoting the knowledges of truth, and conduits denoting the perceptions which become falsified by the falsities above mentioned, when they flow in. No one can see and know that these arcana are contained in these words, except from the internal sense, and at the same time from the spiritual world.

sRef Isa@32 @14 S7′ [7] In the same:

“The palace shall be a wilderness; the multitude of the city shall be forsaken; a summit and a beacon tower shall be upon the caves even for ever, a joy of wild asses and a pasture of flocks” (xxxii. 14).

By these words is described the total vastation of the church where there is no longer any good of life and truth of doctrine. No one, however, can know what those things involve, but him who knows the state of things in the spiritual world, and at the same time the internal sense. The devastation of the whole church is meant by, “The palace shall be a wilderness, and the multitude of the city forsaken.” A palace signifies the whole church as to truths from good, and a wilderness signifies [where there is] no good because no truth; hence by, the palace shall be a wilderness, is signified the church devastated. The multitude of the city signifies all the truths of doctrine, for a city denotes doctrine, and multitude is said of truths, which are called forsaken when they do not exist. That a summit and a beacon tower shall be upon the caves for ever, signifies that the church shall no longer exist with them, because there is nothing but evil of life and falsity of doctrine. Caves signify such things, because such persons dwell in caves, as said above; and because such persons dwell in deep places in the spiritual world, and are covered above by summits and beacon towers, thus hidden from those who dwell upon lands there, therefore it is not only said that “a summit and a beacon tower shall be upon the caves,” but also that [they shall be] “a joy of wild asses and a pasture of flocks.” In that world also there are many hells in deep places altogether hidden by the earths, rocks, and hills above, or by summits and beacon towers, where there is grass, like a pasture for flocks; whence it is that they are unknown to those who dwell there upon the land. A joy of wild asses also signifies the affection or love of falsities, and a pasture of flocks, the nourishment of evils from falsities; and both the devastation of truth by falsities. From these things it may be seen what all arcanum lies hid in these words.

sRef Jer@7 @11 S8′ sRef Matt@21 @13 S8′ [8] In Jeremiah:

“Is this house, upon which my name is named, become a den of robbers?” (vii. 11).

By a den of robbers is signified evil of life from falsities of doctrine; and by the house “upon which my name is named,” is signified the church where there is worship from goods of life by truths of doctrine; the house denotes the church; the name of Jehovah denotes all that by which He is worshipped, consequently, good and truth, the latter of doctrine, the former of life. The reason why the church, where there is evil of life from falsities of doctrine, is called a den of robbers, is, that a cave signifies that [evil], and those are called robbers who steal truths from the Word, and pervert and apply them to falsities and evils, and so extinguish them. From these things it is clear what is meant by the Lord’s words in the Evangelists:

“It is written, my house shall be called the house of prayers but ye have made it a den of robbers” (Matt. xxi. 13 Mark xi. 17; Luke xix. 46).

By house in a universal sense is here signified the church; and because worship was performed in the temple at Jerusalem, it is, therefore, called the house of prayers. (That the temple signifies the church may be seen, n. 3720; that prayers signify worship, above, n. 325; that to be called signifies the same as above; [by] to name my name upon them, in the Arcana Coelestia. n. 3421.)

sRef Isa@11 @8 S9′ [9] In Isaiah:

“The sucking child shall play on the hole of the adder, and the weaned child shall put his hand on the den of the basilisk” (xi. 8).

These words cannot be understood, unless it is known, from those things that appear in the spiritual world, what is meant by the hole of the adder, and the den of the basilisk. It was observed above, that the entrances to the hells appear as openings in the rocks, and as gaps opening to caves, such as belong to wild beasts in the forests; those who dwell therein, when they are viewed in the light of heaven, appear as monsters of various kinds, and also as wild beasts. Those who are in the hells where there are such as act craftily against innocence, appear like adders; and those who [act craftily] against the good of love, appear like basilisks; and as a suckling or sucking child signifies the good of innocence, therefore, it is said, the sucking child shall play on the hole of the adder; and as a weaned child, or an infant ceasing to have milk, signifies the good of love, therefore, it is said, “and the weaned child shall put his hand on the den of the basilisk.” Hence there is signified thereby that those who are in the good of innocence, and in the good of love to the Lord, have no fear whatever of evils and falsities from hell, because they are protected by the Lord. (That by infants in the Word is signified the good of innocence and also by sucklings, may be seen, n. 430, 3183; and what adders and other poisonous serpents signify, n. 9013.)

sRef Jer@13 @4 S10′ sRef Jer@13 @5 S10′ sRef Jer@13 @7 S10′ sRef Jer@13 @6 S10′ [10] In Jeremiah:

“Take the girdle that thou hast bought thee, which is upon thy loins, and arise and go to Euphrates, and hide it there in a hole of the rock.”

That he also did this:

And afterwards at the end of many days, he went there, and took it again, “and lo the girdle was marred, and was profitable for nothing” (xiii. 4-17).

By this was represented the quality of the Jewish Church, that it was without all good of life and truth of doctrine. For the girdle upon the loins of the prophet signified the conjunction of the Lord with the church by means of the Word; by Euphrates is signified the all of the church as to good, here, as to evil; and by the rock, the all of the church as to truth, here, as to falsity, for it is said, a hole of the rock. That the girdle was marred, so as to be profitable for nothing, signified that there was not any conjunction whatever of the church with the Lord, consequently, that there was no church.

sRef Judg@6 @2 S11′ sRef Gen@19 @36 S11′ sRef Gen@19 @35 S11′ sRef Gen@19 @37 S11′ sRef Judg@6 @1 S11′ sRef Gen@19 @38 S11′ sRef Gen@19 @34 S11′ sRef Gen@19 @30 S11′ sRef Gen@19 @31 S11′ sRef Gen@19 @33 S11′ sRef Gen@19 @32 S11′ [11] The same is signified by a cave in the prophetical parts of the Word as in the historical parts; for the historical parts of the Word equally with the prophetical parts of the Word contain an internal sense. Thus it is recorded of Lot, that after the destruction of Sodom and Gomorrah by fire,

He dwelt in a cave of the mountain, with his two daughters, who made him drunk, and lay with him; whence were born Moab and Ammon (Gen. xix. 30-33 at the end).

By this was represented and signified the same as by Moab and Ammon in the Word, for by Moab is signified the adulteration of the good of the church, and by Ammon the falsification of the truth of the church (as may be seen, n. 2478, 8315); for by adulteries and whoredoms are signified, in general, the adulterations of good and the falsifications of truth (as may be seen above, n. 141, 161); and by the various kinds of adulteries and whoredoms which are related in Leviticus (xviii. 6-30), are signified various kinds of adulterations and falsifications of good and truth. And hence it is, that Lot is then called a dweller in a cave; such abominable [wickedness] also is signified here by a cave of the mountain. In the book of Judges it is said:

The sons of Israel did evil in the eyes of Jehovah: and therefore they were delivered into the hand of Midian. And the hand of Midian prevailed against Israel: and because of Midian they made for themselves dens in the mountains, and caverns, and stronghold (vi. 1, 2).

By the evil which the children of Israel did, is meant the perversion of good and truth, as is evident from the following verses there, and also from the signification of Midian (see n. 3242); on account of whom they made for themselves dens in the mountains, and caverns; for the sons of Israel were possessed by the evil which is signified by Midian; for, because of Midian, signifies, on account of that evil. Similar was the case when the sons of Israel fled on account of the Philistines (1 Sam. xiii. 6).

sRef Rev@6 @16 S0′ 411. (v. 16) And said to the mountains and rocks, Fall on us. That this signifies a covering by evils and the falsities thence, is plain from the signification of mountains, as denoting the evils flowing from the loves of self and of the world (concerning which see above, n. 405); and from the signification of rocks, as denoting falsities from evil, concerning which see below; and from the signification of, to fall on us, as denoting to be covered by them. These thing’s also must be illustrated from such things as exist in the spiritual world, when the Last Judgment takes place; for they are said concerning the Last Judgment, as is evident from the verse following, where it is said, “for the great day of his anger is come, and who shall be able to stand?” By which day, are meant the time and the state of the Last Judgment. The state of the wicked then is such, that they cast themselves down from the mountains and rocks, upon which they made their habitations, into hells which are deep according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure the Divine good and the Divine truth. The higher heavens are then opened, from which the light of heaven flows in, which is the Divine truth united with the Divine good. By this light, the pretended goods and truths which are with them are restrained; these being restrained, their evils and falsities are opened; and because these and those cannot endure the light of heaven, for they are straitened and tortured by it, therefore they cast themselves from the mountains and rocks, into hells which are deep according to the quality of their evil and falsity; some into gaps and caves, and some into holes and under rocks, which then stand open before them; and after they have cast themselves thither, the openings are closed. In this manner the ejection of evil spirits from the mountains and hills which they occupied, is effected (as may be seen above, n. 391, 392, 394). When these characters are in the caves and under the rocks, the anguish and torment which they suffered from the influx of the light of heaven, then cease; for they have rest in their evils and in the falsities thence, because these were their delights; for the delights of his life remain with every one after death, and the delights of the life are the delights of the respective loves, every delight of his life being the delights of those loves.

sRef Luke@23 @30 S2′ sRef Hos@10 @8 S2′ [2] Hence it is evident what is signified by their calling to the mountains and the rocks to fall on them. Also what is signified in Hosea:

“They shall say to the mountains, Cover us, and to the hills, Fall on us” (x. 8).

And in Luke:

“Then shall they begin to say to the mountains, Fall on us, and to the hills, Cover us” (xxiii. 30).

Here also the Last Judgment is treated of. The light of heaven, which is the Divine truth united with the Divine good, from the influx and presence of which the evil who cast themselves down are perplexed and tormented, is meant by the words immediately following in this verse:

“Hide us from the face of him that sitteth upon the throne, and from the anger of the Lamb.”

The anger of the Lamb is mentioned because they are tormented their torment, however, does not arise thence, but from the evils of their loves and from the falsities of their faith. Because these have formed all the interiors of their mind, for the mind of every one is formed from his love, and the faith thence, so as to be a likeness thereof in form; and because the interiors of the mind of those who are in evils and the falsities thence, are turned away into a contrary part or into a quarter opposite to Divine goods and truths, therefore, when the Divine truth flows in, and endeavours to drive back the interiors of their minds, and thereby to lead them into heaven, which the Divine truth proceeding from the Lord in all cases effects where it flows in, and they are unwilling to recede from the delights of their loves, they thence experience anguish and torment, which cease when they come into the hells, where similar delights or similar loves rule.

sRef Ps@141 @6 S3′ [3] Having shown above (n. 405) what mountains and hills signify, it shall, therefore, now be shown that rocks signify truth from spiritual good, also the truth and good of faith, but, in an opposite sense, the falsity of faith. That rocks signify such things, is also from appearances in the spiritual world; for rocks (petroe et rupes) appear there as mountains and hills appear, as was shown above, and upon the rocks there dwell those who are in truths from spiritual good, and who are in the truth and good of faith; but the mountains and hills differ from the rocks (petris et rupibus) here in this, that the mountains and hills are of earth, whereas the rocks are of stone; for ground corresponds to the good of love, and hence signifies it, whereas stone corresponds to the truth of faith, and thence signifies it; and as most things in the Word have also an opposite sense, so also rocks, and in that sense, they signify the falsity of faith, and this also from correspondence, for those who are in the falsities of faith dwell among the rocks in caverns there.

sRef Dan@2 @34 S4′ sRef Dan@2 @35 S4′ sRef Dan@2 @43 S4′ [4] That rock signifies truth from good, and the truth of faith, and, in the highest sense, the Lord as to these, is clear from following passages.

In Daniel:

“Thou sawest till that a stone was cut out not by hands, which smote the image upon his feet that were of iron and clay. And the stone that smote the image, became a great rock, and filled the whole earth” (ii. 34, 35).

This was said of the image which Nebuchadnezzar saw in his dream. That by the stone which became a great rock, is meant the Lord, is evident from the particulars here; but what the preceding things signify shall first be explained. By the head of the image which was gold, is signified the Most Ancient Church, which was a celestial church, or the church in which the good of love to the Lord reigned; this good is signified in the Word by gold, and also by the head. By the breast and the arms which were silver, is signified the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or the church in which reigned the good of charity towards the neighbour, and the truth from that good. This truth and that good are signified by silver, and also by the breast and the arms. By the belly and the thighs which were brass, is signified the church which succeeded the Ancient spiritual Church, and may be called spiritual-natural; in it reigned the good of faith, and the truth from that good. This good is signified in the Word by brass, and also by the belly and the thighs; but by the legs and the feet, which were part iron and part clay, is signified the Israelitish and Jewish Church, which was an external church without any internal, which, therefore, did not possess good and truth, but truth falsified, which in itself is falsity, and good adulterated, which in itself is evil; therefore it is said concerning it in that chapter,

“Thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron is not mixed with clay” (verse 43).

Iron signifies natural truth, and miry clay natural good, similarly the feet and legs; but here, the clay signifies good adulterated, and iron truth such as there is in the external sense of the Word; for the seed of man denotes the Word where goods and truths are, the adulterations and falsifications of which are described by iron mixed with clay, which do not cohere one with the other. That there have been four churches, one after other, may be seen in the Doctrine of the New Jerusalem, n. 247, 248. By the stone which smote the image, is meant Divine truth from the Lord. That it became a great rock, and filled the whole earth, signifies that the Lord by Divine truth is about to rule over heaven and the church, the earth here denoting the church and also heaven; therefore it is also said, that this kingdom shall stand for ever (verse 44). By kingdom also are signified the church and heaven, for there is the kingdom of God. That Divine truth [is signified] by a stone, and that the Lord as to Divine truth is here meant by a rock, is plain from the signification of a stone, in the Word, when said of the Lord:

As in Gen. xlix. 24; Ps. cxviii. 22, 23; Isa. xxviii. 16; Matt. xxi. 42, 44; Mark xii. 10, 11; Luke xx. 17, 18.

Whether you say the Lord, or the Divine truth, it is the same thing, because all Divine truth is from Him, and hence He is in it. It is from this circumstance also that the Lord is called the Word, for the Word is Divine truth. (That a stone in the highest sense, signifies the Lord as to the Divine truth, and thence, in a lower sense, truth from good, may be seen, n. 643, 1298, 3720, 6426, 8609, 10,376.)

sRef Ex@17 @6 S5′ sRef Ps@78 @20 S5′ sRef Ex@17 @5 S5′ sRef Ps@114 @8 S5′ sRef Num@20 @9 S5′ sRef Num@20 @8 S5′ sRef Num@20 @10 S5′ sRef Num@20 @12 S5′ sRef Num@20 @11 S5′ sRef Ps@78 @15 S5′ sRef Ps@78 @35 S5′ sRef Ps@105 @41 S5′ sRef Ps@114 @7 S5′ sRef Isa@48 @21 S5′ sRef Ps@78 @16 S5′ [5] That a rock signifies the Lord as to the Divine truth is plain from

the rock in Horeb, from which the waters were given to the Israelitish people (Exod. xvii. 5, 6).

And that it was commanded,

that Moses and Aaron speak unto the rock, and so they should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff twice, wherefore it was denounced unto Moses and Aaron that they should not bring the people into the land of Canaan (Num. xx. 7-12).

That this rock signified the Lord, is known in the church; but it is not known that the reason of this signification is, that a rock, in the Word, signifies the Divine truth proceeding from the Lord; therefore also Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. By the waters also that flowed forth, is signified the Divine truth; and by making the people drink of them is signified to nourish spiritually, which is effected by instructing and teaching. (That waters signify truths, may be seen above, n. 71; and that to drink, and to be given to drink, signify to be instructed and to be taught, in the Arcana Coelestia, n. 3069, 3772, 4017, 4018, 8562, 9412.)

The same is signified by a rock in Isaiah:

“They shall not thirst; he led them in the waste places; he shall cause the waters to flow out of the rock for them: when he cleaveth the rock, that the waters flow out” (xlviii. 21).

In David:

“He clave asunder the rocks in the wilderness, and made the great depths to drink; and he brought streams also out of the rock, and they remembered that God was their Rock, and the high God their Redeemer” (Ps. lxxviii. 15, 16, 20, 35).

In the same:

“He opened the rock, that the waters should flow out; they went in the dry places, like a river” (Ps. cv. 41).

In the same:

“Bring forth, thou earth, at the presence of the Lord, at the presence of the God of Jacob; who turned the rock into a pool of waters, the flinty rock into a fountain of waters” (Ps. cxiv. 7, 8).

That a rock in these passages signifies the Lord as to Divine truth, or what is the something, Divine truth from the Lord, is evident from what has been said above, and further from the fact, that in those two passages in David, the redemption and the regeneration of the men of the church are treated of, which are effected by Divine truth from the Lord. Redemption [is meant] by these words; “they remembered that God was their Rock, and the high God their Redeemer”; regeneration, by these words; “bring forth, thou earth, at the presence of the Lord”; to bring forth, when said of the church, signifies to be reformed and regenerated.

sRef Isa@51 @1 S6′ [6] In Isaiah

“Hearken unto me, ye that follow after justice, ye that seek Jehovah; look back to the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged” (li. 1).

By the rock is meant the Lord as to the Divine truth, and by the pit is signified the Word, as also in other places; to be hewn out of the rock, and to be digged out of the pit, signify to be regenerated from Divine truths and Divine goods, thus by truths from good from the Lord; for stones that are cut out of a rock, signify truths from the Lord; and ground which is dug out of the pit, signifies good from the Lord, therefore it is called the digging out of the pit.

sRef Deut@32 @31 S7′ sRef Deut@32 @18 S7′ sRef Deut@32 @13 S7′ sRef Deut@32 @30 S7′ sRef Deut@32 @4 S7′ sRef Deut@32 @3 S7′ [7] In Moses:

“Ascribe ye greatness unto our God. He is the Rock, whose work is perfect and all his ways are judgment. He made him ride on the high places of the earth, and feedeth him with the produce of the fields; he maketh him to suck honey out of the rock, and oil out of the stone of the rock. The Rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their Rock has sold them, and Jehovah has shut them up? For their rock is not as our Rock, neither are our enemies judges” (Deut. xxxii, 3, 4, 13, 18, 30, 31).

These things are said concerning the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as by, “He made him to ride upon the high places of the earth, he fed him with the produce of the fields, he made him to suck honey out of the rock, and oil out of the stone of the rock.” The understanding of the spiritual things of this church is signified by, “He caused him to ride upon the high places of the earth”; to ride signifying to understand, the high places of the earth denoting the spiritual things of the church; spiritual nourishment thence is signified by, “He fed him with the produce of the fields”; to eat denoting to nourish, and the produce of the fields denoting all things of the church. That they had natural good and spiritual good by Divine truth from the Lord, is signified by, “He made them to suck honey out of the rock, and oil out of the stone of the rock”; honey denoting natural good, and oil denoting spiritual good, the rock denoting external Divine truth from the Lord, which is for the natural man, and the stone of the rock denoting internal Divine truth from the Lord, which is for the spiritual man. The Jewish Church, which was in no Divine truth, is after this here treated of, concerning which it is said, “The Rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former,” by which is signified that the Lord, and hence the Divine truth, by which the church is reformed, were rejected. The Rock denotes the Lord as to Divine truth, and reformation thereby from Him is signified by, “that begat thee,” and by, “God thy Former.” That they were entirely deprived of truth and good, is signified by, “their Rock has sold them, and Jehovah has shut them up,” Rock being said of truth, and Jehovah of good; to sell and to shut up denote to be deprived of. That they would be in falsity from evil is signified by, “their rock is not as our Rock, neither are our enemies judges”; their rock denoting falsity, our enemies denoting evils, not judges signifying without truths and good. From these things it is evident that a rock signifies the Lord as to Divine truth, and in an opposite sense falsity.

sRef 2Sam@23 @2 S8′ sRef 2Sam@23 @3 S8′ [8] In the second book of Samuel:

“The Spirit of Jehovah spake in me, and his word was upon my tongue. The God of Israel said, the Rock of Israel spake, he that ruleth in the just man, the fear of God that ruleth” (xxiii. 2, 3).

Rock is here clearly [used] for the Lord, for by the God of Israel, in the Word, is meant the Lord; therefore it is said, “The Spirit of Jehovah spake in me, and his word was upon my tongue,” likewise, “The God of Israel said, the Rock of Israel spake to me.” The Spirit of Jehovah, and His word signify the Divine truth, and the Lord is called the God of Israel from worship, and the Rock of Israel from the Divine truth, from which worship [springs]. Because it is the Lord who is meant, therefore it is said that the Rock of Israel spake. His dominion over those who are in good and those who are in truth, is signified by, ruling over the just man, ruling over him who has the fear of God; just being said of good, and the fear of God of truth. For in that Psalm of David the Lord is treated of; whence also it is evident that the Lord is meant by the God of Israel, and by the Rock of Israel.

sRef 2Sam@22 @47 S9′ sRef Ps@81 @13 S9′ sRef Ps@81 @16 S9′ sRef 2Sam@22 @3 S9′ sRef 2Sam@22 @2 S9′ sRef Ps@18 @46 S9′ sRef Ps@18 @31 S9′ sRef Ps@18 @2 S9′ [9] In David:

“O that my people had hearkened unto me, that Israel had walked in my ways! I would have fed them with the fat of the wheat; and with honey out of the rock would I have satisfied them” (Ps. lxxxi. 13, 16).

By the rock here also is meant the Lord as to Divine truth, as may be seen above (n. 374), where they are explained. In the same:

“Who is God save Jehovah? or who is a Rock besides our God? Jehovah liveth, and my Rock is blessed, and the God of my salvation shall be exalted” (Ps. xviii, 31, 46; 2 Sam. xxii. 2, 3, [32], 47).

The reason why it is said, “Who is God save Jehovah? and, who is a Rock besides our God? is, because where Divine good is treated of, the Lord is called Jehovah; and where Divine truth is treated of, He is called God, and also Rock, as [He is] here. Similarly afterwards, “Jehovah liveth, and my Rock is blessed; and the God of my salvation shall be exalted,” signifies that He is to be worshipped by means of truths from good, whence there is salvation; to be exalted, when said of God, is said of worship from good by means of truths.

sRef Ps@19 @14 S10′ sRef Ps@28 @1 S10′ sRef Ps@42 @9 S10′ sRef Ps@89 @27 S10′ sRef Isa@26 @4 S10′ sRef Isa@44 @8 S10′ sRef Ps@89 @26 S10′ sRef Hab@1 @12 S10′ sRef Ps@92 @15 S10′ sRef Isa@30 @29 S10′ sRef Ps@95 @2 S10′ sRef Ps@95 @1 S10′ sRef 1Sam@2 @2 S10′ [10] In the same:

“Let the words of my mouth, and the meditation of my heart, be well-pleasing in thy sight, O Jehovah, my Rock, and my Redeemer” (Ps. xix. 14).

By Jehovah, the Rock, is signified the same as by Jehovah God, namely, the Lord as to Divine good and Divine truth; and [He is called] Redeemer from regeneration, which is effected by means of the Divine truth. The words of the mouth signify the understanding of truth, and the meditation of the heart the perception of good. In the same:

“I say unto God my Rock, Why hast thou forgotten me?” (Ps. xlii. 9).

By, God the Rock, is meant the Lord as to Divine truth, here as to defence. In the same:

“Unto thee do I cry, O Jehovah, my Rock; be not silent from me; be not thou peradventure silent from me” (Ps. xxviii. 1).

Here also Jehovah and Rock are mentioned, because by Jehovah is meant the Lord as to Divine good, and by the Rock the Lord as to Divine truth, and because both are meant, therefore also it is twice said, “Be not silent from me; be not thou peradventure silent from me”; for one has reference to the Divine good, the other to the Divine truth, for in the Word there is a heavenly marriage in all its details, which is the marriage of good and truth.

In Habakkuk:

“O Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast strengthened him for trial” (i. 12).

In Isaiah:

“Trust ye in Jehovah for ever; for in Jah Jehovah is the Rock of eternity” (xxvi. 4).

In the same:

“Ye shall have a song, as of the night of sanctifying the feast; and gladness of heart, as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel” (xxx. 29).

In the same:

“Is there a God beside me? yea, there is no Rock, I have not known any” (xliv. 8).

In David:

“We shall make a joyful noise unto the Rock of our salvation; we shall come before his face with confession” (Ps. xcv. 1, 2).

In the first book of Samuel:

“There is none holy as Jehovah; for there is none beside thee; and there is not any Rock like our God” (ii. 2).

In David:

“Upright is Jehovah my Rock” (xcii. 15).

In the same:

“He shall cry unto me, Thou art my Father, my God, the Rock of my salvation. Also I will make him the first-born, high over the kings of the earth” (Ps. lxxxix. 27, 28).

In these passages, by Rock is meant the Divine truth from the Lord, and the Lord Himself.

sRef Matt@7 @24 S11′ sRef Matt@7 @25 S11′ [11] Besides also in other passages: as in the Evangelists:

“Everyone who heareth my words, and doeth them, I will liken him unto a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; yet it fell not; for it was founded upon a rock” (Matt. vii. 24, 25; Luke vi. 48).

By the house founded upon a rock are meant the church, and the men of the church, who have founded their doctrine and life upon the Divine truth which is from the Lord, thus upon those things that are in the Word, [and] who, consequently, are in truths from good from the Lord. It is said, who are in truths from good, because the Divine truth is received only by him who is in good. To be in good is to be in the good of life, which is charity, therefore it is said, “He who heareth my words and doeth them”; to do the Lord’s words is the good of life. For truth, when a man does it, becomes good, because it enters the will and love, and that which becomes of the will and love, is called good. The temptations, in which such a man of the church does not fall but conquers, are signified by, “the rain descended, the floods came, the winds blew and beat upon the house; and yet it fell not; for it was founded upon a rock”; for in the Word, by floods of waters, and showers, and also by whirlwinds, are signified temptations; it is indeed a comparison, but it should be known, that all comparisons in the Word are equally from correspondences, as are the things not said comparatively (as may be seen above, n. 69, and in Arcana Coelestia, n. 3579, 8989). From these things it is now quite clear, that by a rock in the Word is signified the Lord as to Divine truth, or Divine truth from the Lord.

sRef Matt@16 @15 S12′ sRef Matt@16 @19 S12′ sRef Matt@16 @18 S12′ sRef Matt@16 @17 S12′ sRef Matt@16 @16 S12′ [12] Hence it is evident what is signified by the Lord’s words to Peter, in Matthew:

“He said to the disciples, But whom say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon, son of Jona; for flesh and blood have not revealed it unto thee, but my Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in the heavens” (xvi. 15-19).

By Peter here is not meant Peter, but Divine truth from the Lord is meant, as in the passages adduced above; for all the Lord’s disciples together represented the church, and every one of them some [particular] of the church; Peter the truth of the church, James its good, and John good in act or works. The rest of the disciples represented the truths and goods which are derived from these, in the same manner as the twelve tribes of Israel. That this is the case, will be seen in what follows, when the tribes and the disciples are treated of. Hence it is, that those three disciples are mentioned in the Word more frequently than the others.

sRef John@1 @42 S13′ [13] The reason why the Lord addressed those words to Peter is because he then confessed, saying, “Thou art the Christ, the Son of the living God,” which in the spiritual sense signifies that He was the Divine truth, which Christ and also the Son of God signify. That Christ [signifies this] may be seen in the Arcana Coelestia, n. 3004, 3005, 3009; that the Son of God also [signifies this], above, n. 63, 151, 166. By virtue of this confession, Peter represented the Divine truth from the Lord in the church, therefore he was also called Peter [Petra], and it is said, “thou art Peter [Petra], upon this rock [Petra] I will build my church”; by which therefore is signified, upon the Divine truth from the Lord, or what is the same thing, upon truths from good, for upon these the church is built. That Peter might represent this in the church, he was called by the Lord a rock, as is evident in John:

“Jesus beholding him said unto him, Thou art Simon the son of Jona; thou shalt be called Cephas, which is, by interpretation, a rock” (i. 42).

Cephas signifies a rock in the Syriac tongue, therefore also Peter, in that text, is everywhere called Cephas; and Cephas also is a rock in the Hebrew tongue, as is evident in Jer. iv. 29, and Job xxx. 6 where rocks are mentioned in the plural number; but Peter is not called a rock in the Greek and Latin tongues, because the name was given to him as a person.

sRef John@14 @8 S14′ sRef John@14 @10 S14′ sRef John@14 @11 S14′ sRef John@14 @9 S14′ sRef John@10 @30 S14′ sRef John@10 @38 S14′ sRef John@14 @7 S14′ [14] The reason why the Lord said, Simon son of Jona, and afterwards he was called a rock, is, because Simon son of Jona signifies truth from good, or faith from charity; and because as truth from good or faith from charity is only given with those who are in Divine truth from the Lord, and Peter then confessed [the Lord], therefore he is called Peter, not himself, as a person, but that Divine truth which was from the Lord in his confession. That it was from the Lord is meant by the Lord’s words, that flesh and blood hath not revealed it unto thee, but My Father who is in the heavens; by the Father in the heavens is meant the Divine in the Lord, because the Father was in Him, and He in the Father, and thus they were one (John xiv. 7-11; x. 30-38). That Simon signifies truth in the will, will be seen in the following chapter; and that a dove, which is signified by Jona, signifies spiritual good, may be seen in the Arcana Coelestia (n. 870, 1826, 1827). Hence by Simon son of Jona is signified the truth of good, or truth from good. Because the hells can avail nothing against the Divine truth proceeding from the Lord, nor against any man in whom there is Divine truth from the Lord, therefore the Lord declares that the gates of hell shall not prevail against it.

sRef Matt@18 @18 S15′ sRef Mark@11 @24 S15′ [15] The Lord further said:

“I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in the heavens.”

This signifies that all things are possible to those who are in truths from good from the Lord, in perfect agreement with these words:

“Whatsoever things we desire, when ye pray, believe that ye will receive them, and it shall also be done unto you” (Mark xi. 24; Matt. vii. 8; Luke xi. 9).

How these words are to be understood, may be seen above (n. 405), namely, that if they ask from the faith of charity, they do not ask from themselves, but from the Lord, for whatever any one asks from the Lord and not from himself, he receives. That these words, “whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in the heavens,” signify that which was then declared, is evident from the Lord’s words to the disciples (and thus to all who are in truths from good from the Lord), in Matthew:

“Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven” (xviii. 18).

sRef Matt@18 @20 S16′ sRef Matt@18 @19 S16′ [16] These words were spoken to all, thus not to Peter only. That this is so the Lord in that chapter immediately declares by these words:

“I say unto you, That if two of you shall agree on earth in my name respecting anything that they shall ask, it shall be done for them by my Father who is in the heavens. For where two or three are gathered together in my name, there am I in the midst of them” (verses 19, 20).

By the Lord’s name is meant everything by which He is worshipped; and because He is worshipped by means of truth from good, which is from Him, this therefore is meant by His name (that this is meant by the Lord’s name may be seen above, n. 102, 135). The same, consequently, is signified by, everything they should ask on earth should be done for them in the heavens, which is signified by, whatsoever ye shall bind and loose on earth, shall be bound or loosed in the heavens, for the former words are explained by the Lord by the latter. He who is acquainted with the spiritual sense of the Word, may also know why it is said, If two shall agree, and afterwards, where there are two or three, namely, because two are said of good, and three of truth, consequently, two and three, of all who are in truths from good. (That the Divine truth from the Lord has all power in the heavens and in the earth may be seen above, n. 209, 333; and in the work concerning Heaven and Hell, n. 230, 231, 539; and in the Arcana Coelestia, n. 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10,019, 10,182.) The reason why two are said of good is, because they signify conjunction by love (n. 1686, 5194, 8423); the reason why three are said of truths is, because they signify all truths in the aggregate, in like manner as twelve (n. 577, 2089, 2129, 2130, 3272, 3858, 3913); therefore when two and three are mentioned in the spiritual world, two and three are not meant, but all those who are in truths from good. (That Peter signifies truth from good which is from the Lord, may be seen in the small work concerning the Last Judgment, n. 57.)

sRef Isa@22 @16 S17′ [17] Thus far it has been shown what a rock signifies in this sense it now follows that it should be shown what a rock signifies in the opposite sense. In the opposite sense a rock signifies the infernal falsity, which is trusted in; as in the following passages. In Isaiah:

“Hewing out his sepulchre in the height, growing for himself a dwelling in the rock” (xxii. 16).

The valley of vision is treated of in this chapter, by which is signified the falsity of doctrine confirmed by the sense of the letter of the Word. The love of falsity is signified by the sepulchre in the height, and the faith of falsity, by the habitation in the rock; their making such things for themselves, is signified by hewing out and graving for themselves.

sRef Isa@31 @7 S18′ sRef Isa@31 @8 S18′ sRef Isa@31 @9 S18′ [18] In the same:

“In that day they shall cast away [every] man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man (vir), and the sword not of a man (homo) shall devour him; his rock also shall pass away for fear, and his princes shall be dismayed by the ensign” (xxxi. 7-9).

The subject here treated of is, the judgment upon those who, from their own intelligence, imagine themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek the reputation of learning on account of these; such persons, because they cannot see truths, seize on falsities and boast of them as truths. The falsities favouring their principles and their loves, are signified by the idols of silver and the idols of gold; that they are from man’s own intelligence, is signified by, which your own hands have made for you; that they should perish by their own falsities, is signified by, “then shall Asshur fall by the sword not of a man (vir), and the sword not of a man (homo) shall devour him.” Asshur denoting the Rational perverted, and, consequently, those who are in falsities from their own intelligence; to fall, and to be devoured by the sword, denotes, to perish. This was also represented by the king of Assyria being slain by his own sons (Isa. xxxvii. 38) his sons there signifying his own falsities, by which he perished. His rock which shall pass away for fear, signifies all falsity in general, in which such persons trust; and the princes who shall be dismayed by the ensign, signify primary falsities; it is said, by the ensign, because they are not dissipated by any combat with truths, but solely by the sign of combat, which is an ensign. Such also have been seen by me cast down from the rocks upon which they were, by the waving of an ensign.

sRef Jer@4 @29 S19′ [19] In Jeremiah:

“Before the voice of the horseman and of the archers the whole city fleeth; they entered the clouds and ascended into the rocks: the whole city is deserted, neither does any man dwell therein” (iv. 29).

In these words is described the desolation of the church as to truths. The desolation of all the truth of doctrine by false reasonings and the false doctrines thence, is signified by, “the whole city fleeth before the voice of the horseman and of the archers”; the voice of the horseman signifying false reasonings, and the voice of the archers false doctrinals; the whole city fleeth signifies the desolation of all the truth of doctrine, city denoting doctrine. That there is no truth acknowledged, but merely falsity, is signified by, “they entered the clouds, and ascended into the rocks,” to enter the clouds signifying [to be] in no acknowledgment of truth, and to ascend into the rocks signifying [to be] in mere falsity.

sRef Ezek@24 @7 S20′ sRef Matt@13 @5 S20′ sRef Matt@13 @6 S20′ sRef Ezek@26 @14 S20′ sRef Ezek@26 @4 S20′ sRef Ezek@24 @8 S20′ sRef Ezek@26 @3 S20′ [20] I have also seen rocks which consisted of stones heaped together, and without any plains where verdure [could live] as elsewhere upon rocks; upon them were spirits, who, while they lived in the world as men, had been in faith separated from charity which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is meant by the dryness of the rock, in Ezekiel:

“I have set him upon the dryness of the rock; he hath not poured him upon the earth that dust may cover him” (xxiv. 7, 8).

And in the same:

“I will cause many nations to come up against thee, who shall throw down the walls of Tyre, and destroy her towers; and I will purge her dust from her, and give her the dryness of a rock” (xxvi. 3, 4, 14).

By dust, in these two passages, is meant the ground, by which the good of the church is signified. When there is no earth upon the rocks, and the rocks are dry, or consisting of mere heaps of stones, as stated above, it is an indication that there remains no good; and where there is no good, there is absolute falsity; this, therefore, is signified by, “the dryness of a rock, and by the dust covering him, and by, I will purge her dust from her.” From these things it is also evident what is signified by the Lord’s words in the Evangelists:

“Some seed fell upon stony places, where they had not much earth; whence they forthwith sprung up, because they had no deepness of earth; and they were dried up” (Matt. xiii. 5, 6; Mark iv. 5, 6; Luke viii. 6).

But these things may be seen explained above, n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of ground, whence there are plains, verdure, and shrubberies, but not such as are upon the mountains and hills, upon which dwell those who receive light from the sun of heaven; whereas those who are not spiritual-natural, but merely natural, are not at this day upon rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

sRef Jer@51 @25 S22′ [22] In Jeremiah:

“Behold, I am against thee, O mountain that destroyest the whole earth; and I will stretch out mine hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning” (li. 25).

This is said of Babylon, whose damnation by falsities is signified by, “I will roll thee down from the rocks,” and [whose] damnation by evils is signified by, “I will make thee a mountain of burning” (but these things may be seen more fully explained above, n. 405).

sRef Jer@48 @28 S23′ [23] In the same:

“Leave the cities, and dwell in the rock, ye inhabitants of Moab, and be like the dove that maketh her nest in the passages of the mouth of the pit” (xlviii. 28).

These things are said of Moab, by which is signified the adulteration of good and truth, and thence those who pervert the good and truth of the Word. “Leave the cities,” signifies the truths of doctrine; “dwell in the rock,” signifies in falsities and the doctrine thereof; “be like the dove that maketh her nest in the passages of the mouth of the pit,” signifies the intuition of truth from without, and not from within; for a pit signifies the Word where truths are, to make a nest in the passages of its mouth denotes without it and not within, to make a nest signifying the same as to dwell, namely, to live the life; but to build a nest is said of a bird, and to dwell, of man. What it is to regard the Word from without, and not from within, may be seen in the Arcana Coelestia (n. 10,549, 10,550, 10,551); namely, that it is to see it, not from doctrine, but only from the letter, whence the thought and affection wander in every direction whither the mind leads, nothing being certain to them, whence [arise] perpetual adulterations, which are signified by Moab. This is the case with those who study the Word for the sake of glory and honour, who, because they regard themselves in everything whilst they study the Word, remain outside the Word; whereas those who love the truth and the good thence, are within the Word, for they view it from the Lord, and not from themselves. Hence it is evident what, “Leave the cities and dwell in the rock, ye inhabitants of Moab, and be like the dove that maketh her nest in the passages of the mouth of the pit,” signifies.

sRef Jer@23 @29 S24′ [24] In the same:

“Is not my word like a fire; and like a hammer that scattereth the rock?” (xxiii. 29).

The Word is said to be like a fire and like a hammer, because fire signifies the good of love, and a hammer the truth of faith; for a hammer signifies the same as iron, and iron signifies truth in ultimates, and the truth of faith. Both fire and hammer are mentioned, consequently good and truth, by reason of the marriage of good and truth in every particular of the Word. By the rock which it scatters, is signified falsity in its whole extent, and the doctrine of falsity; but its dispersion or destruction takes place when man, in whom they exist, is judged.

sRef Nahum@1 @6 S25′ [25] In Nahum:

“Before his indignation who shall stand up? or who shall stand in the wrath of his anger? His wrath is poured out like fire, and the rocks shall be overturned before him” (i. 6).

That the indignation, wrath, and anger of Jehovah, signify the Last Judgment, and the state of damnation of those who are in evils and the falsities thence, will be seen in the following articles. The damnation of evils is signified by His wrath, which is poured out like fire; and the damnation of falsities from evils [is signified] by His anger, and by the rocks being overturned before Him for fire signifies the evils of the loves of self and of the world, and rocks signify the falsities thence, and to be overturned signifies to perish. The rocks also upon which those are who are in principles of falsity and thence in falsities of every kind, are visibly overthrown, and those who are upon them are thus cast down into hell; but this takes place in the spiritual world, where all dwell according to the quality of their interiors, to which their externals correspond.

sRef Isa@57 @5 S26′ sRef Isa@57 @4 S26′ [26] In Isaiah

“Ye who have inflamed yourselves with gods under every green tree, who have slain the children in the rivers under the shelves of the rocks” (lvii. 4, 5).

What it is to be inflamed with gods under every green tree, and to slay the children in the rivers under the shelves of the rocks, no one can know except from the internal sense. In that sense, by being inflamed with gods under every green tree, is signified to worship God from every falsity which occurs; to be inflamed with idols, denotes ardent worship; every green tree denotes every falsity which occurs, for a tree signifies knowledges (cognitions) and perceptions, here knowledges and perception of falsity; and by slaying the children in the rivers under the shelves of the rocks, is signified to extinguish truths by falsities from one’s own intelligence; children denoting truths; rivers denoting one’s own intelligence; the shelves of the rocks denoting falsities; under the shelves of these signifies that this is done from the Sensual in which the light is ultimate natural, for those who are in this light only, stand under broken rocks, and do not see any truth, and if it is stated they do not perceive it. In such a position have I also seen them in the spiritual world. Whence it is evident that to slay children is not meant to slay children, but to extinguish truths.

sRef Ps@137 @9 S27′ [27] Similarly in David:

“Blessed is he who shall take and dash thy infants against the rock” (Ps. cxxxvii. 9).

By infants here are not meant infants, but falsities springing up; for the subject treated of is Babylon, whereby are signified the falsities of evil destroying the truths of the good of the church; the destruction of these is signified by dashing them against the rock; the rock denoting the ruling falsity of evil, and to dash denoting to destroy. He who abides only in the sense of the letter of the Word, and thinks no further, may easily be induced to believe, that he is called blessed who thus treats the children of his enemies, when, notwithstanding, it would be an enormous crime; whereas he is blessed who disperses the falsities of evil springing up in the church, which are here signified by the infants of Babylon.

sRef Jer@18 @14 S28′ sRef Jer@18 @13 S28′ sRef Jer@18 @15 S28′ [28] In Jeremiah:

“Who hath heard such a thing as this? the virgin of Israel hath done an abominable thing; doth the snow of Lebanon from the rock desert my fields? will the strange cold flowing waters carry them away? My people have forgotten me, they have burnt incense to vanity” (xviii. 13-15).

By the virgin of Israel here and elsewhere, is meant the spiritual church, for the Israelites represented this [church]; the abominable thing which they did, was their turning the goods of the church into evils, and the truths of the church into falsities, and worshipping Jehovah from the latter and the former. The evils from which [such] worship [springs] are signified by, “My people have forgotten me”; for he who forgets God is in evils; and the falsities from which [such] worship [springs], are signified by, “they have burned incense to vanity,” vanity denoting falsity, and to burn incense denoting worship. “Doth the snow of Lebanon from the rock desert my fields?” signifies whether they have the truths of the church from the Word, rock here signifying the Word, because [it signifies Divine truth], as [was said] above; the snow of Lebanon signifies the truths of the church thence. Snow here signifies the same as water, namely, truths; but snow signifies cold truths, because a church of such a nature is treated of. Lebanon denotes the church from which [they originated], and fields denote all the goods and truths of the church. By “the strange cold flowing waters,” are signified falsities in which there is no good, strange waters denoting falsities, and cold denoting, in which there is no good, for truths possess all their heat from the good of love.

sRef Jer@21 @13 S29′ [29] In the same:

“Behold, I am against thee, O inhabitress of the valley, [and] thou rock of the plain; that say, Who shall come down against us? and who shall enter into our habitations?” (xxi. 13).

By the inhabitress of the valley and the rock of the plain, are signified those who are in the ultimates of the Word, and do not suffer themselves to be enlightened from the interior; and those who are of such a nature do not see truths, but instead thereof falsities; for all the light of truth being out of heaven from the Lord, comes and descends from the interior. Such are meant by the inhabitress of the valley and the rock of the plain; the valley and the plain denote the ultimates of the Word in which they are; and the inhabitress and the rock signify falsities, the inhabitress falsity of life, and the rock falsity of doctrine. The faith of falsity and evil to which they firmly adhere, believing it to be truths and goods, is signified by their saying, “Who shall come down against us? and who shall enter into our habitations?”

sRef Job@14 @18 S30′ sRef Isa@2 @10 S30′ [30] In Isaiah

“Enter into the rock, and hide thee in the dust, for fear of Jehovah” (ii. 10).

To enter into the rock, denotes into falsity, and to hide themselves in the dust denotes into evil. The Last Judgment is here treated of, when those who are in the falsities of evils, and in the evils of falsity, cast themselves into the hells which are in rocks, and under the earths, in the spiritual world; but these things may be seen more amply deduced and explained in the preceding article.

In Job:

“The mountain falling melteth, and the rock is removed out of his place” (xiv. 18).

By the mountain is signified the love of evil; and by the rock the faith of falsity; and by melting and being removed out of its place, are signified to perish.

sRef Job@30 @6 S31′ [31] In David:

“Let their judges be cast down through places of the rock” (Ps. cxli. 6).

By judges are signified those who are in falsities, and in an abstract sense, the falsities of thought and doctrine. The same is signified by judges in the Word, as by judgments, and judgments signify the truths from which judgments [are made], and, in the opposite sense, falsities. And since those who are in falsities, in the spiritual world, dwell in rocks, it is therefore said, let them be cast down through places of the rock, by which is signified that they are let into their falsities, and dwell in hells corresponding to their falsities. In Job:

“To dwell in the cleft of the valleys, in holes of the earth, and in the rocks” (xxx. 6).

This [is said] of those who are in the hells, because in evils and in the falsities thence; the hells of those who are in evils as to life, being under valleys and in caves there; and [of those] who are in falsities thence, in rocks. Hence it is evident what is signified by dwelling in the cleft of the valleys, in holes of the earth, and in rocks. (But concerning the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which they are entered, see the article just preceding, n. 410.)

[32] These things have been adduced that it may be known that by rock, in the opposite sense, is signified falsity in general; this signification of rock is from correspondence, as is evident from the appearances and visible objects in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life; therefore those who are in wisdom and intelligence, because in love to the Lord, and in charity towards the neighbour, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rosaries, and lawns; but those who are in the faith of the doctrinals of their church, and in some degree of charity, dwell upon rocks where there are plains upon which are some groves and some trees, and also grassy places; whereas those who were in faith alone, as it is called, as to doctrine and as to life, and thence in falsities of faith and evils of life, dwell among the rocks, in caverns and cells there.

sRef Isa@5 @28 S33′ sRef Job@19 @24 S33′ sRef Jer@5 @3 S33′ sRef Ezek@3 @9 S33′ [33] This signification of rock is from the correspondence [which has been] stated. But the signification of rock from its hardness, is [contained] in the following passages.

In Jeremiah:

“They have made their faces harder than the rock” (v. 3).

In Ezekiel:

“As an adamant harder than rock have I made thy forehead; fear ye not” (iii. 8, 9).

In Job:

“They shall be graven with an iron pen and with lead in the rock for ever” (xix. 24).

In Isaiah:

“The hoofs of the horses are counted like rock” (v. 28).

The reason why hardness is expressed by a rock, is also from the correspondence of a rock with truth from good, for all power belongs to truth from good, as said above; but when truth acts against falsity from evil, then good is blunted, and the remaining truth acts harshly, according to the above words in Ezekiel:

“As an adamant harder than rock have I made thy forehead.”

And truth also without good is hard, but still it is brittle. What, however, has been adduced concerning rocks, will be more fully elucidated by those things that shall be said concerning the signification of stones in the following pages.

sRef Rev@6 @16 S0′ 412. And hide us from the face of him that sitteth upon the throne, and from the anger of the Lamb. That this signifies, lest they should suffer direful things from the influx of Divine good united to the Divine truth proceeding from the Lord, is plain from the signification of, “hide us,” when it is said by those in whom the goods and truths of the church are destroyed by evils of life and the falsities thence, as denoting, lest they should suffer direful things, concerning which we shall speak presently; from the signification of, “from the face of Him that sitteth upon the throne,” as denoting the Lord as to Divine good in heaven; that face, when said of the Lord, denotes the Divine love, from which the Divine good in heaven is, will be plain from the passages in the Word to be adduced presently, and that, “Him that sitteth upon the throne” denotes the Lord as to Divine good in heaven, may be seen above (n. 297, 343); and from the signification of, “the anger of the Lamb,” as denoting the casting into hell by the influx of Divine truth proceeding from the Lord. That the anger of Jehovah or the Lord signifies this, is evident from the passages in the Word to be adduced in the following article. Moreover, that the Lord alone is meant by Him that sitteth upon the throne, and by the Lamb; the Lord as to Divine good by Him that sitteth upon the throne, and the Lord as to Divine truth by the Lamb, may be seen above (n. 297, 343). That the anger of the Lamb is mentioned, is not that the Lord, who is meant by Him that sitteth on the throne and by the Lamb, is angry, for He is the Divine good itself, and this cannot be angry, for anger can have no place in essential good; but it is thus said in the sense of the letter of the Word for reasons which we shall explain elsewhere; here it shall only be shown that the face of Jehovah or of the Lord signifies the Divine love, and thence the Divine good in heaven and in the church; and, in the opposite sense, by setting His face against any one, and by concealing and hiding His face, is meant the same as by wrath and anger; also, that by the face, when said of man, are meant the interiors of his mind, and affection in both senses.

sRef Ps@31 @16 S2′ [2] That the face, when said of Jehovah or the Lord, signifies the Divine love, and thence the Divine good, is plain from the following passages.

In David:

“Make thy faces to shine upon thy servant; save me for thy mercy’s sake” (Ps. xxxi. 16).

To make the faces shine, signifies to enlighten Divine truth from Divine love; that this is signified by, to make the faces shine, is because the Divine, truth, which proceeds from the Lord as a Sun in the angelic heaven, communicates all the light there, and also enlightens the minds of the angels, and fills them with wisdom; therefore the faces of the Lord, in the proper sense, is the Sun of the angelic heaven; for the Lord appears to the angels of the interior heavens as a Sun, and this from His Divine love, for love in the heavens, when it is presented before the eyes, appears as fire, but the Divine love, as a Sun; from that Sun proceed both heat and light, and that heat is the Divine good, and that light is the Divine truth. From these things it is evident that by making Thy faces shine upon Thy servant, is signified to enlighten the Divine truth from the Divine good; therefore also it is added, “save me for thy mercy’s sake”; mercy being of the Divine good. (But concerning the sun in the angelic heaven, and concerning the heat and light thence, see the work concerning Heaven and Hell – concerning the Sun there, n. 116-125, and concerning the heat and light thence, n. 126-140.)

sRef Ps@80 @3 S3′ sRef Ps@89 @15 S3′ sRef Ps@4 @6 S3′ sRef Ps@67 @1 S3′ sRef Ps@80 @19 S3′ sRef Ps@80 @7 S3′ [3] In the same:

“Many say, Who will shew us good? lift up upon us the light of thy faces, O Jehovah” (Ps. iv. 6).

In the same:

“They shall walk, O Jehovah, in the light of thy faces” (Ps. lxxxix. 15).

In the same:

“Bring us back, O God, and cause thy faces to shine, that we may be saved” (Ps. lxxx. 3, 7, 19).

And in the same:

“God be merciful unto us, and bless us; and cause his faces to shine upon us” (Ps. lxvii. 1).

By the light of the faces of Jehovah or of the Lord, is meant the Divine truth from the Divine love, as said above, and thence intelligence and wisdom, for from the Divine truth, or the Divine light in the heavens, are all the intelligence and wisdom, both of angels and men; hence by making Thy faces to shine upon us, by lifting up upon us the light of Thy faces, and by causing Thy faces to shine, is signified to enlighten in Divine, truth, and to gift with intelligence and wisdom.

sRef Num@6 @26 S4′ sRef Num@6 @24 S4′ sRef Num@6 @25 S4′ [4] The same is signified in the blessing of the sons of Israel, in Moses:

“Jehovah bless thee, and keep thee; Jehovah make his faces shine upon thee, and be merciful unto thee; Jehovah lift up his faces upon thee, and give thee peace” (Num. vi. 24-26).

By, making His faces shine, and being merciful, is signified to enlighten in Divine truth, and to impart intelligence and wisdom; and by lifting up His faces, and giving peace is signified to fill with Divine good, and to gift with love. Both are necessary to make man wise; for all those who are in the spiritual world are enlightened by the light which [proceeds] from the Lord as a Sun, but still they alone become intelligent and wise, who are at the same time in love, because the good of love receives truth, for they are conjoined since they mutually agree with and love each other. They only, therefore, see the Sun in heaven who are in love; others [see] only the light. To be merciful, which is said of the enlightenment of the faces, is also said of truth in the Word, and peace, which is said of the lifting up of the faces, is said of good.

sRef Matt@17 @2 S5′ sRef Rev@1 @16 S5′ [5] Because the Lord’s Divine love appears as a Sun in heaven, and thence proceeds the light there, therefore:

“When the Lord was transfigured before Peter, James, and John, his face did shine as the sun, and his raiment became as the light” (Matt. xvii. 1, 2).

And also when He appeared to John:

His countenance was as the sun shineth in his strength (Apoc. i. 16).

By His raiment, which became as the light, is signified Divine truth; for raiment in the Word signifies truth, and this because all the angels are clothed by the Lord according to their reception of Divine truth; their garments also are from the light of heaven, consequently shining, and bright, and the light of heaven, as was said, is Divine truth. Hence it is plain why the Lord’s raiment when He was transfigured became as the light (but concerning these things more may be seen in the work concerning Heaven and Hell, n. 177-182; also above, n. 64, 195, 271, 395).

sRef Rev@22 @4 S6′ sRef Matt@18 @10 S6′ sRef Rev@22 @3 S6′ [6] In Matthew:

Jesus said of the boy whom he had placed in the midst of his disciples, “Take heed that ye despise not one of these little ones; I say unto you, That their angels in the heavens do always behold the face of my Father who is in the heavens” (xviii. 10).

Here it is said that their angels behold, because there are spirits and angels with every man, and according to the quality of the man, such are the spirits and angels. With infant boys there are angels from the inmost heaven, who see the Lord as a Sun; for they are in love to Him, and in innocence; this is meant in a proximate sense by, their angels behold the face of His Father. By the face of the Father is meant the Divine love which was in the Lord, consequently, the essential Divine, which is Jehovah, for the Father was in Him, and He in the Father, and they were one, as He Himself teaches. But these same words in the purely spiritual sense signify, that the Lord, as to His Divine good, is in the good of innocence, for this is signified by an infant boy in the spiritual sense, and by the face of the Father [is signified] the Lord’s Divine good. The same thing is taught in the Apocalypse concerning the Lord’s servants, by whom are meant those who are in Divine truths, from their being in the good of love and charity:

“The throne of God and of the Lamb shall be in the New Jerusalem; and his servants shall serve him; and they shall see his face” (xxii. 3, 4).

But concerning these words see the explanation in the following chapters.

sRef Isa@63 @9 S7′ [7] In Isaiah:

“In all their straitness he was straitened, and the angel of his faces delivered them; for his love and his pity be redeemed them; and he took them, and carried them all the days of eternity” (lxiii. 9).

The Lord is here treated of, who is called the angel of the faces of Jehovah from the Divine truth which is from His Divine love; for by an angel in the Word is signified Divine truth, whence angels are also called gods (as may be seen above, n. 130, 200, 302); and by the faces of Jehovah is meant the Divine love which is in the Lord, whence it is also said, “for his love and his pity he redeemed them; and he took them, and carried them all the days of eternity,” these things being of the Divine love. The Lord, as to His Human, was the Divine truth, from which He fought with the hells, and by which He subjugated them. Hence it is that He is called an angel, that is as to His Divine Human. The Lord is evidently treated of in that chapter, and His combats with the hells, and the subjugation of them.

sRef Ps@31 @20 S8′ [8] In David:

“Thou hidest them in the secret of thy faces from the loftiness of man; thou concealest them in thy pavilion from the strife of tongues” (Ps. xxxi. 20).

To hide them in the secret of Thy faces, denotes, in the Divine good not appearing before others; and to conceal in Thy pavilion, denotes [to be kept] in the Divine truth. The loftiness of man, and the strife of tongues, denote the evils of falsity, and the falsities of evil; for loftiness is said of evils because they are of self-love; and man signifies truth and falsity; the strife of tongues denotes the falsity of evil. (What the evil of falsity and the falsity of evil are, may be seen in the Doctrine of the New Jerusalem, n. 21.)

sRef Ps@90 @8 S9′ [9] In the same:

“Thou hast set our iniquities before thee, our secret in the light of thy faces” (Ps. xc. 8).

“The light of thy faces,” denotes the light of heaven from the Lord as the Sun there. Because this light is the very Divine truth from which are all intelligence and wisdom, therefore the quality of whatever comes into this light is manifested as in clear day; hence it is, that when the evil come into this light, they appear entirely according to their quality, deformed and monstrous according to the evils concealed in them. From these things it is evident what is meant by, “Thou hast set our iniquities before thee, and our secret in the light of thy faces.”

sRef Jer@3 @9 S10′ sRef Ex@25 @30 S10′ [10] In Jeremiah:

“Proclaim these words toward the north, and say, Return, thou backsliding Israel, [and] I will not cause my faces to fall upon you; for I am merciful” (iii. 12).

By my faces here also is signified the Divine love, or every good which is of love; and by not causing the faces to fall is signified not to let fall and to cease, for when the countenance falls, it then ceases to regard; hence it is evident what is signified by, “I will not cause my faces to fall upon you.” Therefore also it is said, “for I am merciful,” mercy being the Divine love towards the wretched. By, proclaim towards the north, is signified, to those who are in falsities and thence in evils; therefore it is also said, return, O backsliding Israel. The reason why the north signifies those is, because those who are in falsities and thence in evils, dwell in the northern quarter in the spiritual world. (Concerning falsities and the evils thence, see the Doctrine of the New Jerusalem, n. 21.) The reason why the bread upon the table in the tabernacle was called the bread of faces, and the table itself the table of faces (Exod. xxv. 30; Num. iv. 7), was, because by bread there, just as by the faces of Jehovah, was signified the Divine good of the Divine love (as may be seen in the Doctrine of the New Jerusalem, n. 212, 213, 218).

sRef Isa@1 @12 S11′ sRef Ps@42 @2 S11′ sRef Mal@1 @9 S11′ sRef Ps@42 @5 S11′ sRef Zech@8 @21 S11′ sRef Ps@95 @2 S11′ sRef Isa@1 @11 S11′ sRef Zech@8 @22 S11′ sRef Ps@95 @1 S11′ sRef Ps@27 @8 S11′ [11] Because by the faces of Jehovah or the Lord, is signified the Divine good united with the Divine truth, going forth and proceeding from His Divine love, therefore by the faces of Jehovah are also signified the interior things of the church, of the Word, and of worship, for that [Divine good] is in the interiors of those things; the exterior things of the church, of the Word, and of worship, being only the effects and works thence. The interior things of the church, of the Word, and of worship, are signified by seeing, seeking, and beseeching the faces of Jehovah, Isaiah:

“What is the multitude of your sacrifices unto me? when ye come to see the faces of Jehovah” (i. 11, 12).

In Zechariah:

“The inhabitants of one city shall go to another, saying In going let us go to beseech the faces of Jehovah, and to seek Jehovah of hosts; thus many peoples and numerous nations shall come to seek Jehovah of hosts in Jerusalem, and supplicate the faces of Jehovah” (viii. 21, 22).

In David:

Unto thee my heart hath said, Seek my faces; thy faces, O Jehovah, I do seek” (Ps. xxvii. 8).

In the same:

“Let us make a joyful noise unto the Rock of our salvation. Let us come before his faces with confession” (Ps. xcv. 1, 2).

In Malachi:

“Beseech the faces of God, that he may be merciful unto us” (i. 9).

In David:

“My soul thirsteth for God, for the living God; when shall I come that I may behold the faces of God? Wait thou for God; for I shall yet confess to him; his faces are salvation” (xlii. 2, 6).

In these passages, by the faces of Jehovah and God, or the Lord, are meant the interior things of the church, of the Word, and of worship; because Divine good, and Divine truth, thus the Lord Himself, are in them, and from them in externals, but not in the externals, namely, of the church, of the Word, and of worship, without them.

sRef Ex@23 @15 S12′ sRef Ex@33 @15 S12′ sRef Ex@33 @14 S12′ [12] Because all those who went to the feast at Jerusalem were bound to carry with them such things as pertained to worship, and all worship is from the interior things of the heart and the faith, and these are signified by the gifts that were offered to the Lord, it was therefore commanded that every one should offer some gift, which is meant by,

“They shall not see my faces empty” (Exod. xxiii. 15).

The interior things of the church, of the Word, and of worship, are also signified by these words in Moses:

Jehovah spake unto Moses, “My faces shall go, until I give thee rest.” Then Moses said, “If thy faces go not, make us not go up hence” (Exod. xxxiii. 14, 15).

This was spoken to Moses, because with that nation the Word was to be written, and also respecting that nation in the historical parts of the Word, because a church was to be instituted among them, which would be a representative church consisting of external things that corresponded to things internal; on this account it was said, “My faces shall go” (concerning which more may be seen in the Arcana Coelestia, n. 10,567, 10,568, where they are explained).

sRef Ex@33 @22 S13′ sRef Ex@33 @23 S13′ sRef Ex@33 @21 S13′ sRef Ex@33 @18 S13′ sRef Ex@33 @20 S13′ sRef Ex@33 @19 S13′ [13] But because that nation was only in the externals of the Word, of the church, and of worship, and not at all in the internals, therefore it was not granted to Moses to see the Lord’s face, but the back only, according to these words in Moses:

“Moses said, I beseech thee, shew me thy glory; to whom he said, I will make all my goodness to pass before thee, and I will proclaim the name of Jehovah before thee; thou canst not see my faces; for there shall no man see me and live. I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by; and when I take away my hand, thou shalt see my back parts; but my faces shall not be seen” (Exod. xxiii. 18-23).

Here Moses represented that nation with respect to their quality as to the understanding of the Word, and as to the church and worship thence, namely, that [it was] only in externals without internals, the externals being represented and signified by the back parts of Jehovah which were seen by Moses, and the internals by the front parts and the face. That the internals that were in the externals of the Word, of the church, and of worship, were not seen, neither could be seen, by that nation, was represented and signified by Moses being placed in the cleft of a rock, and being covered with the hand of Jehovah whilst He passed by. But these things are more fully explained in the Arcana Coelestia (n. 10,573-10,584).

[14] Moreover, the faces of Jehovah or the Lord, because they denote the internals of the Word, of the church, and of worship, are especially external things in which are internal things, because internals make themselves to be seen in externals, as the internals of man do in his face and look. But the Jewish people were of such a nature that they beheld externals only, and not at all the internals; and to behold externals and not at the same time internals, or externals without internals, is as it were to behold the image of a man which is without life; but to behold externals, and at the same time internals, or externals from internals, is as it were to behold a living man; this, therefore, is, in the proper sense, to see the face of Jehovah, or to beseech His faces, in the passages adduced above.

sRef Deut@5 @24 S15′ sRef Gen@32 @30 S15′ sRef Judg@6 @23 S15′ sRef Judg@6 @22 S15′ sRef Ex@33 @11 S15′ sRef Deut@34 @10 S15′ [15] Because the internals of the Word, of the church, and of worship, appear in externals, or cause themselves to be seen in externals, comparatively as the internals of man do in the face, it is evident what is signified, in the internal sense, by seeing Jehovah or the Lord face to face, in the following passages.

In Moses:

“I have seen God face to face, and yet my soul is preserved” (Gen. xxxii. 30).

Jacob said these words after he had wrestled with God, who had appeared to him as an angel. In the book of Judges:

“Gideon said, I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not; thou shalt not die” (vi. 22, 23).

In the same manner Manoah and his wife (Judg. xiii. 22, 23). And concerning the Israelitish people:

“Jehovah spake with you face to face from the mount, out of the midst of the fire” (Deut. v. 4);

concerning which circumstance it is thus said more fully:

“Jehovah hath caused [us] to see his glory and his greatness, and we have heard his voice out of the midst of the fire; we have seen this day that God doth talk with man, and he continueth to live” (Deut. v. 24).

And concerning Moses:

“Jehovah spake unto Moses face to face, as a man speaketh to his companion” (Exod. xxxiii. 11; xxxiv. 10).

sRef Ex@33 @20 S16′ [16] It should, however, be known, that no man, nor even any angel, can see the Lord’s face, because it is Divine love, and no one can bear the Divine love, such as it is in itself; for to see the Lord’s face would be like letting the eye into the very fire of the sun, in which case it would instantly perish; such also is the Divine love viewed in itself; therefore the Lord appears to those in the interior heavens as a Sun, and that Sun is encompassed with many radiant circles, which form coverings one above another, in order that the Divine love may proceed tempered and moderated to the angels in heaven, and that the angels may thereby bear it; the Lord therefore appears as a Sun only to the angels of the higher heavens, but to the angels of the lower heavens He appears only as light, and to the rest as a moon. Still, however, the Lord does appear to the angels in heaven, but then it is under an angelic form; for He fills an angel with His own aspect, and thus with His presence afar off, and this in various places, but everywhere accommodated to the good of love and faith with those to whom He appears; thus the Lord was seen by Gideon, also by Manoah and his wife, likewise by Moses, and by the Israelitish people. This therefore is what is meant by their seeing Jehovah face to face, and by their seeing Jehovah and not dying. That the face itself, as to the interiors of His Divine love, was not seen, is plainly evident from what was said to Moses, namely,

“That no one can see Jehovah’s face and live” (Exod. xxxiii. 20)

and yet it is said that they saw Jehovah face to face; from which it is plainly evident, that to see Jehovah’s faces, in the passages adduced above, signifies to see Him in the interior things of the Word, of the church, and of worship, which yet is to see Him in externals from internals. That the Jewish nation was in the externals of the Word, of the church, and of worship without internals, may be seen in the Doctrine of the New Jerusalem, n. 248. (What the external is without the internal; and what the external is in which is the internal, in n. 47 of the same work.)

sRef Matt@26 @67 S17′ [17] That the Jewish nation was of such a quality, was represented and signified by,

“They covered the Lord’s face, beat him, and spat upon him” (Matt. xxvi. 67; Mark xiv. 65; Luke xxii. 64).

For all things related concerning the Lord’s passion represent and signify arcana of heaven and the church, and specifically the quality of the Jews as to the Word, the church, and worship. That it is so, may be seen above (n. 64, 83, 195 at the end).

sRef Isa@8 @17 S18′ sRef Deut@31 @17 S18′ sRef Deut@31 @18 S18′ sRef Jer@33 @5 S18′ sRef Micah@3 @4 S18′ sRef Ps@104 @29 S18′ sRef Ezek@7 @22 S18′ sRef Ps@88 @14 S18′ sRef Ps@13 @1 S18′ sRef Lam@4 @16 S18′ sRef Ezek@39 @28 S18′ sRef Ezek@39 @29 S18′ sRef Ps@69 @17 S18′ sRef Ezek@39 @23 S18′ sRef Isa@59 @2 S18′ sRef Ps@30 @7 S18′ sRef Ps@27 @8 S18′ sRef Ps@27 @9 S18′ sRef Deut@32 @20 S18′ sRef Ps@102 @1 S18′ sRef Ps@143 @7 S18′ sRef Ps@102 @2 S18′ sRef Ps@44 @24 S18′ sRef Ps@22 @24 S18′ [18] From the passages that have been already explained, it may be known what the face of Jehovah or the Lord signifies, namely, the Divine love, and all the good in heaven and in the church thence. From this also it may be known what is signified by hiding or covering the faces, where it is said of Jehovah or the Lord, namely, that it is to leave man in his proprium, and thence in the evils and falsities that flow from his proprium; for man viewed in himself is nothing but evil and the falsity thence, and he is withheld from these by the Lord, that he may be in good, which is effected by an elevation from his proprium. Hence it is evident that by hiding and covering the faces, when said of the Lord, is signified to leave in evils and falsities; as in the following passages. In Jeremiah:

“For all their perverseness I have hid my faces from this city” (xxxiii. 5).

In Isaiah:

“Your sins have hid God’s faces from you, that he will not hear” (lix. 2).

In Ezekiel:

“My faces will I turn from them, that they may profane my secret [place]; and the violent may enter into it, and defile it” (vii. 22).

In the same:

“The nations shall know that for their iniquity the sons of Israel went into captivity; and therefore will I hide my faces from them” (xxxix. 23).

In Lamentations:

“The face of Jehovah hath divided them; he will no more regard them” (iv. 16).

In Micah:

“Jehovah will hide his faces from them, even as they have made their works evil” (iii. 4).

In David:

“Thou hast hid thy faces, I was troubled” (Ps. xxx. 7).

In the same:

“Wherefore hidest thou thy faces, [and] forgettest our wretchedness and our oppression?” (Ps. xliv. 25).

In the same:

“Thou hidest thy faces, they are troubled; thou takest away their breath, they die, and return to their dust (Ps. civ. 29).

In Moses:

“My anger shall be kindled against the people in that day, and I will forsake them, and will hide my faces from them. In hiding I will hide my faces in that day, for all the evil which they have wrought” (Deut. xxxi. 17, 18).

In the same:

“I will hide my faces from them; they are a generation of perversions” (Deut. xxxii. 20).

In Isaiah:

“I will wait upon Jehovah, though he hideth his faces from the house of Jacob” (viii. 17).

In David:

“How long wilt Thou forget me, O Jehovah? how long wilt thou hide thy faces from me?” (Ps. xiii. 1).

In the same:

“Hide not thy faces from me; reject not thy servant in anger” (Ps. xxvii. 9).

In the same:

“Hide not thy faces from thy servant, for I am in trouble; answer me speedily” (Ps. lxix. 17).

In the same:

“O Jehovah, wherefore forsakest thou my soul? wherefore hidest thou thy faces from me?” (Ps. lxxxviii. 14).

In the same:

“Hide not thy faces from me in the day when I am in distress” (Ps. cii. 2).

In the same:

“Answer me, O Jehovah; hide not thy faces from me, lest I become like them that go down into the pit” (Ps. cxliii. 7).

In Ezekiel:

“When I shall gather together the sons of Israel upon their own land, then will I no longer hide my faces from them, for I will pour out my spirit upon the sons of Israel” (xxxix. 27-29).

In David:

“He hath not despised nor turned away from the affliction of Israel; neither hath he hid his faces from him; but when he cried unto him, he heard” (Ps. xxii. 24).

[19] In these passages it is said that Jehovah, that is, the Lord, covers and hides His faces on account of iniquities and sins; He is also entreated not to hide or cover [them], when nevertheless He never hides or covers [what they signify], namely, His Divine good and His Divine truth, for the Lord is Divine love itself, and mercy itself, and desires the salvation of all; wherefore He is present with all and each, even with those who are in iniquities and sins, and by this presence He gifts them with the liberty of receiving Him, that is, the truth and good from Him, therefore they receive if in freedom thy desire it. The reason why [reception must be] in freedom is, in order that goods and truths may remain with man, and be with him as his own; for what a man does in freedom he does from affection, for all freedom is of the affection, the affection also is his will, therefore what is received in freedom, or from man’s affection, enters his will, and remains. The reason why it then remains is, because the will is the man himself, for therein his life primarily resides, but secondarily in the thought or the understanding. This, therefore, is the reason that man ought to receive the Divine good and the Divine truth, with which the Lord is always present.

sRef Ezek@14 @7 S20′ sRef Lev@17 @10 S20′ sRef Isa@59 @2 S20′ sRef Ezek@15 @7 S20′ sRef Ezek@14 @8 S20′ sRef Rev@3 @20 S20′ sRef Jer@21 @10 S20′ sRef Jer@5 @3 S20′ sRef Jer@32 @33 S20′ sRef Jer@44 @11 S20′ sRef Jer@7 @24 S20′ sRef Jer@18 @17 S20′ [20] This also is meant by:

“Behold, I stand at the door and knock; if any one hear My voice, and open the door, I will come in unto him, and will sup with him” (Apoc. iii. 20).

But when man in freedom chooses evil, then he shuts the door against himself, and thus does not admit the good and truth which are from the Lord; therefore the Lord then appears as absent, and it is from this appearance that it is said that Jehovah covers and hides His faces, although He does not cover and hide [them]. Moreover, man, then, as to his spirit, turns himself away from the Lord, and, consequently, does not perceive the good or see the truth which are from the Lord; hence also it appears as if the Lord did not see him, when nevertheless He sees all and everything pertaining to him. From this appearance also it is that He is said to cover and hide His faces, indeed, that He is said to set (ponere et dare) His faces against them, also that He beholds them in the back of the neck (cervice), and not in the faces, as in the following passages.

In Jeremiah:

“I have set my faces against this city for evil, and not for good” (xxi. 10).

In the same:

“I set my faces against you for evil, to cut off all Judah” (xliv. 11).

In Ezekiel:

“I will set my faces against that man, and I will lay him waste, and I will cut him off from the midst of my people” (xiv. 8).

In the same:

“I will set my faces against them; they shall go out from a fire, and a fire shall devour them; when I shall have set my faces against them” (xv. 7).

In Moses:

“He that shall eat any blood, I will set my faces against that soul, and I will cut him off” (Levit. xvii. 10).

In Jeremiah:

“As an east wind will I scatter them before the enemy; I will look at them in the back of the neck, and not in the face” (xviii. 17).

That it is man who sets (ponit et dat) his face against the Lord, and who turns himself away from the Lord, whence evil overtakes him, is plain also from the Word. As in Jeremiah:

“They have turned unto me the back of the neck, and not the faces” (xxxii. 33).

In the same:

“They have made their faces harder than a rock; they have refused to return” (v. 3).

In the same:

“They have gone away in their own counsels, in the hardening of their evil heart, they are become turned backwards and not turned forwards” (vii. 24).

And in Isaiah:

“Your sins have hid God’s faces from you” (lix. 2).

sRef Ex@23 @21 S21′ sRef Ex@23 @20 S21′ sRef Isa@64 @3 S21′ sRef Rev@20 @11 S21′ sRef Ps@34 @16 S21′ sRef Ezek@20 @35 S21′ sRef Ps@80 @17 S21′ sRef Ps@80 @16 S21′ sRef Num@10 @35 S21′ [21] That the wicked turn away the face from the Lord, is not done as to the bodily face, but the face of their spirit. Man can turn his face whichever way he pleases, because he is in a state of freedom to turn himself either towards heaven or towards hell, and also a man’s face has been taught to counterfeit before the world; but when man becomes a spirit, which he does immediately after death, then he who had lived in evils, turns away the face entirely from the Lord (as is evident from what has been said and shown in the work concerning Heaven and Hell, n. 17, 123, 142, 144, 145, 151, 153, 251, 272, 511, 552, 561). This, therefore, is meant by, “they have turned unto me the back of the neck, and not the face,” and by, “they are become turned backwards, and not turned forwards.” Now because such persons [expose themselves] to the evil of punishment, and to hell, it is, therefore, supposed by those who turn themselves away, that this [proceeds] from the Lord, and that He regards them with a stern countenance, and casts them down into hell, and punishes them, just as a man who is in anger; whereas the Lord never regards any one but from love and mercy. It is from that appearance that the following expressions are used in the Word. In Isaiah:

“When thou shalt do terrible [things, which] we look not for, the mountains shall flow down at thy presence” (lxiv. 3).*

In David:

“It is burned with fire, it is cut down; they have perished at the rebuke of thy faces” (Ps. lxxx. 16).

In the same:

“The faces of Jehovah are against them that do evil, to cut off the remembrance of them from the earth” (Ps. xxxiv. 16).

In Moses:

“Behold I send an angel before thee. Take heed of his faces; for he will not bear your prevarication” (Exod. xxiii. 20, 21).

In Ezekiel:

“I will bring you into the wilderness of the peoples, and I will judge with you face to face” (xx. 35).

In Moses:

“When the ark set forward, Moses said, Arise, O Jehovah, let thine enemies be scattered; and let them that hate thee flee before thy faces” (Num. x. 35).

In the Apocalypse:

“I saw a throne high and great, and him that sat on it, from whose face the earth and the heaven fled away” (xx. 11).

sRef Isa@30 @11 S22′ [22] These things are now said respecting the signification of the face, when said of Jehovah or the Lord; but the face, where it is said of man, signifies his mind and affection, consequently, the interiors of his mind, and this because the mind and its affections, or the interiors of the man’s mind, become visible in the face, whence it is that the face is called the index of the mind. The face also is an effigy of the interiors of man, for it represents them, and the countenance corresponds to them. That by the faces, when said of man, are signified affections of various kinds, is evident from the following passages. In Isaiah:

“They say, Retire from the way, turn aside from the path, cause the Holy One of Israel to cease from our faces” (xxx. 11).

Cause the Holy One of Israel to cease from our faces, signifies, [to remove] the Lord from the thought and affection, thus everything of the church, the Holy One of Israel denoting the Lord; to recede from the truth and good of the church, which is from the Lord, and in which the Lord is, is signified by “Retire from the way, turn aside from the path,” the way and the path denoting the truth and good of the church.

sRef Lam@4 @16 S23′ sRef Lam@5 @12 S23′ [23] In Lamentations:

“They have not accepted the faces of the priests, and they have not had pity upon the old” (iv. 16).

And elsewhere:

“Princes were hanged up by their hand; the faces of the old were not honoured” (Lam. v. 12).

Not to accept the faces of the priests, signifies to esteem as nothing the goods of the church, which are [those] of love and faith; for the priests represented the Lord as to Divine good, and thence signified the good of the church, and faces all things thereof, which have reference to love and faith. Not to honour the faces of the old, signifies to account as nothing all things of wisdom, the old signifying wisdom, and their faces all things thereof, because interior. The princes hanged up by their hand, signify that all intelligence was rejected, princes denoting the primary truths, from which there is intelligence.

sRef Deut@16 @19 S24′ sRef Gen@32 @20 S24′ [24] In Moses:

“Jacob said concerning Esau, I will appease his faces with a present, that goeth before me, and afterward I will see his faces; peradventure he will accept my faces” (Gen. xxxii. 20).

To appease his faces, signifies to engage his mind; afterward to see his faces, signifies to know the quality of his mind; peradventure he will accept my faces, signifies, peradventure he shall receive me with a favourable mind, to accept the faces denoting to will good to any one from affection. In the same:

“Thou shalt not wrest judgment; thou shalt not regard faces, neither take a gift” (Deut. xvi. 19).

Not to regard faces, signifies [not] to be of a mind disposed towards superiors, the rich, and friends, more than towards inferiors, the poor, and enemies, because justice and rectitude are to be regarded without any respect to person.

sRef Isa@3 @15 S25′ sRef Mal@2 @9 S25′ [25] In Malachi:

“I have made you contemptible and base before all the people, according as ye keep not my ways, and receive faces in the law” (ii. 9).

To receive faces in the law, here signifies the same thing as above, to regard faces in judgment; namely, to be disposed to favour superiors, the rich, and friends, rather than inferiors, the poor, and enemies.

In Isaiah:

“What mean ye, that ye beat the people, and grind the faces of the poor?” (iii. 15).

To grind the faces of the poor, signifies to destroy the affections of knowing truth with those who are in ignorance of truths, and yet desire to be instructed, to grind signifying to destroy; faces signifying the affections of knowing truths, and the poor, those who are in ignorance of truth and desire to be instructed, for these are those who are spiritually poor.

sRef Ps@45 @12 S26′ sRef Ps@45 @13 S26′ [26] In David:

“The daughter of Tyre shall bring a gift; the rich among the people shall intreat thy faces. The king’s daughter is all glorious within; her clothing is of interwoven [materials] of gold” (Ps. xlv. 12, 13).

By the king’s daughter is signified the spiritual affection of truth, the daughter of Tyre signifying the affection of the knowledges (cognitions) of truth and good; to be enriched with these is signified by bringing a gift; by the rich among the people are signified the intelligent, and in the abstract, the intelligence of truth and good; to be gifted with these is signified by intreating his faces; for all things of intelligence dwell in the spiritual affection of truth, which therefore is signified by the faces. The remainder [of this passage] may be seen explained above (n. 195).

sRef Ps@42 @11 S27′ [27] In the same:

“Yet do I trust in him, the salvations of my faces, and my God” (Ps. xlii. 11; xliii. 5).

The salvations of my faces, signify all things that are within, thus those of the mind and affections, consequently, those of love and faith, which, because they save, are called salvations. Evil affections, which are lusts, are also expressed by faces, because they appear in the faces, for the face is the external or natural form of the interiors of the internal and external mind (animi et mentis); and in the spiritual world they make one; for there it is not permitted to counterfeit other faces than those of the affections, thus which correspond to the interiors of the mind; hence it is, that the angels of heaven are lustrous and comely in face, whereas infernal spirits are dark and deformed in face.

sRef Isa@13 @8 S28′ [28] That these things are also meant by faces, is evident from the following passages. In Isaiah:

“Pangs and sorrows shall take hold of them, as a travailing woman they bring forth; they shall be amazed [every] man towards his companion; their faces [are] faces of flames” (xiii. 8).

The Last Judgment is here treated of, when the evil are let into their interiors. The interiors of those who are in the love of self and the world, and thence in hatred and revenges, are meant by their faces are as faces of flames; such also do they appear; their torment from the influx of Divine good and Divine truth is signified by, “Pangs and sorrows shall take hold of them, as a travailing woman they bring forth. Their torments are like the pangs and sorrows of travailing women for the same reason as [is given] in Genesis (iii. 16); for evils and falsities are then conjoined, and until this take place, sorrows take hold when the Divine good and truth flow in.

sRef Ezek@20 @47 S29′ [29] In Ezekiel:

“Say to the forest of the south, The flame of a grievous flame shall not be quenched, whence all faces shall be burned therein from the south even to the north” (xx. 47).

By the forest of the south is meant falsity within the church, consequently, those therein who are in falsities. The church is signified by the south because it may be in the light of truth from the Word, and falsity from evil is signified by the forest; the vastation and destruction of the church by the love of falsity from evil, are signified by, “The flame of a grievous flame, whence all faces shall be burned”; all faces denote all the interiors of the men of the church as to the affections of truth and good, and the thoughts thence; from the south even to the north, signifies all things of the church from primaries to ultimates, or the interiors and exteriors; the south denotes the interior or first things of the church, and the north denotes the exterior or ultimate things of the church. The reason why such things are signified by the south and the north is, that those who are in the light of truth from the Lord are in the southern quarter of the spiritual world, and, in the hells under them there, are those who are in natural light, by which they have confirmed themselves in falsities; and in the northern quarter are those who are in an obscure [state] of truth from the Lord, and in the hells under them there, those who are in falsities, but not in any natural light by which they have confirmed their falsities.

sRef Joel@2 @6 S30′ [30] In Joel:

“Before him the peoples tremble; all faces have gathered blackness” (ii. 6).

The evils and falsities devastating the church are here treated of; also the judgment upon those who are in them; those who are in falsities, are signified by the peoples who tremble; their interiors, which are in the falsities of evil, are signified by the faces that have gathered blackness, faces denoting the interiors, and blackness denoting the falsity of evil; the infernals also who are in the falsity of evil appear black in the light of heaven.

sRef Dan@8 @23 S31′ [31] In Daniel:

“In the end of their kingdom, when the transgressors are come to the full, a king hard in faces shall rise up” (viii. 23).

These things are said of the four horns of the he-goat, by which are here meant four kingdoms, but by kingdoms here are not meant kingdoms, but states of the church, for, by a he-goat of the she-goats is meant faith separated from charity, which is called faith alone. The end of their kingdom signifies the end of the church, when there is no faith because no charity. “When the transgressors are come to the full,” signifies when there are no longer truth and good, but evil and falsity; the same is signified by these words as by, when iniquity is consummated and filled (concerning which see above, n. 397). “A king hard in faces,” signifies [that there was] no truth in their interiors, but falsity; for a king signifies truth, and, in the opposite sense, falsity, faces signifying the interiors, and hard in faces, such things without good; for where there is no good, there truth is hard, whereas truth from good is mild, because living; and that truth [without good] is even falsity in their interiors or in their thought, because they do not think concerning it spiritually but materially, because from corporeal and worldly things, and thence from fallacies of the senses.

sRef Ezek@2 @4 S32′ [32] In Ezekiel:

“Sons hard in their faces, and hardened in heart” (ii. 4).

By sons hard in their faces are signified those who are in truths without good, and abstractedly truths without good, which in themselves are falsities, as said above; and by, hardened in heart, are signified those who do not admit good, consequently, who are in evil, for evil enters where good cannot. The heart, in the Word, also signifies the good of love, and a hardened heart signifies the same as a stony heart, namely, where the good of love is not admitted; but a heart of flesh signifies, where it is admitted.

sRef Isa@3 @9 S33′ sRef Isa@3 @8 S33′ [33] In Isaiah:

“Their tongue and their doings are against Jehovah, to rebel against the eyes of his glory. The hardness of their faces doth witness against them” (iii. 8, 9).

By their tongue and their doings which are against Jehovah, are signified the thought and affection; by the tongue, the thought, because the tongue utters what the man thinks; and by the doings, affection, because a man does what is of his affection. These are against Jehovah, and rebel against the eyes of His glory, when they are against the Divine good, and against the Divine truth, for by Jehovah in the Word is meant the Lord as to the Divine good proceeding from His Divine love, and by His glory is meant the Divine truth; to be against this is signified by rebelling against the eyes of His glory. The hardness of their faces, which witnesses against them, signifies the refusal and non-admission of the Divine truth and the Divine good into their thoughts and affections, which are their interiors.

sRef Ezek@3 @8 S34′ [34] In Ezekiel

“Behold, I have made thy faces hard against their faces, and thy forehead hard against their foreheads” (iii. 8).

These words are spoken to the prophet, by whom is signified the doctrine of truth and good fighting against falsities and evils; therefore by his faces being hard against their faces is signified the rejection of falsities by truths, and by his forehead being hard against their foreheads is signified the rejection of evil by good; for faces signify the affections of truth and the
affections of falsity, and the forehead signifies the affection of good and the affection of evil. The affection of truth and good hardens and becomes hard outwardly from zeal, when it combats against falsity and evil, otherwise it could not repulse them; not however inwardly. Hence it is evident how those words are to be understood. Because by the faces are signified the interiors of man, or the things of his thought and affection, hence also, in the Hebrew tongue, interiorly is expressed by the same word as face.

[35] As various observations are made in [these] explanations concerning faces, which perhaps, without further exposition, can scarcely be understood, therefore I desire to add what has been said and shown concerning faces in the Arcana Coelestia, namely, that the face is formed to a correspondence with a man’s interiors, n. 4791-4805, 5695; concerning the correspondence of the face and countenance with the affections of the mind, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 9306. That hence the interiors shine forth from the face, n. 3527, 4066, 4796. That with the ancients the face made one with the interiors, n. 3573, 4326, 5695. That they also make one with the angels in heaven, and with sincere men in the world, n. 4796, 4797, 4799, 5695, 8250. That the faces of all in the other life become of such a quality as their interiors, n. 4798, 5695. Experiences of the changes of the face according to the interiors, n. 4796, 6604. Concerning the influx of the interiors of the mind, or of the understanding and will into the face and its muscles, n. 3631, 4800. That the face does not act as one with the interiors of flatterers, counterfeiters, hypocrites, and deceitful men, n. 4799, 8250; that with such the face is taught to counterfeit what is sincere, honest, and pious, n. 4326. How the influx from the brains into the face became changed in process of time, and therewith the face itself as to correspondence with the interiors, n. 4326, 8250. That the natural part of man is as an interior face to the spiritual mind and its sight, n. 5165, 5168. See also what has been said and shown concerning faces, in the work on Heaven and Hell, n. 46-48, 142-144, 457-459, 553.
* This passage has been quoted because it appears to include the word “face,” but although it includes the Latin word for “face” it does not include the thing. The Latin of this passage is: “Quando facies formidabilis, non spectemur”; but here facies is not the noun meaning “face,” but the verb meaning “thou shalt do”; and formidabilis is evidently a misreading for formidabilia.-TR.

sRef Matt@13 @12 S0′ sRef Rev@6 @17 S0′ 413. (v. 17) For the great day of his anger is come. That this signifies the Last Judgment upon the evil, will be plain from the following passages from the Word; the Last Judgment, which is signified by the great day, is upon both the evil and the good; judgment upon the evil is called a day of indignation, of wrath, of anger, and of vengeance, whereas judgment upon the good is called the time of the Lord’s coming, the year of [the Lord’s] good pleasure, the year of the redeemed, the year of salvation. Every one, as well the evil as the good, is judged immediately after death, when he enters into the spiritual world, where he is to live for ever; for a man is then immediately designed either for heaven or for hell; he who [is designed] for heaven is connected with a certain heavenly society, into which he will afterwards come, and he who [is designed] for hell is connected with the infernal society into which he will afterwards come. Still, however, [some] time intervenes before they go thither, in order principally that they may be prepared, the good to be divested of the evils which adhere to them from the body in the world, and the evil, to be divested of the goods which outwardly adhere to them from teachers and religion, according to the Lord’s words in Matthew:

“Whosoever hath, to him shall be given, that he may have more abundantly; whosoever hath not, from him shall be taken away even that he hath” (xiii. 12; xxv. 29).

This delay also takes place for this reason, that the affections, which are of many kinds, may be so arranged and reduced to a ruling love that the man-spirit may become wholly his own love. Still, however, many both evil and good, are reserved to the Last Judgment; but only those of the evil who from habit acquired in the world, could live a moral life in externals, and those of the good who had imbibed falsities from ignorance and from their religion; but others, after a definite time, are separated from them, the good being elevated into heaven, and the evil cast into hell, and this before the Last Judgment.

[2] The reason why the Last Judgment is called the great day of the anger of God, is, because it appears to the evil, who are cast down into hell, as if God from anger and wrath did this, because then destruction [overtakes] them, which comes from above, and also from the east, where the Lord is as a Sun, and because then they are in terrors, grief, and also torments. Nevertheless there is no anger at all in the Lord, for He is love and mercy itself, and good itself, and pure love and essential good cannot be angry, for this is contrary to its essence. But this appearance is from this fact: when the last state [of the church arrives], which is when evils on the earth and at the same time in the spiritual world are so much increased that dominion inclines on their side, and the equilibrium between heaven and hell is thereby destroyed, this having perished, the heavens where the angels are begin to labour, then the Lord from the Sun displays His strength, that is His love for protecting the angels, and for restoring the state which labours and begins to grow weak; from which strength and power, the Divine truth united to the Divine good, which in its essence is the Divine love, penetrates through the heavens to the places below, where the evil have come together; and because they cannot bear such an influx and presence of the Divine love, they begin to tremble, to be in anguish and torment; for thereby the goods and truths are dissipated which they had learnt to counterfeit in their speech and actions only in externals, and their internals are opened, which are nothing but evils and falsities; and because they are diametrically opposite to the goods and truths which flow in from the interior, and yet they have made evils and falsities their life, hence they experience trembling, anguish, and torment, to such a degree, that they can no longer endure them, whence they flee away, and cast themselves into the hells which are under the mountains and rocks, where they can be in their evils and in the falsity of evils. This is specifically signified by the words explained above:

“They said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the anger of the Lamb.”

[3] From these things it is evident why it is that the anger of the Lamb is mentioned, and why it is that the Last Judgment is called the great day of His wrath, although it is the Divine love, whose operation, strictly considered, is that all may be saved, for it is the desire to save, thus not anger at all, but love. The same also happens when an evil spirit, who is able to counterfeit an angel of light, ascends into heaven. When he comes thither, since be cannot bear the Divine good and Divine truth, which are therein, he begins to feel anguish and torment, insomuch that he casts himself down with all his might, nor rests until he is in the hell corresponding with his evil. It is from this appearance, and also from the fact of their being punished whilst they do evils, that in the Word there are so often attributed to Jehovah, that is, to the Lord, indignation, anger, wrath, yea, fury, and vengeance; but to adduce all the passages where those things are attributed to Jehovah, that is, to the Lord, is here passed over because of their abundance. Some only shall be adduced, in which the Last Judgment is called a day of the indignation, of the anger, of the wrath, and of the vengeance of Jehovah and God.

sRef Isa@13 @9 S4′ sRef Isa@13 @13 S4′ [4] As in the following. In Isaiah:

“Behold the day of Jehovah cometh, cruel both with indignation and with the wrath of anger, to lay the land desolate, and he shall destroy the sinners thereof out of it. I will shake the heaven; the earth shall be shaken out of her place, in the indignation of Jehovah, and in the day of the wrath of his anger” (xiii. 9, 13).

By a day cruel and of the wrath of Jehovah’s anger is meant the Last Judgment; and because it is evil which waxes hot, and falsity which is angry, therefore it is called a day of the wrath of anger. By the land, which shall be laid desolate, and which shall be shaken out of her place, is meant the earth which is in the spiritual world, for there just as in our world there are lands; and those lands, during the continuance of the Last Judgment, are laid desolate and shaken out of their places, for then the mountains and hills are overturned, and the valleys sink into marshes, and the face of all things is changed. Still, however, by the earth, in the spiritual sense, is meant the church everywhere, for in the spiritual world the face of the earth is like the state of the church with those who dwell upon the earth there, therefore when the church perishes the earth also perishes, for they make one; and then in place of the former earth, a new one exists; but these changes are unknown to us on our earth. Nevertheless, they are to be declared, that it may be known what is meant by, the earth shall be laid waste, and shall be shaken out of its place.

sRef Lam@2 @1 S5′ sRef Lam@2 @22 S5′ sRef Zeph@2 @3 S5′ sRef Zeph@2 @2 S5′ [5] In Zephaniah:

“While the wrath of the anger of Jehovah has not yet come upon you; while the day of Jehovah’s anger has not yet come upon you, ye shall peradventure be hid in the day of Jehovah’s anger” (ii. 2, 3).

Here also, by the wrath of anger and by the day of Jehovah’s anger is meant the Last Judgment. In Lamentations:

“He remembered not the footstool of his feet in the day of his anger” (ii. 1).

By the footstool of Jehovah’s feet is meant the worship of the Lord in the natural world, for this reason that the whole heaven, together with the church in the world, is before the Lord as the image of one man (as may be seen in the work concerning Heaven and Hell, n. 78-86). The inmost heaven constitutes the head, the other [heavens] the breast and legs; and the church on earth constitutes the feet; hence also it is that the feet signify the natural part; the heavens also rest upon the church which is with mankind, as a man upon his feet, as is evident from those things which are shown in the same work (n. 87-102, also 291-302). Because the Last Judgment comes when there is no longer any faith because no charity, thus when the church is at an end, it is evident what is meant by, “He remembered not the footstool of his feet in the day of his anger.” And elsewhere:

“Not in the day of Jehovah’s anger was there any who escaped and remained; those whom I have educated and nourished hath mine enemy consumed” (Lam. ii. 22).

The day of Jehovah’s anger is the Last Judgment; that there is then no longer any good of love and truth of faith in the church, but evil and falsity, is signified by, there was not any “who escaped and remained; those whom I have educated and nourished hath mine enemy consumed.” That there was none who escaped and remained, signifies that there was no good and truth; whom I have educated and nourished, denote those who are of the church, who have all spiritual food, or the knowledge of good and truth from the Word; the enemy who hath consumed them, denoting evil and falsity.

sRef Isa@61 @2 S6′ sRef Rev@11 @18 S6′ sRef Isa@63 @6 S6′ sRef Isa@61 @1 S6′ sRef Isa@63 @4 S6′ [6] In the Apocalypse:

“Thy wrath is come, the time of judging the dead, and of giving reward unto thy servants, and to them that fear thy name, both small and great; and of destroying them that destroy the earth” (xi. 18).

From these words it is evident that by anger, or the day of anger, is meant the Last Judgment, for it is said, “Thy wrath is come, the time of judging the dead.”

In Isaiah:

“For the day of vengeance is in mine heart, and the year of my redeemed is come. And I have trodden the people in mine anger, and made them drunk in my wrath” (lxiii. 4-6).

The combats of the Lord, by which He subjugated the hells, are here treated of, thus the Last Judgment, which was accomplished by Him when He was in the world; for by the combats, which were temptations admitted into Himself, He subjugated them and thus effected the Last Judgment. This is the judgment which is meant by the day of Jehovah’s anger and wrath in the Word of the Old Testament; but the Last Judgment which is at this day performed by the Lord, is meant by the day of His anger as mentioned in the Apocalypse. That a last judgment was performed by the Lord, when He was in the world, may be seen in the work concerning the Last Judgment, n. 46. The subjugation of the hells is there signified by, “I have trodden them in mine anger, and have made them drunk in my wrath”; the year of the redeemed signifies, judgment upon the good who are saved.

In the same:

“The Spirit of the Lord Jehovih is upon me; to proclaim the acceptable year of Jehovah, and the day of the vengeance of our God; to comfort all that mourn” (lxi. 1, 2).

sRef Isa@34 @8 S7′ [7] In the same:

“The day of the vengeance of Jehovah, and the year of retributions for the controversy of Zion” (xxxiv. 8).

By the day of vengeance of Jehovah, just as by the day of His anger and wrath, is signified the Last Judgment, for revenge is attributed to Jehovah or the Lord for the same reason as anger and wrath, namely, from appearance. Those who denied the Divine, and were hostile in heart and mind against the goods and truths of the church, consequently, against the Lord from whom they are, who are all such as live wickedly, are cast down into hell; and because this takes place with them as with enemies, vengeance like anger is attributed to the Lord (concerning which see above). The year of retributions signifies the same as the day of vengeance, but it is said of falsities, whereas the day of vengeance [is said] of evils; the controversy of Zion signifies the rejection of the truth and good of the church, Zion denoting the church. Moreover, the time of the Last Judgment is in other places called the day of Jehovah, the day of visitation, the day of slaughter, and the day of the coming; the day of the Lord’s coming in Malachi iii. 2; and in Matthew xxiv. 3, 27, 37, 39.

sRef Luke@21 @36 S0′ sRef Ps@82 @1 S0′ sRef Mal@3 @2 S0′ sRef Isa@3 @13 S0′ sRef Joel@2 @11 S0′ sRef Rev@6 @17 S0′ sRef Luke@1 @19 S0′ 414. And who is able to stand? That this signifies, who shall bear and live? is plain from the signification of standing, when it is before the Lord, as denoting to bear [His presence] and live; here, that they are not able to bear it and live; for, as said above, the wicked not only come into trembling for fear, from the influx and consequent presence of the Lord, that is, of the Divine good and the Divine truth strongly and powerfully going forth and proceeding from Him, but also into torments from interior conflict, therefore, unless they fled thence and cast themselves down, they could not live; for from fear and torment death as it were befalls them; for the presence of the Divine mortifies evil as it vivifies good; from this state of such it is then said, “who is able to stand?” As also in Malachi:

“Who may abide the day of his coming? and who shall stand when he appeareth?” (iii. 2).

In Nahum:

“Who can stand up before his indignation? and who can stand in the fierceness of his anger?” (i. 6).

And in Joel:

“The day of Jehovah is great and very terrible; and who shall bear it?” (ii. 11).

Moreover, the expression, to stand, like [the expressions] to walk and to sit, in the Word, signifies, to be, and, to live; and, to stand, the same as to consist and subsist. As in Luke:

“The angel answered Zachariah, I am Gabriel, that stand in the presence of God” (i. 19).

And in the same:

“Watch all the time, that ye may be accounted worthy to stand before the Son of Man” (xxi. 36).

And because to stand also signifies to be, it is also said of Jehovah, in Isaiah,

“Jehovah standeth up to plead, and standeth to judge” (iii. 13, 14).

And in David:

“God hath stood in the assembly of God; he shall judge in the midst of the gods” (Ps. lxxxii. 1).

But whence it is that to stand signifies to be, shall be told elsewhere.

sRef Rev@7 @1 S0′ 415.

CHAPTER VII

1. AND after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

2. And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea,

3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God on their foreheads.

4. And I heard the number of them that were sealed; a hundred and forty and four thousand, sealed out of every tribe [of the sons] of Israel.

5. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6. Of the tribe of Asher were sealed twelve thousand. Of the tribe of Naphtali were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand.

7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8. Of the tribe of Zebulun were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

9. After this I saw and behold a great multitude, which no man could number, out of every nation, and of [all] tribes, and peoples, and tongues, standing before the throne, and before the Lamb, clothed with white robes, and palms in their hands.

10. And they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.

11. And all the angels stood round about the throne, and the elders and the four animals, and they fell before the throne on their faces, and worshipped God,

12. Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God unto the ages of the ages. Amen.

13. And one of the elders answered, saying unto me, These that are clothed with white robes, who are they, and whence came they?

14. And I said unto him, My Lord, thou knowest. And he said unto me, These are they who come out of great tribulation, and they did wash their robes, and make them white in the blood of the Lamb.

15. Therefore are they before the throne of God, and serve him day and night in his temple: and he who sitteth on the throne shall dwell over them.

16. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.

17. For the Lamb who is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe every tear from their eyes.

THE EXPLANATION.

Verse 1. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth that the wind should not blow on the earth, nor on the sea, nor on any tree. “And after these things I saw” signifies a new perception concerning the state of heaven before the Last Judgment; “four angels standing on the four corners of the earth,” signifies the Divine proceeding from the Lord in the whole spiritual world; “holding the four winds of the earth,” signifies the modification of its influx; “that the wind should not blow,” signifies, lest the good should be hurt, and the evil rejected before the day; “on the earth, nor on the sea, nor on any tree,” signifies, everywhere in the spiritual world, even to its ultimates, in regard to those who have any perception.

sRef Rev@7 @1 S0′ 416. And after these things I saw. That this signifies new perception concerning the state of heaven before the Last Judgment, is evident from what follows in this chapter, where, the separation of the good from the evil is treated of. For before a last judgment takes place, the good are separated from the evil by the Lord, and led away; and since such things are involved in the things seen, therefore they are signified here by after these things I saw.”

sRef Rev@7 @1 S0′ 417. Four angels standing on the four corners of the earth. That this signifies the Divine proceeding from the Lord in the whole spiritual world, is plain from the signification of angels, for they denote the Divine which proceeds from the Lord; concerning which see above, n. 130, 200, 302; and from the signification of the four corners of the earth, which denote the whole spiritual world. By four corners is signified the spiritual world, because there are lands there just as on our globe; for in that world, as is the case on our earth, there are mountains, hills, rocks, plains, valleys, and many other things. This has been often stated above. And as the Last Judgment upon all in the spiritual world is treated of in the Apocalypse, and in this place the separation of the good from the evil, therefore that world is meant by the earth. The reason why the earth also signifies the church, as frequently stated before, is, that the appearance of the land (terra) in the spiritual world is exactly in agreement with the state of the church with spirits and angels there. The appearance is the most beautiful where the angels of the superior heavens dwell, and beautiful also where the angels of the lower heavens dwell, but it is totally wanting in beauty where evil spirits dwell. For where the angels dwell, are gardens, fruit gardens, flower-beds, palaces, and everything in heavenly form and harmony, whence pleasantnesses issue forth, imparting inmost delight to the mind; but where evil spirits are, every place is marshy, stony, and barren, and they live in huts of a vile appearance, and also in caverns and dens.

[2] These things are mentioned to show that “the earth,” in the proximate sense, means the spiritual world; nor could any other earth (terra) appear to John, for it was seen by him when he was in the spirit. Man also, when in the spirit, cannot see any thing on our Earth (tellus), but only what is in the spiritual world. Therefore John saw four angels, and they were standing on the four corners of that earth. Four angels were seen, because by their standing on four corners is signified the Divine which proceeds from the Lord in the whole spiritual world, for that entire world has four quarters; these are the eastern, western, southern, and northern, that world being thus divided. Those who are in the good of love to the Lord dwell in the eastern quarter, and also in the western, but the former in the clear good of love because they are in the interior [good of love]; the latter, in the obscure good of love, because they are in the exterior [good of love]; in the southern quarter dwell those who are in the clear light of truth, and in the northern those who are in an obscure light of truth. Concerning these quarters see Heaven and Hell, n. 141-153, where they are treated of. And since all things have reference to the good of love, and to the truth from that good, or generally to good and truth, therefore by those four quarters are also meant all things of heaven and the church. Those quarters are also meant in the Word by the four winds, here also by the four corners. It is therefore evident, that the angels were not seen standing on the four corners of the earth, but in the four quarters. They are called the four corners, because corners signify the extremes, and the extremes signify all things, because they include all.

sRef Num@35 @5 S3′ sRef Ex@26 @18 S3′ sRef Ex@26 @20 S3′ sRef Ezek@48 @2 S3′ sRef Ezek@48 @17 S3′ sRef Ezek@48 @23 S3′ sRef Rev@20 @8 S3′ sRef Ezek@48 @5 S3′ sRef Ezek@48 @4 S3′ sRef Ezek@48 @3 S3′ sRef Ezek@48 @6 S3′ sRef Ezek@48 @8 S3′ sRef Ezek@48 @7 S3′ sRef Ezek@48 @24 S3′ sRef Ezek@48 @28 S3′ sRef Ezek@48 @27 S3′ sRef Ezek@48 @16 S3′ sRef Ezek@48 @34 S3′ sRef Ezek@48 @33 S3′ sRef Ezek@48 @25 S3′ sRef Ezek@48 @1 S3′ sRef Ezek@48 @26 S3′ [3] That corners signify quarters is evident from these passages in the Word, where quarters are described by corners, as in the following:

In Moses:

“For the tabernacle thou shalt make twenty boards for the south corner southwards. And for the second side of the tabernacle, towards the north corner, twenty boards,” and so forth (Exod. xxvi. 18, 20; xxvii. 9, 11; xxxvi. 21, 23, 25).

Here the south corner denotes the southern quarter, and towards the north corner, the northern quarter, for there were twenty boards for each side.

So in Ezekiel:

“By the border of Dan, from the east corner unto the west corner, Asher one. And thence by the border of Asher, from the east corner even unto the corner towards the west,” and company (xlviii. 1-8).

In the same prophet:

“These the measures; the north corner four thousand and five hundred, and the south corner as many, and the east corner as many, and the west corner as many, by the boundary to the east corner towards the west, and so forth” (xlviii. 16, 17, 23-25, 26, 27, 28, 33, 34; also xlvii. 17-20).

Again, in Moses:

“Ye shall measure from without the city the corner towards the east two thousand cubits, and the south corner as many, and the west corner as many, and the north corner as many” (Num. xxxv. 5; also in Joshua xv. 5; xviii. 12, 14, 15, 20).

In these passages, by the east, the south, the west, and the north corners are meant the sides facing the eastern, southern, western, and northern quarters; from which it is evident, that by the four angels standing upon the four corners of the earth, is not meant upon its four corners, but in its four quarters. Similarly in another passage in the Apocalypse, it is said:

Satan “shall go out to deceive the nations which are in the four corners of the earth” (xx. 8).

[4] The reason why four corners are mentioned, and not the four quarters, is that corners signify all things, since they are the extremes; for the extremes embrace all things from the centre to the ultimate circumferences; for they are the ultimate boundaries. It was for this reason that horns were placed upon the four corners of the altar, and that blood was poured on them, and thus the whole altar expiated; as is evident from Exod. xxvii. 2; xxix. 12; xxx. 2, 3, 10; xxxviii. 2; Lev. iv. 7, 18, 25, 30, 34; xvi. 18, 19; Ezekiel xli. 22; xliii. 20.

sRef Lev@19 @9 S5′ sRef Lev@19 @27 S5′ sRef Lev@21 @5 S5′ [5] That corners signify all things, because they signify the extremes, for the reason stated above, that the extremes include and embrace all things, is clearly evident from certain statutes given to the sons of Israel; as for instance, that they should not round off or shave the corner of their head (Lev. xix. 27). That they should not cut off the corner of their beards (Lev. xix. 27; xxi. 5).

Again:

And when they reaped the harvest of their land, they should not wholly reap the corner of the field (xix. 9; xxiii. 22).

Why such statutes were given them cannot be understood, unless it be known what the hair of the head, the beard, a field, and also a corner mean. The hair of the head, and the beard, signify the ultimate of the life of man, which is called the Corporeal Sensual; a field signifies the Church; and reaping, the truth of doctrine. Wherefore, by these [statutes], it was represented that the extremes should be preserved, because they signify all things; for unless there are extremes, intermediates cannot be held together, but are dissipated, just as the interiors of man would be scattered unless they were enclosed by the skin. The same is the case in every thing and therefore also in regard to the signification of the hair of the head, the beard, and the harvest of the field. That the hair of the head signifies the extreme of the life of man, which is called the Corporeal Sensual, may be seen above (n. 66), and that the same is signified by the beard, see the Arcana Coelestia (n. 9660); that extremes or ultimates, signify all things in the aggregate, thus the whole (n. 10044, 10329, 10335). Now since a field signifies the church, and harvest the truths of the church, therefore by their not wholly reaping the corner of the field when they reaped the harvest, is meant the preservation of all those things which are signified by the harvests of the field.

sRef Deut@32 @26 S6′ [6] That corners signify all things because they are extremes, is also evident from the following passages in Moses:

“I will cast them into the farthest corners, I will make the remembrance of them cease from among men” (Deut. xxxii. 26).

To cast into the farthest corners signifies to deprive of all good and truth; therefore it is also said, “I will make the remembrance of them to cease from among men,” which signifies, that they no longer possess any thing of spiritual life, which comes to pass when man remains only in the ultimates of life, called the Corporeal Sensual; in this condition are very many, who have not attained to anything of spiritual life. Such persons then become not unlike beasts, which have no other life, with this difference, that a man, because he is born a man, can speak and reason, but he does this from the fallacies of the senses, or of the outermost things of nature, the world, and the body. This is what is meant here by being cast into the farthest corners.

sRef Jer@49 @32 S7′ [7] In Jeremiah:

“And their camels shall be a prey, and the multitude of their cattle a spoil; and I will scatter them into every wind into the cut off of the corner; and I will bring their destruction from all the passages thereof, saith Jehovah” (xlix. 32).

These things are said concerning the devastation of Arabia and Hazor by the king of Babylon, and by Arabia and Hazor are signified the knowledges of good and truth, and by the king of Babylon evil and falsity vastating. The vastation of all confirmatory scientifics and of the knowledges of good and truth, is signified by their camels being a prey, and the multitude of their cattle a spoil; for camels denote confirmatory scientifics, and cattle the knowledges of good and truth. The vastation of all things pertaining to good and truth, until none remains, is signified by, “I will scatter them into every wind into the cut off of the corner;” the cut off of the corner denoting the extremes where good and truth no longer exist. That evils and falsities will then break in on every side, is signified by, “I will bring their destruction from all the passages thereof.” For in the spiritual world, where the evil are, ways from the hells lie open on all sides, and through these, evils and falsities therefrom break in; and all who are in similar evils and falsities pass through the same ways, and associate with them. These things are said in order that it may be known what is meant by “I will bring their destruction from all the passages.” By their becoming a prey and a spoil, as well as by being scattered and destroyed, is signified devastation.

sRef Jer@9 @26 S8′ sRef Jer@9 @25 S8′ [8] In the same prophet:

“Behold, the days come, in which I will punish all them which are circumcised in their uncircumcision; Egypt, and Judah, and Edom, and the sons of Ammon, and Moab, and all the utmost of the corner, that dwell in the wilderness; for all these nations are uncircumcised, and all the house of Israel are uncircumcised in the heart” (ix. 25, 26).

Here, by “all the utmost of the corner,” are signified those who are in the ultimates of the church separated from interior things, interior things being spiritual, therefore, those who are in sensual things only, which are the ultimates of the natural man. Concerning the nature and quality of those who are merely sensual, see the Doctrine of the New Jerusalem. (n. 50).

These are signified by the cut off of the corner, because corners signify the quarters of the spiritual world, and those quarters signify all the goods and truths of heaven and the church, as previously stated. The dwellings of spirits and angels in that world, are so arranged, that those who possess the greatest wisdom and intelligence dwell in the midst, and those who are successively in less and less, from the midst even to the outmost boundaries, and this gradation proceeds accurately according to distances from the centre. In the outermost parts are those who have no wisdom and intelligence, and beyond these those who are in evils and the falsities thence. The latter are those denoted by the cut off of the corner; and because there are deserts there they are said to dwell in the wilderness. Concerning these gradations in the spiritual world, see Heaven and Hell (n. 43, 50, 189). The same are signified by the uncircumcised nations, and by the house of Israel uncircumcised in heart; for the uncircumcised signify those who, being without love and charity, and therefore without good, are consequently in the loves of self and of the world; and those who are in these loves are in the ultimates of the natural man, which are altogether separated from spiritual things; they are therefore “the cut off of the corner that dwell in the wilderness.” By Egypt, Judah, Edom, the sons of Ammon and Moab, are meant all those who by means of those loves have separated themselves from the goods and truths of the church; therefore they are beyond the influence of these truths, and are thus the cut off of the corner. The same is signified by the cut off of the corner in Jeremiah (xxv. 23).

sRef Num@24 @17 S9′ [9] Again, in Moses:

“There shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall break in pieces the corners of Moab” (Num. xxiv. 17).

By the corners of Moab are meant all things signified by Moab. By Moab are signified those who are in the ultimates of the Word, of the church, and of worship; and in the opposite sense, those who adulterate such things by looking to themselves, and regarding their own honour in every one of these things. The corners of Moab, therefore, mean adulterations of the Word, and consequently of the church and worship, as they exist with those who are of such a character. Similar things are signified by the corner of Moab in Jeremiah (xlviii. 45).

sRef Zeph@1 @16 S10′ sRef Zeph@3 @6 S10′ [10] In Zephaniah:

“A day of the trumpet and alarm against the fenced cities, and against the high corners” (i. 16).

Here, “a day of the trumpet and alarm,” signifies spiritual combat against evils and falsities. The fenced cities signify confirmatory false doctrinals, and the high corners those things which favour their loves. Hence the signification of “a day of the trumpet and alarm against the fenced cities, and against the high corners” is evident.

Again:

“I will cut off the nations; their corners shall be laid waste; I will make desolate their streets, that none passeth by; and I will lay waste their cities, so that there is no inhabitant” (iii. 6).

The destruction of all the goods of the church, is signified by “I will cut off the nations” and “their corners shall be laid waste.” Nations mean the goods of the church, and corners, being the extremes (as above), all things belonging to it. By “I will make desolate their streets,” and by “their cities shall be laid waste,” is signified the destruction of the truths of doctrine; streets denoting truths and cities doctrinals; the total destruction, until no good and truth remain, is signified by there being no inhabitant, none to pass by; for to pass by is used in the Word of truths, and to inhabit of goods.

sRef Judg@20 @1 S11′ sRef Judg@20 @2 S11′ [11] In the book of Judges:

“Then all the sons of Israel went out, and the congregation was gathered together as one man, from Dan even to Beersheba, and the corners of all the people, even all the tribes of Israel, stood together in the assembly of the people of God” (xx. 1, 2).

That “the corners of all the people stood together in the assembly of the people of God,” signifies all from every side, or from every quarter, is evident from its being said, that all the sons and all the tribes of Israel went out, and that the congregation was gathered together from Dan even to Beersheba. But in the spiritual sense, by “the corners of all the people” are meant all the goods and truths of the church; and similarly also by all the tribes of Israel from Dan even to Beersheba, are signified those things from ultimates to primaries (prima), and by the assembly of the people of God, is signified consultation concerning the things of the church. For in the historical parts of the Word, equally as in the prophetical, there is everywhere a spiritual sense. Therefore in the historical sense, by corners are signified quarters, such as are in the spiritual world; but in the spiritual sense, for the reason stated above, they signify all the truths and goods of the church.

sRef Jer@51 @26 S12′ sRef Ps@118 @22 S12′ sRef Zech@10 @4 S12′ sRef Isa@28 @16 S12′ [12] From these considerations the signification of corner stone in the following passages is evident:-

In Isaiah:

“He will lay in Zion a stone, a tried stone, a precious corner stone of sure foundation” (xxviii. 16).

In Jeremiah:

“And they shall not take of thee a stone for a corner, nor a stone of foundations” (li. 26).

In Zechariah:

Out of Judah, “the corner, out of him the nail, out of him the battle bow” (x. 4).

In David:

“The stone which they rejected is become the head of the corner” (Psalm cxviii. 22). Matt. xxi. 42; Mark xii. 10, 11; Luke xx. 17, 18.

Corner stone signifies all Divine Truth upon which heaven and the church are founded, thus every foundation; and, because the foundation is the basis upon which a house or temple rests, it therefore signifies all things. Because by corner stone are signified all things upon which the church is founded, it is therefore said, “He will lay in Zion a stone, a tried stone, a precious corner stone of sure foundation.” It is also called a stone for a corner and a stone of foundations; and because corner stone signifies all Divine Truth upon which the church is founded, it therefore also signifies the Lord as to the Divine Human because from That all Divine Truth proceeds. The builders, or architects, who rejected that stone, as we read in the Evangelists, mean those who are of the church, in this case, of the Jewish church, which rejected the Lord, and together with Him all Divine Truth; for there remained with them nothing but vain traditions from the sense of the letter of the Word, in which the very truths of the Word were falsified, and its goods adulterated. That ultimates signify all things, and the reason of this signification, may be seen in the Arcana Coelestia (n. 634, 5897, 6239, 6451, 6465, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548).

sRef Rev@7 @1 S0′ 418. Holding the four winds of the earth.- That this signifies the modification of its influx, is evident from the signification of the four winds of the earth, as denoting all the Divine in heaven, of which we shall speak presently; and from the signification of holding them as meaning to modify its influx. But what the modification of the influx of the Divine in heaven means, no one can know but him to whom it is revealed, and consequently in regard to the signification of holding the four winds of the earth. Without revelation, who would not suppose that by the winds are meant winds which the angels held back, for it is said, “that the wind should not blow on the earth, nor on the sea, nor on any tree.” But by the winds of the earth, here as elsewhere in the Word, is signified all the Divine from the Lord in heaven, specifically the Divine Truth, and for the reason that it flows from the Lord as the Sun into the whole heaven, and thence into the whole earth. Therefore, by holding the winds is signified to modify influx. But, in order that these things may be more clearly understood, the operation of that influx shall also be explained.

The Lord is the Sun of the angelic heaven, and from Him, as the Sun, proceed all the light and all the heat there. The light which proceeds is in its essence Divine Truth, because it is spiritual light; and the heat which proceeds is in its essence Divine Good, because it is spiritual heat. These flow forth from the Lord as the Sun into all the heavens, adapted for reception by the angels there, sometimes therefore somewhat gently, and sometimes more powerfully; when gently, then the good are separated from the evil; but when powerfully, then the evil are rejected. When, therefore, a last judgment is at hand, then the Lord first flows in gently, in order that the good may be separated from the evil. Since this separation is treated of in this chapter, therefore it is said “holding the four winds of the earth,” by which is signified the modification of the influx of Divine Good and Divine Truth from the Lord. That the separation of the good from the evil is the subject treated of, is evident from what follows in this chapter; for it is said, “Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of God on their foreheads” (verse 3); and afterwards to the close of the chapter, those who were sealed, or the good separated from the evil, is the subject treated of. Further reference will be made to this separation, and also to the casting down of the evil into the hells, which afterwards takes place.

[2] The four winds signify all the proceeding Divine, because the winds of heaven signify the quarters of heaven, for the whole heaven is divided into four quarters – the eastern, western, southern, and northern. Into the two quarters, the eastern and the western, the influx of Divine Good from the Lord is more powerful than that of Divine Truth; and into the southern and northern quarters, the influx of Divine Truth is more powerful than that of Divine Good; therefore the latter are more in wisdom and intelligence, but the former more in love and charity. And because the whole heaven is divided into four quarters, signified by the four winds, therefore, by the four winds is signified all the proceeding Divine. The reason why they are called the four winds of the earth is, that by the earth is meant all the earth in the spiritual world, but in the spiritual sense earth (terra) signifies heaven and the church, upon which subject the preceding article may be consulted.

sRef Ezek@37 @10 S3′ sRef Ezek@37 @9 S3′ [3] It is evident from these facts what is meant by the four winds in other passages of the Word; as in Ezekiel:

The Lord Jehovih said unto me, “Prophesy unto the spirit, prophesy, and say to the spirit, Thus saith the Lord Jehovih, Come from the four winds, O spirit, and breathe upon these slain, that they may live. And when I prophesied, the spirit came into them, and they lived again” (xxxvii. 9, 10).

This is said of the dry bones seen by the prophet, which mean the children of Israel, as is evident from the 11th verse, and by that vision is described the reformation and establishment of a new church from those who had not before been in any spiritual life. The dry bones denote those who are void of spiritual life. The spiritual life given them by the Lord from the church which exists in them is described by these words. By the spirit unto which he prophesied, and from which they lived again, is signified spiritual life, which is a life according to the truths of the Word. “Come from the four winds, O spirit,” signifies from the Divine of the Lord in heaven, the four winds denoting the four quarters in heaven, and the four quarters denoting all the Divine there, as stated above. In the sense of the letter, by spirit is there meant the breath of respiration, which is wind. It is therefore said, “Come and breathe upon these slain;” and by the breath of respiration is equally signified spiritual life, as will be seen from what follows. Those who have no spiritual life are signified both by the slain and by dry bones.

sRef Zech@6 @5 S4′ sRef Zech@6 @1 S4′ [4] In Zechariah:

There were seen “four chariots coming out from between two mountains of brass. There were horses in them. And the angel said, “These are the four winds of the heavens, which go forth from standing before the Lord of all the earth” (vi. 1, 5).

The subject here is the church which was to be made known amongst those who were not yet in any light of the truth of the church, because they were not in possession of the Word. What the four chariots and the four horses signify, and the things related concerning them, and what the mountains of brass signify, may be seen above (n. 355, 364, 405), where they are explained. By the four winds is there signified all the proceeding Divine, or the Divine Good and Divine Truth, from which the church exists; it is therefore said, “The four winds of the heavens, which go forth from standing before the Lord of all the earth.” To go forth from before Him means to proceed. Those winds are called chariots and horses, because chariots signify doctrinals of good and truth, and horses the understanding of these, and both the latter and the former proceed from the Divine of the Lord.

sRef Matt@24 @31 S5′ [5] In the gospels, it is said the Son of man “shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of the heavens to the other” (Matt. xxiv. 31; Mark xiii. 27).

All the successive states of the church, even to its end, when a last judgment takes place, are here predicted by the Lord. By the “angels with a great sound of a trumpet,” is signified evangelization concerning the Lord; and by gathering together the elect from the four winds, from one end of the heavens to the other, is signified the establishment of a new church. The elect are those who are in the good of love and faith; the four winds denote all states of good and truth; “one end of the heavens to the other,” denotes the interior and exterior things of the church. These things are more clearly explained in the Arcana Coelestia (n. 4060).

sRef Dan@8 @8 S6′ [6] In Daniel:

“The he-goat of the goats magnified himself exceedingly; but when he was strong, the great horn was broken; and in its place came up four notable ones toward the four winds of the heavens” (viii. 8).

What is meant by the he-goat of the goats and by the ram in that chapter may be seen above (n. 316), namely, that by the he-goat of the goats is signified faith separated from charity, consequently, those who imagine that they are saved because they know the doctrinals and truths of the Word, and yet care nothing for a life according to them. Horns signify truths, and in the opposite sense, as here, falsities; the great horn signifies the dominant falsity, that merely knowing and thence believing is salvation. That the great horn was broken, and in its place four notable ones came up toward the four winds of the heavens signifies, that from that one source of faith alone many falsities conjoined with evils arise; the great horn denoting the dominant falsity that faith alone saves, and its being broken, signifies division into the many falsities which arise therefrom. “In its place, four” signifies, their conjunction with evils; “toward the four winds of the heavens” signifies, in regard to every detail pertaining to falsity and evil; for the four winds of the heavens signify every good and truth of heaven and the church, and their conjunction, but in the opposite sense, every evil and falsity and their conjunction. The reason why the four winds of the heavens signify also every evil and falsity is, that not only those who are in the good of love, and in truths thence, dwell in the four quarters of the spiritual world, but also those who are in evils and falsities thence, the hells being in the same quarters, but deep under the heavens, for the most part in caverns, dens, and vaults. Concerning which, see above (n. 410).

sRef Jer@49 @36 S7′ [7] In this same sense the winds of the heavens are mentioned in Jeremiah:

“And upon Elam will I bring the four winds from the four quarters of the heavens, and will scatter them toward all those winds; so that there is no nation whither the outcasts of Elam shall not come” (xlix. 36).

Here, by Elam are signified those who are in the knowledges of faith, but not at the same time in any charity; by “the four winds from the four quarters of the heavens,” are signified falsities conjoined with evils; and by scattering them into all those winds, is signified into falsities of evil of every kind. “That there is no nation whither the outcasts of Elam shall not come,” signifies that there is no evil to which falsity cannot be adapted, nation denoting evil; for knowledges alone without the life of charity bring forth falsities of evil without number.

sRef Rev@7 @3 S8′ sRef Dan@7 @2 S8′ sRef Dan@7 @3 S8′ [8] In Daniel:

“I saw in my vision by night, and, behold, the four winds of the heavens broke forth upon the great sea. And four great beasts came up from the sea” (vii. 2, 3).

The four winds also, here, signify falsities conjoined with evils: the great sea signifies hell, where they originate, and the four beasts signify evils of every kind; but more will be said upon this subject in what follows. The same is meant by the “four winds” mentioned in Daniel (xi. 4); and also in Zech. (ii. 6, 7). That the four winds signify the four quarters, is fully evident in Ezekiel (xlii. 16-19), where the subject is the measure of the house according to the four winds, that is, the quarters. In Hebrew the same word is used for quarter as for wind and breath. More will be seen concerning winds in the following article.

sRef Rev@7 @1 S0′ 419. That the wind should not blow.- That this signifies lest the good should be hurt, and the evil rejected before the day, is evident from the signification of wind as denoting the proceeding Divine, which is the Divine Good united with the Divine Truth; therefore, that “the wind should not blow,” signifies that it might flow in softly and gently. “That that wind should not blow upon the earth” signifies that the good should not be injured, and the evil rejected before the day, for the reason that separations of the good from the evil, and castings out of the evil, in the spiritual world, are effected by various degrees of modification and of intensity of the Divine which proceeds from the Lord as the Sun. When this flows in gently, then the good are separated from the evil; and when powerfully, the evil are rejected. The reason for this is that when the Divine from the Lord flows in gently, there is everywhere a state of calm and serenity, in which every one appears such as he is as to the state of his good, for then every one stands forth in the light; wherefore, those who are in good from a spiritual origin are then separated from those who are in good from a natural origin only; for the Lord looks upon those who are in spiritual good, leads them, and thus separates them. Those who are in good from a spiritual origin, are they of whom it is afterwards said, that they are sealed upon their foreheads, for they are spiritual, and angels of heaven; but those who are in good from a natural origin only, are not good, because they are not spiritual, for the good which they seem to have is evil, because it regards itself and the world as an end. They do good in an external form for their own glory, honour, and gain, and not for their neighbour’s good; and, therefore, they do good only to gain the respect of men. The merely natural are those who are not sealed, and who are afterwards rejected. But when the Divine from the Lord flows in powerfully, then the goods which the evil have are dissipated, because in themselves they are not goods, but evils, and evils cannot sustain the influx of the Divine; therefore it comes to pass, that their exteriors are closed, and this being the case, their interiors are opened, in which there is nothing but evils and the falsities thence; and so they come into grief, anguish, and torment, and, on account of these, cast themselves down into the hells, where there are similar evils and falsities.

[2] When the influx of the Divine is intensified, which is the case when the evil are to be removed, then lower down in the spiritual world there arises a strong wind, like a storm or tempest; this wind is what is called in the Word the east wind, which we shall also speak of presently. Hence also the casting down of the evil is described in the Word by strong and impetuous winds, by storms and tempests. By the wind of Jehovah is signified the same as by the spirit of Jehovah, for the wind of respiration is meant, which is also called breath; therefore in the Hebrew tongue, and in many other languages, spirit and wind are expressed by the same word. This is the reason why the greater part of men have no other idea of spirit and of spirits, than as of wind, such as the wind of respiration; and so the opinion prevails in the learned world also that spirits and angels are like wind, possessing only the power of thought. This also is the reason why few suffer themselves to be convinced that spirits and angels are men, possessing a body, face, and organs of sensation, like men in this world. The reason why by wind and breath, when used in reference to man, is signified the life of truth, or a life according to the truths or precepts of the Lord, is that respiration, which is the function of the lungs, corresponds to that life, while the heart and its motion correspond to the life of good; for there are two lives, which make one in man, the life of truth, and the life of good. The life of truth is the life of his understanding, but the life of good is the life of his will; for truths reside in the understanding, because they constitute the understanding, but goods reside in the will, because they constitute the will. The same is signified in the Word by the soul and heart, when they are mentioned together.

sRef Ezek@37 @8 S3′ sRef Ezek@37 @14 S3′ sRef Ezek@37 @9 S3′ [3] From these considerations it is evident that the wind and spirit of Jehovah mean the Divine Truth; and the four winds, the Divine Truth united with Divine Good. Since wind means the wind or breath of respiration, which signifies Divine Truth and spiritual life in those who receive it therefore that wind is also called the breath of the nostrils of Jehovah, the breath of his mouth, and respiration, as is evident from the following passages.

In Ezekiel:

“I beheld, and sinews and flesh came up” upon the dry bones, “and the skin covered them above, but there was no breath in them. Then said he unto me, Prophesy unto the spirit, prophesy, son of man, and say to the spirit, Thus saith the Lord Jehovih; Come from the four winds, O spirit, and breathe upon these slain, that they may live” (xxxvii. 8, 9).

It was shewn in the preceding article, that dry bones here denote those in whom there is no spiritual life, or in whom there is not any life by means of the Divine Truth. The inbreathing of it by the Lord, is signified by, “Prophesy unto the spirit, and say to the spirit, Come from the four winds, O spirit, and breathe upon these slain, that they may live.” It is evident that by the spirit here named is meant the spirit of respiration, for there were nerves, flesh, and skin, but as yet there was no respiration; therefore it is said, “Say unto the spirit, Breathe upon these.” Hence it is evident that spirit or wind signifies spiritual life. That common respiration is not meant, is plain from the fact that it is said, that those dry bones were the house of Israel, that is, that it was destitute of spiritual life; and from its being afterwards said of them, “I will put my spirit in you, that ye may live, and I will place you in your own land” (Ezek. xxxvii. 14); which signifies that they were to be regenerated in order that a church might be formed from them. Regeneration is effected by a life according to Divine Truth, from which there is spiritual life; and to be placed in their own land, signifies to become a church, the land of Canaan signifying the church.

sRef Gen@2 @7 S4′ [4] In Moses:

Jehovah “breathed into his nostrils the breath of lives, and man became a living soul” (Gen. ii. 7).

Here also, in the sense of the letter, is meant the wind of respiration, since it is said he breathed into his nostrils; but that spiritual life is meant, which is the life of intelligence and wisdom by means of Divine Truth, is evident from its being said that He breathed the breath of lives, and that man thus became a living soul. The breath of lives and living soul denote spiritual life; for, without this soul man is called dead, although he lives so far as the body and the senses are concerned. It is therefore plain that soul, spirit, and wind, in the Word, mean spiritual life.

sRef John@20 @21 S5′ sRef John@20 @22 S5′ [5] In John:

Jesus said to the disciples, “Peace be unto you; as the Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit” (xx. 21, 22).

By the Lord’s breathing and saying to them, “Receive ye the Holy Spirit,” is signified the same as by Jehovah breathing into Adam’s nostrils the breath of lives, which means spiritual life; for the Holy Spirit signifies Divine Truth proceeding from the Lord, from which arises spiritual life. That they should teach this from the Lord, is signified by these words: “As the Father hath sent me, even so send I you.” For the Lord when in the world was the Divine Truth itself, which He taught from His Divine Good which was in Him from conception. This Divine is what the Lord here and in other places calls the Father; and because, when He went out of the world, He united Divine Truth with Divine Good, in order that they might be one in Himself, and as the Divine Truth then proceeded from Him, He therefore said, “As the Father hath sent me, even so send I you.” That the wind of respiration signifies spiritual life, and this from correspondence, may be seen in Arcana Coelestia (n. 3883-3896). All who are in the spiritual world also are known as to their quality from their respiration alone. Those who are in the life of the respiration of heaven, are amongst the angels; but those who are not in that respiration, cannot breathe if they come into heaven, and so they suffer pain as though from suffocation. Concerning this fact, see Arcana Coelestia (n. 1119, 3887, 3889, 3892, 3893). It is in agreement with this correspondence that the term inspiration is used, that the prophets are said to be inspired, and the Word divinely inspired.

sRef John@3 @5 S6′ sRef John@3 @7 S6′ sRef John@3 @8 S6′ [6] From these observations the signification of these words of the Lord in John is evident:

“Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. Ye must be born again. The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth; so is every one that is born of the spirit” (iii. 5, 7, 8).

To be born again means to be regenerated; and because man is regenerated by a life according to Divine Truth, and all Divine Truth by which he is regenerated proceeds from the Lord, and flows into man without his knowledge, it is therefore said, “The wind bloweth where it listeth, and thou hearest the voice thereof, but canst not tell whence it cometh or whither it goeth.” Thus is described the life of the spirit of man, which he has by regeneration; wind denoting the Divine Truth, by which that life is acquired. Man during his abode in the world, does not at all know how this flows in from the Lord, for he then thinks from his natural man, and has a faint perception only of anything which flows from the spiritual man into the natural, therefore this is what is meant by “Thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth.” The water of which man is born signifies truth from the Word, and the spirit a life according to it.

sRef Lam@4 @20 S7′ [7] That water signifies truth, may be seen above (n. 71).

In Lamentations:

“The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we said, Under his shadow we shall live among the nations” (iv. 20).

By the anointed of Jehovah is here meant the Lord as the Divine Truth, for the anointed of Jehovah signifies the same as king. That a king in the highest sense signifies the Lord as to Divine Truth, may be seen above (n. 31), and that the anointed of Jehovah signifies the same, see above (n. 375). Hence it is said, “the breath of our nostrils, of whom we said, Under his shadow we shall live;” for breath and wind of the nostrils, in the highest sense, signify the Divine Truth, as said above. That the Divine Truth perished by means of the falsities of evil, is signified by being taken in their pits, pits denoting the falsities of evil.

sRef Lam@3 @56 S8′ sRef Gen@7 @22 S8′ [8] Again, in Lamentations:

“Thou hast heard my voice,” Jehovah “hide not thine ear at my breathing, at my cry” (iii. 56).

“To hide thine ear at my breathing, at my cry,” signifies, in regard to worship, confession, and prayers, which are from truths and goods, for all worship, confession, and prayer must be from both truths and goods, in order to be heard. If from truths alone, they are not heard, because there is no life in them, for the life of truth is from good. Breathing is there spoken of truths, and cry, of goods. That cry is spoken of goods will be seen elsewhere.

sRef Ps@135 @17 S9′ [9] Again, in Moses:

“All in whose nostrils was the breath of the spirit of lives, of all that was upon the dry land, died” (Gen. vii. 22).

Every one can see that these words in the sense of the letter mean, that every thing upon the earth was destroyed by the flood, thus all men, except Noah and his sons; but what they signify in the spiritual sense, may be seen in the Arcana Coelestia (n. 805, 806), where it is shewn that by the breath of the spirit of lives in the nostrils is meant spiritual life, such as the men of the Most Ancient Church had; for the flood signifies the end of that church and a last judgment, which took place at the time when everything of the church had become extinct.

So in David:

“They have ears, but they hear not; yea, there is no breath in their mouth” (Psalm cxxxv. 17).

No breath in their mouth, signifies that there was no truth in their thought, for mouth signifies thought.

sRef Ps@18 @15 S10′ sRef Job@4 @9 S10′ sRef Jer@14 @5 S10′ sRef Isa@30 @33 S10′ sRef Ex@15 @8 S10′ sRef Jer@14 @6 S10′ sRef Job@4 @8 S10′ sRef Ex@15 @10 S10′ [10] Again, in Jeremiah:

“And the wild asses breathed out the wind like whales; their eyes are consumed because there is no herb” (xiv. 5, 6).

To breathe out the wind like whales, signifies, that no truth was granted them; and “because there is no herb,” denotes that there was no truth in the church. Since the evil are cast down by a more vehement influx of Divine Truth and Good, proceeding from the Lord as the Sun, as stated above, therefore, also, the casting down of those who are in the falsities of evil is described by the breath of the nostrils of Jehovah; as in Isaiah:

“For Tophet is prepared of old; the pile thereof is fire and much wood; the breath of Jehovah like a stream of brimstone doth kindle them” (xxx. 33).

In David:

“The channels of waters were seen, and the foundations of the world were laid bare at the rebuke of Jehovah, at the blast of the breath of thy nostrils” (Psalm xviii. 15).

In Moses:

“And with the blast of thy nostrils the waters were heaped up together. Thou didst blow with thy wind, the sea covered them” (Exod. xv. 8, 10).

And in Job:

“They that plough iniquity, by the blast of God they perish, and by the breath of his nostrils are they consumed” (iv. 8, 9).

By the blast, breath, and breathing of the nostrils of Jehovah, is meant the proceeding Divine, by which the evil are dispersed and cast down, when it flows in strongly and with intensity. But this influx will be spoken of in what follows, where storms, tempests, and the east wind, are treated of.

sRef Ps@104 @4 S11′ sRef Ps@104 @3 S11′ [11] That the wind of the earth signifies the proceeding Divine, arises also from correspondence with the winds in the spiritual world. For winds also exist in the spiritual world, arising from the direction of the influx of the Divine, and they extend to the lower parts of the earth there. In the heavens rarely any but gentle winds are perceived; but they are frequently perceived with those who dwell below upon the lands (terroe), for they increase in proportion to descent. Their directions are from the quarters into which the Divine flows, especially from the north; and because the winds there have a spiritual origin, they therefore also signify spiritual things, in general the Divine Truth, from which they exist. Thus, in David:

Jehovah “layeth his chambers in the waters; he maketh the clouds his chariot; he walketh upon the wings of the wind; he maketh his angels winds; his ministers a flaming fire” (Psalm civ. 3, 4).

By waters, clouds, and wings of the wind, is signified Divine Truth in ultimates, which is the truth of the sense of the letter of the Word; because this is in ultimates it is said, “He layeth his chambers in the waters; he maketh the clouds his chariot; he walketh upon the wings of the wind;” waters denoting truth in ultimates, and similarly clouds and wings of the wind; chariot signifies truth of doctrine. “He maketh his angels winds, his ministers a flaming fire,” signifies that He makes them recipients of Divine Truth and Divine Good. By angels are meant those who are in the spiritual kingdom of the Lord, and because they are recipients of Divine Truth, it is said, He maketh them winds. By ministers are meant those who are in the celestial kingdom of the Lord, and because they are recipients of the Divine Good, it is said, He maketh them a flaming fire, a flaming fire denoting the good of love and thence truth. That those who are in the spiritual kingdom of the Lord are recipients of the Divine truth, and those who are in the celestial kingdom recipients of the Divine Good, may be seen in the Heaven and Hell (n. 20-28). That angels are called angels from the reception of Divine Truth, may be seen above (n. 130:2, 412:7), and that ministers are called ministers from the reception of Divine Good, may also be seen above (n. 155); and that fire signifies the good of love (n. 68).

sRef Ps@18 @9 S12′ sRef Ps@18 @10 S12′ [12] Again, in David:

Jehovah “Bowed the heavens, and came down; and thick darkness was under his feet. And he rode upon a cherub, and did fly; yea, he was borne upon the wings of the wind” (Psalm xviii. 9, 10).

By Jehovah bowing to the heavens and coming down, is signified the visitation, which precedes a last judgment; by the thick darkness under His feet, are signified falsities of evil in the lower parts; by His riding upon a cherub, His flying, and being carried upon the wings of the wind is signified Omnipresence with the Divine, and the wings of the wind denote Divine Truth in ultimates, as above.

sRef Ps@135 @7 S13′ sRef Jer@10 @13 S13′ sRef Jer@10 @12 S13′ [13] Again, in Jeremiah:

“He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his understanding. When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the end of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries” (x. 12, 13; li. 15, 16).

And again, in David:

“He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries” (Psalm cxxxv. 7).

These things in the spiritual sense, describe the reformation of man, and the establishment of the church. From this reformation and this establishment the Lord is called the Maker of the earth, and elsewhere the Former and Creator; earth denoting the church. The Divine Good by means of which reformation is effected, is signified by His establishing the world by His wisdom; world denotes the church, and has reference to good. The Divine Truth by means of which this is also effected, is signified by, the voice which he uttereth, a multitude of waters in the heavens. The voice which he uttereth, signifies the influx of the Divine Truth; the multitude of waters in the heavens, signifies reception, waters denoting truths. Ultimate truths, which are knowledges from the sense of the letter of the Word, are signified by vapours from the end of the earth; spiritual things thence are signified by lightnings for the rain, lightnings having reference to the light of heaven, and rain to influx; reformation thence by means of Divine Truth from the Lord, is signified by, “He bringeth forth the wind out of his treasuries.” All these things are in this way understood in the heavens.

[14] Again, in David:

“He casteth forth his hail like morsels: who can stand before his cold? He sendeth out his Word, and melteth them: he causeth his wind to blow, and the waters flow. He declareth his Word unto Jacob, his statutes and his judgments unto Israel” (Psalm cxlvii. 17-19).

By these words also, reformation is described, but in regard to the natural man; the scientifics therein, and the knowledges which a man possesses before reformation are signified by, “Hail like morsels; who can stand before his cold?” For man previous to reformation is altogether cold, and that cold is also distinctly felt when the Divine flows in out of heaven; and because such cold is dissipated when the Divine Good and the Divine Truth are received, that is when reformation takes place, it is therefore said, “He sendeth out his Word, and melteth them; he causeth his wind to blow, and the waters flow.” By the Word is signified the Divine Good united with the Divine Truth; by the wind is signified Divine Truth, and by the waters flowing, the reception of truth; and because this is the signification of the above words, it is therefore added, “He declareth his Word unto Jacob, his statutes and his judgments unto Israel.” Jacob and Israel signify the church, the former, the church which is in good, the latter, the church which is in truths. Statutes and judgments denote external and internal truths from good.

sRef Ps@148 @8 S15′ sRef Ps@148 @7 S15′ [15] So again:

“Praise Jehovah; fire, and hail; snow, and vapour; stormy wind fulfilling his Word” (Psalm cxlviii. 7, 8).

It is evident that fire and hail, snow and vapour, and wind signify things different from these; for what purpose could be served in the Divine Word by saying that they should praise Jehovah? But by fire and hail, snow and vapours, are signified the delights of the loves of the natural man, and his scientifics and knowledges; for these, before man is reformed and made spiritual, are fire, and hail, and snow and vapour; and the sphere of their life, when it flows forth from them causes similar things to appear in the spiritual world. To worship the Lord from those things, is signified by their praising Jehovah, for to praise is to worship. But by the stormy wind is signified the Divine Truth as to reception; wherefore it is also said, stormy wind fulfilling his Word. To fulfil His Word signifies to receive in the life the things pertaining to doctrine.

sRef Jer@5 @13 S16′ sRef Isa@41 @29 S16′ [16] Because everything in the Word has also an opposite sense, so also has wind, and in that sense it signifies falsity, as in the following passages.

In Isaiah:

“Behold they are all iniquity, their works are naught; their molten images are wind and emptiness” (xli. 29).

Wind and emptiness denote the falsities of evil, and the evils of falsity; wind denotes the falsities of evil, and emptiness, the evils of falsity; for where there is emptiness and vacuity, or, in other words, where there is neither good nor truth, there are evil and falsity. That falsities are there signified by wind is plain, from the fact that it is said, “They are all iniquity, their works are naught”; and also because it is said, “their molten images are wind and emptiness”; for molten images signify the things which man brings forth from his own intelligence, all of which are evils and falsities.

In Jeremiah:

“The prophets shall become wind, and the Word is not in them” (v. 13).

Prophets signify those who teach truths, and in the abstract, truths of doctrine, but in this case falsities of doctrine which are signified by wind; therefore it is also said, “the Word is not in them,” the Word signifying the Divine Truth.

sRef Jer@22 @22 S17′ sRef Jer@13 @24 S17′ [17] Again:

“I will scatter them as the stubble that passeth away unto the wind of the desert” (xiii. 24).

The wind of the desert signifies where there is no truth, consequently, where there is only falsity; for desert in the Word signifies where there is no good, because there is no truth.

Again in the same prophet:

“The wind shall feed all thy shepherds, and thy lovers shall go into captivity” (xxii. 22).

Shepherds in the Word signify those who teach the good of life and lead to it, this being accomplished by means of truths, but in this case, by shepherds are meant those who do not teach the good of life, still less lead to it, because they are in falsities; this is meant by, “the wind shall feed all thy shepherds,” wind denoting the falsity which they seize upon and love. The lovers who shall go into captivity signify the delights of the love of self and the love of the world, and therefore the delights of the evil; lovers denote those delights, and captivity denotes detention in the hells.

sRef Hos@12 @1 S18′ [18] Again in Hosea:

“Ephraim feedeth on wind, and followeth after the east wind; he daily multiplieth lies and desolation; and they make a covenant with the Assyrian, and oil is carried into Egypt” (xii. 1).

Ephraim signifies the Intellectual of the church; the Assyrian, reasoning; and Egypt, the Scientific; therefore by, “Ephraim feedeth on wind, and followeth after the east wind,” is signified that those in the church who are intelligent take up with falsities by means of which truths are completely driven out, for wind denotes what is false, and the east wind falsity withering and dissipating truths. Because of this signification of wind and the east wind, it is also said, “he daily multiplieth lies and desolation,” a lie denoting falsity, and desolation the dissipation of truth. By their making a covenant with the Assyrian, and by oil being carried into Egypt, is signified, that by reasoning from scientifics falsely applied, they pervert the truths and goods of the church. To make a covenant with the Assyrian, signifies to reason from falsities and to destroy truths, and to carry oil into Egypt, signifies to destroy the good of the church by means of scientifics. For he who is in principles of falsity applies to them the scientifics which he has received from childhood, for his understanding sees nothing else, since the understanding is formed from either truths or falsities; if from truths, then a man sees truths, if from falsities, then he sees falsities, and these he sees in the natural man, in whose memory scientifics reside, from which he selects such as favour his ideas, and those which do not favour them are either perverted or rejected.

sRef Jer@49 @32 S19′ sRef Zech@5 @9 S19′ sRef Hos@4 @17 S19′ sRef Hos@4 @19 S19′ sRef Hos@4 @18 S19′ [19] Again, in the same prophet:

“Ephraim is joined to idols. Their wine is gone; they have committed whoredom continually; they have loved; they have added shame to her shield. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices” (Hosea iv. 17-19).

Ephraim signifies the church in regard to the understanding of truth; but in the present case, the understanding of that which is not true but false, falsities of the church being meant by idols; the signification of “Ephraim is joined to idols,” is therefore evident. By the wind in its wings is signified reasoning from fallacies, from which falsities arise. The signification of the rest is explained above (n. 283:16 and 376:38). The same is signified in Zechariah by the wind in the wings (v. 9).

So in Jeremiah:

“And their camels shall be a booty, and the multitude of their cattle a spoil; and I will scatter them unto every wind, the cut off of the corner” (xlix. 32).

By dispersing them into every wind is signified into every kind of falsity and evil, truths and goods having been dissipated. The rest of the prophecy is explained above (n. 417:7).

sRef Ezek@5 @2 S20′ sRef Ezek@5 @12 S20′ [20] Again, in Ezekiel:

“And a third part thou shalt scatter to the wind, and I will draw out a sword after them” (v. 2, 12).

This is said concerning the hair of the head and of the beard, which the prophet was commanded to shave with a razor; and hair signifies the ultimate of truth in the church, for the entire heaven and the entire church in the sight of the Lord are as one man, and therefore all things of heaven and the church correspond to all things of man, both those without and those within him. See Heaven and Hell (n. 87-102). The hair of the head and the hair of the beard being the ultimates of man, correspond to the ultimates of truth and good. The ultimates of truth and good are of such a quality as the ultimate truths of the sense of the letter of the Word. That these ultimates were perverted, falsified, and adulterated by the Jews, is signified by what is stated here concerning the hair of the head and of the beard of the prophet. A third part of the hair being scattered into every wind signifies the dissipation of all truth; when this is the case mere falsities are seized upon, and it is therefore said, “I will draw out a sword after them,” a sword signifying the destruction of truth by falsity. See above (n. 131). Without the knowledge of this signification of the hair, who could understand what is involved in the command given to the prophet, that he should shave off the hair of his head and of his beard, burn a third part of it with fire in the midst of the city, take a third part and smite about it with a sword, and scatter a third part into every wind, and draw out a sword after them?

sRef Ezek@12 @14 S21′ sRef Ezek@5 @6 S21′ sRef Matt@7 @25 S21′ sRef Ezek@5 @5 S21′ [21] That the falsification of truth by the Jews is signified by these things is very evident from what follows in the same chapter, where, among other things, it is said, “This is Jerusalem. And she hath changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her” (v. 5, 6).

In the same:

“And I will scatter to every wind all his hands; and I will draw out the sword after them” (Ezekiel xii. 14).

These words have a similar meaning.

In Matthew:

“And the rain descended, and the winds blew, and beat upon that house; and it fell not; for it was founded upon a rock” (vii. 25).

Here, by the rain descending, and the winds blowing, are signified temptations, and consequently also falsities rushing in; for as spiritual temptations are nothing else but infestations of the mind by falsities and evils, therefore winds also here signify falsities. The rest is explained above (n. 411).

sRef Isa@29 @6 S22′ sRef Ezek@13 @13 S22′ sRef Amos@1 @14 S22′ sRef Ps@83 @15 S22′ sRef Ps@83 @13 S22′ sRef Ps@55 @8 S22′ sRef Jer@25 @32 S22′ sRef Jer@23 @19 S22′ sRef Isa@41 @16 S22′ sRef Ps@50 @3 S22′ sRef Zech@9 @14 S22′ sRef Hos@8 @7 S22′ sRef Ps@11 @6 S22′ sRef Nahum@1 @3 S22′ [22] It has been before stated, that in the spiritual world, just as in the natural world, strong winds and storms exist; but the storms in the spiritual world exist from the influx of the Divine into the lower parts where those are who are in evils and falsities. That influx, as it descends out of the heavens towards the lands (terroe), which are below, becomes denser and has the appearance of clouds which with the evil are dense and opaque, according to the degree and quality of their evil. These clouds are appearances of falsity from evil, and arise from the spheres of their life, for every angel and every spirit is encompassed by the sphere of his life. When the Divine goes forth powerfully from the Lord as the Sun, and flows into these dense and opaque clouds, a storm arises which is seen by the spirits there just as storms are seen by men on the earth. I was sometimes permitted to have experience of these storms, and also of the east wind, by which the evil were dispersed and cast into the hells, at the time when the Last Judgment was taking place. It is clear from these considerations what storms, tempests, and impetuous winds signify in the following passages.

In Isaiah:

“Thou shalt scatter them, and the wind shall carry them away, and the whirlwind shall disperse them” (xli. 16).

And in Jeremiah:

“Behold, the tempest of Jehovah, his fury has gone forth, even a grievous whirlwind; it shall burst upon the head of the wicked” (xxiii. 19; xxx. 23).

And in David:

“I will hasten my escape from the stormy wind and tempest” (Psalm lv. 8).

Again:

“O my God, pursue them with thy tempest, and terrify them with thy storm” (Psalm lxxxiii. 13, 15).

And in Ezekiel:

“I will make the storm-winds to burst through in my fury; and there shall be an overflowing shower, in mine anger, for a consummation” (xiii. 13).

And in Jeremiah:

“Evil shall go forth from nation to nation, and a great tempest shall be raised up from the sides of the earth” (xxv. 32).

Again in Isaiah:

“Thou shalt be visited by Jehovah of hosts with storm and tempest, and the flame of devouring fire” (xxix. 6).

And in Amos:

“I will kindle a fire in the wall of Rahab, and it shall devour the palaces thereof, with a tempest in the day of the storm” (i. 14).

And in Zechariah:

“The Lord Jehovih shall blow the trumpet, and shall go with the tempests of the south” (ix. 14).

In Nahum:

“Jehovah hath his way in the tempest and in the storm” (i. 3).

In David:

“Upon the wicked, the wind of the tempests, the portion of the cup of the wicked” (Psalm xi. 6).

Again:

“God shall come and shall not keep silence; and it shall be very tempestuous round about him” (Psalm l. 3).

And in Hosea:

“They sow the wind, and they shall reap the tempest” (viii. 7).

In these passages storms and tempests signify the dispersion of falsities and evils, because those who are in falsities of evil are cast down into hell by a stormy wind.

sRef Ps@107 @25 S23′ sRef Ps@107 @29 S23′ sRef Ps@107 @23 S23′ [23] In David:

“They who go down to the sea in ships, that do business in great waters. For he commandeth, and raiseth the stormy wind, and lifteth up the waves thereof. He maketh the storm a calm, so that the waves thereof are still” (Psalm cvii. 23, 25, 29).

These things refer to temptations and liberation from them; the stormy wind, and the lifting up of the waves of the sea signify temptations, because spiritual temptations are caused by falsities rushing into the thoughts, from which arise pains of conscience and grief of mind and soul, and these are signified by “He raiseth the stormy wind and lifteth up the waves thereof.” Liberation from them is signified by, “He maketh the storm a calm, so that the waves thereof are still.”

sRef Mark@4 @37 S24′ sRef Luke@8 @24 S24′ sRef Mark@4 @38 S24′ sRef Mark@4 @39 S24′ sRef Luke@8 @23 S24′ [24] The same is signified by these words in Mark:

“And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And he was in the hinder part of the ship, asleep on a pillow; and they awoke him, and say unto him, Carest thou not that we perish? And he awoke, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm” (iv. 37-39).

Also in Luke:

“As they sailed he fell asleep; and there came down a storm of wind on the lake, and they were filled with water and were in jeopardy. And they came to him and awoke him, saying Master, Master, we perish. Then he awoke and rebuked the wind and the raging of the water; and they ceased, and there was a calm” (viii. 23, 24).

This, like all the miracles of the Lord, contains arcana of heaven, and interior things of the church. Divine miracles differ from those that are not divine in this, that Divine miracles also signify Divine things, because the Divine is in them, but miracles not divine have no signification, because there is nothing of the Divine in them. And, moreover, in the description of the Divine miracles in the Word, and in every detail of it, there is a spiritual sense. The above miracle refers to spiritual temptations. The great storm of wind that caused the waves to beat into the ship, so that it was full, signifies those temptations; and deliverance from these is signified by Jesus awakening when they were in great fear, rebuking the wind, and saying to the sea, “Peace, be still;” and by the ceasing of the wind, and the great calm. Every word contains a spiritual sense. We shall not here however explain it in detail, but merely say that a whirlwind and a tempest signify temptations, which are irruptions of falsities, or inundations of the mind by falsities. This is also evident from the fact that the wind and the waves were rebuked, and from the Lord’s words to the sea, “Peace, be still,” as being said to those things, or to those who induce temptations.

[25] Moreover the winds in the spiritual world, appear to arise from different quarters, some from the south, some from the north, and some from the east. Those which come from the south disperse truths with those who are in falsities, and those which come from the east disperse goods with those who are in evils. The reason why winds disperse these, is, that winds exist from a strong and powerful influx of the Divine through the heavens into the lower parts, [of the world of spirits], and where the influx reaches, it fills truths and goods, that is the minds and souls of those who are in truths and goods, with the Divine. Therefore those whose minds and souls are merely falsities and evils as to the interiors, and truths mingled with falsities, and goods with evils as to the exteriors, cannot sustain such influx from the Divine, and consequently they betake themselves to their own falsities and evils which they actually love, and reject the truths and goods which they love merely for the sake of themselves and of appearances.

sRef Jonah@4 @8 S26′ sRef Ezek@19 @12 S26′ sRef Ezek@17 @10 S26′ sRef Hos@13 @15 S26′ [26] The effect produced by the wind coming from the east, called the east wind, is evident from what we have stated, for it disperses all the goods and truths of which the evil had made an external display before the world, and talked about for the sake of appearance, therefore withering and drying up are ascribed to this wind. “Withered” signifies a state in which there is no good, and “dried up” a state in which there is no truth. This is evident from those passages of the Word, where this wind is mentioned.

Thus, in Ezekiel:

Behold the planted vine. “Shall it not utterly wither, when the east wind toucheth it?” (xvii. 10).

Again, in the same:

The vine “was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit; the rods of her strength were broken and withered” (xix. 12).

And in Hosea:

Ephraim, “fruitful among his brethren, an east wind shall come, the wind of Jehovah shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; it shall spoil the treasure of every vessel of desire” (xiii. 15).

And in Jonah:

“And it came to pass when the sun arose, that God prepared a withering east wind” (iv. 8).

sRef Ezek@27 @26 S27′ sRef Jer@18 @17 S27′ sRef Ps@48 @7 S27′ [27] That the east wind also destroys everything where the evil are, their lands (terroe), their dwellings, and their treasures, may be seen in the small work on The Last Judgment (n. 61:1). The reason why this destruction takes place is that lands, dwellings, and treasures, in the spiritual world, are correspondences, therefore, when these perish, the things which correspond perish also, and consequently when the land where the evil dwell in that world is destroyed, the face of a new land appears for the good. Because the east wind in the spiritual world has such power, therefore, on account of its correspondence an east wind arose which divided the Sea Suph (Red Sea) (Exod. xiv. 21); which brought the locust (x. 13). It is called a rough wind (Isaiah xxvii. 8) breaking the ships of Tarshish (Psalm xlviii. 7); breaking in the heart of the seas (Ezek. xxvii. 26); and scattering enemies (Jer. xviii. 17).

sRef Rev@7 @1 S0′ 420. On the earth, nor on the sea, nor on any tree.- That this signifies everywhere in the spiritual world, even to its ultimates, with those in whom there is any perception, is evident from the signification of “the earth,” as denoting the whole spiritual world, and therefore, all the angels and spirits there; for earth in its general and most evident meaning, has this signification, because in the spiritual world just as in the natural, there are lands (terroe), mountains, hills, plains, valleys, and also seas; concerning which see above (n. 304:3, 342:3, 413:4), and from the signification of “the sea,” as denoting the ultimates of the land (terra) in the spiritual world, because the ultimate boundaries there are seas, concerning which see above (n. 342), and from the signification of a tree, as denoting perception and also knowledge, of which we shall speak presently. Because the earth, the sea, and a tree, signify such things, therefore all three, embraced under one meaning, signify everything in the spiritual world, even to its ultimates, with those in whom there is any perception. A tree signifies in general, perception and cognition, because a garden signifies intelligence, and all intelligence is proportionate to cognitions and the perception of them, and therefore each distinct species of trees signifies something pertaining to knowledge (scientia) and intelligence. Since a tree in general signifies perception and cognition, it therefore also signifies the interiors of man’s mind, and also the whole man, for a man’s quality is such as the interiors of his mind are, and these are according to his perception from cognitions. That a tree signifies the interiors of man’s mind, and also the man himself, may be seen above (n. 109, 110); that a tree signifies perception and cognition, see, Arcana Coelestia (n. 103, 2163, 2682, 2722, 2972, 7692). That the ancients had divine worship in groves under trees, according to their significations (n. 2722, 4552); that this was not allowed to the Jewish nation, and the reasons (n. 2722); that paradises and gardens signify intelligence (n. 100, 108, 3220); also in Heaven and Hell (n. 176), and above (n. 110).

sRef Rev@7 @2 S0′ sRef Rev@7 @3 S0′ 421. Verses 2, 3. And I saw another angel ascending from the rising of the sun, having the seal of the living God. And he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God on their foreheads.” And I saw another angel ascending from the rising of the sun,” signifies the Divine Love going forth from the Lord; “having the seal of the living God,” signifies the Divine Will; “and he cried with a great voice,” signifies Divine command: “to the four angels to whom it was given to hurt the earth and the sea,” signifies that influx was not permitted so far as to become powerful; “saying, Hurt not the earth, neither the sea, nor the trees,” signifies lest the good perish everywhere with the evil; “till we have sealed the servants of our God on their foreheads,” signifies that they who are in truths from good must be first separated.

sRef Rev@7 @2 S0′ 422. And I saw another angel ascending from the rising of the sun. That this signifies the Divine Love going forth from the Lord, is clear from the signification of an angel, as denoting somewhat Divine proceeding from the Lord. For by an angel in the Word in a proximate sense, is meant a whole angelic society, and in a general sense, every one who receives the Divine Truth in doctrine and life; but in the highest sense, by an angel is signified something Divine which proceeds from the Lord, and specifically the Divine Truth. Concerning these significations of an angel see above (n. 90, 130, 200, 302, 307). Here, therefore, by the “angel ascending from the rising of the sun” is signified the Divine going forth from the Love of the Lord. The rising of the sun, or the east, signifies the Divine Love of the Lord, and to ascend thence, signifies to go forth, and to proceed; therefore, by the “angel ascending from the rising of the sun”; is signified the Divine Love going forth from the Lord. Those things which follow also are of the Divine Love, lest the good should suffer hurt. The rising of the sun signifies the Divine Love of the Lord, because the Lord in the angelic heaven is the Sun, and the Lord appears as the Sun from His Divine Love. Where the Lord appears as the Sun, there is the east in heaven, and because He is always there, He is also constantly rising.

[2] In the spiritual world there are four quarters, the eastern, western, southern, and northern. They all derive their position from the Sun, which is the Lord; and where the Sun is, there is the east, opposite this is the west, to the right the south, and to the left the north. In the eastern quarter dwell those angels who are in love to the Lord, because they are under the immediate auspices of the Lord, for the Lord flows into them intimately and directly from Divine Love, and therefore the rising of the sun, and the east, in the Word, signify the Divine Love of the Lord. That the Lord in the angelic heaven appears as a Sun, and that it is the Divine Love of the Lord which so appears, may be seen in Heaven and Hell (n. 116-125); that the sun in the Word therefore signifies the Divine Love, may be seen above (n. 401). That all the quarters in the spiritual world derive their position from the east, where the Lord is as a Sun, see Heaven and Hell (n. 141); and that therefore those dwell in the eastern quarter who are in the good of love to the Lord (n. 148, 149).

[3] The eastern, western, southern, and northern quarters are frequently mentioned in the Word, and those who are unacquainted with the spiritual sense of the Word believe that they mean the quarters in our solar world, and therefore they do not suppose that they involve arcana of heaven and of the church. But the quarters named in the Word mean the quarters in the spiritual world, which differ altogether from the quarters in our world; for all the angels and spirits dwell there in quarters determined according to the quality of their good and truth; those who are in the good of love to the Lord dwell in the east and the west, and those who are in truths from that good dwell in the south and north.

The reason of their dwelling in this manner is that the Lord there is the Sun, and from Him as the Sun all heat and light, or all good and truth proceed. The heat there, which is spiritual heat, or the good of love, flows directly from the east into the west, and decreases according to reception by the angels, and therefore according to distances, for in the spiritual world all distance from the Lord is according to the reception of good and truth from Him. And this is the reason why those dwell in the east who are in the good of love in an interior and consequently clear degree, and in the west those who are in an exterior and therefore obscure degree of that good. But light, which is spiritual light, or Divine Truth, also flows directly from the east into the west, and likewise flows in on both sides, but with this difference, that the Divine Truth which flows in from east to west is, in its essence, the good of love, while that which flows in laterally is, in its essence, the truth from that good. Those therefore who dwell respectively in the south and in the north, the quarters situated laterally, are in the light of truth, those in the south being in a clear, and those in the north in an obscure light of truth. The light of truth is intelligence and wisdom. But concerning these quarters more may be seen in Heaven and Hell (n. 141-153). These quarters then are meant in the Word, where mention is made of quarters, therefore they also signify such Divine things as exist in those quarters; for the east signifies the good of love in clearness; the west, the good of love in obscurity; the south, truth from that good in clearness; and the north, truth from that good in obscurity.

[4] Moreover, there are quarters in the spiritual world differing from the quarters just named, and distant from them about thirty degrees, and these are under the auspices of the Lord as a moon; for the Lord appears as a Sun to those who are in love to Him, but as a moon to those who are in charity towards their neighbour, and in faith therefrom. Concerning this appearance, see also Heaven and Hell (n. 111, 119, 122). In the eastern and western quarters there, dwell those who are in the good of charity towards their neighbour; and in the southern and the northern those who are in truths from that good, called the truths of faith. These quarters also are sometimes meant in the Word, where those truths and goods are the subject treated of.

sRef Isa@43 @6 S5′ sRef Ps@107 @3 S5′ sRef Gen@28 @14 S5′ sRef Isa@43 @5 S5′ sRef Luke@13 @29 S5′ [5] It is evident from these facts that he who knows nothing of the quarters of heaven of which we have spoken, cannot possibly know anything of the spiritual things of the Word where those quarters are mentioned, as in the following passage.

Thus, in Isaiah:

“I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring my sons from far, and my daughters from the end of the earth” (xliii. 5, 6).

Jacob and Israel is here the subject, and unless it be known that the spiritual things explained above are meant by those quarters, it may be supposed that nothing more is implied, than that the sons of Israel and Jacob are to be gathered from all sides. But by Jacob and Israel is meant the church which is from those who are in the good of love and in truths from that good; and by their seed are meant all who are of that church. The bringing and gathering together of those who are in the good of love, is meant by, “I will bring thy seed from the east, and will gather thee from the west”; and the same, with respect to those who are in truths from that good, is meant by, “I will say to the north, Give up; and to the south, Keep not back.” That all who are in those truths and goods, even to those who are in the ultimates, shall be brought together, is signified by “bring my sons from far, and my daughters from the end of the earth.” Sons denote those who are in truths, and daughters denote those who are in goods; the words, “from far, and from the end of the earth,” signify those who are in the ultimate truths and goods of the church. Similar things are also signified by those quarters in the following passages. Thus, in David:

Jehovah will gather the redeemed from the earth, “from the east, and from the west, from the north, and from the sea” (cvii. 3).

And in Moses:

Jehovah said to Jacob in a dream, “thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south” (Gen. xxviii. 14).

In Luke:

“They shall come from the east, and from the west, and from the north, and from the south, and shall recline (accumbentes),* in the kingdom of God” (xiii. 29).

sRef Zech@8 @7 S6′ sRef Isa@45 @6 S6′ sRef Ps@113 @3 S6′ sRef Mal@1 @11 S6′ sRef Matt@8 @11 S6′ sRef Ps@50 @1 S6′ sRef Isa@59 @19 S6′ [6] In very many passages it is said from east to west only, and not at the same time from the south and from the north; in such passages all who are in the good of love to the Lord, and in the good of charity towards the neighbour are meant. These quarters also imply the two others, because all who are in good are also in truths, for good and truth everywhere act as one; these therefore are meant where it is said “from east to west.”

Again, in Matthew:

“Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob, in the kingdom of the heavens” (viii. 11).

In the passage quoted above from Luke, it is said of those who shall recline in the kingdom of the heavens, “that they shall come from the east and from the west, and from the north and from the south;” but in the passage in Matthew it is simply said the east and the west; the reason of which is that these quarters imply the two others as just stated. Similarly in the following passages.

Thus in Malachi:

“From the rising of the sun even unto the going down of the same, my name shall be great among the gentiles” (i. 11).

And in David:

“From the rising of the sun even to his setting, the name of Jehovah is to be praised” (Psalm cxiii. 3).

And in Isaiah:

“They shall fear the name of Jehovah from the west, and his glory from the rising of the sun” (lix. 19).

Again, in the same prophet:

“That they may know from the rising of the sun, and from the west, that there is none beside me” (xlv. 6).

Again, in David:

“God, God Jehovah speaks, and will call the earth from the rising of the sun unto the going down thereof” (Psalm l. 1).

And in Zechariah:

“Behold, I will save my people from the east country, and from the west country” (viii. 7).

In these passages “from the rising and setting” signifies all who are in the goods and truths of heaven and the church. Similar things are signified by the quarters according to which the temple was measured (Ezek. xlii.); also according to which the land was measured for an inheritance (xlvii.); and was distributed among the tribes of Israel (xlviii.); then according to which the Israelites measured the camp (Numb ii.), according to which they journeyed (x.); and according to which the gates of the new city were placed (Ezek. xl.; Rev. xxi. 12), besides similar things elsewhere.

[7] The reason why the temple was measured according to the quarters as in Ezekiel, and the land distributed among the tribes according to the quarters, as mentioned both in Ezekiel and in Joshua, and also the reason why the sons of Israel encamped, and also journeyed, according to the same order, is, that everything in the spiritual world is arranged according to the quarters, not only generally but also particularly. In general, all angels and spirits dwell in the quarters corresponding to their states of good and truth, as said above. The case is the same individually, for in all their assemblies, those who are present take their places in the quarters that correspond to the states of their life; there they sit in the temples, and dwell in their houses in a similar manner. There in a word, all things generally and particularly are arranged according to the quarters of heaven; for the form of heaven is the same in every detail as it is in general. From these considerations it is clear what is signified in the Word by arrangements according to the quarters, also by the quarters according to which the tabernacle was built, and according to which the temple was built by Solomon; besides other similar things.

sRef Ezek@43 @3 S8′ sRef Ezek@43 @2 S8′ sRef Ezek@43 @5 S8′ sRef Ezek@43 @1 S8′ sRef Ezek@43 @4 S8′ [8] So far concerning the quarters generally. That the east signifies the Lord as to Divine Love, and therefore the good of love to the Lord with those who are recipients of it, is plain from the following passages.

Thus in Ezekiel:

“He brought me to the gate of the temple that looketh toward the east; and, behold, the glory of the God of Israel came from the way of the east; and his voice was like the voice of many waters; and the earth shone with his glory. The glory of Jehovah came into the house by the way of the gate, whose prospect is toward the east. Then the spirit took me up, and brought me into the inner court; and, behold, the glory of Jehovah filled the house” (xliii. 1-5).

Here the subject is the building of the new temple which signifies the New Church to be established by the Lord; and because introduction into it is effected by the good of love to the Lord, and by truth from that good, therefore the gate that looketh toward the east, and the God of Israel coming from the way of the east were seen. By the gate is signified introduction and approach; by the God of Israel is meant the Lord; by the east, the good of love from Him and manifested towards Him; and by glory, truth from that good. For the Lord enters into heaven, and thence into the church, from His Divine Love, which, as said above, appears in the heavens as the Sun; thence are all the Divine Good and the Divine Truth there. The glory of Jehovah seen to enter the house by the way of the gate whose prospect was towards the east, and also the glory of Jehovah filling the house, have a similar signification; for the house or temple signifies heaven and the church. By glory in the Word is signified the Divine Truth proceeding from the Lord; by “the glory of the God of Israel,” the Divine Truth enlightening those who are in the Lord’s spiritual kingdom; and by “the glory of Jehovah,” the Divine Truth enlightening, those who are in the Lord’s celestial kingdom. The Divine Truth is called glory because it is the light of heaven, and that light is the cause of all splendour, magnificence, and glory in the heavens; for everything that appears before the eyes in the heavens is from that light. So also it is said that “the earth shone with his glory,” and by the earth is meant the church. The influx of Divine Truth towards lower things on every side is signified by “his voice was like the voice of many waters,” voice signifying influx, and waters, truths.

sRef Ezek@44 @1 S9′ sRef Ezek@46 @1 S9′ sRef Ezek@44 @2 S9′ [9] Again:

“Then he brought me back by the way of the gate of the outward sanctuary that looketh toward the east; and it was shut; but Jehovah the God of Israel will enter in by it” (Ezekiel xliv. 1, 2).

And in the same:

“The gate of the inner court that looketh toward the east shall be shut the six days of labour; but on the day of the sabbath it shall be opened” (xlvi. 1).

By the “gate that looketh toward the east” is also signified introduction into heaven and the church by the Lord by means of the good of love proceeding from Him, which is therefore meant by the east; and that this is from the Lord, is signified by Jehovah the God of Israel entering by that gate. That introduction is the result of the worship of Him from that good, is signified by the words “on the day of the sabbath it shall be opened;” and that introduction does not take place when worship is not from that good, is signified by the gate being shut during the six days of labour.

sRef Ezek@10 @19 S10′ [10] Again, in the same prophet:

“And the cherubim lifted up their wings, and they stood at the door of the gate [of the house] of Jehovah toward the east; and the glory of the God of Israel was over them above” (x. 19).

The cherubim signify the Lord as to Divine Providence, and as to defence, to prevent His being approached except by means of the good of love; see above (n. 152, 277); and because the Lord is signified by cherubim, and from the Lord as the Sun, where the east is, proceed all the good of love, and all truth from that good, therefore the cherubim were seen to stand at the door of the gate of the house of Jehovah towards the east, and the glory of the God of Israel was over them above. By the house of Jehovah, by the east, and by the glory of the God of Israel, similar things are signified here as above.

sRef Isa@41 @2 S11′ [11] So in Isaiah:

“Who raised up one from the east, called him in justice to his foot, gave the nations before him, and made him rule over kings?” (xli. 2).

This is said of the Lord, who is said to be raised up from the east, because conceived from the Divine Itself, which in its essence is Divine Love, and from which also the Lord is the Sun of the angelic heaven. To call in justice, here signifies to restore heaven and the church; for the justice of the Lord in the Word signifies, that from His own power He saved the human race, which was accomplished by reducing all things in the heavens and the hells into order (see n. 293). The signification of the rest of this passage is explained above (n. 357:5).

sRef 2Sam@23 @4 S12′ sRef 2Sam@23 @3 S12′ sRef 2Sam@23 @2 S12′ [12] Thus also in the second book of Samuel,

“The spirit of Jehovah spake in me. The God of Israel said, the Rock of Israel spake to me. As the light of the morning, when the sun riseth, a morning without clouds; from the clear shining after rain cometh grass out of the earth” (xxiii. 2-4).

“The God of Israel,” and “the Rock of Israel,” are the Lord, and because He is the Sun of the angelic heaven, and from Him as the Sun proceeds and flows all the Divine Truth, which enlightens angels and men, imparts intelligence, and reforms, it is said as “the light of the morning when the sun riseth, a morning without clouds; through the clear shining after rain cometh grass out of the earth.” The light of the morning when the sun riseth, signifies the Divine Truth from the Lord as the Sun; a morning without clouds, denotes its purity, rain its influx, and the grass out of the earth, intelligence, and reformation therefrom; for these are signified by grass because it springs out of the earth by the power of the sun after rain, but intelligence comes from the Lord as the Sun by the influx of Divine Truth.

sRef Isa@60 @3 S13′ sRef Isa@60 @2 S13′ [13] Again in Isaiah:

“Jehovah shall arise upon thee, and his glory shall be seen upon thee. And the nations shall walk according to thy light, and kings according to the brightness of thy rising” (lx. 2, 3).

This is said of the Lord. The Divine in Him is meant by “Jehovah shall arise upon thee, and his glory shall be seen upon thee.” The Divine Good of Divine Love is meant by Jehovah shall arise upon thee, and the Divine Truth from that Good is meant by His glory shall be seen upon thee. The nations signify those who are in good, and kings those who are in truths from good. It is said of the former that “they shall walk according to thy light,” which signifies a life according to the Divine Truth; and of the latter, they shall walk “according to the brightness of thy rising,” which signifies the life of intelligence from Divine Good; to walk denoting to live; light, the Divine Truth; and the brightness of His rising, the Divine Truth from the Divine Good from which comes intelligence.

sRef Ezek@11 @23 S14′ sRef Ezek@11 @22 S14′ [14] Again in Ezekiel:

“The cherubim did lift up their wings; and the glory of the God of Israel was over them above. And the glory of Jehovah ascended over the midst of the city, and stood over the mountain which is on the east of the city” (xi. 22, 23).

The cherubim signify the Lord as to Divine Providence and defence, and the glory of the God of Israel signifies the Divine Truth proceeding from the Lord as was said above. And because the Divine Truth, which is light, proceeds from the Lord as the Sun in the angelic heaven, therefore the glory of Jehovah was seen to ascend over the midst of the city, and to stand over the mountain which is on the east side of the city. By the city is meant Jerusalem, which signifies the church as to doctrine; and because the doctrine of the church is from the Divine Truth, therefore the glory of Jehovah was seen to ascend over the midst of the city; and since all Divine Truth proceeds from the Lord as the Sun, where the east is, therefore the glory was seen to stand over the mountain on the east of the city. The mountain on the east of the city was the mount of Olives. That the mount of Olives signifies the Divine Love of the Lord, and that therefore the Lord used sometimes to be there, may be seen above (n. 405:24); and that the mount of Olives was situated before Jerusalem on the east, may be seen in Zech. xiv. 4.

sRef Ezek@47 @12 S15′ sRef Ezek@47 @1 S15′ sRef Ezek@47 @9 S15′ sRef Ezek@47 @2 S15′ sRef Ezek@47 @8 S15′ [15] Again in Ezekiel:

“He brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house was toward the east; and the waters came down from under, from the right side of the house, from the south side of the altar. He brought me out by the way of the gate towards the north, and led me round by the way without unto the outer gate, by the way that looketh eastward; and, behold, there ran out waters from the right side. Then said he unto me, These waters issue out toward the eastern boundary, and go down into the plain, and come towards the sea; which being brought forth into the sea, the waters shall be healed. Whence it comes to pass, that every living soul, which creepeth, whithersoever the rivers come, lives; and there shall be a very great multitude of fish. And by the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed” (xlvii. 1, 2, 8, 9, 12).

The New Church to be established in the heavens and on the earth by the Lord is here described, when all the Divine will proceed from His Divine Human; for before the coming of the Lord the Divine proceeded from His Divine, which He calls the Father, but this did not extend to ultimates after the church was vastated. By house is here signified the church; by its gate, approach and introduction; by the east, the Lord, where His Divine love appears as the Sun; and by the waters going forth thence is signified the Divine Truth proceeding therefrom. By the plain and the sea are signified the ultimates of the church, or where those are who are in ultimate truths and goods because they are natural and sensual, and who are spiritual only in a slight degree; to these the Divine did not previously extend. Life from the Divine to these also after the coming of the Lord, is signified by the waters of the sea being healed by the inflowing of the river from the east; the very great multitude of fish, signifies abundance of cognitions and scientifics which also become spiritually living with them. The fructification of good and multiplication of truth are signified by every tree for food coming up upon the bank of the river, whose leaf falleth not, neither is the fruit thereof consumed. From this it is evident what the particulars in a series there signify, and that the east, where they all originate, signifies the Lord and His Divine Love.

sRef Zech@14 @8 S16′ [16] The same is signified in Zechariah,

“And it shall come to pass in that day, that living waters shall go out from Jerusalem; part of them toward the eastern sea” (xiv. 8).

Here also the subject is the Lord. “In that day,” signifies His coming, and the eastern sea signifies the ultimate boundary towards the east in the spiritual world, where there was no reception of Divine Truth before the coming of the Lord, but when it proceeded from His Divine Human then there was reception. That the ultimate [boundaries] in the spiritual world are like seas, may be seen above (n. 342); and that there are dry and waste places there, may be seen in Joel ii. 20.

sRef Num@2 @3 S17′ sRef Lev@16 @15 S17′ sRef Lev@16 @14 S17′ sRef Num@3 @38 S17′ [17] Since the Lord in heaven where the angels are appears as the Sun, and [where He appears] there is the east, therefore when Aaron offered the sin offering for himself and his house, he sprinkled the blood of the bullock on the mercy-seat towards the east (Levit. xvi. 14, 15); and therefore Moses, Aaron and his sons measured out the camp before the tabernacle of the congregation towards the east (Numb. iii. 38); and also the tribe of Judah (Numb. ii. 3). Moses, Aaron, and his sons, and the tribe of Judah, represented the Lord as to the Divine Good and the Divine Truth proceeding from the Divine Love; their camp was therefore towards the east. So also the ancients in their worship turned their faces to the rising of the sun, and therefore they built their temples in such a way that the front, where the most sacred place was, should look towards the east; this is also the case at the present day, the practice being derived from ancient custom. The whole angelic heaven also is turned to the Lord as the Sun, thus collectively to the east. All the interiors of the angels in the heavens are also turned in the same direction; consequently the angels of heaven turn their faces to the Lord. Many important facts upon this subject are related in Heaven and Hell (n. 17, 123, 142, 143, 144, 272).

sRef Matt@24 @27 S18′ sRef Judg@5 @31 S18′ [18] Because the Lord is the east, therefore it is said in Matthew,

“For as the lightning cometh forth out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be” (xxiv. 27).

Since, when man is the subject, the rising of the sun signifies the good of love proceeding from the Lord as the Sun, and received by him, it is therefore said in the book of Judges,

“So let all thine enemies perish, O Jehovah; but let them that love him be as the sun when he goeth forth in his might” (v. 31).

These words occur in the prophetic song of Deborah and Barak; and of those who love Jehovah, that is those who are in the good of love to the Lord, it is said, “as the sun when he goeth forth in his might.”

sRef Deut@33 @15 S19′ [19] In Moses:

Joseph shall possess “the firstfruits of the mountains of the east, and the precious things of the hills of an age” (Deut. xxxiii. 15).

Joseph, in the representative sense, signifies the Lord’s spiritual kingdom, it is therefore said of him that he shall possess the firstfruits of the mountains of the east, and the precious things of the hills of an age. The firstfruits of the mountains of the east signify the genuine goods of love to the Lord, and thence of charity towards the neighbour, the mountains of the east denote goods of love to the Lord, and firstfruits those things that are genuine and primary; and the hills of an age signify the goods of charity towards the neighbour, these when genuine being called precious. The rest of the blessing of Joseph is explained above (n. 405:31).

sRef Matt@2 @2 S20′ sRef Matt@2 @9 S20′ sRef Matt@2 @1 S20′ sRef Num@24 @17 S20′ [20] The church existed, in ancient times, in several kingdoms of Asia, as in the land of Canaan, in Syria and Assyria, in Arabia, Ethiopia, Egypt, Chaldea, in Tyre and Sidon, and in other parts; but with those peoples it was a representative church, for in every detail of their worship, and in each of their statutes, spiritual and celestial things, which are the interior things of the church, were represented, and in the highest sense the Lord Himself. These representatives of their worship and statutes remained with many even up to the time of the Lord’s coming, and from these they possessed a knowledge of His coming. This is evident from the predictions of Balaam, who was from Syria, and who prophesied concerning the Lord, in these words:

“I see him, but not now; I behold him, but not nigh; there shall come forth a star out of Jacob, and a sceptre shall rise out of Israel” (Numb. xxiv. 17).

Then again it is evident from the fact that certain wise men from the east, when the Lord was born, saw a star in the east, and followed it; of this circumstance Matthew thus speaks:

“In the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. And, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was” (Matt. ii. 1, 2, 9).

The star was seen in the east by the wise men, because the Lord is the East; and because they knew of the coming of the Lord from those representatives which remained with them, therefore they saw the star and it went before them, first to Jerusalem, which represented the church itself, as to doctrine and the Word, and then to the place where the infant Lord was. A star also signifies the cognitions of good and truth, and in the highest sense, knowledge concerning the Lord. That stars in the Word signify cognitions of good and truth, see above (n. 72, 179, 402). As the Orientals possessed such knowledges, they were on that account called “sons of the east.” That those who came from Arabia were thus called, is seen in Jeremiah (xlix. 28). By sons of the east in the Word, knowledges of good and truth are also signified; similarly by Kedar or Arabia. That Job was of the sons of the east is evident from chapter i. 3.

[21] As most things in the Word have also an opposite sense, so also has the “east,” which, in this sense, signifies the love of self, because this love is the opposite of love to the Lord. In this sense the east is named in Ezekiel (viii. 16); and in Isaiah (ii. 6). That the east signifies the Lord as to Divine Love, and consequently the good of love to Him, is still further evident from what has been stated above concerning the sun (n. 401), and concerning the morning (n. 176); for in the angelic heaven, the east is where the sun is situated; and since where the sun rises is the morning, and the Sun there is always in its rising, and never sets, therefore the morning also has a similar signification.
* “Recline in the kingdom of God’ = “accumbentes I regno Dei.” Swedenborg renders “anaklino” by accumbo. The A.V. renders “to sit down”; the R.V. follows the A.V. but has “recline” in the margin. Accumbo = “to recline,” is according to classical usage. It was the custom for guests “to recline” at the triclinium or table, and not to sit.

sRef Rev@7 @2 S0′ 423. Having the seal of the living God.- That this signifies the Divine Will, is evident from the signification of to have the seal of any one, which means to have the command, for a command is confirmed by a seal; therefore to have the seal of the living God, is to have the Divine command. The Divine command here denotes the Divine Will, because by the angel who had the seal ascending from the rising of the sun, is signified the Divine Love going forth from the Lord; and everything that goes forth from the Divine Love is the Divine Will. There are also Divine commands not from the Divine Will, but of leave and permission, many of which were given to the sons of Israel. They were permitted, for example, to have several wives, and to give them bills of divorcement, besides other things of a similar nature. Those commands were of permission, and were given because of the hardness of their hearts, as the words of the Lord in Matthew plainly show (xix. 8); and Mark (x. 4, 5). But commands that are immediately from the Divine Love are all of the Divine Will; therefore it is also said, “the seal of the living God,” the Lord being called the living God from the Divine Love, for love is the very life of man, and the life of all things is from the Divine Love.

sRef Rev@7 @2 S0′ 424. And he cried with a great voice.- That this signifies Divine command, is evident from the signification of “a great voice,” which, when from the Lord, denotes a Divine command. The very command that was given also follows, that the four angels should not hurt the earth, neither the sea, nor the trees, till the servants of God were sealed in their foreheads. It is said “a great voice,” and that “he cried,” because the expressions “great” and “a cry” are used in the Word of the good of love. That “great” is spoken of the good of love, and “much” of truths from good, may be seen above (n. 336:1, 337); and that “cry” is spoken of the affections that pertain to love, may be seen above (n. 393). Because this command was from the Divine Love, and the Divine Will, it is therefore said here, “he cried with a great voice.”

sRef Rev@7 @2 S0′

425. To the four angels, to whom it was given to hurt the earth and the sea.- This signifies that influx was not permitted so far as to become powerful, as is clear from what has preceded, where the subject is the separation of the good from the evil by a modified or gentle influx. Concerning this influx see above (n. 413:2, 418:2, 419:1), where it was stated that the good are separated from the evil by a moderate or gentle influx, and the evil cast down by a strong and powerful influx. And because in that which now follows the separation of the good from the evil is first treated of, which is the result of a modified influx, therefore these words signify that that influx was not permitted so far as to become powerful. For by the four angels on the four corners of the earth holding the four winds of the earth, is signified the Divine which proceeds from the Lord, and its influx into the whole spiritual world, as may be seen above (n. 417:1, 418:2); and by the earth and the sea is signified everywhere in that world, even to its ultimates. See n. 420.

sRef Rev@7 @3 S0′ 426. Saying, Hurt not the earth, neither the sea, nor the trees. That this signifies lest the good everywhere perish with the evil, is evident from the signification of hurt not, as denoting lest they should perish, concerning which we shall speak presently; and from the signification of the earth, the sea, and the trees, which denote everywhere in the spiritual world, even to its ultimates, with those in whom there is any perception (see above, n. 420), consequently the good with the evil, wherever they are. That this is the meaning of these words, is evident from the series of things in the spiritual sense. For the separation of the good from the evil is the subject that now follows, and this separation is signified by the sealing of the servants of God on their foreheads, and by the twelve thousand of every tribe, and by those who appeared clothed in white robes; for the present chapter treats of all these. Both the latter and the former mean the good, who must first be separated from the evil, before the evil are cast down into hell. As the separation of the good from the evil, and the casting out of the evil into hell, is caused by the Divine influx from the Lord as the Sun, and as the separation of the good from the evil is effected by a gentle and modified influx, and the casting down of the evil into hell by a strong and powerful influx (as may be seen above, n. 413:2, 418:1, 419:1), therefore the former influx, by which the good are separated from the evil, is the subject of these three verses, while the good who are separated are treated of in the rest of the chapter, to the end.

[2] But something shall first be said here concerning the fact, that unless the good are separated from the evil, before the latter are cast down into hell, they would perish with them, because the good not having yet been taken, but being about to be taken to heaven, after the casting out of the evil, have been brought into a somewhat intimate communication with the evil by means of the external worship of the latter. For, as we have stated above, and shown in the small work on The Last Judgment (n. 51, 70), the evil, who had been tolerated till the Last Judgment, were in external worship but not in any internal worship. By lip and gesture they had made a show and pretence of the holy things of the Church, but in soul and heart they were untouched; therefore they had communication by means of external worship with those who were also interiorly good. On account of this communication the evil could not be cast down until the good had been separated from them, for otherwise, the good, with whom the evil were conjoined by means of external worship, would have been injured, that is, they would have perished, because the evil would have drawn them away with them.

sRef Matt@13 @39 S3′ sRef Matt@13 @37 S3′ sRef Matt@13 @40 S3′ sRef Matt@13 @38 S3′ sRef Matt@13 @24 S3′ sRef Matt@13 @29 S3′ sRef Matt@13 @30 S3′ sRef Matt@13 @25 S3′ sRef Matt@13 @28 S3′ sRef Matt@13 @27 S3′ sRef Matt@13 @26 S3′ [3] This the Lord taught also in Matthew:

“The kingdom of the heavens is likened unto a man who sowed good seed in his field: but while men slept, his enemy came and sowed tares, and went his way. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder came, and said unto him, Sir, didst not thou sow good seed in thy field? whence then hath it tares? He saith unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? but he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn” (Matthew xiii. 24-30).

By the man who sowed is meant the Lord; by the field are meant the church and the spiritual world, where both the good and the evil are; the good seed and the wheat mean the good, and the tares the evil. That they could not be separated until the time of the Last Judgment, on account of the conjunction referred to above, is meant by the answer given to the servants, who wished to gather up the tares beforehand, that is, to separate the evil from the good, “Lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest.” The harvest is the Last Judgment. That this is the signification, the Lord Himself teaches, where He says, “He that soweth the good seed is the Son of man; the field is the world; the good seed are the sons of the kingdom; the tares are the sons of the evil (mali)*; the harvest is the consummation of the age. As, therefore, the tares are gathered up and burned with fire, so shall it be in the consummation of the age” (Matthew xiii. 37-40). It is evident, that the householder who sowed the good seed in his field means the Lord, who there calls Himself the Son of man; and that “the field is the world” means the church and the spiritual world, where both the evil and the good are. That the spiritual world is meant is evident from the words, “The kingdom of the heavens is likened unto a man who sowed good seed in his field.” The kingdom of the heavens is the spiritual world and the church.

It is evident also from this fact that the words refer to the Last Judgment, and a last judgment takes place in the spiritual world, and not in ours, as shown in the small work on The Last Judgment. The good seed and the wheat are the good, called “the sons of the kingdom”; the tares are the evil there, called the sons of the evil [one]; and the harvest, the period when separation takes place, is the time of the Last Judgment, for it is said, “the harvest is the consummation of the age.” The consummation of the age is the time of a last judgment, as may be seen above (n. 397). That the tares shall then be gathered into bundles and burned, and the wheat gathered into the barn, signifies, that the evil, according to the class and species of their evil, have to be gathered together, and cast into hell, which takes place with the evil when they are rejected, and is meant by their being gathered into bundles. That the good are to be preserved, is meant by the wheat being gathered into the barn, for where the good are gathered together is denoted by “the barn.” From these things it is clear, that a complete separation of the good from the evil takes place at the time of a last judgment, and that it cannot take place before on account of the conjunction above mentioned, otherwise the good would perish with the evil; for it is said, “Nay, lest while ye gather up the tares, ye root up also the wheat with them”; and it is further said, “Let both grow together until the harvest,” which is the consummation of the age. Now, since the separation of the good from the evil is effected by a gentle and modified influx of the Divine which proceeds from the Lord, and the casting out of the evil into hell by a strong and intense influx of the Divine, it is plain how all the particulars contained in the first three verses of this chapter are to be understood, when from the spiritual sense it is known what is signified by the winds which were to be restrained, lest the earth, the sea, or any tree, should be hurt, before the servants of God had been sealed on their foreheads.

[4] How this separation takes place shall also be explained, in a few words. When the good are being separated from the evil, which is effected by the Lord by means of a modified influx of His Divine, and by looking into those things which pertain to spiritual affection with angels and spirits, then the Lord causes those who are interiorly, and therefore also exteriorly good, to turn themselves to Him, and so away from the evil, and on turning themselves away they become invisible to the evil; for in the spiritual world it is a common experience for one to become invisible when one turns away from another. This being the case, the evil are separated [from the good], and at the same time also from that holiness which they had externally counterfeited, and then they look towards hell into which they are also soon cast. More may be seen upon this subject in Heaven and Hell (n. 17, 123, 142, 144, 145, 151, 153, 251, 255, 272, 510, 548, 561). That the evil who possessed the power of being in external worship, or in external piety and holiness, although not so internally, were tolerated until the Last Judgment, and no longer, and the reason why, may be seen in the small work on The Last Judgment (n. 59 and 70).
* “Sons of the evil (mali).” The A.V. has “of the wicked one,” and the R.V. “sons of the evil one.” The Greek is oi uioi tou poneirou. “One” found in the versions is in italics, to indicate that the translators supplied the word.

sRef Rev@9 @5 S0′ sRef Rev@7 @3 S0′ 427. Till we have sealed the servants of our God on their foreheads. That this signifies that those who are in truths from good must first be separated, is evident from the Signification of sealing, which denotes to distinguish and separate, and of which we shall speak presently; from the signification of the servants of God, as denoting those who are in truths from good (concerning which see above, n. 6); and from the signification of forehead, which denotes the good of love. The basis of this signification of the forehead is correspondency; for everything in man’s body, both internal and external, corresponds to heaven, the whole heaven in the Lord’s sight being as one man and so arranged as to correspond to each and all things in man. The whole face, where the organs of the sensations of sight, smell, hearing, and taste, are situated, corresponds to the affections and thence to the thoughts in general, the eyes corresponding to the understanding, the nostrils to perception, the ears to hearing and obedience, and the taste to the desire of knowing and of becoming wise. But the forehead corresponds to the good of love, from which all these proceed, because it forms the highest part of the face, and embraces at once the anterior and primary parts of the brain, whence are man’s intellectual [powers]. Hence the Lord looks upon the angels in the forehead, and the angels look to the Lord with the eyes; the reason of this is that the forehead corresponds to love, from which the Lord looks upon them, while the eyes correspond to the understanding, from which they look to the Lord. For the Lord permits Himself to be seen by means of the influx of love into their understandings. Concerning this fact see Heaven and Hell (n. 141, 151), and that the whole heaven collectively represents one man (n. 68 to 87); and that therefore there is a correspondence of all things of heaven with all things of man (n. 87-102). From these things it is evident that being sealed on their foreheads, signifies to be in the good of love to the Lord from the Lord, and by means of that to be distinguished and separated from those who are not in that love. For the Lord looks upon them in the forehead, and fills them with the good of love, from which they look to Him with thought from affection. Others cannot be looked upon by the Lord in the forehead, because they avert themselves from Him, and turn to that opposite love, which fills and attracts them. That every one in the spiritual world, and also man as to his spirit, turns the face to the ruling love may be seen in Heaven and Hell (n. 17, 123, 142-144, 153, 552).

sRef Ezek@9 @6 S2′ sRef Ezek@9 @5 S2′ sRef Ezek@9 @4 S2′ [2] That to be sealed does not mean to be sealed, but to be brought into that state in which their quality can be known, so that they may be conjoined with those who are in a similar state, and separated from those who are in a dissimilar state, is signified by being marked, and by a mark, in the following passages.

In Ezekiel:

“And Jehovah said,” to the man clothed in linen, “Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that mourn and that sigh for all the abominations that be done in the midst thereof. Go ye through the city after him, and smite; let not your eye spare, neither have ye pity; but come not near any man upon whom is the mark” (ix. 4-6).

The subject is here the separation of the good from the evil. To be marked (or sealed) on the forehead has the same signification as in this passage in the Apocalypse, that is, to be distinguished and separated from the evil, and conjoined to the good. The casting-out of the evil, and their condemnation are also afterwards described. Those who are in good are described by the men that cry and sigh for all the abominations done in the midst of the city of Jerusalem. Those who mourn and sigh over the abominations are such as are not in evils and the falsities therefrom; mourning and sighing over them signify aversion and grief on account of them, Jerusalem denoting the church, and the city doctrine. The casting-out of the evil and their condemnation are afterwards described, by the command that they should go through the city after him and smite, and that their eye should not spare. To smite and to kill signify to be damned, for spiritual death is damnation, and is signified in the Word by natural death.

sRef Isa@66 @19 S3′ sRef Isa@66 @18 S3′ [3] In Isaiah:

“He will come to gather together all nations and tongues, that they may come and see my glory. And I will set a mark among them” (lxvi. 18, 19).

These words are spoken concerning the Lord, and the new church to be established by Him, and therefore concerning the new heaven and the new earth, as is evident from verse 22 of that chapter. By gathering together all nations and tongues, the same is signified as by gathering together the elect from the four winds (Matt. xxiv. 31). To gather together signifies to call His own to Himself; nations signify those who are in good, and tongues, those who are in a life according to doctrine. To come and see the glory of the Lord, signifies to be enlightened in Divine Truth, and thus to experience heavenly joy; for the glory of the Lord signifies the Divine Truth, and the illustration and joy which it affords. To set a mark among them, signifies to distinguish and separate them from the evil, and conjoin them to the good.

sRef Gen@4 @15 S4′ [4] It is said of Cain, that Jehovah set a mark upon him, lest any should kill him (Gen. iv. 15). Unless this interior fact of the Word be known, that by persons named in its historical parts, things are meant in the spiritual sense, or that every person there mentioned represents, and consequently signifies, something pertaining to the church and heaven, nothing further can be known than the literal history, which appears to be no more divine than other histories. But in every detail of the Word, both prophetical and historical, there is the Divine, which does not appear in the letter, except to those who are in the spiritual sense and acquainted with it. The interior spiritual fact contained in the history of Cain and Abel is that Abel represents the good of charity, and Cain the truth of faith; and this good and this truth are also called brethren in the Word. The truth of faith is called the first-born because truths which are afterwards to become the truths of faith, are first acquired and stored up in the memory, in order that good may take thence as from a storehouse what it can conjoin to itself, and thus cause them to be truths of faith. For truth is not of faith until man wills it and does it, and as far as man does this, the Lord conjoins him to Himself and to heaven, and from love flows in with good, and by means of good into the truths which he has acquired from his childhood, conjoins them to good, and causes them to become truths of faith. Before this has taken place, they are nothing more than cognitions and knowledges (scientiae), and these he believes as yet only in the same way that he believes what he hears from others which he can give up if he afterwards think differently, therefore this faith is the faith of another in himself, and not his own, and yet a man’s faith must be his own, in order that it may remain with him after death. It becomes his own when he sees, wills, and does what he believes, for then it enters into the man, moulds his spirit, and becomes an integral part of his affection and thought; for the spirit of man in its essence is nothing else but his own affection and thought.

[5] That which is of affection is called good, and that which is of thought therefrom is called truth; nor does a man believe anything to be the truth, but that which belongs to his affection, that is, to the interior affection of his spirit. Wherefore what a man thinks from interior affection is his belief, and nothing else that he retains in his memory, whether from the Word or the doctrine of the church, from reading, from preaching, or from his own understanding, is faith, although he thinks that it is, and although it is declared and believed to be so at this day. This primary and first-begotten [principle] is represented and signified by Cain in the above historical part of the Word, for Cain was the first-begotten. When it is believed that such a faith saves man, and not the willing and doing of it, or a life according to it, then there arises the baneful heresy that faith alone saves whatever the life may be, and that there may be faith without life, although this is not faith, but merely knowledge exteriorly in the memory, and not interiorly in the life. If this be called faith it is historical faith, which is the faith one man has from another, and has no life in itself, until he who possesses it sees for himself that what he has received is true, and this first takes place when he wills and does it. When that heresy prevails, then charity, which is the good of life, is annihilated, and at length rejected as not essential to salvation. This was represented by Cain’s slaying his brother Abel; for faith and charity or the truth of faith and the good of charity, are called brethren in the Word, as stated above.

[6] That Jehovah set a mark upon Cain lest he should be slain, signifies that he distinguished him from others, and preserved him, because saving faith cannot exist, unless historical faith precede, which is the knowledge of the things of the church and of heaven derived from others, in a word, the knowledge of such things as shall afterwards pertain to faith. For unless a man from his infancy received truths from the Word, from the doctrine of the church, or from preaching, he would possess none, and the Lord cannot act upon such a man, nor can he receive influx out of heaven from the Lord, for He operates and inflows by means of good into the truths which a man possesses and conjoins them, and thus makes charity and faith one. From these considerations it is evident what is signified by Jehovah setting a mark on Cain, lest any one should slay him, and by him that should slay him being avenged sevenfold. Besides, those who are only in historical faith, that is, in the knowledge of such things as belong to faith, – and such persons and faith are signified by Cain, – are also preserved, because they can teach others truths from the Word, for they teach from the memory.

sRef Ex@28 @36 S7′ sRef Ex@28 @37 S7′ sRef Ex@28 @38 S7′ [7] Since the forehead corresponds to the good of love, and therefore the Lord from His Divine Love looks upon angels and men in the forehead, as stated above, it was commanded that a plate of pure gold, upon which was engraved “Holiness to Jehovah,” should be placed upon the mitre of Aaron on the forehead, concerning which it is thus written in Moses:

“And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, Holiness to Jehovah. And thou shalt put it on a thread of purple, upon the forefront of the mitre it shall be, that it may be upon Aaron’s forehead, and it shall be always upon his forehead, that they may be accepted before Jehovah” (Exod. xxviii. 36-38).

For Aaron, as the chief priest, represented the Lord as to the good of Divine Love, and therefore his garments represented such things as proceed from that love. The mitre represented intelligence and wisdom, and the forefront of it, love, from which are intelligence and wisdom, and so the plate of pure gold, upon which “Holiness to Jehovah” was engraved, was there placed upon a thread of purple. The pure gold of which the plate was made signifies the good of celestial love; the purple forming the thread upon which the plate was put, signifies the good of spiritual love, and spiritual love is the love of truth; the engraving of a signet signifies continuance to eternity; holiness to Jehovah signifies the Lord as to the Divine Human, from which every thing holy of heaven and of the church proceeds. These were upon the front of the mitre which was on the head of Aaron, because the mitre like the head, signifies Divine Wisdom, and the forehead, the Divine Good of Love. Aaron represented the Lord as to the good of love, as may be seen in the Arcana Coelestia (n. 9806, 9946, 10017). “Purple” signifies the love of truth (n. 9466, 9687, 9833); and the mitre signifies intelligence and wisdom (n. 9827).

sRef Deut@6 @5 S8′ sRef Deut@6 @8 S8′ [8] Since the forehead signifies the good of love, the Israelites were therefore commanded to bind upon their foreheads the precept concerning love to Jehovah.

Thus in Moses:

“And thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might. And thou shalt bind these words for a sign upon thine hand, and they shall be for frontlets before thine eyes” (Deut. vi. 5, 8; xi. 18; Exod. xiii. 9, 16).

It is said, that they should be for frontlets before the eyes, to represent the fact that the Lord looks upon angels and men in the forehead, because from Divine Love, and gives to angels and men the power to see Him from intelligence and wisdom, for the eyes signify the understanding. All man’s understanding also is from the good of his love, and according to that which he receives from the Lord. That they should also bind them upon the hand represented the ultimates, because the hands are the ultimates of the powers of man’s soul; therefore upon the forehead and upon the hand signifies in primaries and in ultimates. Primary and ultimate signify all, as may be seen above (n. 417). This precept was bound in this manner, because on it hang all the law and the prophets, that is the whole Word, consequently all things of heaven and of the church. That the law and the prophets hang on this precept, the Lord teaches in Matthew (xxii. 35-38, 40). From this it is evident why kings at their coronation were in former times and are to-day anointed with oil upon the forehead and upon the hand. For kings formerly represented the Lord as to Divine Truth, and because this is received in the good of love which flows in from the Lord, therefore anointing was performed upon the forehead and upon the hand. The oil also, with which they were anointed, signifies the good of love. Therefore kings in the Word signify those who are in truths from good, and in an abstract sense truths from good; as may be seen above (n. 31). From these considerations it is clear what a sign or mark upon the forehead means, as mentioned here and in other passages in the Apocalypse (ix. 4; xiv. 1; xxii. 3, 4).

sRef Ezek@3 @7 S9′ sRef Ezek@3 @8 S9′ sRef Isa@48 @4 S9′ sRef Jer@3 @3 S9′ [9] But on the other hand, the forehead signifies the evil of love which is opposite to the good of love, and therefore what is hard, obstinate, shameless and infernal. Thus in Isaiah, “hardness” is described in these words:

“Thou art hard, for thy neck is an iron sinew, and thy forehead brass” (xlviii. 4).

In Ezekiel “obstinacy.”

“The house of Israel will not hearken unto me; for all the house of Israel are of an obstinate forehead and hard of heart” (iii. 7).

In Jeremiah “shamelessness.”

“Thou hadst a harlot’s forehead, thou refusedst to be ashamed” (Jer. iii. 3).

“Infernal” in the Apocalypse (xiii. 16; xiv. 9-11; xvi. 2; xvii. 5; xix. 20; xx. 4). For as the good of love is celestial, and therefore gentle, patient, and modest, so the evil opposite to that good is infernal, hard, obstinate, and shameless.

sRef Rev@7 @4 S0′ sRef Rev@9 @5 S0′ 428. Verse 4. And I heard the number of them that were sealed; a hundred and forty and four thousand, sealed out of every tribe [of the sons] of Israel. “And I heard the number of them that were sealed,” signifies the quality of those who are in good separated from the evil; “a hundred and forty and four thousand, sealed out of every tribe [of the sons] of Israel,” signifies all who are in truths from good, and therefore in the church of the Lord.

sRef Rev@7 @4 S0′ 429. And I heard the number of them that were sealed.- That this signifies the quality of those who are in good, and separated from the evil, is evident from the signification of number, which denotes the quality of the thing treated of, with which signification we shall deal presently; and from the signification of the sealed, as denoting those who are in good, distinct and separate from others. Concerning which signification see just above (n. 427:1).

Number and measure are mentioned in many places in the Word, and it is supposed that nothing more is meant by these than number and measure; but by number and measure in the spiritual sense is meant the quality of the thing treated of. The quality itself is determined by the numbers expressed, as in this place by a hundred and forty and four thousand, and afterwards by twelve thousand out of every tribe. The signification of these numbers shall therefore be explained in the following article. The reason why number signifies the quality of the thing treated of, is that the Word is spiritual, and consequently every detail contained in it is spiritual, and spiritual things are not numbered and measured, but yet they fall into numbers and measures when they [descend] out of the spiritual world, or out of heaven, where angels are, into the natural world or earth, where men are; and similarly, when they pass out of the spiritual sense of the Word in which angels are, into the natural sense of the Word in which men are. The natural sense of the Word is the sense of its letter. This is the reason that in this sense there are numbers, and that they signify spiritual things, or such as relate to heaven and the church. It has been often shown me that the spiritual things of heaven, such as those which the angels think and speak, also fall into numbers. When they were conversing, their discourse fell into pure numbers, and these were seen upon paper; they afterwards said that it was their discourse which had fallen into numbers, and that those numbers in a series contained everything they uttered. I was also instructed as to their signification, and how they were to be understood; upon this subject we shall have frequent occasion to speak in the following pages. But concerning writings from heaven in pure numbers, see Heaven and Hell (n. 263). That all numbers in the Word signify things pertaining to heaven and the church, see also above (n. 203, 336).

sRef Rev@7 @4 S0′ 430. A hundred and forty and four thousand, sealed out of every tribe [of the sons] of Israel.- That this signifies all who are in truth from good, and therefore in the church of the Lord, is evident from the signification of “a hundred and forty and four thousand,” as denoting all things, and because it is stated of those who are in truths from good, of which signification we shall speak presently; and from the signification of the tribes of Israel, as denoting those who are in truths from good, and who are therefore in the church of the Lord, for tribes signify truths from good, and Israel signifies the church. That the tribes of Israel have this signification, will be seen in the following article. The reason why “a hundred and forty and four thousand” signifies all things and all persons, and is stated of truths from good, is, that this number arises out of the number twelve, which signifies all things and all persons, and is used in reference to truths from good. For the larger numbers, and those formed from the smaller, have the same signification as the smaller numbers and the simple ones from which they result by multiplication. Upon this fact see Arcana Coelestia (n. 5291, 5335, 5708, 7973). For example, a hundred and forty-four, as well as a hundred and forty-four thousand, signify the same as twelve, for a hundred and forty-four is the result of twelve, multiplied into itself, and 144,000 of 12,000 multiplied into twelve.*

[2] There are simple numbers whose signification is higher than others, and from these the larger numbers derive their significations, namely, the numbers two, three, five, and seven. Two signifies union, and is used in reference to good; three signifies what is full, and is used in reference to truths; five signifies much and some, and seven signifies what is holy. From the number two the numbers 4, 8, 16, 400, 800, 1600, 4000, 8000, 16,000 result, and these have the same signification as two, because they result from this simple number multiplied into itself, and then multiplied into 10. From the number three result 6, 12, 24, 72, 144, 1440, 144,000, and these also have the same signification as three, because they arise from this simple number by multiplication. From the number five arise 10, 50, 100, 1000, 10,000, 100,000, and these also have the same signification as the number five, because they are the result of multiplication. From the number seven arise 14, 70, 700, 7000, 70,000, and these results have a similar signification. Because the number three signifies what is full, and full denotes all, therefore from this the number twelve derives its signification of all things and all persons. The reason why it is used of truths from good is, because it is the result of three multiplied into four, and three is used of truths and four of good, as stated above.

sRef Rev@14 @4 S3′ sRef Rev@14 @1 S3′ sRef Rev@14 @3 S3′ [3] He who does not know that the number twelve signifies all things, and that the numbers which arise from it by multiplication have a similar signification, and that each tribe signifies something that is a universal and an essential of the church, merely knows that only 12,000 out of every tribe of Israel were sealed, and that these therefore were received, or were to be received into heaven, when yet by the 12,000 are not meant 12,000, nor by the tribes named there the tribes of Israel; but by 12,000 are meant all, and by the tribes of Israel, those who are in truths from good, and therefore all who form the church of the Lord in whatever part of the earth they may be. Every one who thinks intelligently may understand that such things are signified; for where are those tribes now, and where were they when John wrote this? Were they not, except the tribe of Judah, dispersed throughout a large part of the globe? And where is known to no one. And yet it is said that they were to be sealed, in order that they might be introduced by the Lord into heaven, and be with Him, as is clear in the Apocalypse (chap. xiv. 1, 3, 4). Besides, it is well known that eleven of the tribes there named were banished from the land of Canaan because of their idolatries and other abominations; similarly the Jewish nation, whose character is described in The Doctrine of the New Jerusalem (n. 248). It is evident therefore that 12,000 does not mean 12,000, nor do tribes mean the tribes of Israel, but all who are in truths from good, thus all who are of the church of the Lord. This will be further seen from the signification of each tribe in the spiritual sense; for each tribe signifies something that is a universal or an essential of the church, in which those are who belong to the church. The universal of each has reference also to truths from good, and these are manifold. For all who are in the heavens differ from one another in regard to good, and therefore in regard to truth, because every living truth in a man and in an angel is from good, and is according to it. Besides, all those who are of the church of the Lord are in truths from good, for those who are in truths and not in good, are not of the church; since as was just stated, every living truth in a man and in an angel is from good. Concerning this see above (n. 6, 59, 136, 242, 286, 292); and in The Doctrine of the New Jerusalem (n. 11-27). That goods and truths thence are of infinite variety, may be seen in Heaven and Hell (n. 56, 71, 405, 418, 486, 588), and in the small work The Last Judgment (n. 13); also in Arcana Coelestia (n. 684, 690, 3241, 3267, 3470, 3519, 3744-3746, 3804, 3986, 4067, 4149, 4263, 5598, 6917, 7236, 7833, 7836, 9002. The reason why goods and the truths from them are of infinite variety, is because every angel, and every man in whom is the church, is his own good, and consequently his own truth; therefore the whole heaven is arranged according to the affections that pertain to love to the Lord, and to charity towards the neighbour, and faith thence; and all good pertains to those affections.

sRef Rev@21 @17 S4′ [4] That the number 144,000, or the number 12,000 multiplied into twelve, signifies all truths from good, in regard to their classes and species in their entirety, is evident from the use of the number 144 – which results from twelve multiplied into twelve – in other parts of the Apocalypse, where the city, New Jerusalem, is described by measurements in numbers. Concerning the dimensions of its wall, it is said,

“He measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of an angel” (Apoc. xxi. 17).

The city Jerusalem here signifies the New Church to be established by the Lord, and its doctrine; therefore, all the things mentioned, as the wall, the gates, and the foundations, mean such things as relate to the church consequently spiritual things. And because the church and its doctrine are described in the sense of the letter by the city Jerusalem, and a city admits of measurement, therefore the spiritual things of that church are described by measurements in numbers, and its wall by the number 144, or twelve multiplied into twelve, by which number are signified truths from good in their whole extent, for a wall signifies truths defending against falsities and evils. That this number has such a signification, is plain from the statement that the measure of 144 cubits is the measure of a man, that is of an angel

No one can understand what this involves, unless it be known that measure, in the spiritual sense, has the same signification as number, namely, the quality of the thing treated of; and that man signifies the reception of truth from spiritual affection, that is, from good and intelligence thence. The signification of “an angel” is similar. For a man is an angel when he is in truths from good; he also becomes an angel after death. The number 144,000 has the same signification. For a larger or smaller number, if from the same origin, has a similar signification, a larger number being used when a great multitude is concerned, or when it embraces many classes at the same time, as in the case of 144,000, which embraces all the classes of truth from good, signified by twelve thousand sealed out of every tribe; and as is the case with the measure of the wall, which is said to be 144 cubits, because it includes both the gates and the foundations, which are twelve in number.

sRef Rev@21 @19 S5′ sRef Rev@21 @20 S5′ sRef Rev@21 @21 S5′ [5] Concerning the gates and the foundations of the New Jerusalem, it is said, “Having a wall great and high, having twelve gates, and above the gates twelve angels, and names written thereon, which are the names of the twelve tribes [of the sons] of Israel. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” And the foundations consisted of twelve precious stones (Apocalypse xxi. [12, 14,] 19-21). Will not he who knows that the New Jerusalem means a new church, be able to see that the number twelve so frequently mentioned means that chief and primary thing from which the church exists? And the chief and primary constituent of the church is truth from good, for everything pertaining to the church is from that, since truth pertains to its doctrine and good to life according to doctrine. But the particular signification of the gates and the foundations will be given in the explanation of that chapter.

sRef Rev@21 @16 S6′ [6] Because that number signifies all things, and is used in reference to truths from good, and the New Jerusalem signifies a new church, therefore the dimensions of the city itself are also stated in the following words by the same number multiplied,

“And the city lieth four square, and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs the length and the breadth and the height of it are equal” (Apoc. xxi. 16).

What is signified in the spiritual sense by length, breadth and height, will be also explained hereafter. The City, in that sense, means the doctrine of the church; and by 12,000 [furlongs] are meant all its truths from good.

sRef Rev@22 @2 S7′ [7] The number twelve is also used of the fruits of the trees which were about the river in the following words, “In the midst of the street of it, and on this side of the river and on that side, was the tree of life, bearing twelve fruits, and yielding its fruit every month” (Apoc. xxii. 2). Since truths of doctrine are signified by the streets of the city, since intelligence is signified by the river going forth thence, perception of truth from good from the Lord by the tree of life, and good from which are truths by fruits, it is therefore clear that twelve signifies truths from good, by means of which there is intelligence and from which the church exists.

[8] Because a representative church was to be established with the sons of Jacob, it was therefore provided by the Lord that he should have twelve sons (see Gen. xxix. 32-35; xxx. 1-25; xxxv. 22-26), in order that collectively they might represent all things of the church, and individually something in particular; consequently twelve tribes sprang from them (Gen. xlix. 28), and these also signify all things of the church, while each tribe signifies some essential of the church. It is therefore said in what now follows that there were 12,000 sealed out of every tribe, by whom are signified all those who are in that essential of the church, or all those who are in that kind of truth from good; for truth from good makes the church with all, truth being of doctrine, and good of life, as stated above. What truth from good is, and its quality, may be seen in the Doctrine of the New Jerusalem (n. 24).

sRef Ex@24 @4 S9′ sRef Deut@1 @23 S9′ sRef Num@1 @44 S9′ sRef Lev@24 @5 S9′ sRef Lev@24 @6 S9′ sRef Num@7 @84 S9′ sRef Num@7 @87 S9′ [9] Because the twelve tribes named after the twelve sons of Jacob represented the church, and everything belonging to it, therefore the number twelve, on account of such signification, was used in connection with various subjects. For example, it is said that the princes of Israel were twelve in number (Numb. i. 44); that these twelve princes brought to the dedication of the altar twelve silver chargers, twelve silver bowls, twelve golden spoons, twelve bullocks, twelve rams, twelve lambs, and twelve goats (vii. 84, 87). By each of the things which they brought are signified such things as relate to truths from good. So also twelve men were sent to explore the land of Canaan (Deut. i. 23); for the land of Canaan signifies the church. Also twelve precious stones were set in the breast-plate of judgment, or in the Urim and Thummim (Exodus xxviii. 21; xxxix. 14); precious stones signify truths from good. Again, twelve cakes were placed upon the table in two rows, which were called the bread of faces (Lev. xxiv. 5, 6); the bread signifies the good of love, and the table its reception, so also truth in general, because this is the recipient of good. Again, Moses built an altar under Mount Sinai, and erected twelve pillars, according to the twelve tribes of Israel (Exod. xxiv. 4); for the altar signifies the good of the church, and the pillars, its truths; therefore by the altar and the twelve pillars are signified all truths from good, by means of which the church exists.

sRef Josh@4 @20 S10′ sRef Josh@4 @7 S10′ sRef 1Ki@18 @32 S10′ sRef 1Ki@18 @31 S10′ sRef Josh@4 @4 S10′ sRef Josh@4 @9 S10′ sRef Josh@4 @3 S10′ sRef Josh@4 @6 S10′ sRef Josh@4 @8 S10′ sRef Josh@4 @5 S10′ sRef Josh@4 @2 S10′ sRef Josh@4 @1 S10′ [10] So also twelve men carried twelve stones out of the midst of the Jordan, and set them up in Gilgal, that they might be for a memorial among the sons of Israel. Twelve stones were also placed in the midst of the Jordan, in the place where the feet of the priests stood who bare the ark of the covenant (Josh. iv. 1-9, 20). The Jordan in the Word signifies introduction into the church; the stones carried thence, and those [set up] in the midst of the river, signify the truths of the church, by means of which introduction takes place. Elijah also took twelve stones, and built an altar (1 Kings xviii. 31, 32); for an altar signifies the good of the church, and stones signify its truths.

sRef Num@31 @6 S11′ sRef Num@31 @49 S11′ sRef Luke@16 @9 S11′ sRef Num@31 @5 S11′ sRef Ex@3 @22 S11′ [11] So again,

Moses chose twelve thousand of the sons of Israel, to fight against Midian under the command of Phinehas, and they returned with great spoil, without the loss of a single man (Numb. xxxi. 5, 6, 49).

Midian signifies those who are in the knowledges of truth, but still not in a life agreeable to them, and therefore twelve thousand were sent against him; the great spoil taken from them, has the same signification as the raiment, the silver, and gold, which the sons of Israel took from the Egyptians (Exod. iii. 22; xii. 35, 36); and similarly the unjust mammon, of which the Lord told His disciples to make to themselves friends (Luke xvi. 9), which means the knowledges of truth, which they possess in doctrine and not in life.

sRef 1Ki@10 @19 S12′ sRef 1Ki@10 @18 S12′ sRef 1Ki@7 @25 S12′ sRef 1Ki@7 @44 S12′ sRef 1Ki@10 @20 S12′ [12] Solomon also placed the brazen sea which he made, upon twelve oxen (1 Kings vii. 25, 44). The brazen sea signifies truth from good; the water in it, truth; and the brass of which the sea was made, good; while the twelve oxen signify all goods and the truths thence upon which they are founded. Also Solomon made a throne of ivory, with six steps up to it, and twelve lions standing upon them on both sides (1 Kings x. 18-20). The throne of Solomon signified judgment, this being from truths that are from good; it also represented Divine Truth from Divine Good. Lions signify the truths of heaven and of the church in their power; and twelve, all, as may be seen above (n. 253:6, 7).

sRef Gen@17 @20 S13′ sRef Rev@12 @1 S13′ sRef 1Ki@19 @19 S13′ [13] It is said concerning Ishmael, that he should be blessed and should increase, and that twelve princes should be born of him (Gen. xvii. 20; xxv. 16). This was said of Ishmael, because he signified the external church with all its truths from good. It is said of Elisha that he was found by Elijah ploughing with twelve yoke of oxen, and he among the twelve; and that then he cast his mantle upon him (1 Kings xix. 19). This was done and said because Elijah and Elisha represented the Lord as to the Word, in which are all truths from good; therefore when that representation was transferred from Elijah to Elisha, signified by his casting his mantle upon him, Elisha was seen ploughing with twelve yoke of oxen, and he himself among the twelve, which signifies the formation of the church by means of truths from good from the Word, as may be seen above (n. 395:4).

It is said in the Apocalypse that “a woman was seen clothed with the sun, the moon under her feet, and upon her head a crown of twelve stars” (xii. 1).

This was seen because a woman signifies the church, and stars signify cognitions of truth; the good of these is signified by a crown, and intelligence by the head.

sRef Luke@22 @30 S14′ sRef Matt@19 @28 S14′ sRef Rev@21 @12 S14′ sRef Rev@21 @14 S14′ [14] The twelve apostles of the Lord, also, have a similar representation to that of the twelve tribes of Israel; collectively they represented the church, and individually, some essential of the church; for this reason they were twelve in number. From these considerations it is evident whence and why it is said that the New Jerusalem, by which are signified the church and its doctrines, had twelve gates, and above the gates twelve angels, and names written, which are those of the twelve tribes of Israel; that the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb (Apoc. xxi. 12, 14). Here by twelve angels, twelve tribes, and twelve apostles, are not meant angels, tribes and apostles, but all things of the church. Also, it is said that the apostles shall sit upon twelve thrones, and shall judge the twelve tribes of Israel (Matt. xix. 28; Luke xxii. 30). This does not mean that the apostles shall sit upon twelve thrones, and judge the twelve tribes of Israel, but that the Lord alone shall judge everyone by means of the Divine Truth from the Divine Good, as may be seen above (n. 9, 206, 253:6, 270, 297, 333).

sRef Matt@14 @18 S15′ sRef Matt@14 @17 S15′ sRef Matt@14 @16 S15′ sRef Matt@14 @19 S15′ sRef Matt@14 @15 S15′ sRef Matt@14 @20 S15′ sRef Matt@14 @21 S15′ [15] He who does not know that twelve signifies all things, cannot know the interior truth signified by the twelve baskets of fragments that remained over from the five loaves and the two fishes, with which the Lord fed five thousand men, besides women and children (Matt. xiv. 15-21; Mark vi. 37-44; Luke ix. 12-17; John vi. 9-13); in these places every particular, even to the very numbers, is significative. The five thousand men, besides women and children, signify all those of the church who are in truths from good; the men, those in truths; and the women and children, those who are in good; the loaves signify the goods, and the fishes the truths of the natural man; and by their eating and being filled is signified spiritual nourishment from the Lord; the twelve baskets of fragments signify the cognitions of truth and good thence in perfect abundance and fulness.

sRef Luke@2 @43 S16′ sRef Rev@14 @3 S16′ sRef Rev@14 @4 S16′ sRef Luke@2 @46 S16′ sRef John@11 @9 S16′ sRef Luke@2 @49 S16′ sRef Rev@14 @1 S16′ sRef Matt@26 @53 S16′ sRef Luke@2 @42 S16′ [16] Because twelve signifies all things, and is used in reference to truths from good, which make the church, therefore the Lord, when He was twelve years old, left [His] father and mother, and tarried in the temple, sitting in the midst of the doctors, both hearing them and asking them questions (Luke ii. 42-46); by which is meant the initiation and introduction of His Human into all things of heaven and of the church. Therefore also when found He said, “Wist ye not that I must be about My Father’s business?” (verse 49). Since the number twelve signifies all things, and is used in reference to truths from good, therefore the Lord said, “Are there not twelve hours in the day? If any man walk in the day, he stumbleth not” (John xi. 9). Day signifies enlightenment in truths from good, and the twelve hours of the day signify all things of truth from good, and walking signifies to live. Therefore these words, in the spiritual sense, signify that he who lives in any kind of truth that is from good is in enlightenment, and does not wander into falsities. Because twelve signifies all things therefore the Lord said, “Thinkest thou that I cannot now pray to My Father, and He shall cause to assist Me more than twelve legions of angels?” (Matt. xxvi. 53). The twelve legions of angels mean the whole heaven, and more than these signify the Divine Omnipotence.

From these things the signification of a hundred and forty-four thousand out of every tribe is now evident, namely, all who are in truths from good. The twelve thousand out of every tribe mean all who are in that kind of truth from good which is signified by the particular tribe mentioned. Therefore neither twelve thousand are meant nor those who were of the tribes of Judah, Reuben, Gad, Asher, Napthali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin. Moreover, it should be understood that all these, or the hundred and forty-four thousand, mean those who were taken up into heaven before the Last Judgment. But by those afterwards mentioned from verse 9 to the end of this chapter, are meant those who were reserved by the Lord until the Last Judgment, and who were then first taken up into heaven; concerning, these see above (n. 391:1, 392:3, 394, 397). For those who were in truths from good were all received into heaven before the Judgment; but those who were in good, and not yet in truths, were reserved, and in the meantime instructed and prepared for heaven. We shall speak further of these in the following pages. Those taken up into heaven before the Judgment, are also meant by those of whom it is said in the Apocalypse, chapter xiv. 1: “The Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his Father’s name written in their foreheads.” It is further said of these, that “no man could learn that song, but the hundred and forty and four thousand, which were bought from the earth. These are they which were not defiled with women, for they are virgins bought from among men, being the first-fruits unto God and unto the Lamb” (verses 3, 4). The same are also meant by those who are of the first resurrection; and the rest those who are of the second resurrection (Apoc. xx. 4-6).
* The text in the photolithograpy copy is “ac 144,000 ex 12,000 in 12,000;” and further on we find “quo numerus 144,000 seu numerus 12,000 in se multiplicati significet,” etc. There is an obvious error here, and we have accordingly followed the editor of the American Latin edition, who has “ac 144,000 ex 12,000 in 12.”

sRef Rev@7 @4 S0′ 431. We have so far shown that twelve signifies all things, and that it is used of truths from good; we shall now show that the twelve tribes signify all things of the church, and each tribe some universal and essential of the church. As a representative church was to be established with the sons of Jacob, it was therefore provided by the Lord that his sons should be twelve in number, and that significative names should be given to them, in order that the twelve tribes descended from them, and distinguished by the same names, might signify everything pertaining to that church which they represented, and each tribe some universal and essential of it. What therefore each tribe signified and represented will be explained in what follows. And because all things of the church have reference to truths from good, therefore also the twelve tribes signify truths from good in their whole extent. The reason why they were called tribes was, that the two words used in the original or Hebrew tongue to express tribes, signify a sceptre, and a staff, and by a sceptre is signified the Divine Truth as to sovereignty, and by a staff, the Divine Truth as to power.

sRef Num@17 @7 S2′ sRef Num@17 @6 S2′ sRef Num@17 @4 S2′ sRef Num@17 @2 S2′ sRef Num@17 @8 S2′ sRef Num@17 @5 S2′ sRef Num@17 @3 S2′ [2] In consequence of this derivation and signification, it was commanded, when the people were murmuring against Moses and Aaron, on account of their authority and power over them, that the princes of all the tribes should place their staves in the tabernacle of the congregation, and in the midst of them the staff of Levi upon which the name of Aaron was written, and which yielded almonds (Num. xvii. 3-8). Staves, as was said, have the same signification as tribes, and by the staff of Levi, on which the name of Aaron was written, is signified the same as by the tribe of Levi and as by Aaron as the high-priest, namely the good of charity towards the neighbour and the good of love to the Lord. The tribe of Levi signifies the good of charity, and Aaron the priest, the good of love; therefore that staff was placed in the midst, and yielded almonds. To be placed in the midst signifies that all things are thence (see above, n. 313), and almonds signify the goods of life.

sRef Ex@28 @21 S3′ sRef Ex@28 @15 S3′ sRef Ex@28 @17 S3′ sRef Ex@28 @16 S3′ sRef Ex@28 @20 S3′ sRef Ex@28 @25 S3′ sRef Ex@28 @26 S3′ sRef Ex@28 @24 S3′ sRef Ex@28 @29 S3′ sRef Ex@28 @18 S3′ sRef Ex@28 @28 S3′ sRef Ex@28 @30 S3′ sRef Ex@28 @19 S3′ sRef Ex@28 @22 S3′ sRef Ex@28 @23 S3′ sRef Ex@28 @27 S3′ [3] Because the twelve tribes signified all things of the church, or truths from good in their whole extent, therefore the breastplate of Aaron, called the Urim and Thummim, was composed of twelve precious stones, on which were the names of the twelve tribes, or the twelve sons of Israel (Exod. xxviii. 15-30; xxxix. 8-21, 29). It is well known that responses from heaven were given by means of it, but the origin of this has not yet been revealed; it shall therefore be stated. All light in the angelic heaven proceeds from the Lord as the Sun, consequently that light in its essence is Divine Truth, and it is the source of all the intelligence and wisdom of angels, and also of men, in things spiritual. This light in heaven is modified into various colours, according to the truths from good that are received. For this reason colours in the Word from correspondence signify truths from good; therefore also responses were given by means of a brilliant lustre from the colours of the stones which were in the Urim and Thummim, and at the same time either by a living voice, or by a tacit perception corresponding to that brilliant lustre. It is therefore evident, that the twelve tribes, whose names were engraved, have a similar signification. But see what has been stated and shown upon this subject in the Arcana Coelestia, namely, that colours in heaven are from the light there, and that they are modifications and variations of it according to reception (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922); thus, that they are appearances of truth from good, and signify such things as relate to intelligence and wisdom (n. 4530, 4677, 4922, 9466). That colours, in proportion as they arise from red, signify good, and in proportion as they are from white, truth (n. 9476). That in general stones signify truths (n. 643, 1298, 3720, 6426, 8609, 10,376). That precious stones signify truths from good, thus, that twelve precious stones signify all truths from good in heaven and in the church (n. 9863, 9865, 9868, 9873, 9905). That the breast-plate of judgment which was upon the ephod, and was called the Urim and Thummim, signifies in general truths shining forth from Divine Good (n. 9823). That Urim denotes fire shining, and Thummim brilliant lustre, in the angelic tongue, but in the Hebrew tongue integrity (n. 9905). That, therefore, the Urim and Thummim from correspondence signify the brilliancy of Divine Truth from Divine Good in ultimates (n. 9905). That responses were thence given by the variations of light from the precious stones, and at the same time either by a living voice or by tacit perception (n. 3862). That the names of the twelve tribes were engraved thereon, because they signified all the Divine truths of heaven and the church (n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905); besides further particulars (n. 9863, 9864, 9866, 9891, 9895).

sRef Ex@28 @11 S4′ sRef Ex@28 @10 S4′ sRef Ex@28 @9 S4′ sRef Ex@28 @12 S4′ sRef Ex@28 @14 S4′ sRef Ex@28 @13 S4′ [4] Since in truths from good, or in good by means of truths there is all power, therefore the names of the twelve tribes were also engraved upon the two onyx stones six upon each, and they were placed upon the two shoulders of the ephod worn by Aaron (Exod. xxviii. 9-14; xxxix. 6, 7). By this the power of Divine Truth from Divine Good was signified and so the power which those possess, who receive Divine Truth in the good of love. For by the onyx stones, truths from the good of love were signified; the shoulders, signified power, and the twelve tribes all who are in truths from good. That there is all power in Divine Truth from Divine Good, and that those who receive it, possess that power, may be seen above (n. 209, 333); and in Heaven and Hell (n. 228-233). That shoulders signify power of every kind, see Arcana Coelestia (n. 4931-4937, 9836).

sRef Matt@24 @30 S5′ sRef Rev@1 @7 S5′ [5] That tribes signify all things of the church is evident from the following passages.

In Matthew:

“Then shall appear the sign of the Son of Man; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and glory” (xxiv. 30).

And in the Apocalypse:

“Behold, He cometh with clouds; and every eye shall see Him, and they also who pierced Him; and all the tribes of the earth shall wail because of Him” (i. 7).

These words signify, that at the end of the church the Lord will reveal Himself in the Word by means of the internal sense, that all who are in truths from good will acknowledge Him, and that also those who are in falsities from evil will see Him (see above, n. 37-39). By all the tribes of the earth wailing, is signified that all truths from good will perish, and that falsities from evil will take their place, the tribes of the earth denoting all who are of the church, and also all things of the church.

sRef Matt@19 @28 S6′ sRef Luke@22 @30 S6′ [6] In Matthew:

“Jesus said” to His disciples, “Verily I say unto you, that ye who have followed me in the regeneration, when the Son of man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (xix. 28).

And in Luke:

“Ye shall eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel” (xxii. 30).

These words cannot be understood unless the meaning of apostles, thrones, and the tribes of Israel be known from the spiritual sense. Who cannot see that the apostles are not to be judges, but the Lord alone? For every man is judged according to his life, and no one knows the lives of all men, but the Lord alone, and the apostles did not know the life even of one. But the twelve apostles in the spiritual sense, signify all truths from good, sitting upon thrones signifies judgment, and the twelve tribes of Israel signify all who are of the church. These words therefore signify that the Lord will judge everyone from Divine Truth, and according to its reception in good.

sRef Rev@21 @14 S7′ sRef Rev@21 @12 S7′ [7] This signification of the apostles, and of the tribes of Israel, is very clear from these words in the Apocalypse.

The new Jerusalem “had a wall great and high, having twelve gates, and above the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the sons of Israel. And the wall had twelve foundations, and in them the names of the twelve apostles of the Lamb” (xxi. 12, 14).

The New Jerusalem, does not mean any new Jerusalem, neither do its wall and gates mean a wall and gates, nor do the twelve tribes and apostles mean twelve tribes and apostles. That things entirely different are signified by each expression, is evident from this fact alone, that the New Jerusalem means a church new in doctrine; therefore angels, tribes, and apostles, signify such things as belong to that new church, all of which have reference to truth and good, and their conjunction, consequently to truths from good. But these things may be seen explained in the following pages; they are also concisely set forth in the work on The Doctrine of the New Jerusalem.

sRef Ps@122 @3 S8′ sRef Ps@122 @4 S8′ [8] In David:

“Jerusalem is builded as a city that is compact together; whither the tribes go up, the tribes of Jah, the testimony of Israel, to confess to the name of Jehovah” (Psalm cxxii. 3, 4).

Here also, by Jerusalem is signified the church as to doctrine, which is said to be built as a city that is compact together, when all its doctrines agree and harmonize one with another, and when they mutually point to the Lord and to love towards Him from Him, as their beginning and their end. It is said to be built as a city, because a city signifies doctrine. The truths of doctrine which point to the Lord are signified by the tribes, the tribes of Jah, for tribes signify truths, and the tribes of Jah, truths from good, and these are from the Lord; worship therefrom is signified by confessing to the name of Jehovah.

[9] Since Israel signifies the church which is in truths from good, therefore in the Word Israel is called “the tribes of the inheritance” (Isaiah lxiii. 17; Jer. x. 16; li. 19; Psalm lxxiv. 2). And because Egypt signifies scientific truths in the natural man, upon which truths from good are founded, these being the truths of the spiritual man, therefore Egypt is called “the corner-stone of the tribes” (Isaiah xix. 13); the corner-stone signifies the foundation (as may be seen above, n. 417:12). And since by the land of Canaan is signified the church, and by the twelve tribes all things of the church, and by each tribe something which is a universal and an essential of the church, therefore that land was divided amongst the tribes (Num. xxvi. 5-56; xxxiv. 17-28; Joshua xv. seq.). This is also clear from what is said in Ezekiel, where a new earth is the subject, by which is signified a new church to be established by the Lord; how it will be distributed for an inheritance, according to the twelve tribes of Israel, is foretold and described (xlvii. 13, 20); and these tribes are also recounted by name (xlviii. 1 to end). That it is not meant that the twelve tribes of Israel should inherit the earth, nor that any tribe there named should do so, is very evident; for eleven of the tribes were dispersed, and everywhere intermingled with the Gentiles and yet the particular quarter of the earth that should be inherited by Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, Judah, Benjamin, Simeon, Isaachar, Zebulun, and Gad is stated. From this it is plain, that by the earth or land is there meant the church; by the twelve tribes are meant all things of the church, and by each of the tribes is signified some universal and essential of the church.

The case is similar with the twelve tribes named in this chapter of the Apocalypse, where it is said that twelve thousand were sealed and saved out of every tribe. That by twelve thousand are there signified all persons and all things may be seen in the preceding article; but what universal essential of the church is signified by each tribe will be hereafter explained.

sRef Deut@32 @8 S10′ sRef Deut@32 @7 S10′ [10] An almost similar statement is made in Moses concerning the church among the ancients, which existed before the Israelitish church.

“Remember the days of eternity, consider the years of many generations; ask thy father and he will show thee; thy elders, and they will tell thee. When the Most High divided to the nations their inheritance, when He separated the sons of men, He set the bounds of the peoples according to the number of the sons of Israel” (Deut. xxxii. 7, 8).

These things are said concerning the churches which preceded the church instituted among the sons of Israel, concerning which see the Doctrine of the New Jerusalem (n. 247). The Most Ancient Church which existed before the flood, and which was a celestial church, or a church in the good of love to the Lord, is meant by the days of eternity, when the Most High divided to the nations their inheritance, when He separated the sons of men; for nations signify those who are in the good of love, see above (n. 331), and the sons of men, those who are in truths from good, see also above (n. 63, 151). The Ancient Church, which existed after the flood, and was a spiritual church, is meant by the years of many generations, when the Most High set the bounds of the peoples according to the number of the sons of Israel; for peoples signify those who are in spiritual good, which is the good of charity towards the neighbour, see above (n. 331); and the number of the sons of Israel signifies the same as the twelve tribes, according to which the inheritances were distributed, as above in Ezekiel.

[11] Two interior truths concerning the twelve tribes must here be noted. (i) That their arrangement represented the arrangement of the angelic societies in the heavens; and that therefore they represented all things of the church, for heaven and the church act as one. (ii) That the representation of heaven and of the church is determined according to the order in which they are named; and that the first name, or first tribe, is the index that determines those things that follow and consequently the things of heaven and of the church with variety.

(i) That the arrangement of the twelve tribes of Israel represented the arrangement of the angelic societies in the heavens, and consequently heaven, since heaven consists of angelic societies, is evident from this fact, that every tribe represented and thence signified some universal essential of the church, and that the twelve tribes taken together represented all things of the church, and that the church among the sons of Israel was a representative church; therefore the whole nation, distributed into twelve tribes, represented the church in its entirety, consequently heaven also, for the same goods and the same truths which make the church also make heaven, or those which make heaven also make the church, as may be seen in Heaven and Hell (n. 57).

sRef Num@2 @19 S12′ sRef Num@2 @18 S12′ sRef Num@2 @20 S12′ sRef Num@2 @22 S12′ sRef Num@2 @21 S12′ sRef Num@2 @14 S12′ sRef Num@2 @13 S12′ sRef Num@2 @15 S12′ sRef Num@2 @17 S12′ sRef Num@2 @16 S12′ sRef Num@2 @23 S12′ sRef Num@2 @30 S12′ sRef Num@2 @29 S12′ sRef Num@2 @31 S12′ sRef Num@2 @34 S12′ sRef Num@2 @32 S12′ sRef Num@2 @25 S12′ sRef Num@2 @24 S12′ sRef Num@2 @26 S12′ sRef Num@2 @28 S12′ sRef Num@2 @27 S12′ sRef Num@2 @12 S12′ sRef Num@2 @3 S12′ sRef Num@2 @4 S12′ sRef Num@2 @5 S12′ sRef Num@2 @33 S12′ sRef Num@2 @1 S12′ sRef Num@2 @2 S12′ sRef Num@2 @9 S12′ sRef Num@2 @10 S12′ sRef Num@2 @11 S12′ sRef Num@2 @6 S12′ sRef Num@2 @7 S12′ sRef Num@2 @8 S12′ [12] The arrangement of the twelve tribes of Israel, according to the arrangement of the angelic societies of heaven, consequently according to the form of heaven, is evident in their encampments, as described by Moses. To the east were encamped the tribes of Judah, Issachar, and Zebulun; to the south, the tribes of Reuben, Simeon, and Gad; to the west, the tribes of Ephraim, Manasseh, and Benjamin; and to the north, the tribes of Dan, Asher, and Naphtali; and the tribe of Levi in the midst of the camp; they also went forward in the same order (Num. ii. 1 to the end). He who knows who those are that dwell in the eastern quarter in heaven, and their quality, and who those are that dwell in the southern, western, and northern quarters, and their quality, and knows at the same time who those are that are signified by each tribe, may know the interior reason why the tribes of Judah, Issachar, and Zebulun encamped towards the east; why the tribes of Reuben, Simeon, and Gad encamped towards the south, and so forth. We shall, for the sake of illustration, speak here only of the tribes of Judah, Issachar, and Zebulun, who were encamped towards the east. By the tribe of Judah is signified the good of love to the Lord, by the tribe of Issachar, the truth of that good, and by the tribe of Zebulun, the marriage of good and truth, which is also called the celestial marriage. All those also, who dwell in the eastern quarter in heaven, are in the good of love to the Lord and in truths from that good, and are therefore in the celestial marriage. The rest of the tribes are to be understood in a similar manner. That all in heaven have their habitation, according to their quality, in the four quarters, and that the quarters there are not like the quarters in our solar world, may be seen in Heaven and Hell (n. 141-153).

sRef Num@24 @1 S13′ sRef Num@24 @2 S13′ sRef Num@24 @3 S13′ sRef Num@24 @4 S13′ [13] Because the encampments of the sons of Israel represented the arrangement of angelic societies in heaven, therefore Balaam, when he saw their encampments, saw in spirit as it were heaven, and prophesied and blessed them. Concerning this it is said in Moses,

“And Balaam set his faces towards the wilderness and when he lifted up his eyes, and saw Israel dwelling according to their tribes, the spirit of God came upon him. And he took up his parable, and said, How goodly are thy tabernacles, O Jacob, thy dwelling-places, O Israel! As the valleys are they spread forth, as gardens by the river” (Num. xxiv. 1-6).

That he at that time saw the encampments of the sons of Israel according to the arrangement of the tribes stated above, is evident, for it is said that he set his faces towards the wilderness and saw Israel dwelling according to their tribes. And because he then saw the arrangement of heaven in them, therefore the spirit of God came upon him, and he prophesied and said, “How goodly are thy tabernacles, O Jacob, and thy habitations, O Israel!” Tabernacles and dwelling-places signify habitations, such as are in the heavens; tabernacles the habitations of those who are in the good of love, and dwelling-places, the habitations of those who are in truths from that good. The fructifications of good, and the multiplications of truth, and intelligence and wisdom therefrom, are signified by the words, “As the valleys are they spread forth, as gardens by the river.” For all good, and all truth thence, flows according to the form of heaven, as may be seen from what is said in Heaven and Hell, where the form of heaven and the consociations and communications therein are treated of (n. 200-212).

[14] (ii) That the representation of heaven and of the church is determined according to the order in which the tribes are named, and that the first name, or first tribe, is the index which determines all things that follow, consequently the things of heaven and of the church with variety. This interior truth can scarcely be comprehended by any one unless he be in a spiritual idea. Still it shall be briefly explained. For example, let the tribe of Judah be the first that is named. Because this tribe signifies the good of love, then from the good of love as their beginning the significations of the rest of the tribes which follow are determined, and this with variety according to the order in which they are named. For each of the tribes signifies some universal of the church, and a universal admits into itself specific varieties, thus a variety from the first [principle] from which it descends. Therefore, all things there in a series derive their spiritual sense specifically from the good of love, signified by the tribe of Judah. If the tribe of Reuben be first named by which truth in the light, and the understanding of truth are signified, the rest of the tribes which follow derive their significations therefrom and these harmonize and agree with the universal which each signifies. The case here may be compared with that of colours that appear tinged with the primary colour which diffuses itself into the other colours, and varies their appearance.

[15] From these things it is evident why responses were given upon every thing by means of the Urim and Thummim, for by means of the precious stones there was a brilliant lustre from the origin of colour from that stone upon which some tribe [was named], and from which the determination commenced. The colours also of those stones corresponded to the universals signified by the inscribed tribes. He who knows this, and at the same time what the universal is which each tribe signifies, may in some measure perceive, if he be in spiritual illustration, what the different tribes signify in their series, in agreement with which they are named in the Word; thus, what they signify, in the order in which the tribes were born which is as follows:- Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin (Gen. xxix. and xxx. and xxxv. 18); what they signify in the order in which they journeyed into Egypt, which is as follows:- “Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Gad, Asher, Joseph, Benjamin, Dan, Naphtali” (Gen. xlvi. 9-21); what they signify in the order in which they were blessed by Israel their father, of which the following is the order: “Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin” (Gen. xlix.). The order in which they were blessed by Moses was different, being as follows: “Reuben, Judah, Levi, Benjamin, Joseph, Ephraim, Manasseh, Zebulun, Gad, Dan, Naphtali, Asher” (Deut. xxxiii.); where Simeon and Issachar are omitted, and Ephraim and Manasseh substituted in their place. And he may know what is signified by those tribes in the series mentioned in other places, as in Gen. xxxv. 23-26; Num. i. 5-16; vii. 1 to end; xiii. 4-15; xxvi. 5-56; xxxiv. 17-28; Deut. xxvii. 12, 13; Joshua xv.-xix.; Ezekiel xlviii. 1 to end. That the twelve tribes have various significations according to the order in which they are named, and thus signify all things of heaven, with variety, may be seen in the Arcana Coelestia (n. 3862, 3926, 3939, 4603, and following numbers, 6337, 6640, 10,335). But what they signify in the series, in which they are named in this chapter of the Apocalypse, will be shown below. The order according to which they are here named is this: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin; Dan and Ephraim being passed by, or not named.

sRef Rev@7 @5 S0′ 432. Verse 5. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

“Of the tribe of Judah were sealed twelve thousand,” signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven. “Of the tribe of Reuben were sealed twelve thousand,” signifies the light of truth from that good, and that all who are in that light are in heaven, and come into heaven. “Of the tribe of Gad were sealed twelve thousand,” signifies the good of life thence.

sRef Rev@7 @5 S0′ sRef Rev@14 @3 S1′ sRef Rev@14 @4 S1′ sRef Rev@14 @1 S1′ 433. Of the tribe of Judah were sealed twelve thousand. That this signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven, is evident from the representation and consequent signification of Judah and his tribe, as denoting love to the Lord, concerning which we shall speak presently; from the signification of twelve thousand, as denoting all and all things, see above (n. 430); here, all who are in that love; and from the signification of the sealed, as denoting those who are distinguished and separated from those who are in evil, consequently those who are in good; also see above (n. 427). That they denote those who are in heaven, and come into heaven, follows as a consequence, for they were sealed in their foreheads, that is, were separated from the evil; for they are those of whom it is said in the Apocalypse,

“A Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his Father’s name written in their foreheads. These are they who were not defiled with women; for they are virgins. These were bought from among men, the first-fruits unto God and to the Lamb” (xiv. 1, 3, 4).

Here by the mount Zion is signified heaven, where there is love to the Lord. For all who are signified by the twelve thousand out of every tribe, or by the hundred and forty and four thousand sealed in their foreheads, are they who acknowledge the Lord and love Him; therefore the first tribe named is the tribe of Judah, and by that tribe is signified love to the Lord. For, as was stated above (n. 431), the representation of heaven is according to the order in which the tribes are named, and from the first name, or the first tribe mentioned, flow the determinations and significations of those that follow, with variety.

sRef John@14 @20 S2′ sRef John@14 @21 S2′ sRef John@14 @24 S2′ sRef John@14 @23 S2′ [2] Moreover, no one is admitted into heaven but by the Lord, for the whole heaven is His, therefore no one can be there, or come there, unless he acknowledge Him and love Him. To love Him is not merely to love Him as to person, but to live according to His precepts. This the Lord teaches in unmistakable words:

“At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments and keepeth them, he it is that loveth me. If a man love me, he will keep my word; and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings” (John xiv. 20-24).

It is said that they love the Lord, who do and observe His commandments and words, because His commandments and words signify Divine truths, and all Divine Truth proceeds from Him, and that which proceeds from Him is Himself; wherefore, when man lives the Divine Truth, then the Lord is in him, and he in the Lord; it is therefore said, “ye in me and I in you,” and that He will come and make His abode with him. This, then, is to love the Lord. To love is also to be conjoined, for love is spiritual conjunction, and conjunction is effected by the reception of Divine Truth in doctrine and in life.

sRef John@1 @14 S3′ sRef John@1 @1 S3′ [3] Before it is shown from the Word that Judah, or the tribe named from Judah, signifies love to the Lord, the signification of Judah in the Word in every sense shall be explained. In the highest sense, Judah signifies the Lord as to celestial love; in the internal sense, the celestial kingdom of the Lord, and the Word; and in the external sense, doctrine from the Word such as relates to the celestial kingdom. And because in the highest sense the Lord as to celestial love is signified, and in the internal sense the celestial kingdom, therefore love to the Lord is also signified, for this love with man is reciprocal and reigns in the Lord’s celestial kingdom. There are two kingdoms into which the whole heaven is distinguished, the celestial kingdom and the spiritual kingdom. The celestial kingdom consists of those who are in love to the Lord, and the spiritual kingdom, of those who are in love towards the neighbour. It is therefore evident, what is meant by celestial love, and spiritual love. Concerning these kingdoms, see Heaven and Hell (n. 20-28). The Jews and Israelites represented these two kingdoms, the Jews, the celestial kingdom, and the Israelites, the spiritual kingdom. Judah also signifies the Word, because the Lord is the Word, and He assumed the Human in that tribe, in order that He might be the Word as to the Human also. In agreement with this fact it is said in John,

“In the beginning was the Word, and the Word was with God, and the Word was God. And the Word was made flesh, and dwelt among us” (i. 1, 14).

The Word signifies the Lord as to Divine Truth proceeding from His Divine Love. Those, therefore, are in the love of the Lord, who love the Divine Truth in the Word, by doing it.

sRef Gen@49 @8 S4′ sRef Gen@49 @9 S4′ sRef Gen@49 @11 S4′ sRef Gen@49 @12 S4′ sRef Gen@49 @10 S4′ [4] That the Lord, as to celestial love, is signified by Judah, also love to the Lord, and similarly the Word, is clear from the following passages.

In Moses:

“Judah, thou art he whom thy brethren shall praise; thy hand shall be on the neck of thine enemies; thy father’s sons shall bow down before thee. Judah is a lion’s whelp; from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a law-giver from between his feet, until Shiloh come; and unto him shall be the obedience of the people. He binds his foal unto the vine, and his ass’s colt unto the choice vine; he washeth his garment in wine, and his vesture in the blood of the grapes: his eyes shall be red with wine, and his teeth white with milk” (Gen. xlix. 8-12).

By Judah are here described, in the spiritual sense, the celestial kingdom of the Lord, and the Lord Himself as to celestial love. Celestial love is the love of the Lord received in the celestial kingdom, and spiritual love is the love of the Lord received in the spiritual kingdom. The signification of the above words is as follows: Thy brethren shall praise thee, signifies that the celestial church surpasses the rest; for the brethren or tribes named from the sons of Jacob, who were his brethren, signify the church. Thy hand shall be on the neck of thine enemies, signifies that the infernal and diabolical throng shall be expelled and kept back, enemies denoting those who are from hell. Thy father’s sons shall bow down before thee, signifies the submission of all the truths of the church; to bow down is to submit themselves, the father’s sons denoting all truths of the church, for all the truths of the church are implanted in those who are in love to the Lord, and are therefore in the celestial kingdom. Judah is a lion’s whelp, signifies innocence with innate powers; for love to the Lord, considered in itself, is innocence, signified by whelp; innate powers are signified by a lion. From the prey, my son, thou art gone up, signifies the liberation of many from hell. He stooped down, he couched as a lion, and as an old lion, signifies the good of love, and truth thence in its power; for to stoop down, when stated of a lion, is to put himself into a powerful attitude. Who shall rouse him up? signifies that he is safe wherever he is, and that he cannot be moved by the hells. The sceptre shall not depart from Judah, signifies that power shall not depart from the good of celestial love; nor a law-giver from between his feet, signifies that the truths of the Word shall not [depart] from its ultimate sense; until Shiloh come, signifies the coming of the Lord, and tranquillity of peace at that time. And unto him shall be the obedience of the people, signifies truths from Him, and conjunction by means of them. He binds his foal unto the vine signifies the external church, and the truths thereof from the Lord; and his ass’s colt unto the choice vine, signifies the internal church, and truths thereof from the Lord. He washeth his garment in wine, signifies the external or natural Human of the Lord, which is Divine Truth from His Divine Love; and his vesture in the blood of the grapes, signifies the Lord’s internal or rational Human which is Divine Good from His Divine Love. His eyes shall be red with wine, signifies that the internal or rational Human is nothing but good; and his teeth white with milk, signifies that the external or natural Human is nothing but the good of truth. From the particulars in this description, it is evident that Judah does not mean Judah, but something eminently celestial, as described above. But these things are explained more in detail in the Arcana Coelestia (n. 6363-6381).

sRef Ezek@37 @24 S5′ sRef Ezek@37 @22 S5′ sRef Ezek@37 @21 S5′ sRef Ezek@37 @17 S5′ sRef Ezek@37 @19 S5′ sRef Ezek@37 @16 S5′ sRef Ezek@37 @26 S5′ sRef Ezek@37 @27 S5′ sRef Ezek@37 @25 S5′ [5] In Ezekiel:

“Thou son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel his companions; then take one stick and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel. And afterwards join them one to another into one stick, that they may both be one in mine hand. Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and of the tribes of Israel his companions, and will put it, even with the stick of Judah, and make them one stick. I will take the sons of Israel from among the nations, whither they be gone, and will gather them from every side, and bring them into their own land; and will make them into one nation upon the land in the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all. David my servant shall be king over them, and shall be as one shepherd to them all; they shall also walk in my judgments, and observe my statutes, and do them. Then they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers dwelt; and they shall dwell therein, they, and their sons, and their sons’ sons for ever; and my servant David shall be their prince for ever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them; and I will place, them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them; and I will be their God, and they shall be my people” (xxxvii. 16-27).

No one can know what these words signify, unless he know the signification of Judah and Israel, and of Joseph and Ephraim. That Judah and Israel are not meant, nor Joseph and Ephraim, is evident; for it is said that the tribes of Israel dispersed among the nations shall be gathered together and brought into the land of Canaan, and that David shall be their king and prince for ever, and that he shall dwell with them for ever. Who does not know that the tribes of Israel cannot be gathered together, and that David will not be king over them any more? Therefore it must be known what is signified in the spiritual sense by Judah, by the sons of Israel, also by Joseph and Ephraim, by David, and by the land of Canaan. By Judah, in the spiritual sense, is signified the Lord’s celestial kingdom; by the sons of Israel, the Lord’s spiritual kingdom; by Joseph and Ephraim, and by the tribes of Israel that are dispersed and are to be gathered together, are meant those who are beneath those kingdoms, because they are neither celestial nor spiritual, but natural, and yet are in the good of life according to their religion.

sRef John@10 @16 S6′ [6] These also are meant by the Lord where He says in John,

“And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one flock, and one shepherd” (x. 16).

For these were not in heaven before the Lord’s coming, but were taken there by Him after He had glorified His Human; the reason of this was, that the proceeding Divine could not previously reach them. When this is known, and also that David means the Lord as to Divine Truth proceeding from His Divine Human, the signification of the details in a series in the previous passage may be known. The reason why these things were written upon two pieces of wood, and the two pieces afterwards joined into one, was, that wood signifies the good of life, and all conjunction in heaven is brought about by means of good, and according to it. That wood signifies the good of life, may be seen in the Arcana Coelestia (n. 643, 2784, 3720, 8354).

sRef Isa@11 @12 S7′ sRef Isa@11 @14 S7′ sRef Isa@11 @13 S7′ [7] In Isaiah,

when the Lord “shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth, then the envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulder of the Philistines towards the sea” (xi. 12-14).

These things were said concerning the salvation of the nations, which are also signified by the outcasts of Israel, and the dispersed of Judah, for it is said that the Lord shall set up an ensign for the nations. By the outcasts of Israel are meant those who are not in truths, but yet in the desire of learning them; and by the dispersed of Judah are meant those who are in the good of life, and by means of that in love to the Lord, for those who love to do good, love the Lord, the Lord being in that good, because it is from Him. Ephraim means the Intellectual, in this case, in harmony with the good of love; and that they shall no longer be at enmity with each other, is meant by, “At that time the envy also of Ephraim shall depart; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.” That they shall be separated from those who are in faith apart from charity, is signified by, “They shall fly upon the shoulder of the Philistines towards the sea.” The Philistines towards the sea denote those who separate faith from charity or from the good of life, the sea signifying the ultimate of heaven where it ceases (desinit); and to fly upon the shoulder denotes to reject, and to separate themselves.

sRef Zech@9 @13 S8′ sRef Zech@9 @9 S8′ [8] In Zechariah:

“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just and faithful. I will bend Judah for me, I will fill the bow Ephraim, and I will raise up thy sons, O Zion” (ix. 9, 13).

These things are said concerning the coming of the Lord and the establishment of a church by Him with those who are in the good of love and in the truths of doctrine thence. The daughter of Zion, and the daughter of Jerusalem, signify the church with them. Thy King who cometh just and faithful, is the Lord, from whom are the good of love and the truth of doctrine. I will bend Judah for me, I will fill the bow Ephraim, signifies that the church is to be established with those who are in the good of love to the Lord, and in the truths of doctrine thence. Judah here means those who are in the good of love to the Lord; and Ephraim, truths of doctrine; for Ephraim signifies the Intellectual of the church, and a bow, the doctrine of truth. That a bow signifies doctrine may be seen above (n. 357:1), where these things are also explained. Such are denoted by the sons of Zion. That the Jewish nation is not here meant by Judah, nor Ephraim by Ephraim, is evident; for the Lord’s church was not established with the Jewish nation, for it was not received by them, and the tribe of Ephraim did not then exist.

sRef Zech@10 @6 S9′ sRef Zech@10 @4 S9′ sRef Zech@10 @3 S9′ sRef Zech@10 @7 S9′ [9] In the same:

“Jehovah of hosts will visit his flock, the house of Judah, and will make them as the horse of his glory in the battle. Out of him the corner, out of him the nail, out of him the bow of war. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will cause them to dwell. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as with wine” (Zech. x. 3-7).

By the house of Judah is here also meant the Lord’s celestial kingdom, which consists of those who are in love to Him, and by Ephraim are meant those who are in the truths of doctrine thence. For all those who are in His celestial kingdom are in truths of doctrine, because they have truths, as it were, implanted in and inscribed on their hearts, as may be seen in Heaven and Hell (n. 25, 26). The remainder of this passage is explained above (n. 355:28, 376:22).

sRef Zech@2 @12 S10′ sRef Zech@2 @10 S10′ sRef Zech@2 @11 S10′ [10] In the same:

“Sing and rejoice, O daughter of Zion; for, lo, I come, and I will dwell in the midst of thee. And many nations shall be joined to Jehovah in that day, and shall be my people. Jehovah shall make Judah a heritage for himself, his portion in the holy land, and shall choose Jerusalem again” (ii. 10-12).

That the Jewish nation is not meant here by Judah, nor Jerusalem by Jerusalem, is also very evident; for the subject is the coming of the Lord, at which time that nation altogether fell away, and Jerusalem was afterwards destroyed. And yet it is said, that “Jehovah shall make Judah a heritage for himself, his portion in the holy land, and shall choose Jerusalem again.” Judah therefore means those who are in love to the Lord, and Jerusalem the church as to doctrine with them.

sRef Nahum@1 @15 S11′ [11] So in Nahum:

“Behold, upon the mountains the feet of him that bringeth good tidings, that proclaimeth peace! Keep thy feasts, O Judah, perform thy vows; for the wicked shall no more pass through thee; every one shall be utterly cut off” (i. 15).

These words also refer to the Lord. His coming, is meant by, “Behold, upon the mountains the feet of him that bringeth good tidings, that publisheth peace!” By keeping their feasts, and performing their vows, is signified to rejoice at His coming, and to worship Him; by the wicked no more passing through Judah, and every one being utterly cut off, is signified that evil shall not be with them, because they are in the Lord. These things could not have been said of the Jewish nation, but they are said of those who are in love to the Lord. It is therefore evident that such are meant by Judah.

sRef Mal@3 @1 S12′ sRef Mal@3 @4 S12′ [12] In Malachi:

“Behold, I send my messenger, who shall prepare the way before me; and the Lord shall suddenly come to his temple. Then shall the meat-offering of Judah and Jerusalem be pleasant to Jehovah, according to the days of an age, and according to the former years” (iii. 1, 4).

That these words relate to the coming of the Lord, and that by the messenger who should be sent to prepare the way before Him is meant John the Baptist, is known in the church. That the meat offering of Judah and Jerusalem shall then be pleasant to Jehovah, signifies that then there shall be acceptable worship from the good of love to the Lord. The meat-offering, of Judah signifies that worship. That the worship of the Jewish nation and of Jerusalem was not acceptable is plain, for they did not acknowledge the Lord, but rejected Him altogether. According to the days of an age, and according to the former years, signifies according to the worship in the ancient churches. The Most Ancient Church which was before the flood, and was in love to the Lord, is signified by “the days of an age,” or of eternity, and the Ancient Church which existed after the flood, and was a spiritual church, is meant by “the former years.”

sRef Joel@3 @18 S13′ sRef Joel@3 @19 S13′ sRef Joel@3 @20 S13′ [13] In Joel:

“And it shall come to pass in that day, that the mountains shall drop down new wine (mustum), and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth out of the house of Jehovah, and shall water the stream of Shittim. Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence of the sons of Judah, whose innocent blood they have shed in their land. But Judah shall dwell for ever, and Jerusalem unto generation and generation” (iii. 18-20).

Here also the subject is the coming of the Lord, and the new heaven and the new earth at that time. The mountains shall drop down new wine (mustum), signifies that all truth shall be from the good of love. That mountains signify the good of love, see above (n. 405); and that wine (vinum) and new wine (mustum) signify truth, see also above (n. 376). The hills shall flow with milk, signifies spiritual life from the good of charity towards the neighbour. All the rivers of Judah shall flow with waters, signifies that from the particulars of the Word there shall be truths productive of intelligence. A fountain shall come forth from the house of Jehovah, and water the river of Shittim, signifies that out of heaven from the Lord shall come the truth of doctrine, which will enlighten those who are in cognitions and knowledges. Egypt shall be a desolation, and Edom shall be a desolate wilderness, signifies that false principles, and the evils of the love of self, both of them from the natural man, shall be destroyed. For the violence of the sons of Judah, whose innocent blood they have shed in their land, signifies on account of the falsified truths, and adulterated goods of the Word, which they have corrupted and destroyed. Judah shall dwell for ever, and Jerusalem unto generation and generation, signifies that the Word, and the doctrine of genuine truth thence, shall remain to eternity with those who are in love to the Lord. It is therefore evident also, that Judah is not meant there by Judah, nor Jerusalem by Jerusalem.

sRef Joel@3 @5 S14′ sRef Joel@3 @4 S14′ sRef Joel@3 @6 S14′ [14] In the same prophet:

“O Tyre, and Zidon, and all the coasts of the Philistines, speedily will I return your recompense upon your own head; because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things. The sons also of Judah, and the sons of Jerusalem, have ye sold unto the sons of the Grecians, that ye might remove them far from their borders” (Joel iii. 4-6).

Tyre and Zidon, and the Philistines, mean those who have falsified the truths and goods of the Word; my silver and my gold, signify those truths and goods, and to carry them into their temples, signifies to falsify and profane them; to sell the sons of Judah, and the sons of Jerusalem to the sons of the Grecians, signifies to pervert and falsify all the truths and goods of the Word; the sons of Judah denote the goods of the Word, the sons of Jerusalem, its truths, and the sons of the Grecians, falsities; to remove them far from their borders, signifies far from truths themselves. He who does not know the spiritual sense of the Word, may suppose that those who were in Tyre and Zidon, and in Philistia, sold the sons of Judah and Jerusalem to the Grecians, but this is a prophecy in which the nations indicated signify things of the church.

sRef Jer@3 @18 S15′ [15] In Jeremiah:

“In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I gave for an inheritance unto your fathers” (iii. 18).

The subject of this passage is also the coming of the Lord, and the new church from Him. His coming is meant by the words “in those days,” and the new church, by the house of Judah, and the house of Israel. The church formed of those who are in love to the Lord, is signified by the house of Judah, and the church formed of those who are in charity towards the neighbour, and called the spiritual church, by the house of Israel. They shall come together out of the land of the north to the land which I gave for an inheritance to their fathers, signifies that they shall come out of the ignorance and the falsities, in which they then were, into the cognitions and light of the truth of the church. The land of the north signifies a state of ignorance, and what is false in religion, and the land given for an inheritance to their fathers signifies the church which is in the cognitions and light of truth. These things are said concerning the Gentiles, out of whom a new church was to be formed; because it is well known that the house of Judah and the house of Israel did not come out of the land of the north when the Lord was in the world; for the Jews were in the land of Canaan at that time, and the Israelites had been scattered abroad.

sRef Jer@23 @5 S16′ sRef Jer@23 @6 S16′ [16] In the same prophet:

“Behold, the days come, that I will raise unto David a righteous Branch, and he shall reign a king and prosper, and shall execute judgment and justice in the earth. In his days shall Judah be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, Jehovah our Justice” (Jerem. xxiii. 5, 6; xxxiii. 15, 16).

The subject here is clearly the Lord, the Branch of David who shall reign a king and shall be called Jehovah our justice. In his days Judah shall be saved, and Israel shall dwell safely, signifies that those will be saved who are in love to Him, and in charity towards the neighbour, as stated above. It is evident that Judah was not saved, and that Israel was neither recalled, nor could be recalled, so as to dwell safely, that is, without infestation from evils and falsities.

sRef Jer@50 @20 S17′ sRef Jer@50 @19 S17′ [17] In the same prophet it is said:

“And I will bring Israel again to his habitation, that he may feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and Gilead. In those days, and in that time, the iniquity of Israel shall be sought for, and the sins of Judah, and they shall not be found” (Jerem. l. 19, 20). Here, also, the subject is the establishment of the church among the Gentiles by the Lord, and these are meant by Israel, who shall be brought again to his habitation, and also by Judah, whose sins, it is said, shall not be found. That they shall be led by the Lord, and instructed in the good of charity, is meant by the words, And they shall feed on Carmel and Bashan, and on Mount Ephraim and Gilead.

sRef Zech@12 @4 S18′ sRef Zech@12 @7 S18′ sRef Zech@12 @6 S18′ [18] Again, in Zechariah:

“In that day, saith Jehovah, I will smite every horse with astonishment, and his rider with madness; and I will open mine eye upon the house of Judah. In that day will I make the governors of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf; and they shall devour all the peoples round about, on the right hand and on the left; and Jerusalem shall dwell again in her own place, even in Jerusalem. Jehovah also shall save the tents of Judah first” (xii. 4, 6, 7).

The subject here is the devastation of the former church; and the establishment of a new church by the Lord. The devastation of the former church is described by the words, in that day, saith Jehovah, I will smite every horse with astonishment, and his rider with madness. For horse signifies the understanding of truth with man, and a rider, intelligence, as may be seen above (n. 355). The house of Judah signifies the church with those who are in the good of love to the Lord; concerning this it is said that the Lord shall open His eye upon it. That evils from hell shall be dispersed by them and with them, and also falsities, is signified by the words, in that day will I make the governors of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf; and they shall devour all the peoples round about, on the right hand and on the left. That that church shall be safe from the infestation of evils and falsities, is signified by, “and Jerusalem shall dwell again in her own place, even in Jerusalem;” and that the Lord shall utterly save those who are in love to Him, is signified by, Jehovah shall save the tents of Judah first.

sRef Isa@2 @1 S19′ sRef Isa@2 @2 S19′ sRef Isa@2 @3 S19′ [19] Again, in Isaiah:

“The word” of Jehovah “concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of Jehovah shall be established at the head of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and we will go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and let us walk in his paths” (ii. 1-3).

These things also are said of the new church to be established by the Lord. By the mountain of Jehovah, which shall then be established at the head of the mountains, is meant Zion, and it signifies the celestial church, and love to the Lord, which they possess who belong to that church. That this is the chief thing of the church, and that it shall increase and gain strength, is signified by its being at the head of the mountains, and exalted above the hills. That those who are in good shall acknowledge the Lord, and enter the church, is signified by all nations flowing to that mountain, for nations signify those who are in celestial good, which is the good of love to the Lord, and peoples, those who are in spiritual good, which is the good of charity towards the neighbour. Of the latter it is said, And many people shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob. That nations signify those who are in celestial good, and people, those who are in spiritual good, see above (n. 331).

sRef Isa@44 @25 S20′ sRef Isa@44 @24 S20′ sRef Isa@44 @26 S20′ [20] Again, in the same prophet:

“Jehovah, thy Redeemer, and thy Former from the womb, that confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof” (Isaiah xliv. 24, 26).

Here again the subject is the coming of the Lord, who is “Jehovah thy Redeemer and thy Former from the womb.” He is called Redeemer from the fact of His liberating from hell; and He is called the Former from the womb because He is the regenerator of man. The prediction of the prophets concerning Him, and concerning the salvation of man, is meant by the words He confirmeth the word of his servant, and performeth the counsel of his messengers. That those who are of His church are to be saved and to be instructed in the truths of heavenly doctrine, is meant by the words, That saith to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built. Jerusalem denotes the church, and the cities of Judah, the truths of heavenly doctrine. That the falsities, which destroy the church, shall be shaken off, is meant by, I will raise up the waste places thereof. It is a well-known fact that the Lord did not say Jerusalem should be inhabited and that the cities of Judah should be built, but that Jerusalem should be destroyed, and this actually came to pass.

sRef Isa@65 @9 S21′ [21] Again, in the same prophet:

“I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; in order that mine elect may possess it, and my servants may dwell there” (Isaiah lxv. 9).

Here Jacob and Judah, do not mean a people from Jacob, and a nation from Judah, but the church to be established by the Lord. By Jacob is meant the church which is in the good of life; and by Judah, the church which is in the good of love to the Lord, therefore Jacob means the external church, and Judah, the internal church. By seed are meant charity and faith, and by mountains the goods of love. Those who are in charity are called the elect, and those who are in truths from the good of love are called servants, it is therefore said, “In order that mine elect may possess it, and my servants may dwell there.”

sRef Ezek@27 @17 S22′ [22] Again, in Ezekiel:

“Judah, and the land of Israel, they were thy traders; they traded in the wheat of Minnith and pannag, and honey, and oil, and balm” (xxvii. 17).

These words were spoken of Tyre, which signifies the church as to the cognitions of truth and good, and, therefore, the cognitions of truth and good of the church are signified by Tyre. Its merchandize and tradings are here treated of, and they describe how those cognitions are procured, in the present case, those which are procured from Judah and from the land of Israel. And because by Judah is signified the good of love, and by Israel, truth from that good, therefore its tradings are said to be wheat of Minnith and pannag, and honey, and oil, and balm, because by wheat of Minnith and pannag, are signified the truths and goods of the church of every kind. Honey signifies the good of love in the natural man; oil, the good of love in the spiritual man; and balm, the truths that are grateful from good. See above (n. 375:35), where these words are more fully explained. What the various nations mentioned in that chapter signify is evident from the commodities named therein when understood in the spiritual sense, and therefore, also what is meant by Judah, and Israel, for the commodities there named indicate it.

[23] That Judah does not mean the Jewish nation is also evident in Ezekiel (xlviii.), where the subject is the new land to be distributed among the twelve tribes of Israel, for they also are named there, and the precise portion of the land each should possess. Much is there said concerning the tribe of Judah, and it is said that the sanctuary should be in the midst of it (verses 8-22). From this it is perfectly clear that the tribes there named do not mean those tribes, for eleven of them were dispersed, and became Gentiles (gentes) from whom they could not be distinguished, for they were led away into perpetual exile. It is also evident that by the land there mentioned is not meant land, but the church, and consequently by the tribes there named are meant such things as pertain to the church, while Judah means the celestial church, or the church which is in love to the Lord, in which, therefore, is the sanctuary.

sRef Ps@114 @2 S24′ [24] Judah and Israel have a similar signification in David:

“Judah became his sanctuary, and Israel his dominion” (Psalm cxiv. 2).

Sanctuary signifies, in the highest sense, the Lord Himself, and in a relative (respectivus) sense, the worship of Him from the good of love. Israel signifies the truth of the church from that good; and because all power belong to truths from good, or to good by means of truths, therefore it is said that Israel became His dominion. Since Judah signifies the celestial kingdom of the Lord, and Israel His spiritual kingdom, as stated above, and since the celestial kingdom constitutes the priesthood of the Lord in heaven, and the spiritual kingdom the royalty of the Lord, as may be seen in Heaven and Hell (n. 24, 226), therefore the Lord in the Word is called a King, and in the evangelists, the King of the Jews (Matt. ii. 2; John xviii. 33-37; xix. 19). And by the Lord, as King of the Jews, is meant the Lord as to Divine Truth, proceeding from the Divine Good of His Divine Love. Kings therefore in the Word signify truths from good, see above (n. 31).

sRef Jer@31 @31 S25′ sRef Jer@31 @34 S25′ sRef Jer@31 @27 S25′ sRef Jer@31 @33 S25′ [25] In Jeremiah:

“Behold, the days are coming, in which I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast; and in which I will make a new covenant with the house of Israel, and with the house of Judah. This is the covenant that I will make with the house of Israel after those days; I will give my law in the midst of them, and write it upon their heart, and will be their God, and they shall be my people” (xxxi. 27, 31, 33).

Here also by the days are coming is meant the coming of the Lord. It is not therefore meant that a new covenant will then be made with the house of Israel and with the house of Judah, but with a new church to be established by the Lord, meant by the house of Israel, and by the house of Judah, in whose midst the law was to be given, and written on their heart. That this did not take place with the house of Israel, and with the house of Judah, is well known, for they entirely rejected the Lord’s covenant, as they do at this day. A covenant signifies conjunction with the Lord by means of love to Him, and they have the law or Divine Truth in them from this conjunction, both in doctrine and in life, and this is meant by the law in their midst, and written on their heart. To sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast, signifies to reform those who are of a new church, by means of the truths and goods of intelligence and affection; for seed denotes truth, man, intelligence, and beast the good of affection. That beast has this signification, will be shown in what follows.

sRef Zech@8 @22 S26′ sRef Zech@8 @23 S26′ [26] In Zechariah:

“Many peoples and numerous nations shall come to seek Jehovah of hosts in Jerusalem, and to pray before Jehovah. In those days ten men out of all the languages of the nations shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you” (viii. 22, 23).

He who does not know that a Jew means those who are in love to the Lord and thence in truths of doctrine, may be easily led to believe that these things were said concerning the Jews, and their introduction into the land of Canaan, and that all others who wish to be saved will then take hold of the skirt of their raiment, praying to be allowed to go with them. But when it is seen that these things, are not said concerning any introduction into the land of Canaan and to Jerusalem there, and that a Jew does not mean those who are of that nation, but that Jerusalem means a new church to be established by the Lord, and a Jew, every one who is in the good of love to the Lord, and the skirt of a Jew, truth from that good, then the signification of all the details related in that chapter, and of these words in particular, may be apprehended. For the subject is the gathering together of the Gentiles and their coming to the church, a Jew meaning those who acknowledge the Lord and love Him, while taking hold of his skirt signifies the desire of knowing truth from Him; ten men out of all the languages of the nations mean all of any religion whatsoever, ten men signifying all, and the languages of the nations, their religious principles.

[27] From these things it is clear, how far removed those are from the truth who believe that in the end of the times the Jews will be converted to the Lord and taken to the land of Canaan. These also believe that by land, Jerusalem, Israel, and Judah, in the Word, are meant the land of Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. But those who have hitherto held such a belief are to be excused, because they have known nothing of the spiritual sense of the Word, and have therefore been ignorant of the fact that the land of Canaan signifies the church, Jerusalem, the church as to doctrine, Israel, those who are of the spiritual church, and Judah, those who are of the celestial church. Also that when their introduction into the land of Canaan is spoken of by the prophets, the introduction of the faithful into heaven and into the church is meant. This introduction also took place, when the Lord came into the world, for then all those who had lived in the good of charity, and worshipped God under a human form, were taken to heaven. These were retained under heaven until the coming of the Lord, and were taken to heaven after the Lord had glorified His Human. These are they who are meant in many passages in the prophetic Word, where the captivity of the sons of Israel and Judah, and their return to their land, are spoken of. Those also are meant here who, after His coming, were to be introduced into the church, and thence into heaven, from the earth, not only where the Christian religion is received, but also everywhere else. Both the former and the latter are meant by Israel, Judah, and Jerusalem, where introduction into the land of Canaan is spoken of, as in the following passages: Isaiah x. 21, 22; xi. 11, 12; xliii. 5, 6; xlix. 10-26; lvi. 8; lx. 4; lxi. 1, 5, 9; Jer. iii. 12-20; xvi. 15, 16; xxiii. 7, 8; xxx. 2-11; xxxi. 1-14, 23-40; xxxiii. 6-18; Ezek. xvi. 60-62; xx. 40-42; xxxiv. 11-16; xxxvii. 21-28; xxxix. 21-29; Hosea iii. 5; Joel ii. 18-27; ii. 32; Amos ix. 12-15; and elsewhere.

sRef Isa@66 @22 S28′ sRef Isa@66 @20 S28′ [28] Let the two following passages serve as examples of those by which the Jews persuade themselves, and from which also Christians believe, that the Jewish nation will return to the land of Canaan, and be saved in a special manner.

Thus in Isaiah:

“Then they shall bring all your brethren out of all nations an offering unto Jehovah upon horses, and on chariots, and covered wagons, and upon mules, and upon swift beasts, to Jerusalem, the mountain of my holiness. For as the new heavens and the new earth which I will make, shall stand before me, so shall your seed and your name stand” (lxvi. 20, 22).

What these words particularly signify, may be seen above (n. 355:15, 405:26), where they are explained. The new heaven and new earth mean the heaven and the church of those who should be saved by the Lord after the glorification of His Human, as stated above.

sRef Isa@49 @23 S29′ sRef Isa@49 @22 S29′ [29] In the same prophet:

“I will lift up my hand towards the nations, and set up my standard towards the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder. And kings shall be thy nursing fathers, and their princes thy nursing mothers; they shall bow their faces towards the earth before thee, and lick up the dust of thy feet” (xlix. 22, 23).

The subject throughout the whole of this chapter is the coming of the Lord, and also the salvation of those who receive Him, as is evident from verses 6-9. The salvation of the Jews is therefore not the subject, much less their restoration to the land of Canaan. That the Jewish nation is not meant in the passages here quoted, is also evident from this fact, that it was a very bad nation, and idolatrous in heart, and that they were not introduced into the land of Canaan on account of goodness and uprightness of heart, but because of the promise made to their fathers; and further, that they possessed no truths and goods of the church, but only falsities and evils, and that they were therefore cast out and expelled from the land of Canaan; this is evident from all those passages in the Word, in which that nation is referred to.

sRef Jer@2 @28 S30′ sRef Jer@11 @13 S30′ sRef Deut@32 @27 S30′ sRef Deut@32 @28 S30′ sRef Deut@32 @26 S30′ sRef Deut@32 @24 S30′ sRef Deut@32 @35 S30′ sRef Deut@32 @29 S30′ sRef Deut@32 @33 S30′ sRef Deut@32 @34 S30′ sRef Deut@32 @32 S30′ sRef Deut@32 @30 S30′ sRef Deut@32 @31 S30′ sRef Deut@32 @23 S30′ sRef Deut@32 @21 S30′ sRef Deut@32 @25 S30′ sRef Deut@32 @22 S30′ sRef Deut@32 @20 S30′ [30] What kind of nation that was, and that it was about to become a very bad nation, is described by Moses in his song, in these words:

“I will hide my faces from them, I will see what their posterity shall be; for they are a generation of perverseness, sons in whom is no faithfulness. I said, I would scatter them into the outermost corners, I would make the remembrance of them to cease from man. For they are a nation void of counsel, neither is there any understanding in them. For their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belong vengeance, and retribution” (Deut. xxxii. 20-35).

The quality of the church among the Jews is described in these words, namely that it was in abominable falsities from evil. The quality of the church with them is meant by their vine being of the vine of Sodom and of the fields of Gomorrah, a vine signifying the church. The falsities from evil which existed among them, are meant by their grapes being grapes of gall, their clusters bitter, their wine the poison of dragons and the cruel venom of asps; for grapes signify the goods of the church, but grapes of gall and clusters of bitterness signify evils from abominable falsities. Their falsities themselves are meant by their wine being the poison of dragons and cruel venom of asps; for wine (vinum) signifies truth from the Word, but the poison of dragons and the venom of asps signify the monstrous falsity which exists from the falsified truths of the Word. That nation is similarly described in other parts of the Word, as in Deuteronomy, the book of Judges, the Prophets, and in Jer. v. 20-31; vii. 8-34; ix. 2-26; xi. 6-17; xiii. 9-27; xix. 1-15; xxxii. 30-35; xliv. 2-24. That the Jewish nation was idolatrous in heart, is evident from the passages quoted above, and also from many others, as in Jeremiah:

“According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem, have ye set up altars to burn incense unto Baal” (ii. 28, and xi. 13).

sRef Deut@9 @5 S31′ sRef Deut@9 @6 S31′ [31] That they were not introduced into the land of Canaan because of any goodness and uprightness of heart, but because of the promise made to their fathers, is clear in Moses:

“Not for thy justice, or for the uprightness of thine heart, dost thou go to possess their land; but that he may establish the word which Jehovah sware unto thy fathers, Abraham, Isaac, and Jacob. Know, therefore, that Jehovah, thy God, giveth thee not this good land to possess it for thy justice; for thou art a stiff-necked people” (Deut. ix. 5, 6).

sRef John@8 @44 S32′ [32] That they possessed no truths and goods of the church but falsities and evils, is evident from the Word, where their whoredoms and adulteries are treated of; as in Jer. iii. 1 to the end; Ezek. xxiii. 1 to the end. Whoredoms and adulteries, in the Word, mean the falsifications of truth, and the adulterations of good (n. 141, 161); therefore they were called by the Lord an adulterous generation (Matt. xii. 39; Mark viii. 38); and He also said that they were full of hypocrisy, iniquity, and impurity (Matt. xxiii. 27, 28); and that they had falsified the Word by their traditions (Matt. xv. 1-6; Mark vii. 1-14). And in plain terms in John:

“Ye are of your father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it” (viii. 44).

A lie means falsity from evil; the devil, the extinction of all good; a murderer, the extinction of all truth. Father means both those who are of hell and those of that generation who had previously lived, even from the earliest times. To speak of his own, is to speak from what is innate.

sRef Isa@3 @1 S33′ sRef Isa@3 @8 S33′ sRef Isa@3 @2 S33′ [33] That thus everything of the church among them was destroyed, and that they were therefore rejected, is evident in Isaiah:

“The Lord Jehovah of hosts doth take away from Jerusalem and from Judah the staff and the stay, the whole staff of bread, and the whole stay of water, the mighty man, and the man of war, the judge, and the prophet, and the diviner, and the old man. For Jerusalem hath stumbled, and Judah is fallen; because their tongue and their doings are against Jehovah, to rebel against the eyes of his glory” (iii. 1, 2, 8).

By taking away the whole staff of bread, and the whole stay of water, is signified all the good of love, and the truth of faith, from which spiritual life exists; for bread denotes the good of love, and water, the truth of faith, and a staff and a stay denote powers, and thence everything pertaining to spiritual life. To take away the mighty man and the man of war, signifies all resistance against evils and falsities; to remove the judge and the prophet, signifies all the good and truth of doctrine; to remove the diviner and the old man, signifies all intelligence and wisdom. Their tongue and their doings are against Jehovah, to rebel against the eyes of his glory, signifies that everything in their doctrine and their life is altogether contrary to Divine Truth. Tongue denotes doctrine, doings denote the life, and the eyes of the glory of Jehovah, the Divine Truth; to rebel is to be against it.

sRef Isa@5 @4 S34′ sRef Isa@5 @3 S34′ sRef Isa@5 @5 S34′ sRef Isa@5 @6 S34′ [34] In the same prophet:

“What could have been done more to my vineyard? Judge between me and my vineyard. What could have been done more to my vineyard that I have not done in it? Wherefore I looked that it should bring forth grapes, but it brought forth wild grapes; and I will tell you what I will do to my vineyard; I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down; and I will lay it waste; it shall not be pruned or digged but there shall come up briars and thorns; I will also command the clouds that they rain no rain upon it” (Isaiah v. 3-6).

The vineyard here means the church with the Jewish nation. I looked that it should bring forth grapes, but it brought forth wild grapes, signifies, that instead of the goods of truth pertaining to the church with them there were evils of falsity. By taking away the hedge thereof that it may be eaten up, and breaking down the wall, that it may be trodden down, are signified its destruction as to goods and truths, so that evils and falsities break in, which are the thorns and briars that should come up. I will also command the clouds that they rain no rain upon it, signifies that they are no longer receptive of truth and good, through the Word out of heaven.

[35] The destruction of the church with that nation, is also treated of in Isaiah (vii. 17-19), and following verses; in Jeremiah (i. 15); and in many other places. That nation was also cast out of the land of Canaan because of these things, first the Israelitish nation, and afterwards the Jewish nation; and for the reason that the land of Canaan signifies the heavenly Canaan, which is heaven and the church. The character of each of those nations is fully unfolded in the internal sense in Exodus (xxxii. and xxxiii.), where the golden calf, which they made for themselves, is described, and on this account Jehovah threatened to consume them, and raise up from Moses another generation. All these things are explained in the Arcana Coelestia (n. 10,393-10,512, and n. 10,523-10,557).

[36] The character of the Jewish nation is also described in the internal sense in Genesis (xxxviii.), where the subject is their origin from a Canaanitish woman, and from whoredom with a daughter-in-law. For there were three stocks of that nation, one from the Canaanitish woman whom Judah took to himself for a wife, and two from Tamar, who was the daughter-in-law of Judah, with whom he lay as with a harlot. These things are also explained in the Arcana Coelestia (n. 4813-4930).

[37] Their character is also portrayed in Judas Iscariot, for he represented the Jewish nation, as to the church. For the twelve disciples of the Lord represented the church of the Lord in general, and each one of them some universal essential of it, Judas Iscariot representing it as it was with the Jews.

[38] In addition to the above, the following particulars concerning this nation may be seen in the Arcana Coelestia. A representative church was instituted with the Jewish nation, but there was no church in that nation itself (n. 4899, 4912, 6304). Therefore, as to the nation itself, there was a representative of a church, but not a real church (n. 4281, 4288, 4311, 4500, 6304, 7048, 9320, 10,396, 10,526, 10,531, 10,698). The Israelitish and Jewish nation was not elected, but received, in order to represent a church, because of the obstinacy with which their fathers and Moses persisted in desiring it (n. 4290, 4293, 7051, 7439, 10,430, 10,535, 10,632). Their worship was merely external, void of all internal worship (n. 1200, 3147, 3479, 8871). They knew nothing of the internal things of worship, neither were willing to know (n. 301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10,396, 10,401, 10,407, 10,694, 10,701, 10,707). In what way they regard the internal things of worship, of the church, and of the Word (n. 4865). Their interiors, which pertain to thought and affection, were filthy, full of the love of self and of the world, and of avarice (n. 3480, 9962, 10,454-10,457, 10,462-10,66, 10,575). Therefore, the interior things of the church were not disclosed to them, for they would have profaned them (n. 2520, 3398, 3479, 4289). The Word was entirely closed to them, and still remains so (n. 3769). They see the Word from without, and not from within (n. 10,549-10,551). When, therefore, they were in worship their internal was closed (n. 8788, 8806, 9320, 9380, 9377, 9962, 10,396, 10,401, 10,407, 10,492, 10,498, 10,500, 10,575, 10,629, 10,694). Yet that nation, above all others was of such a character that it could be in a holy external, while the internal was closed (n. 4293, 4311, 4903, 9373, 9377, 9380). Their state at such a time (n. 4311). They were preserved on account of the Word in the original tongue and because they could be kept in such a state (n. 3479). Their holy external was miraculously elevated into heaven by the Lord, and thus the interior things of worship, of the church, and of the Word, were there perceived (n. 3480, 4307, 4311, 6304, 8588, 10,493 [10,499], 10,500, 10,602). In order to effect this, they were constrained by external means to observe strictly the rituals and statutes in external form (n. 3147, 4281, 10,149). Because they could be in a holy external apart from the internal, therefore the holy things of heaven and the church could be represented by them (n. 3479, 3881, 4208, 6306, 6589, 9377, 10,430, 10,500, 10,570). They themselves were not affected by the holy things which they represented (n. 3479); for it matters not what the quality of the person is who represents, because representation regards the thing represented, and not the person representing, (n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 43307, 4444, 4500, 6304, 7408, 7439, 8588, 8788, 8806). That that nation was worse than other nations; their character described from the Word of both Testaments (n. 4314, 4316, 4317, 4444, 4503, 4750, 4751, 4815, 4820, 4832, 5057, 5998, 7248, 8819, 9320, 10,454-10,457, 10,462-10,466). The tribe of Judah went more astray than the rest of the tribes (n. 4815). How cruelly they treated the nations from delight (n. 5057, 7248, 9320). That nation was idolatrous in heart, and above all others worshipped other gods (n. 3732, 4208, 4444, 4825, 5998, 6877, 7401, 8301, 8871, 8882). Their worship, viewed with respect to that nation itself, was also idolatrous, being external without any internal (n. 4281, 4825, 8871, 8882). They worshipped Jehovah only as to the name (n. 6877, 10,559-10,561, 10,566); and solely on account of the miracles (n. 4299). They think erroneously who believe that the Jews are to be converted at the end of the church, and brought back into the land of Canaan (n. 4847, 7051, 8301). Many passages adduced from the Word concerning this fact, which are to be understood according to the internal sense, thus differently from what appears in the letter (n. 7051). The Word as to the external sense, was changed on account of that nation, but not as to the internal sense (n. 10,453, 10,461, 10,603, 10,604). Jehovah appeared to them from Mount Sinai, according to their quality, in a consuming fire, in a thick cloud, and in smoke, as of a furnace (n. 1861, 6832, 8814, 8819, 9434). The Lord appears to every one according to his quality, as a vivifying and recreating, fire to those who are in good, and as a consuming fire to those who are in evil (n. 934, 1861, 6832, 8814, 8819, 9434, 10,551). One origin of this nation was from a Canaanitess, and the two other origins from whoredom with a daughter-in-law (n. 1167, 4818, 4820 [4825], 4874, 4899, 4913). That such origins signified the nature of their conjunction with the church, namely, that it was as with a Canaanitess, and with whoredom with a daughter-in-law (n. 4868, 4874, 4899, 4911, 4913). Concerning their state in another life (n. 939, 940, 5057). Because that nation, although of such a nature and character, represented the church, and because the Word was written amongst that nation, and concerning it, therefore Divine celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest. Judah in the internal sense signifies the Lord as to celestial love, and His celestial kingdom (n. 3654, 3881, 5583, 5603, 5782, 6363). The prophecy of Israel concerning Judah (Genesis xlix. 8-12), in which the Lord is treated of, explained (n. 6362-6381). The tribe of Judah and Judea, signify the celestial church (no. 3654, 6364). The twelve tribes represented, and thence signified, all things of love and faith in the aggregate (n. 3858, 3926, 4060, 6335); therefore also heaven and the church (n. 6337, 6637, 7836, 7891). Their signification is according to the order in which they are named (n. 3862, 3926, 3939, 4603, and following numbers, also n. 6337, 6640). The twelve tribes were divided into two kingdoms, that the Jews might represent the celestial kingdom, and the Israelites the spiritual kingdom (n. 8770, 9320). The seed of Abraham, Isaac, and Jacob, signify the goods and truths of the church (n. 3373, 10,445).

sRef Rev@7 @5 S0′ 434. Of the tribe of Reuben were sealed twelve thousand.- That this signifies the light of truth from that love, and that all who are therein are in heaven and come into heaven, is plain from the signification of the tribe of Reuben, which denotes those who are in the light of truth, of which we shall speak presently; and from the signification of twelve thousand, as denoting, all things and all persons, concerning which see above (n. 430); here all who are in the light of truth from the good of love to the Lord, and this love is signified by the tribe of Judah, as shown just above (n. 433:1); and from the signification of the sealed, as denoting, those who are in heaven and come into heaven, concerning also which see above (n. [427:2], 433). It has been previously shown, that the twelve tribes of Israel represented, and thence signify in the Word, all things of the church, that each tribe signifies some universal essential of it, and that Judah signifies love to the Lord, but Reuben light from that love, will be seen in what follows.

[2] Reuben, and therefore the tribe named from him, in the highest sense, signifies the Lord as to foresight or foreknowledge; in the internal sense, spiritual faith and the understanding of truth; and in the external sense, sight. And because Reuben in the internal sense, signifies faith and the understanding, he also signifies the light of truth, for faith exists from the light of truth, from which the understanding is enlightened; for where the light of truth is, there are understanding and faith.

[3] Reuben or his tribe has a signification similar to that of the apostle Peter. For the twelve apostles, like the twelve tribes of Israel, represented all things of the church, and each apostle some universal essential of it. And because Peter has a representation similar to that of Reuben, he was therefore the first of the apostles, as Reuben was the first of the sons of Jacob. That Peter signifies truth in the light, and also faith, may be seen above (n. 9, 411:12-15). Reuben was the first of the sons of Jacob, and the tribe called after him is therefore named first in many passages of the Word, because he was the first-begotten, and the first-begotten in the Word signifies truth from good, or, what is the same thing, truth in the light, and therefore faith from charity. For truth, and that which pertains to faith, appears to man to be first, for it enters by the hearing into the memory, and is called forth thence into the thought; and what a man thinks, this he sees and perceives by interior sight, and that which is first perceived and seen is first, but only apparently, not actually. Good is actually the first-begotten, or the first thing of the church, because truth exists from good, for good forms itself in truths, and by means of truths renders itself visible, therefore truth is good in form. Truth is consequently said to be from good, and faith from charity, for that which is from anything is that thing in an image, and viewed in itself it is good formed and born; this therefore in the spiritual sense of the Word is the first-begotten. Moreover, with infants, the good of innocence is the first thing imparted by the Lord, and from this a man first becomes man. And because good is of love, and because man does not reflect upon his love, but upon his thought from the memory, and since good possesses no quality until formed into truths, and as apart from quality nothing is perceived, therefore it is not known that good is the first, and the first-begotten. For good is first formed by the Lord in man, and is brought forth by means of truths, in which good is in its own form and effigy.

[5] Moreover it must be known that the truths which a man receives from the Word, and from doctrine and preaching from it, during his infancy and childhood, appear indeed to be truths, yet are not truths with him; they are only like shells without kernels; or like the form of body and face without soul and life. They do not become truths before they are received in the will, for then they are first received by a man, and begin to live in him. For the will is the man himself, and all good is of the will, and all truth is of the understanding thence. From these things the reason is clear why the tribe of Judah, which signifies the good of love to the Lord, is named first, and afterwards the tribe of Reuben, which signifies truth in the light, from that good.

[6] It is to be noted, that all the light in which truth appears is from the light of heaven and this is from the Lord. The light of heaven is from the Divine Good of His Divine Love. The light of heaven is the Divine Good in form. These two in heaven are one, and are received by the angels as one. They must also be received by man as one, in order that he may have communion with angels. But these things are fully explained in the Arcana Coelestia, to this effect, that when man is being regenerated, truth is in the first place and good in the second, not actually but apparently, but that when he is regenerated, good is in the first place and truth in the second, actually and perceptibly (n. 3324, 3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10,110); consequently good is the first and last of regeneration (n. 9337). Because truth appears to be in the first place, and good in the second, when man is being regenerated, or what is the same, when he is becoming a church, therefore it was a matter of controversy among the ancients, whether the truth of faith or the good of charity is the first-begotten of the church (n. 367, 2435). The good of charity is the first-begotten of the church actually, but the truth of faith only apparently (n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080). The first-begotten, in the Word, also signifies that primary thing of the church, to which is attributed priority and superiority (n. 3325). The Lord is therefore called the First-begotten, because in Him and from Him is all the good of love, of charity, and of faith (n. 3325).

sRef Gen@29 @32 S7′ [7] Because truth is apparently in the first place, therefore Reuben was the first-begotten, and was named from “sight” (visus), as is evident in Moses:

“Leah conceived, and bare a son, and she called his name Reuben; for she said, because Jehovah hath seen my affliction; now therefore my man (vir)* will love me” (Gen. xxix. 32).

Although these are historical facts, they nevertheless contain a spiritual sense. For each and all things in the Word are from the spiritual world, because from the Lord, and when these things were sent down out of heaven into the natural world, they were clothed with a corresponding natural sense, such as is the sense of the letter of the Word. Therefore the nativities of the sons of Jacob signify spiritual nativities, which describe how good and truth are born with man while he is being regenerated by the Lord. Hence by “Leah conceived and bare a son,” is signified spiritual conception and birth; she called his name Reuben, signifies its quality; by she said, Jehovah hath seen, is signified in the highest sense, foresight, in the internal sense, faith, in the interior sense, understanding, and in the external sense, sight, in the present case, faith from the Lord; by “my affliction,” is signified the state of arriving at good; now therefore my man (vir) will love me, signifies good of truth thence. But these words are explained in the Arcana Coelestia (n. 3860-3866).

In the original tongue, Reuben signifies sight, and sight, in the spiritual sense, signifies faith and the understanding of truth, and, in the highest sense, the Divine foresight. This is evident from what is said in the Arcana Coelestia concerning the signification of seeing and sight, where it is shown that sight in the highest sense, which treats of the Lord, signifies foresight (n. 2807, 2837, 2839, 3686, 3854, 3863, 10,428). Sight in the internal sense signifies faith, because spiritual sight is sight from faith, and those things which pertain to faith are seen in the spiritual world (n. 897, 2325, 2807, 3863, 3869, 5400, 10,705). To see also signifies to understand and perceive truth (n. 2150, 2325, 2807, 3764, 3863, 3869, 10,705). Internal sight is the understanding, and this sees by means of the eyes of the body; the sight of the understanding is from the light of heaven (n. 1524, 3138, 3167, 4408, 5114, 6608, 8707, 9128, 9399, 10,569).

sRef Gen@30 @15 S8′ sRef Gen@30 @18 S8′ sRef Gen@30 @17 S8′ sRef Gen@30 @16 S8′ sRef Gen@30 @14 S8′ [8] That Reuben signifies truth from good, or faith from charity, is evident from the mandrakes which he found in the field, and gave to his mother, concerning which it is thus written in Moses:

“And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, Give me, I pray, of thy son’s mandrakes. And she said unto her, Is it a small matter that thou hast taken my man (vir)? and wilt thou take away my son’s mandrakes also? And Rachel said, Therefore he shall lie with thee this night for thy son’s mandrakes. And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; because hiring, I have hired thee with my son’s mandrakes. And he lay with her that night, and she conceived, and bare Jacob a son” Issachar (Gen. xxx. 14-18).

He who does not know what mandrakes signify, also what Reuben, Jacob, Leah, and Rachel represented, cannot possibly understand why such things happened, and are recorded in the Word. But that in the sense of the letter the Divine does not appear is evident for the reason that it is in the Word where everything is Divine. The Divine contained in these words is plain from the spiritual sense, in which mandrakes signify the marriage of good and truth. Reuben represents truth from good; Jacob, the church as to truth. Leah and Rachel represent the church as to good, but Leah represents the external church, and Rachel, the internal. By the mandrakes, found by Reuben, is therefore signified the marriage (conjugiale) which exists between truth and good. It is this marriage between truth and good in the internal or spiritual man which makes the internal church, and because that truth which makes the external church is the first in the external or natural man, therefore the mandrakes were found by Reuben, who represented truth from good. They were first given to his mother, Leah, who represented the external church, but they were given by Leah to Rachel, who represented the internal church, in order that Leah might lie with Jacob. These things are more fully explained in the Arcana Coelestia (n. 3940-3952).

sRef Gen@37 @21 S9′ sRef Gen@37 @30 S9′ sRef Gen@37 @29 S9′ sRef Gen@37 @22 S9′ [9] Because Reuben represented truth from good, or faith from charity, therefore, also, he exhorted his brethren not to kill Joseph, wishing to deliver him out of their hand; and he grieved exceedingly when Joseph was not found in the pit (Gen. xxxvii. 21, 22, 29, 30). This is explained in the Arcana Coelestia (n. 4731-4738, and n. 4761-4766).

sRef Num@2 @11 S10′ sRef Num@2 @10 S10′ sRef Num@2 @14 S10′ sRef Num@2 @13 S10′ sRef Num@2 @12 S10′ sRef Num@2 @15 S10′ sRef Num@2 @16 S10′ [10] Because Reuben or his tribe signified truth from good, or faith from charity, therefore the camp of that tribe in the wilderness was towards the south, and the camp towards the south was called the camp of Reuben (Num. ii. 10-16). For the encampments of the tribes of Israel represented the arrangement of the angelic societies in heaven; and the angelic societies dwell in the quarters according to their states as to good and truth (see above, 422:1-4). In the southern quarter dwell those who are in the light of truth from good; and as the tribe of Reuben represented truth from good or truth in light, therefore it encamped on the south.

[11] Because truth from good, which the tribe of Reuben represented, is in the natural man, therefore an inheritance beyond Jordan was given to the tribe of Reuben (Num. xxxii. 1 to end; Deut. iii. 12-20; Joshua xiii. 1 to end, and chap. xviii. 7). For the land of Canaan represented, and thence signifies the church in the Word. The region beyond Jordan signified the external church, the region on this side Jordan, the internal church, and the river Jordan the limit between them. And truth from good, or faith from charity, makes the church; truth from good in the natural man, the external church; and because the tribe of Reuben represented this attribute of the church, therefore an inheritance beyond Jordan was allotted to this tribe. Why inheritances beyond Jordan were also given to the tribe of Gad, and to the half tribe of Manasseh, will be explained in what follows.

sRef Josh@22 @25 S12′ sRef Josh@22 @23 S12′ sRef Josh@22 @24 S12′ sRef Josh@22 @34 S12′ sRef Josh@22 @30 S12′ sRef Josh@22 @27 S12′ sRef Josh@22 @26 S12′ sRef Josh@22 @33 S12′ sRef Josh@22 @28 S12′ sRef Josh@22 @31 S12′ sRef Josh@22 @32 S12′ sRef Josh@22 @22 S12′ sRef Josh@22 @15 S12′ sRef Josh@22 @9 S12′ sRef Josh@22 @17 S12′ sRef Josh@22 @16 S12′ sRef Josh@22 @10 S12′ sRef Josh@22 @11 S12′ sRef Josh@22 @12 S12′ sRef Josh@22 @14 S12′ sRef Josh@22 @13 S12′ sRef Josh@22 @18 S12′ sRef Josh@22 @21 S12′ sRef Josh@22 @20 S12′ sRef Josh@22 @29 S12′ sRef Josh@22 @19 S12′ [12] The conjunction of each church, that is to say the external and internal, which is like the conjunction of the natural and spiritual man, was represented, and, in the spiritual sense, is described by the altar which the sons of Reuben, of Gad, and of Manasseh built near the Jordan, and about which there was a strife between these tribes and the rest; but it was said that that altar should be for a witness that, although they dwelt beyond Jordan, they should still serve Jehovah in common with the rest; therefore they called the altar “A witness between us that Jehovah is God” (Josh. xxii. 9 to end). For Jordan signified the medium between the external and internal of the church. The land of Canaan on this side Jordan, signified the internal church, and the land beyond Jordan, the external church which was also represented by the tribes of Reuben, Gad, and Manasseh, whose inheritances were allotted there; and that altar signified the common worship of each church, and thus conjunction.

sRef Judg@5 @15 S13′ sRef Judg@5 @17 S13′ sRef Judg@5 @16 S13′ [13] That Reuben signifies truth in the natural man is evident also from the prophecy of Deborah and Barak in the Book of Judges:

“In the divisions of Reuben they are great, statutes of the heart; Wherefore sittest thou among the baggage to hear the shrill bleatings of the flocks? In the divisions of Reuben, where there are great searchings of heart, Gilead thou dwellest in the passage of Jordan” (v. 15-17).

No one can understand these words unless what the prophecy treats of be known, and also the signification of the divisions of Reuben, of baggage, of the bleatings of the flocks, and of Gilead. The subject is the church among the Israelites, in a state of vastation. The divisions of Reuben signify all things, both truths and goods, in the natural man; baggage signifies the cognitions and scientifics there; the bleatings of the flocks signify the perceptions and thoughts thereof; and Gilead signifies the natural man. When these things are known it will be evident that the meaning in the spiritual sense is, that when the church is destroyed, the natural man, with that which is contained therein, is separated from the spiritual man, although it ought on the contrary to be conjoined with it; and when it is conjoined, then truths from good exist there, by means of which a combat against falsities from evil takes place; for the natural man must fight against these from the spiritual man. Statutes of the heart and searchings of heart, signify those truths from good, which are in the natural man from the spiritual. For the heart signifies the good of love, while statutes and searchings of the heart denote all those things that are determined and arranged in the natural man from good in the spiritual. These things are said of Reuben, because his tribe dwelt beyond Jordan in Gilead, and did not join with Deborah and Barak when they fought against Sisera, but only the tribes of Issachar and Zebulun; for Sisera, in the spiritual sense, means falsity from evil destroying the church.

sRef Deut@33 @6 S14′ [14] Reuben signifies the light of truth, and therefore the understanding of the Word, in Moses,

“Let Reuben live, and not die; yet shall his men be a number” (Deut. xxxiii. 6).

Reuben here means the understanding of the Word, enlightened by light from heaven; and because there are few who receive enlightenment, it is therefore said, “Yet shall his men be a number,” number signifying, fewness and a few.

[15] That Reuben signifies truth from good, or faith from charity, is evident from the opposite sense, in which he is also mentioned. In that sense, Reuben signifies truth separated from good, or faith separated from charity. And truth apart from good is not truth, except merely in regard to the expression and sound, for it is a scientific residing in the memory of the natural man, that is to say, only in the entrance to the man, and not within him in his life. The memory of the natural man is merely the entrance to him, nor does truth become truth with him until he wills it and does it, for then it first enters and receives life; previous to this, light from heaven does not flow in and enlighten. The case is similar with faith separated from charity, for truth is of faith, and good is of charity.

sRef Gen@35 @22 S16′ [16] That Reuben, in the opposite sense, signifies faith separated from charity, is evident from his adultery with Bilhah his father’s concubine; concerning this it is written as follows in Moses:

“And it came to pass, when Israel dwelt in the land” Ephrath-Bethlehem, “that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it” (Gen. xxxv. 22).

Ephrath-Bethlehem signifies the spiritual church, which is in truths from good, or in faith from charity. To separate the good of charity from the truths of faith, is signified by the adultery of Reuben. For truth is profaned when it is not united with its own good, which is the good of charity, since it is then united with the love of self and of the world, which is adulteration. All adulteries also, of which many kinds are recounted in Leviticus (xviii. 6-23), correspond to the adulterations of good and truth. That the adultery committed by Reuben corresponds to faith separated from charity, has been made known and testified to me from things heard and seen in the spiritual world, where such a sphere of adultery is perceived to go forth from those who have separated charity from faith in doctrine and in life.

sRef Gen@49 @3 S17′ sRef Gen@49 @4 S17′ [17] Because this also was signified by Reuben, therefore the primogeniture was taken away from him by his father, and given to Joseph and his sons. That it was taken from Reuben is evident from these words of his father:

“Reuben my first-born, thou art my strength and the beginning of my might, excellent in eminence and excellent in worth. Unstable as water thou shalt not excel, because thou wentest up to thy father’s bed, then thou profanedst [it]; he went up to my couch” (Gen. xlix. 4).

Here, by Reuben my first-born, is signified faith, which is apparently in the first place, or truth born from good. Thou art my strength, and the beginning of my might, signifies that good has power (potentia) by means of it and truth its primary power. By excellent in eminence and excellent in worth, is signified that glory and authority (potestas) are therefrom. By unstable as water, is signified that it is not so with faith separated from charity, and by thou shalt not excel, is signified that such faith has neither glory nor authority. Because thou wentest up to thy father’s bed, signifies because the truth of faith separated from the good of charity forms a filthy union; then thou profanedst [it], signifies conjunction with the love of self and of the world, and consequently with evil, which is profane. He went up to my couch, signifies the contamination of spiritual good in the Natural. But these things are fully explained in the Arcana Coelestia (n. 6341-6350).

sRef 1Chr@5 @2 S18′ sRef Gen@48 @5 S18′ sRef 1Chr@5 @1 S18′ [18] That the primogeniture was therefore given to the two sons of Joseph, Ephraim and Manasseh, is meant by these words of his father Israel to Joseph:

“Now thy two sons, born unto thee in the land of Egypt before I came to thee into Egypt, are mine, Ephraim and Manasseh, even as Reuben and Simeon shall be mine” (Gen. xlviii. 5).

And in the [First] Book of Chronicles:

Reuben “is the first-born, but because he polluted his father’s bed, his primogeniture was given to the sons of Joseph the son of Israel” (v. 1, 2).

For Ephraim in the Word has a signification similar to that of Reuben, namely, the understanding of truth, and truth in light. It is said Ephraim and Manasseh shall be the sons of Israel, even as Reuben and Simeon, because Reuben signifies the understanding of truth, and Simeon, the will of truth; and Ephraim and Manasseh signify similar things. From these things it is now evident, what universal essential of the church is signified in the Word by Reuben.
* “Therefore my man (vir) will love me.” The following words in the Arcana Coelestia sufficiently explain the distinction to be observed between maritus and vir:- “Cum nominatur maritus in Verbo tunc maritus significet bonum, et uxor verum, sed cum non nominatur maritus sed dicitur vir, tunc ille significat verum et uxor bonum” (1468). “When mention is made of husband (maritus) in the Word, then husband signifies good, and wife (uxor) truth; but when instead of husband (maritus) the term man (vir) is used, then the latter signifies truth, and wife good.”

sRef Rev@7 @5 S0′ 435. Of the tribe of Gad were sealed twelve thousand.- That this signifies the good of life thence, is plain from the representation of the tribe of Gad, which is the good of life, of which we shall speak presently; and from the signification of twelve thousand sealed, which means that all such are in heaven, and come into heaven. Upon this subject the two preceding articles may be consulted. Before we show from the Word the representation of Gad and of the tribe named after him, something shall be said respecting the meaning of the good of life, which the tribe of Gad here signifies. Good of life is from a celestial origin, from a spiritual origin, and from a natural origin. The good of life from a celestial origin is that which results from the good of love to the Lord by means of truths from that good, the good of life being the effect of these. This good of life is that which is signified here by the tribe of Gad, therefore it is said, the good of life thence, that is to say, from the good of love to the Lord signified by the tribe of Judah, by means of truths from that good, signified by the tribe of Reuben. The good of life from a spiritual origin is the good of life which results from the good of charity towards the neighbour, by means of truths from that good, and this good of life is meant by Manasseh.

[2] The twelve tribes of Israel are here divided into four classes, and there are three tribes in each class. These three tribes in a series signify such things as from beginning to end, or from first to last, form that very essential universal of the church, which is signified by the first tribe in the class. The three tribes first named, that is to say, the tribes of Judah, Reuben, and Gad, signify those things which fully constitute celestial good; but the three following tribes, namely, the tribes of Asher, Naphtali, and Manasseh, signify those which fully constitute spiritual good; similarly the tribes which afterwards follow.

[3] There are also three things which fully constitute and form every universal essential, the good of love, truth from that good, and the resulting good of life. The good of life is the effect of the other two. For unless there be a third, the two former have no existence; in other words, the good of love, and truth from that good, cannot exist without the good of life. These three are like the final cause, the efficient cause, and the effect. The good of love is the final cause, truth from that good is the efficient cause or that by means of which good is brought into effect, and the good of life is the effect in which the former causes exist, and without which they have no existence or subsistence. Those three also are like the beating of the heart, the respiration of the lungs, and the action of the body; these make one. For if the body does not act, or suffer itself to be put in action, as is the case when a man dies, the other two cease. The case is similar with the good of love, with truth from that good, and with the good of life. The good of love is like the heart, and is also meant by heart in the Word; truth from that good is like the lungs, and is meant in the Word by spirit and soul; and the good of life is like the body, in which the former act and live. There are three similar conditions in everything that exists, and when the three exist together, the formation is complete.

[4] It shall first be explained what is signified by Gad, or the tribe of Gad, in every sense. Gad, in the highest sense, signifies the Lord as to Omnipotence and Omniscience. In the internal sense, it signifies the good of truth, and in the external sense, works therefrom, which are the good of life. Gad has these significations, because in every part and detail of the Word there is an inmost, an internal, and an external sense. In the inmost sense is the Lord alone, for that sense treats of Him, of the glorification of His Human, of the orderly arrangement of the heavens, of the subjugation of the hells, and of the establishment of the church by Him. Therefore each tribe, in the inmost sense, signifies the Lord in regard to some attribute and work of His. But in the internal sense heaven and the church are treated of, and doctrine is laid down; but the Word in the external sense, is such as it is in the sense of the letter. There are three senses in the Word because there are three heavens; the inmost or celestial sense is for the inmost or third heaven, the internal or spiritual sense for the middle or second heaven, and the external or spiritual-natural sense for the first or ultimate heaven.

[5] The reason why the tribe of Gad, in this passage of the Apocalypse, where the twelve tribes are named, signifies the good of life, is, that it follows in order after Judah and Reuben; and Judah signifies the good of love, Reuben, truth from that good, and therefore Gad, the good of life. For from the good of love, by means of truths from it, the good of life exists, the good of life being the third in order, since it is the effect of the two former, as said above. Because the good of life is the good of the natural man, therefore an inheritance was given to the tribe of Gad beyond Jordan, and also to the tribe of Reuben, and to the half tribe of Manasseh. For the land which was beyond Jordan signified the external church, as shown in the article above, and the things of the external church, are those which proceed from the natural man. The church itself, regarded in itself is in the internal or spiritual man, but the external church is in the external or natural man; these nevertheless act as one, like cause and effect.

sRef Num@32 @16 S6′ sRef Num@32 @11 S6′ sRef Num@32 @17 S6′ sRef Num@32 @1 S6′ sRef Num@32 @2 S6′ sRef Num@32 @22 S6′ sRef Num@32 @12 S6′ sRef Num@32 @21 S6′ sRef Num@32 @15 S6′ sRef Num@32 @14 S6′ sRef Num@32 @18 S6′ sRef Num@32 @5 S6′ sRef Num@32 @19 S6′ sRef Num@32 @8 S6′ sRef Num@32 @23 S6′ sRef Num@32 @7 S6′ sRef Num@32 @20 S6′ sRef Num@32 @3 S6′ sRef Num@32 @10 S6′ sRef Num@32 @4 S6′ sRef Num@32 @9 S6′ sRef Num@32 @6 S6′ sRef Num@32 @38 S6′ sRef Num@34 @14 S6′ sRef Num@32 @37 S6′ sRef Num@32 @30 S6′ sRef Num@32 @40 S6′ sRef Num@32 @39 S6′ sRef Num@32 @35 S6′ sRef Num@32 @33 S6′ sRef Num@32 @34 S6′ sRef Num@32 @31 S6′ sRef Num@32 @32 S6′ sRef Num@32 @36 S6′ sRef Josh@13 @25 S6′ sRef Josh@13 @24 S6′ sRef Num@32 @25 S6′ sRef Num@32 @13 S6′ sRef Num@32 @24 S6′ sRef Josh@13 @26 S6′ sRef Num@32 @28 S6′ sRef Num@32 @41 S6′ sRef Num@32 @29 S6′ sRef Num@32 @26 S6′ sRef Num@32 @27 S6′ sRef Num@32 @42 S6′ sRef Deut@3 @17 S6′ sRef Deut@3 @16 S6′ [6] That to the tribe of Gad an inheritance beyond Jordan was given is evident in Moses; for all inheritance was given to Reuben, to Gad, and to half the tribe of Manasseh beyond Jordan where the land of cattle was; and it was given on the condition that they should cross over armed with the rest to take possession of the land of Canaan (Num. xxxii. 1 to end; xxxiv. 14).

Further:

“And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon within the river and the border, and even unto the river Jabbok, the border of the sons of Ammon; the plain also, and Jordan, and the border thereof, from Chinnereth even unto the sea, the plain, the Salt Sea, under the aqueducts of Pisgah eastward” (Deut. iii. 16, 17).

And in Joshua:

“And Moses gave unto the sons of Gad that their border should be Jazer, and all the cities of Gilead, and half the land of the sons of Ammon, unto Aroer that is before the faces of Rabbah; and from Heshbon unto Ramath of Mizpeh, and Betonim” (xiii. 24, 25, 26).

The signification of Gad is not only evident from the places in the Word where he is mentioned, but also from the lands given to that tribe for an inheritance wherever they are mentioned in the Word, as Heshbon, Jazer, Rabbah, Ramath of Mizpeh, the river of Arnon, Chinnereth, the aqueducts of Pisgah, and others. What those lands signify in the spiritual sense, cannot be known, unless the signification of the tribe of Reuben, of Gad, and of the half tribe of Manasseh be known, to whom those lands were given for a possession; for they denote such things as are signified by those tribes, both in an extended and in a limited sense, as in Jeremiah:

sRef Jer@49 @1 S7′ sRef Jer@49 @3 S7′ sRef Jer@49 @2 S7′ [7] “Against the sons of Ammon, Hath Israel no sons? Hath he no heir? Why then doth their king inherit Gad, and his people dwell in his cities? Therefore, behold, the days come, in which I will cause an alarm of war to be heard against Rabbah of the sons of Ammon; and it shall become a heap of desolation, and her daughters shall be burned with fire; and Israel shall inherit their heirs. Howl, O Heshbon, for Ai is devastated; cry, ye daughters of Rabbah, gird ye with sackcloth; lament, and run to and fro among the fences; for their king shall go into captivity, and his priests and his princes together” (xlix. 1-3).

These words cannot be understood, unless it be known what the sons of Ammon, Heshbon, and Rabbah signify. For Rabbah, Heshbon, and half of the land of Ammon, were given to the tribe of Gad for an inheritance; therefore those lands signify specifically such things as are signified by Gad in general; for it is said why then doth their king inherit Gad, and his people dwell in their cities? For all the names of lands, regions, cities, rivers, and peoples in the Word, signify things of the church. Gad signifies the good of life according to truths of doctrine; Israel, the church as to truth. The sons of Ammon signify the falsifications of truth; Heshbon signifies the fructification of truth in the natural man; while the daughters of Rabbah signify the affections of truth also in the natural man, and Ai signifies the doctrine of truth. When these things are known, the spiritual sense of the whole passage will be seen to follow in the following series: Against the sons of Ammon, signifies against the falsifications of truth. Hath Israel no sons? hath he no heir? signifies, are there not in the church the knowledges of truth and good? Israel denotes the church, his sons denote truths, and heir denotes the good of truth. Why then doth their king inherit Gad, and his people dwell in his cities? signifies whence is it that truth falsified has destroyed the good of life, and also perverted the doctrinals which teach the good of life. Behold, the days come, in which I will cause an alarm of war to be heard against Rabbah of the sons of Ammon; and it shall become a heap of desolation, signifies the destruction of that doctrine, or of falsified truth, and the destruction of those who hold it. And her daughters shall be burned with fire, signifies that the affections of that doctrine shall become lusts of evil. Then shall Israel inherit their heirs, signifies that the church shall perish as to goods. Howl, O Heshbon, for Ai is devastated, signifies that there is no longer any fructification of truth from good, because the doctrine of truth is destroyed; Cry, ye daughters of Rabbah, gird ye with sackcloth, lament, signifies, that the affections of truth are no more; and run to and fro among the fences, signifies thought and life from falsities. For their king shall go into captivity, signifies because truth is no more; and his priests and his princes together, signifies that both goods and the truths of good are no more. From these things it is plain that by the lands of the inheritance of Gad are signified similar things specifically as in general by Gad; and that the significations of the lands mentioned in the Word may be known from the signification of the tribes to whom they were given for an inheritance.

What else is meant by the lands which in Ezekiel are said to be given for an inheritance to the tribe of Gad (xlviii. 27)? That the tribe of Gad is not meant, but that attribute of the church which is signified by Gad, is evident; for the tribe of Gad did not then exist, neither will exist.

sRef Deut@33 @20 S8′ sRef Deut@33 @21 S8′ [8] That Gad signifies the good of life from truths of doctrine, is evident from the blessing of that tribe by Moses:

“To Gad he said, Blessed is he who hath given breadth to Gad; as a lion he dwelleth, and seizeth the arm, yea the crown of the head, and he seeth the first-fruits for himself; for there is the portion of the hidden lawgiver; whence have come the heads of the people; he has executed the justice of Jehovah, and judgments with Israel” (Deut. xxxiii. 20, 21).

In these words, by Gad are described the good of life according to truths from the Word, and the influx of heaven into that good. The influx of truth into that good from the Lord, is signified by Blessed be he who hath given breadth to Gad. Breadth signifies truth, Gad the good of life; and “blessed” the Lord Himself. As a lion he dwelleth, signifies that he is safe from falsities. He seizeth the arm, yea the crown of the head, signifies that he is nourished by truths external and internal; for arm, and the crown of the head in sacrifices, signified such things. He seeth the first-fruits for himself, signifies that they are from primary things. For there is the portion of the hidden lawgiver signifies truths Divine hidden therein; intelligence thence is signified by whence have come the heads of the people; he executed the justice of Jehovah, signifies the good works thence. And His judgments with Israel, signifies the truths of the church thence.

sRef Gen@49 @19 S9′ sRef Gen@30 @10 S9′ sRef Gen@30 @11 S9′ sRef Isa@65 @11 S9′ [9] Gad signifies the good of life because he was named from “troop” (see Gen. xxx. 10, 11); for Gad in Hebrew signifies a troop, and by a troop, in the spiritual sense, are signified works, and the good of life consists in doing goods which are works. See Arcana Coelestia (n. 3934). But what is signified by Gad in the blessing of his father Israel, which is as follows in Moses:-

“Gad; a troop shall lay him waste; and he shall lay waste the heel” (Gen. xlix. 19)

may be seen explained in the Arcana Coelestia (n. 6403-6406), and also the signification of the following in Isaiah:

“Ye are they that forsake Jehovah, that forget the mountain of my holiness, that prepare a table for Gad, and fill the drink-offering unto Meni” (lxv. 11) (A. C. 6405).

sRef Rev@7 @5 S0′ 436. From these things it is now evident what the three tribes, Judah, Reuben, and Gad, first named, signify individually, and also collectively. For the names of persons and places in the Word signify things; not only each of them some one thing in particular, but also collectively, something in a series. In a series these three names, Judah, Reuben, and Gad, signify that all those who are in love to the Lord, and from that in truths, and by means of these in the good of life, are in the inmost or third heaven. For in them the three degrees of life are opened; the inmost degree is where love to the Lord resides, the middle degree where truths from that good reside, and the ultimate degree where the good of life resides. Every man has three degrees of life. The inmost degree is open in those who are in the third heaven, this being opened immediately from the Lord in those who are in love to Him; for by means of love there is conjunction, and thence reception; they are therefore in all truths, and these they see in themselves, and by means of them they are in the good of life. That there are three degrees of life with every angel, may be seen in Heaven and Hell (n. 33, 34); and that the third degree is opened in those who are in the third heaven (n. 208, 209). The nature and quality of the angels of the third heaven may be seen in n. 24, 25, 26, 267, 270, 271.

sRef Rev@7 @6 S0′ 437. Verse 6. Of the tribe of Asher were sealed twelve thousand. Of the tribe of Naphtali were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand. “Of the tribe of Asher were sealed twelve thousand” signifies charity towards the neighbour, and that all who are in that are in heaven, and come into heaven. “Of the tribe of Naphtali were sealed twelve thousand,” signifies regeneration and temptation. “Of the tribe of Manasseh were sealed twelve thousand,” signifies the goods of life thence; and that all these are in the second heaven, and come into that heaven.

sRef Rev@7 @6 S0′ 438. Of the tribe of Asher were sealed twelve thousand.- That this signifies charity towards the neighbour, and that all who are in it are in heaven, and come into heaven, is evident from the signification of the tribe of Asher, which denotes that spiritual affection, which is charity, of which we shall speak presently; and from the signification of twelve thousand sealed, as denoting those who are in heaven, and who come into heaven, as above (n. 433). That the tribe of Asher signifies love towards the neighbour, which is called charity, will be evident from what follows, and is also clear from this fact, that the twelve tribes taken together represented heaven and the church, and therefore signify these in the Word, and that each tribe represented, and therefore signifies, some universal essential which makes heaven and the church. There are in general three universal essentials which make these, that is, love to the Lord, charity towards the neighbour, and the obedience of faith. Love to the Lord is signified by the first three tribes, Judah, Reuben, and Gad, as shown above; charity towards the neighbour is signified by the following three tribes, Asher, Naphtali, and Manasseh; but the obedience of faith is signified by the three following, Simeon, Levi, and Issachar; the conjunction of all these with the Lord is signified by the last three tribes, Zebulun, Joseph, and Benjamin. This is the signification in brief of all the tribes named in the above order; for their significations are governed by the order in which they are named, as shown above (n. 431:12, 435, 436).

[2] Moreover the sealed mean those who are separated from the evil and are received into heaven. The first three tribes mean those who are received into the highest or third heaven, where all are in love to the Lord. The next three tribes, which are now the subject, mean those who are received into the middle or second heaven, where all are in charity towards the neighbour; but the three tribes which follow these mean those who are received into the ultimate or first heaven, where those are who are in obedience, which is called the obedience of faith. The last three tribes mean the reception of all these into the three heavens by the Lord. For there are three heavens which are distinguished one from another according to the degrees of the good of love. From these considerations, it is evident in the first place, that this second class of the tribes, that is, the three tribes, Asher, Naphtali, and Manasseh, mean those who are in charity towards the neighbour. The tribe of Asher denotes charity towards the neighbour; Naphtali, the regeneration of these; and Manasseh, their good of life.

[3] But it shall first be explained, what Asher signifies in the kingdom of the Lord, or in the church. Asher signifies the blessedness of spiritual affections, and thence spiritual affection itself. And because spiritual affection is that which is called love towards the neighbour or charity, therefore Asher here signifies charity, consequently, the twelve thousand of that tribe here signify all who are in charity, and therefore in the second or middle heaven.

sRef Gen@30 @12 S4′ sRef Gen@49 @20 S4′ sRef Gen@30 @13 S4′ [4] That Asher was named from what is blessed, or blessedness, is evident not only from the signification of that expression in the Hebrew, but also from these words spoken respecting him by Leah, the wife of Jacob, when he was born.

“Zilpah Leah’s handmaid bare Jacob a second son. And Leah said, In my blessedness, for the daughters will call me blessed; and she called his name Asher” (Gen. xxx. 12, 13).

Here, the daughters who should call her blessed, signify those spiritual affections of truth which make the church from which all that internal blessedness, which is celestial, arises. In this blessedness are those who are in charity towards the neighbour, for charity towards the neighbour is the spiritual affection of truth, as said just above. To love truth in its essence, that is, to love truth because it is truth, is the spiritual affection of truth. The neighbour also, in the spiritual sense, is nothing else but good and truth, and charity is the love thereof. This may be seen in the Doctrine of the New Jerusalem, where the nature of love towards the neighbour, which is called charity, is shown (n. 84-107). The rest of the above passage may be seen explained in the Arcana Coelestia (n. 3936-3940). That Asher signifies the blessedness of love and charity, is further evident from the blessing of Asher by Israel his father:

“From Asher his bread shall be fat, and he shall give the delights of a king” (Gen. xlix. 20).

“From Asher” signifies from celestial and spiritual affections, which are those of love to the Lord and charity towards the neighbour. His bread shall be fat, signifies delight from good. And he shall give the delights of a king, signifies pleasantness from truth. For a further explanation of these things see Arcana Coelestia (n. 6408-6410).

sRef Deut@33 @25 S5′ sRef Deut@33 @24 S5′ [5] The signification of Asher is similar in the blessing pronounced upon him by Moses, namely, the delight of the affection of truth from the Word. The blessing is as follows:

“And of Asher he said, Blessed above sons be Asher; let him be acceptable to his brethren, dipping his foot in oil. Thy shoe shall be iron and brass; and as the days thy fame” (Deut. xxxiii. 24, 25).

In the blessing of the sons of Israel by Moses there are contained interior facts concerning the Word. Asher, who is there named last, signifies the spiritual affection of truth from the Word, wherefore it is said, “Blessed above sons be Asher, let him be acceptable to his brethren,” sons signifying, truths, and brethren, the church thence, while blessed and acceptable are used in reference to the affection of these. The good of love, from which are the truths of the Word in the sense of the letter, is signified by dipping his foot in oil; the foot denotes truth in the ultimates, which is the truth of the sense of the letter of the Word, and oil signifies the good of love. That the ultimate of the Word is natural truth and good, is signified by, thy shoe shall be iron and brass; natural truth is signified by iron and natural good, by brass, and the ultimate, by the shoe. And as thy days thy fame, signifies that the Word shall endure to eternity. That iron signifies natural truth, may be seen above (n. 176) that brass signifies natural good, also above (n. 70); and that shoe signifies the ultimate of the natural, which is the sensual, may be seen in the Arcana Coelestia (n. 1748, 2162, 6844).

sRef Num@2 @28 S6′ sRef Num@2 @29 S6′ sRef Num@2 @30 S6′ sRef Num@2 @31 S6′ sRef Num@2 @26 S6′ sRef Num@2 @25 S6′ sRef Num@2 @27 S6′ [6] Because Asher signifies the delight of affections, such as those have who are in truths from the sense of the letter of the Word, therefore that tribe, together with the tribe of Dan, and the tribe of Naphtali, encamped to the north (Num. ii. 25-31). The encampments of the sons of Israel in the wilderness, represented the arrangement of the angelic societies in the heavens (see above, n. 431:12-13), and those dwell in the heavens to the north who, from the good of charity, are in the affection of spiritual knowledges.

sRef Ezek@48 @34 S7′ sRef Ezek@48 @35 S7′ [7] That Asher signifies spiritual blessedness, which is blessedness from love and charity, is also evident in Ezekiel, where a new earth and a new city are treated of, and the land said to be distributed as an inheritance among all the tribes of Israel. The city is also stated to have twelve gates, one for each tribe. The inheritance of Asher is there treated of, chapter xlviii. 1-3; and concerning the gates in these words:

“The corner towards the sea four thousand and five hundred; the gates of the city three; one gate of Gad, one gate of Asher, one gate of Naphtali. The circuit eighteen thousand; and the name of the city from that day, Jehovah Shammah” (chap. xlviii. 34, 35).

The land distributed among the tribes for an inheritance, signifies the church; the sons of Israel, amongst whom it was to be distributed, signify all the truths of the church which are from good collectively. The city signifies the doctrine of truth from the good of love, therefore it was called, Jehovah Shammah, Jehovah is there; the gates signify introductory truths, which are doctrinals; the number four thousand and five hundred also signify all truths from good, and eighteen thousand, all the truths of doctrine encompassing and defending. From these things it is evident, that not only all the particulars there mentioned, even to the numbers, signify things of the church, but also that not any tribe of Israel is there meant, but instead of the tribe named, some universal essential of the church. It is also evident there that Asher signifies the spiritual affection of truth, which makes one with charity towards the neighbour. That Asher, in the highest sense, signifies eternity, in the internal sense, felicity of life from the blessedness of the affections of love and charity, and in the external sense, natural delight therefrom, may be seen in the Arcana Coelestia (n. 3938, 3939, 6408).

sRef Rev@7 @6 S0′ sRef Gen@30 @7 S1′ sRef Gen@30 @8 S1′ 439. Of the tribe of Naphtali were sealed twelve thousand. That this signifies regeneration and temptation, is evident from the representation, and thence the signification of Napthali and his tribe, as denoting temptation, and also the state that follows it. And because temptations take place for the sake of regeneration, regeneration also is signified by Napthali. That those who are being regenerated undergo temptations, may be seen in the Doctrine of the New Jerusalem (n. 187-201). That Napthali, and consequently the tribe named from him, signify temptation, and the state that follows it, and therefore also regeneration, is clear from these words of Rachel, when Bilhah her handmaid bare him:

“And Bilhah, Rachel’s maid, conceived again, and bare Jacob a second son. And Rachel said, With wrestlings of God have I wrestled with my sister, and I have prevailed; and she called his name Naphtali” (Gen. xxx. 7, 8).

The wrestlings of God signify spiritual temptations. And because Rachel represented the internal church, which is spiritual, and Leah, the external church, which is natural, it is evident that by Rachel wrestling with her sister and prevailing signifies combat between the spiritual man and the natural, in which all temptation consists. For the spiritual man loves and wills the things pertaining to heaven, because he is in heaven, while the natural man loves and wills the things pertaining to the world, because he is in the world, and therefore the desires of each are opposite; for this reason there is a collision or combat which is called temptation.

sRef Gen@49 @21 S2′ [2] That Naphtali here signifies temptation, and the state which follows it, and thence regeneration, is further evident from the following passages; thus from the blessing by his father Israel:

“Naphtali is a hind let loose; giving goodly words” (Gen. xlix. 21).

Naphtali here signifies the state after temptation, which state is full of joy from affection because the spiritual and the natural and good and truth are conjoined; for they are conjoined by temptations. A hind let loose, signifies the freedom of natural affection; giving goodly words, signifies gladness of mind. For a further explanation of these things, see Arcana Coelestia (n. 6412, 6413, 6414), sRef Deut@33 @23 S3′ [3] and also from the blessing pronounced on Napthali by Moses:

“And of Naphtali he said, O Naphtali, satisfied with favour, and full of the blessing of Jehovah; possess thou the west and the south” (Deut. xxxiii. 23).

Here also the state after temptation is described, or that state in which man is filled with all the good of love, and with truths therefrom. For after temptations he is filled with joy, and the fructification of good, and the multiplication of truth then take place with him. To be filled with the good of love, is meant by being satisfied with the favour of Jehovah; and to be filled with truths thence, is signified by being full of the blessing of Jehovah; the resulting enlightenment and affection for truth, are signified by “possess thou the west and the south”; the affection of truth is signified by the west, and enlightenment by the south. It is said, “possess thou the west and the south” because those who are elevated into heaven, after instruction, are carried through the west to the south, thus through the affection for truth into the light of truth.

sRef Judg@5 @18 S4′ [4] The same is signified by Naphtali, in the song of Deborah and Barak, in the book of Judges:

“Zebulun, a people that devoted the soul to die, and Naphtali upon the high places of the field” (v. 18).

These were the two tribes which fought against Sisera, the captain of the army of Jabin, king of Canaan, and conquered, the other ten tribes remaining at rest; and by this was represented spiritual combat against the evils which infest the church, as is also evident from the prophetic song of Deborah and Barak, in which that fact is treated of. The tribes of Zebulun and Naphtali alone fought, because Zebulun signifies the conjunction of good and truth, which makes the church, and Naphtali, combat against the evils and falsities that infest it, and resist the conjunction of good and truth, and therefore by both are signified reformation and regeneration. The heights of the field, signify the interior things of the church, from which there is combat. Zebulun and Naphtali together, also signify reformation and regeneration by means of temptations, in Isaiah (viii. 22; ix. 1); and thence in Matthew (iv. 12-16).

sRef Ps@68 @30 S5′ sRef Ps@68 @29 S5′ sRef Ps@68 @31 S5′ sRef Ps@68 @25 S5′ sRef Ps@68 @26 S5′ sRef Ps@68 @24 S5′ sRef Ps@68 @28 S5′ sRef Ps@68 @27 S5′ [5] But in the highest sense, Zebulun and Naphtali signify the union of the Divine and Human in the Lord, for in the highest sense the subject is the Lord alone in regard generally to the glorification of His Human, the subjugation of the hells, and the arrangement of the heavens by Him. In this sense Zebulun and Naphtali are mentioned in David:

“They have seen thy steps, O God; the steps of my God, my King, in the sanctuary. The singers went before, the players on instruments after, in the midst of virgins playing with timbrels, Bless ye God in the congregations, the Lord from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah their council, the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength; shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem. Kings shall bring presents unto thee. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars. Fatlings shall come out of Egypt; Ethiopia shall stretch out her hands unto God” (Psalm lxviii. 24-31).

The subjects treated of here in the spiritual sense, are, the coming of the Lord, the glorification of His Human, the subjugation of the hells, and consequent salvation. The celebration of the Lord, on account of His coming, is described in these words: “They have seen thy steps, O God; the steps of my God, my King, in the sanctuary. The singers went before, the players on instruments after, in the midst of the virgins playing with timbrels. Bless ye God in the congregations, the Lord from the fountain of Israel.” This may be seen explained in detail above (n. 340:4). There is little Benjamin their ruler, signifies the innocence of the Lord, by which He wrought and performed all things. The princes of Judah their council, signifies the Divine Truth from the Divine Good. The glorification or union of the Divine and Human, by His own power, is signified by the princes of Zebulun, and the princes of Naphtali. Thy God hath commanded thy strength; shew thyself powerful, O God; this thou hast wrought for us out of thy temple at Jerusalem, signifies that hence Divine power belongs to the Lord’s Human. The temple signifies the Divine Human of the Lord, and Jerusalem the church for which He did this. Rebuke the wild beast of the reed, the congregation of the mighty among the calves of the peoples, trampling down pieces of silver, he scattered the people, they desire wars, signifies the subjugation of the hells. The wild beast of the reed and the congregation of the mighty, denote the Scientific of the natural man perverting the truths and goods of the church; the calves of the peoples denote the goods of the church; the pieces of silver the truths of the church; he scattered the people, they desire wars signifies to pervert the truths of the church and to reason against them.

[6] By the subjugation of the hells is meant the subjugation of the natural man. For in the natural man there are evils from hell, because therein are the delights of the loves of self and of the world, and the scientifics that confirm them; and these delights, when they are regarded as ends and rule, are contrary to the goods and truths of the church. That the natural man, when subjugated, supplies concordant scientifics and the knowledges of good and truth, is signified by “fatlings shall come out of Egypt”; Ethiopia shall stretch out her hands unto God. Egypt denotes the natural man in regard to scientifics, and Ethiopia, the natural man in regard to the knowledges of truth and good. From these few instances it is evident that Napthali and his tribe in the Word, signify in the highest sense, the Lord’s own power, from which He subjugated the hells, and glorified His Human; in the internal sense, temptation, and the state after temptation; and in the external sense resistance from the natural man; therefore Napthali also signifies reformation and regeneration, because these are the effects of temptations.

sRef Rev@7 @6 S0′ 440. Of the tribe of Manasseh were sealed twelve thousand.- That this signifies the goods of life thence, is evident from the representation, and thence the signification of the tribe of Manasseh, which denotes the Voluntary (voluntarium) of the church, and thence the good of life. The good of life is signified, because this makes one with the Voluntary of the church, or of the men of the church. For a man does what he wills, when it is possible a deed being nothing else but the will (voluntas) acting as is evident from this fact that action ceases when the will ceases, and continues so long as the will remains. What the will of the regenerated man does, is called the good of life. Since then Manasseh and his tribe signify the Voluntary of the church, he also signifies the good of life. Also after regeneration good of life from charity towards the neighbour succeeds as an effect from its cause, and this is signified by Asher and Naphtali. For those who are in charity towards the neighbour are regenerated by the Lord, and those who are regenerated are in the good of life, for they act from charity, and every action from charity is good of life.

sRef Gen@41 @51 S2′ sRef Gen@41 @52 S2′ sRef Gen@41 @50 S2′ [2] The two things which make the church, are, truth of doctrine and good of life, and a man must possess both of these in order to be a man of the church. These two were represented, and thence are signified in the Word, by Ephraim and Manasseh; the truth of doctrine, by Ephraim, and the good of life, by Manasseh. Truth of doctrine is also called the Intellectual of the church, and the good of life its Voluntary (voluntarium). For truth is of the understanding (intellectus), and good of the will (voluntas); and therefore Ephraim and Manasseh signify the Intellectual and the Voluntary of the church, Ephraim signifying the Intellectual, and Manasseh the Voluntary. In order that such things might be represented, and thence signified by Ephraim and Manasseh, they were born to Joseph in the land of Egypt. For Joseph signifies the Celestial-Spiritual, or the spiritual kingdom itself, which is adjoined to the celestial kingdom, and the land of Egypt signifies the Natural. Therefore good of the will in the Natural, born from the Celestial-Spiritual, is signified by Manasseh, and truth of the understanding in the Natural, also born from the same, is signified by Ephraim. It is said of their nativity in Moses,

“And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potipherah, priest of On, bare unto him. And Joseph called the name of the first-born Manasseh; for God hath made me forget all my toil, and all my father’s house. And the name of the second called he Ephraim; for God hath caused me to be fruitful in the land of my affliction” (Gen. xli. 50-52).

What is meant by these words in the spiritual sense, may be seen in the Arcana Coelestia (n. 5347-5356), namely, that by the name of the first-begotten, Manasseh, is meant the new Voluntary in the Natural, and its quality, and by the name of the second, Ephraim, the new Intellectual in the Natural and its quality, or what is the same, by Manasseh, the good of the new natural man, and by Ephraim, the truth thereof (see n. 5351, 5354).

sRef Gen@48 @6 S3′ sRef Gen@48 @5 S3′ [3] That Ephraim and Manasseh have this signification, is evident from the fact that they were adopted by Jacob as Reuben and Simeon, concerning which it is thus written in Moses:

“And Jacob said unto Joseph, Now thy two sons which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine; Ephraim and Manasseh shall be mine as Reuben and Simeon; they shall be called after the name of their brethren in their inheritance” (Gen. xlviii. 5, 6).

Because Reuben signifies truth in the understanding, which is the truth of doctrine, and Simeon, truth in the will, which is the good of life, therefore Jacob said that Ephraim and Manasseh should be to him as Reuben and Simeon, consequently Ephraim signifies intellectual truth, and Manasseh voluntary good. But these things are more fully explained in the Arcana Coelestia (n. 6234-6241). The same is also evident from the blessing of Ephraim and Manasseh by Jacob, at that time Israel, which is as follows:

“Israel blessed Joseph, and said, God, before whom my fathers, Abraham and Isaac, did walk, the God who hath fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads, and in them shall my name be called, and the name of my fathers, Abraham and Isaac; and let them grow into a multitude in the midst of the earth” (Gen. xlviii. 15, 16).

That Ephraim here also means intellectual truth, and Manasseh, voluntary good, both of them in the natural man, may be seen in the Arcana Coelestia (n. 6274-6285). Again, in the blessing of Ephraim and Manasseh by Moses, it is said of Joseph:

“In the firstling of his bullock he hath honour, and his horns the horns of a unicorn; with them he shall push the peoples together to the ends of the earth; and they are the myriads of Ephraim, and the thousands of Manasseh” (Deut. xxxiii. 17).

The explanation of these words may be seen above (n. 316:23, 336:4).

That Ephraim signifies the understanding of truth, and Manasseh, the will of good, each in the natural man, is clear also from the following passages.

In Isaiah:

“Through the wrath of Jehovah of hosts is the land darkened and the people have become as fuel of fire; a man shall not spare his brother. And if he cut down on the right hand, he shall yet be hungry; and if he eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh, Ephraim; and Ephraim, Manasseh; they together against” Jehovah (ix. 19-21).

That by Manasseh eating Ephraim, and Ephraim, Manasseh, is here signified that all the good and truth of the church would perish, the good by falsity, and the truth by evil, may be seen above (n. 386:2), where these things are explained in detail.

sRef Ps@60 @7 S5′ sRef Ps@108 @8 S5′ [5] In David:

“Gilead is mine, and Manasseh is mine; Ephraim also is the strength of my head; Judah is my lawgiver” (Psalm lx. 7; cviii. 8).

Manasseh here signifies the good of the church, Ephraim, its truth, and Gilead, the Natural; and because truth from good in the Natural possesses Divine power, it is therefore said, “Ephraim is the strength of my head.” The reason why there is Divine power by means of truth from good in the Natural is, that the Natural is the ultimate into which interior things, which are celestial and spiritual, flow, and there they exist and subsist together; they are consequently there in their fulness, in which and from which is all Divine operation. Therefore the sense of the letter of the Word possesses Divine power, because it is natural; concerning this see above (n. 346), and in the Arcana Coelestia (n. 9836). From these considerations the reason is evident why Ephraim is called the strength of the head of Jehovah. Judah is called His lawgiver, because by Judah is signified Divine Truth internal, or the Word in the spiritual sense, and similarly by lawgiver and law.

sRef Ps@80 @1 S6′ sRef Ps@80 @2 S6′ [6] In the same:

“Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh, stir up thy strength, and come and save us” (Psalm lxxx. 1, 2).

It is plain from the spiritual sense that these words contain a supplication to the Lord to instruct those who are of the church, and lead them by truths to good, and so to heaven. The Lord is called “shepherd of Israel” because He instructs and leads; it is therefore said, “Thou that leadest Joseph like a flock,” and by Joseph are meant those of the church who are in truths from good. Thou that dwellest between the cherubim, signifies the Lord above the heavens, whence He sends forth the light which enlightens the mind and therefore it is said “shine forth.” Before Ephraim and Benjamin and Manasseh, stir up thy strength, signifies that the light of truth may penetrate even to those who are in natural truth and good, thus to the ultimates in the church. Ephraim means those who are in natural truth, such as the truth of the Word in the sense of the letter; Manasseh means those who are in natural good, which is the delight of doing good and learning truth; Benjamin means the conjunctive [principle] of good and truth, or the conjoining medium in the Natural; by stirring up strength is meant to penetrate even there with light. Come and save us, signifies that they should be saved.

[7] Because all the good which is in the natural man flows in from the Lord through the Spiritual, and apart from that influx no good can exist in the Natural, and because Manasseh represented, and thence signifies, good from a spiritual source in the natural man, therefore an inheritance was given to that tribe beyond or without the Jordan, and also on this side, or within the Jordan; to half of the tribe, beyond or without the Jordan, and to the other half, on this side, or within the Jordan (see Num. xxxii. 33, 39, 40; Deut. iii. 13; Joshua xiii. 29-31; xvii. 5-13, 16-18). The land beyond, or without the Jordan, represented and signified the external church with men in the natural man, but the land on this side, or within the Jordan, represented and signified the internal church with men in the spiritual man. Concerning this distinction, see above (n. 434:11). And good is that which makes the church; this good flows in immediately out of the spiritual man into the natural; apart from this influx the church does not exist in man. This is the reason why an inheritance both within and without the Jordan was given to the tribe of Manasseh, which signified the good of the church. That spiritual good flows into natural good immediately, but into natural truth mediately, may be seen in the Arcana Coelestia (3314, 3573, 3576, 3616, 3969, 3995, 4563); and that hence there is a parallelism between spiritual good and natural good, but not between spiritual truth and natural truth (1831, 1832, 3514, 3564).

[8] That Manasseh signifies the good of the church, or the good of life, which is the same with the good of the will, is evident from the representation and thence the signification of Ephraim, which denotes the truth of the church, or the truth of doctrine, and this is the same with truth of the understanding; for they were brethren, and good and truth are termed brethren in the Word. That Ephraim signifies the truth of doctrine, and thence the Intellectual of the church, may be seen in the Arcana Coelestia (n. 5354), where many passages from the Word, in which Ephraim is mentioned, are quoted and explained; see also in the same work (n. 3969, 6222, 6234, 6238, 6267, 6296).

sRef Rev@7 @6 S0′ 441. It has been shewn that the tribe of Asher signifies charity towards the neighbour, which is the spiritual internal itself of those who are in the second or middle heaven, and that the tribe of Manasseh signifies the good of life, which is the external spiritual flowing from their internal spiritual. But temptation which is signified by the tribe of Napthali, is the uniting medium, for the internal and external are united by means of temptations. The signification of these three tribes in their order is evident from what has been stated. It is to be observed, that both men and angels must have the internal and the external in harmony with each other, in order to be in heaven. No one can be in heaven who is in one only, that is to say in the internal alone or in the external alone. For the internal is as the soul, and the external as the body; the soul cannot act except by means of the body, nor can the body act except from the soul. Therefore the internal lies impotent and dead as it were, unless the external correspond, or be correspondently harmonious with it, for there must be an external in which, and by means of which, action takes place; just as the soul acts in and by means of its body; and the external, unless there be all internal to which it corresponds, lies, as though dead, for there must be an internal from which the external may act. These things are said to shew that Asher signifies the internal, and Manasseh, the corresponding external; as also above that Judah signifies the internal, and Gad the corresponding external. The case is the same in everything. Therefore man has an internal and an external, the internal being that which is called his Spiritual, and the external that which is called his Natural; the one conjoins itself with the other by correspondences; according to the quality, therefore, of the one, such is that of the other, and everything that does not make one with the other by correspondences, is dissipated and perishes.

sRef Rev@7 @7 S0′ 442. Verse 7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.- “Of the tribe of Simeon were sealed twelve thousand,” signifies obedience, and that all who are in obedience are in heaven, and come into heaven. “Of the tribe of Levi were sealed twelve thousand,” signifies good works. “Of the tribe of Issachar were sealed twelve thousand,” signifies faith and salvation.

sRef Rev@7 @7 S0′ 443. Of the tribe of Simeon were sealed twelve thousand. That this signifies obedience, and that all those who are in obedience are in heaven, and come into heaven, is plain from the representation, and thence the signification, of the tribe of Simeon, which denotes obedience, of which we shall speak presently; and from the signification of twelve thousand sealed, which denotes all those who are in heaven and come into heaven; concerning this see above. The tribes of Simeon, Levi, and Issachar, now mentioned, which form the third class of the sealed, signify those who are in the first or ultimate heaven, and come into it. For, as was stated above, all those who are in heaven, and come into heaven, are, treated of here; and because there are three heavens, the third or inmost, the second or middle, and the first or ultimate, therefore those are treated of who are in the third, the second, and the first heaven respectively. Those who are in the third or inmost heaven, and come into that heaven, are signified by Judah, Reuben, and Gad, who, therefore, form the first class of those that are sealed; those who are in the second or middle heaven, and come into that heaven, are signified by Asher, Naphtali, and Manasseh; these, therefore, form the second class of the sealed; but those who are in the first or ultimate heaven, and come into that heaven, are signified by Simeon, Levi, and Issachar; these, therefore, form the third class of the sealed.

[2] All those pertain to the first or ultimate heaven who obey the truths and goods which are taught in the Word, or in the doctrine of the church in which they were born, or by their master or teacher, from whom they have heard that this or that is true and good, and must be done. The greater part of these are not in truths themselves, but in falsities from ignorance; these falsities are nevertheless accepted by the Lord as truths, because they have for their end the good of life, by means of which the evils that are accustomed to adhere to falsities are removed. Concerning those falsities, and those who are in them, see the Doctrine of the New Jerusalem (n. 21). These, therefore, are in the ultimate or first heaven. But those who are in the second or middle heaven, are all in the spiritual affection of knowing and understanding truth and good, and in the affection of doing it; those, however, who are in the third or inmost heaven, are all in love. But we have treated of both of these above.

sRef Gen@29 @33 S3′ [3] Simeon and his tribe signify those who are in obedience, because Simeon, the father of the tribe, was so named from “hearing,” and to hear signifies to obey, as is evident from these words of Leah his mother, when she bare him:

And Leah “conceived again, and bare a son; and said, Because Jehovah hath heard that I am hated, he hath therefore given me this [son] also, and she called his name Simeon” (Gen. xxix. 33).

These words may be seen explained in the Arcana Coelestia (n. 3867-3872), and also that to hear signifies to obey (n. 2542, 3869, 4653-4660, 5017, 5471, 5475, 7216, 8361, 8990, 9311, 9397, 9926, 10,061); and above (n. 14, 108, 249). Because Simeon signifies obedience, he also signifies faith, for faith becomes faith in man when he obeys and does its precepts. Before this takes place, the knowledge of those things which he has received from the Word, from the doctrine of the church, and from preaching resembles faith, but it is not faith until he does these things; previous to this it is only of the thought from the memory, in which there is nothing of the will, consequently nothing of the man, for the will is the man himself. Therefore, when a man carries it out or obeys it, then it enters the will, thus the man himself, and becomes faith.

[4] This faith, which is obedience, is also signified by Peter, when he is called Simon, and the faith which is the affection for truth, is signified by Peter when called Simon son of Jonah (as in Matt. xvi. 17-19, and following verses; Mark i. 16-18, 36; xiv. 37, 38; Luke v. 3-11; vii. 40-43; xxii. 31-33, and following verses; xxiv. 34; John i. 40-42; xxi. 15-21).

Because Simeon in Hebrew signifies hearing, and hearkening, and therefore obedience, as stated above, and the son of Jonah truth from good, but Peter, truth itself, he is therefore called by the Lord, sometimes Peter, sometimes Simon Peter, and sometimes Simon son of Jonah. That such things are signified by those names, any one may see from the fact, that he was called by the Lord at one time Peter, at another Simon, at another, son of Jonah. This was not done without a cause and meaning. What was said to him at the time proves this; as, when he confessed that the Lord was the Son of God, and, therefore, the keys of the kingdom of heaven were given to him, he is called Simon son of Jonah (Matt. xvi. 17, and following verses). He is called a rock [petra], as the Lord Himself is frequently called in the prophets. He was similarly called Simon son of Jonah, when the Lord said unto him, “Lovest thou me,” and he answered, “I love thee;” but soon after, when he turned himself from the Lord, and was indignant because John who signifies the good of charity followed Jesus, he was called Peter (John xxi. 15-21); by Peter is then signified truth apart from good, or faith separated from charity.

[5] From these considerations it is evident, that Simon, when Peter is so named, has a similar signification to Simeon the son of Jacob, that is, obedience, the faith of charity, the affection for truth, and, in general, truth from good. For Simon in Hebrew signifies hearing, hearkening, and obedience, and Jonah in the same tongue signifies a dove, which, in the spiritual sense, signifies the good of charity and the son of Jonah, the truth of that good, or the faith of charity. But “rock” [petra], from which he is named Peter, signifies truth and faith, and in the opposite sense, falsity and the want of faith. See above (n. 411).

sRef Gen@49 @5 S6′ sRef Gen@49 @6 S6′ sRef Gen@49 @7 S6′ [6] That Simeon the son of Jacob, and the tribe named from him, signify obedience, and truth in the will, and thence faith, is also evident from the opposite sense, in which he signifies disobedience, and falsity in the will, and thence faith separated from the will, which is not faith; for most things in the Word have also an opposite sense, in which they signify contrary things. It is in this sense that Simeon is mentioned by his father Israel in the prophecy concerning his sons, in these words,

“Simeon and Levi are brethren; weapons of violence are their swords; into their secret let not my soul come, in their congregation let not my glory be united; because in their anger they slew a man (vir), and in their good pleasure they unstrung an ox;* Cursed be their anger, for it was fierce; and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel” (Gen. xlix. 5-7).

Simeon and Levi are brethren, signifies faith separated from charity; weapons of violence are their swords, signifies that doctrinals serve to destroy the works of charity, and therefore charity itself. Into their secret let not my soul come, signifies that spiritual good does not desire to know the evils of their will. In their congregation let not my glory be united, signifies that neither does spiritual truth desire to know the falsities of their thoughts. For in their anger they slew a man, signifies that they have altogether averted themselves from truths, and in their aversion have extinguished faith. And in their good pleasure they unstrung an ox, signifies that from their depraved will they have utterly weakened external good which is of charity. Cursed be their anger, for it was fierce, signifies grievous turning away from good, and consequent damnation. And their wrath, for it was hard, signifies turning away from truth thence. I will divide them in Jacob, signifies that that faith must be extirpated from the external church. And scatter them in Israel, signifies from the internal church. But these things are more fully explained in the Arcana Coelestia (n. 6351-6361).

[7] The first three sons, namely, Reuben, Simeon, and Levi, were rejected and cursed by their father Israel, because in that prophecy the establishment of the church is treated of, and the church cannot be established by faith separated from charity, but by truth and good, which are from the Lord. For the church had fallen, even at that time, into the error, that merely to know the Word, and acknowledge its holiness, was the essential of the church, and not life or charity; and that the God of heaven and earth was some other than the Lord; therefore in that prophecy the first three sons, Reuben, Simeon, and Levi, were rejected, because Reuben signifies faith alone, Simeon, faith without charity, and Levi, the absence of the good of charity, consequently, by those three in a series, is signified the non-existence of the church. For when faith alone is regarded as the essential of salvation, then charity is at once rejected and looked upon as of no value or importance in the work of salvation. And because those three signified those three things, therefore Israel their father, who signifies the church, rejected them. These three also destroyed the representative of a church, Reuben, by lying with Bilhah, the handmaid and concubine of his father (Gen. xxxv. 22); and Simeon and Levi, by their slaying Hamor, his son Shechem, and the whole city, which was the nation descended from Hamor, for the sole reason that he loved their sister Dinah (Gen. xxxiv. 1 to end). This deed, in the spiritual sense, signifies that those two sons of Jacob, that is to say, that attribute of the church which was represented by them, extinguished the truth and good of the Ancient Church, which church still remained with the nation of Hamor; for that deed signifies in the spiritual sense that faith separated from charity extinguishes all the truth and good of the church. This, therefore, is the meaning of the words of Israel, “Into their secret let not my soul come, in their congregation let not my glory be united; for in their anger they slew a man (vir), and in their good pleasure they unstrung an ox.” For man (vir) in the Word, signifies truth and intelligence, and ox moral and natural good. These things are more fully explained in the Arcana Coelestia (n. 4426-4522).

[8] Hence also Simeon is passed over in the blessing of Moses (Deut. xxxiii.), and instead of him, Ephraim and Manasseh are mentioned, who signify the truth and good of the church. But although Simeon and Levi were such, yet they elsewhere signify the faith of charity, and charity; Simeon, the faith of charity, and Levi, charity. In fact, the tribe of Levi was appointed to the priesthood. For the character of the person who represents is of no importance, provided he be in external worship according to the laws and statutes, representation looking not to the person, but to the thing and nothing more is required in the person than the external in worship; concerning this see Arcana Coelestia (n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4309, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229). The tribe of Simeon, therefore, in this passage of the Apocalypse, and also elsewhere in the Word, signifies obedience, the faith of charity, the affection for truth, and, in general, truth from good, as stated above. That Simeon and his tribe, when mentioned in a good sense, signify in the highest sense, providence; in the internal sense, faith in the will; in the interior sense, obedience; and in the external sense, hearing, may be seen in the Arcana Coelestia (n. 3869).
* “They unstrung an ox (bovem).” This is the reading of the R.V., with the exception of “houghed” for “unstrung.” The R.V. agrees with the Septuagint, which has eneurokopeisan tauron. The A.V. translates “digged down a wall.” The difference of reading between the A.V. and the R.V. depends on a simple question of the pointing of the Hebrew.

sRef Rev@7 @7 S0′ 444. Of the tribe of Levi were sealed twelve thousand.- That this signifies good works, is evident from the representation, and hence signification, of Levi and his tribe, as denoting spiritual love which is called charity towards the neighbour. The tribe of Levi here signifies good works, because spiritual love or charity consists in doing goods, which are good works. Charity itself, considered in itself, is the affection for truth and good, and where that affection is, there a life according to truths and goods is found, for affection without a life according to the truths and goods by which it is bestowed has no existence; if it be thought to exist and to be present, it is a natural, not a spiritual affection. These two affections differ in this, that natural affection has for its end self and the world. Therefore the truths and goods with which a man is then affected he loves for his own reputation’s sake, in order to obtain honours and wealth, in which case the life which he lives, according to the doctrinals he had learned, is merely put on from self for the sake of appearance and therefore is a life of pretence and interior hypocrisy. But spiritual affection has for its end the Lord, heaven, and eternal life, which it looks to in truths and goods, and so loves truths and goods spiritually. When a man possesses this affection he then loves to think and to will those things, consequently to live according to them. To live according to goods and truths is meant in the Word by doing, and the life itself, by the deeds and works so frequently mentioned in the Word. These things, therefore, are represented and signified by Levi and his tribe in the church with the Jews.

[2] Because this affection is the very essential of the church, therefore the tribe of Levi was made the priesthood; and the staff of Levi in the tent of the assembly blossomed with almonds; and for the same reason, an inheritance was not given to that tribe as to the other tribes, but [it was] amongst each of them. That the tribe of Levi was made the priesthood, is well known; for not only was Aaron made the chief priest, but also his sons succeeded him, and all the Levites were given them for the purpose of ministering. That Moses and Aaron were of the tribe of Levi, may be seen in Exodus (vi. 20); Numbers (xviii. 2); and that the Levites were appointed to be ministers of Aaron and his sons, is seen in Moses. The tribe of Levi was chosen for the priesthood to keep the charge of the whole assembly before the tent of the congregation to do the service of the Tabernacle; and the Levites were given to Aaron, and taken instead of all the first-born. sRef Num@3 @35 S3′ sRef Num@3 @38 S3′ sRef Num@3 @36 S3′ sRef Num@3 @37 S3′ sRef Num@3 @29 S3′ sRef Num@3 @30 S3′ sRef Num@3 @28 S3′ sRef Num@3 @26 S3′ sRef Num@3 @27 S3′ sRef Num@3 @33 S3′ sRef Num@3 @34 S3′ sRef Num@3 @8 S3′ sRef Num@3 @31 S3′ sRef Num@3 @39 S3′ sRef Num@3 @46 S3′ sRef Num@3 @45 S3′ sRef Num@3 @44 S3′ sRef Num@3 @47 S3′ sRef Num@3 @50 S3′ sRef Num@3 @51 S3′ sRef Num@3 @48 S3′ sRef Num@3 @49 S3′ sRef Num@3 @40 S3′ sRef Num@3 @43 S3′ sRef Num@3 @42 S3′ sRef Num@3 @41 S3′ sRef Num@3 @9 S3′ sRef Num@3 @7 S3′ sRef Num@3 @11 S3′ sRef Num@3 @32 S3′ sRef Num@3 @10 S3′ sRef Num@3 @6 S3′ sRef Num@3 @2 S3′ sRef Num@3 @1 S3′ sRef Num@3 @5 S3′ sRef Num@3 @4 S3′ sRef Num@3 @3 S3′ sRef Num@3 @12 S3′ sRef Num@3 @18 S3′ sRef Num@3 @19 S3′ sRef Num@3 @17 S3′ sRef Num@3 @15 S3′ sRef Num@3 @16 S3′ sRef Num@3 @20 S3′ sRef Num@3 @24 S3′ sRef Num@3 @25 S3′ sRef Num@3 @23 S3′ sRef Num@3 @21 S3′ sRef Num@3 @22 S3′ sRef Num@3 @14 S3′ sRef Num@3 @13 S3′ [3] Concerning their ministry and offices see Numbers (iii. 1 to end). The priesthood was given to the tribe of Levi, because it represented, and thence signified, love and charity.

Love and charity are the affection for spiritual good and truth; for affection is the term used of love in its continuity, affection being the continuity of love. The same is also signified in the Word by the priesthood and its ministry. For this affection is the essential of the church, since where that is, there is the church, and where it does not exist the church does not exist. For the affection for good and truth is the very spiritual life of man, because when man is affected with good and truth, he is then in good and truth as to his life; his very thought is then nothing but affection in a varied form, for a man draws whatever he thinks, from his thought, since no one can think without affection. This then is the reason why the tribe of Levi was appointed to the priesthood. A similar thing is related of the Levites in Ezekiel, where a new earth, a new city, and a new temple are treated of (xl. 46; xliii. 19; xliv. 15; xlviii. 11, 12).

sRef Num@17 @2 S4′ sRef Num@17 @3 S4′ sRef Num@17 @8 S4′ sRef Num@17 @9 S4′ sRef Num@17 @11 S4′ sRef Num@17 @10 S4′ sRef Num@17 @5 S4′ sRef Num@17 @4 S4′ sRef Num@17 @7 S4′ sRef Num@17 @6 S4′ [4] Because the tribe of Levi represented, and thence signified, charity in act, thus the goods of charity, which are good works, therefore the staff of Levi upon which was written the name of Aaron, and which was placed in the tent of the congregation, bloomed with almonds (Num. xvii. 2-11). Almonds signify the goods of charity, for all things of the church in man flourish from these, because when he possesses the goods of charity, he possesses intelligence and faith, being in the affection of understanding what he knows from the Word, and in the will to act according to what he knows. Since it is necessary for the good of charity to be in all things of the church, in order that the church may be in them, and because the very affection for good and truth, which is charity, gives the power to understand, and instructs all, therefore the tribe of Levi was not only appointed to the priesthood, but also neither lot nor inheritance was granted to that tribe as to the rest, but it was amongst all, as is evident in Moses (Num. xxxv. 1 to end; and in Joshua xxi. 1 to end). On this account it is said in Moses,

“Levi hath no part nor inheritance with his brethren; Jehovah is his inheritance” (Deut. x. 9).

sRef Deut@21 @5 S5′ sRef Deut@10 @9 S5′ [5] And because, as we have stated, every man acquires knowledge, intelligence and wisdom, according to his affection for good and truth, therefore it is also said in Moses,

“Jehovah God hath chosen” the sons of Levi “to minister unto him, and to bless in his name; and according to their mouth shall every controversy and every stroke be” (Deut. xxi. 5).

These words, in the spiritual sense, signify that the affection for good and truth, which is charity, ministers to the Lord, and teaches the things pertaining to the church and worship, and distinguishes falsities from truths, and evils from goods; for “the sons of Levi,” in the spiritual sense, signify the affection for good and truth, which is charity. From these observations it is evident that the tribe of Levi was chosen for the priesthood, and had an inheritance among all the tribes, not because that tribe was better than the rest, but because it represented charity in act, and good works, which are the effects of all good and truth in man.

sRef Jer@33 @17 S6′ sRef Jer@33 @15 S6′ sRef Jer@33 @22 S6′ sRef Jer@33 @20 S6′ sRef Jer@33 @18 S6′ sRef Jer@33 @16 S6′ sRef Jer@33 @21 S6′ [6] That the tribe of Levi signifies in the Word the goods of charity, which are good works, is also evident from the following passages.

In Jeremiah:

“In those days, and at that time, will I cause a just branch of David to grow up; and he shall execute judgment and justice in the land. In those days shall Judah be saved, and Israel shall dwell safely; and this is the name whereby He shall be called, Jehovah our Justice. There shall not be cut off from David a man sitting upon the throne of the house of Israel; and from the priests, the Levites there shall not be cut off a man from before my faces to offer the burnt-offering, and to kindle the meat-offering, and to do sacrifice continually. If ye shall render vain my covenant of the day, and my covenant of the night, then will also my covenant become of no effect with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests, my ministers. As the host of the heavens is not numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites my ministers” (xxxiii. 15-17, [18,] 20-22).

Here the subject is the coming of the Lord, who is the branch of David, and is called Jehovah our Justice. That Judah shall then be saved, and Israel dwell safely, signifies that then those will be saved who are in love to the Lord. That Israel shall dwell safely signifies that then those who are in charity towards their neighbour will not be infested by evils and falsities. There shall not be cut off from David a man sitting upon the throne of the house of Israel, signifies that then Divine Truth proceeding from the Lord shall reign continually in the church, the throne of the house of Israel denoting the church where it reigns. And from the priests the Levites there shall not be cut off a man from before my faces to offer the burnt-offering, and to kindle the meat-offering, and to do sacrifice continually, signifies, that then there shall be worship continually from the good of love and charity, and from the truths of faith.

[7] The Levites signify those who are in such worship; the burnt-offering signifies worship from the good of love; the meat-offering worship from the good of charity towards the neighbour; and the sacrifice, worship from the truths of faith. If ye shall render vain my covenant of the day, and my covenant of the night signifies if they did not observe these two things, which make conjunction with the Lord, love and faith; covenant denotes conjunction; the covenant of the day, conjunction by love, and the covenant of the night, conjunction by faith. Then will also my covenant become of no effect with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests my ministers, signifies that then they would have neither Divine truth, nor Divine Good. The Levites the priests and ministers are those who are in the good of love to the Lord, and in worship thence. As the host of the heavens is not numbered, neither the sand of the sea measured, signifies the knowledges of truth and good in the spiritual and natural man, the host of heaven denoting those knowledges in the spiritual man, and the sand of the sea the same in the natural man. So will I multiply the seed of David my servant, and the Levites my ministers, signifies the multiplication of Divine Truth, and the fructification of Divine Good, in those who have conjunction with the Lord. The Levites, the priests, here and elsewhere in the Word, signify those who are in the good of love and charity, and in the abstract sense that good itself.

sRef Mal@3 @1 S8′ sRef Mal@3 @4 S8′ sRef Mal@3 @2 S8′ sRef Mal@3 @3 S8′ [8] In Malachi:

“Behold, I send my angel, who shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his temple, and the angel of the covenant whom ye desire; for he is as a refiner’s fire, and as fuller’s soap; and he shall sit refining and purifying the silver, and he shall purify the sons of Levi, and shall purge them as gold and silver, that they may offer to Jehovah a meat-offering in justice. Then shall the meat-offering of Judah and Jerusalem be pleasant to Jehovah, according to the days of an age, and according to the former years” (iii. 1-4).

The signification of these things in the spiritual sense may be seen explained above (n. 242:9 and 433:12), where it is shown that by the sons of Levi are meant all those who are in the good of charity, and thence in the good of faith. The subject is the coming of the Lord. His Divine Human is meant by His temple, to which Jehovah the Lord shall come; and that He would purify those who are in the good of charity, and thence in the good of faith, is meant by His purifying and purging the sons of Levi. That the sons of Levi themselves are not meant is evident, for it is said that He shall then purify and purge them, and that the meat-offering of Judah and Jerusalem shall then be pleasant to Jehovah. It is known that the Lord did not purify and purge the Levites; nor was the meat-offering of Judah and Jerusalem pleasant to the Lord, for they were altogether against the Lord, and worship by sacrifices and meat-offering was at that time abrogated. For by Judah there, is meant all who are in the good of love to the Lord, and by Jerusalem the church which is in truths of doctrine; see above (n. 433).

sRef Deut@33 @9 S9′ sRef Deut@33 @10 S9′ sRef Deut@33 @8 S9′ sRef Deut@33 @11 S9′ [9] Again, in Moses:

“And of Levi he said, thy Thummim and thy Urim, to thy holy man whom thou didst prove in Massah, and with whom thou didst strive, at the waters of Meribah; who said to his father and to his mother, I have not seen you; neither did he acknowledge his brethren, nor know his sons; for they shall guard thy word, and they shall keep thy covenant. They shall teach Jacob thy judgments, and Israel thy law; they shall put incense to thy nostril, and whole burnt-sacrifice upon thine altar. And accept the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again” (Deut. xxxiii. 8-11).

These words occur in the blessing of the sons of Israel by Moses, in which the subject treated of is the Word, which in the representative sense is signified by Moses. By Urim and Thummim is signified Divine Truth shining forth from Divine Good, therefore the Word; and by Levi is meant the spiritual affection for truth. The holy man whom they tempted in Massah, and at the waters of Meribah, means the Lord as to Divine Truth, for the rock at which that temptation took place signifies the Lord, and the waters issuing thence signify Divine truths. The father and mother to whom he said, “I have not seen you,” signify the Israelitish church, which did not acknowledge the Lord, the church being called father from good, and mother from truth. His brethren whom he did not acknowledge, and his sons whom he knew not, mean the goods and truths of the church, which that church did not possess, brethren denoting goods, and sons denoting truths.

sRef Matt@13 @45 S10′ sRef Matt@13 @46 S10′ [10] But because the sons of Levi signify the goods and truths of the church, and generally, the spiritual affection for truth and good, it is therefore said of them, they shall guard thy word, and keep thy covenant; they shall teach Jacob thy judgments, and Israel thy law. This signifies that those who are in the spiritual affection for truth act according to the Word, and teach the goods and truths of the church, for it is the spiritual affection for truth that itself acts and teaches, because the Lord flows into that affection, doing the good in man, and teaching truth in him. The Word in this passage is the Divine Truth, and “to guard it” means to act, covenant denoting conjunction with the Lord by means of it. Judgments are truths of doctrine from the Word; the law is the good of truth; Jacob and Israel are the church. They shall put incense to thy nostril, signifies worship from the truths of doctrine; and whole burnt-sacrifice upon thine altar, signifies worship from the good of love. Smite through the loins of them that rise against him, signifies the dissipation of falsities by truths; and smite through the loins of them that hate him, that they rise not again, signifies the dissipation of evils. These things are said concerning Levi, because Divine Truth, which is the Word, is in those only who are in the spiritual affection for truth. The spiritual affection for truth is love for the truth itself, and esteem for it above every good of the world, because by means of it man has eternal life, which can be implanted in him only by means of truths, therefore by means of the Word, for the Lord teaches truths by the Word. The spiritual affection for truth, which is love for truths above every good of the world, is thus described by the Lord in Matthew:

“The kingdom of the heavens is like unto a merchant man, seeking goodly pearls; who, when, he had found one pearl of great price, went and sold all that he had and bought it” (xiii. 45, 46).

A pearl signifies truth. That man cannot have eternal life except by means of truths from good, which is from the Lord, may be seen in the Doctrine of the New Jerusalem (n. 24, to the end).

sRef Gen@29 @34 S11′ [11] That Levi signifies love and charity is evident from the words of his mother Leah when she bare him, which are these:

And Leah “conceived again, and bare a son; and said, Now this time will my man (vir) adhere unto me, because I have borne him three sons; therefore she called his name Levi” (Gen. xxix. 34).

She conceived again and bare a son, signifies spiritual conception and birth; and said, Now this time will my man (vir) adhere unto me, signifies spiritual love, by means of which conjunction takes place, or charity; because I have borne him three sons, signifies what is successive; therefore she called his name Levi, signifies conjunction by means of love and its quality. These things are further explained in the Arcana Coelestia (n. 3873-3877). Levi signifies adhesion, and adhesion signifies conjunction by means of spiritual love. The three sons of Leah, Reuben, Simeon, Levi, born in the order named, signify in their series the chief and primary essentials of the church, truth in the understanding, truth in the will, and truth in act, like the three disciples of the Lord, Peter, James, and John. For Peter signifies truth in the understanding, James, truth in the will, and John, truth in act, which is the good of life, or the good of charity; and adhesion, which in the original tongue is called Levi, signifies conjunction by means of love and charity. That adhesion has this signification may be seen in the Arcana Coelestia (n. 3875).

sRef Mal@2 @4 S12′ sRef Mal@2 @6 S12′ sRef Mal@2 @5 S12′ sRef Mal@2 @8 S12′ sRef Mal@2 @7 S12′ [12] That Levi in the highest sense signifies the Lord as to love and mercy, is evident in Malachi:

“And ye shall know that I have sent this commandment unto you, that my covenant may be with Levi. My covenant of life and peace was with him; which I gave to him in fear, that he might fear me, therefore on account of my name he hath feared for himself. The law of truth was in his mouth, and perversity was not found in his lips; he walked with me in peace and uprightness, and did turn many away from iniquity; the lips of the priest shall seek [the law] from his mouth; for he is the messenger (angelus) of Jehovah of hosts. But ye are departed out of the way; ye have caused many to stumble in the law; ye have corrupted the covenant of Levi” (ii. 4-7, sRef Mal@3 @1 S8′ sRef Mal@3 @4 S8′ sRef Mal@3 @2 S8′ sRef Mal@3 @3 S8′ [8]).

Here Levi, in the highest sense, means the Lord as to His Divine Human, for it is said of Levi, that “the law of truth was in his mouth, and perversity was not found in his lips,” that “the lips of the priest shall seek [the law] from his mouth, for he is the messenger of Jehovah of Hosts.” The covenant, therefore, of Levi means conjunction with the Lord by means of love and charity; the covenant of life and peace signifies that conjunction, and the fear which is also stated of Him, signifies love. The lips of the priest shall seek [the law] from his mouth “signifies, that all the truth of doctrine is from Him, and with those who are in love to Him. He is called the Angel of Jehovah from the Divine Truth which the Lord teaches in the Word and by means of the Word. Their departing out of the way, and causing many to stumble in the law, and corrupting the covenant of Levi, signifies that the church with the Israelites perverted the truths of the Word, and thence the goods of life, and therefore destroyed conjunction with the Lord; way signifying the truths of doctrine, the law, the goods thereof, and the covenant of Levi, conjunction with the Lord. From these things the signification of Levi and his tribe in the representative sense is evident, namely, the good of charity, which is the good of life, also the spiritual affection for good and truth, and, in the highest sense, the Lord as to spiritual love.

sRef Gen@49 @5 S13′ sRef Gen@49 @6 S13′ sRef Gen@49 @7 S13′ [13] Since most things in the Word have also an opposite sense, so have Levi and his tribe, and in this sense Levi signifies the evil of falsity, which is contrary to the good of charity; and also a life without charity, consequently, the absence of charity towards the neighbour. This is signified by Levi in the prophecy of Israel concerning his sons:

“Simeon and Levi are brethren; weapons of violence are their swords; into their secret let not my soul come, in their congregation let not my glory be united; because in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was fierce, and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel” (Gen. xlix. 5-7).

These words have been explained in the article above, where Simeon is treated of (n. 4436).

sRef Luke@10 @36 S14′ sRef Luke@10 @32 S14′ sRef Luke@10 @29 S14′ sRef Luke@10 @30 S14′ sRef Luke@10 @34 S14′ sRef Luke@10 @35 S14′ sRef Luke@10 @33 S14′ sRef Luke@10 @37 S14′ sRef Luke@10 @31 S14′ [14] This opposite sense is also meant by the Levite in the Lord’s parable concerning the man wounded by robbers. This parable shall be explained here, because it treats of charity towards the neighbour, and because the Lord spoke therein from beginning to end by correspondences, which have not hitherto been known.

A lawyer “willing to justify himself, said unto Jesus, Who is my neighbour? Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among robbers, which stripped him of his raiment, and wounded him, and departed, leaving him half dead, and by chance there came down a certain priest that way; and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two-pence (denarii), and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three thinkest thou, was neighbour unto him that fell among the robbers? And he said, He that showed mercy unto him. Then said Jesus unto him, Go, and do thou likewise” (Luke x. 29-37).

The subject involved in these words is charity towards the neighbour, and good works by means of which charity is in its effect and fulness. Jerusalem there signifies the church in which there is true doctrine, and Jericho, the church which is in possession of the knowledges of good and truth. The priest from Jerusalem signifies those in whom there is no love to the Lord, and the Levite, those in whom there is no charity towards the neighbour, which was the character of the people of Jerusalem at that time; but the Samaritan signifies the Gentiles, who were in the good of charity. The man going down from Jerusalem to Jericho signifies those who are willing to be instructed in the truths and knowledges of the church; the robbers amongst whom he fell signify those who were then in the perverted church, such as the Jewish church was at that time. Their stripping him of his raiment, wounding him, and leaving him half dead, signifies that they deprived him of truths, instilled falsities into him, and injured him in regard to spiritual life to such a degree that scarcely any remained.

To strip any one of raiment, signifies in the Word to deprive him of truths; to wound, signifies to injure the mind and spiritual life by means of falsities; and to be half dead signifies until almost destitute of that life; to have compassion signifies to exercise mercy and charity from an interior [principle], for mercy and charity form one. To bind up the wounds, and to pour in oil and wine, signify to provide a remedy against the falsities which had injured his life, by means of instruction in the good of love and the truth of faith, oil in the Word signifying the good of love, and wine, the good and truth of faith. To set him upon his own beast, signifies according to the capacity of his understanding, a beast of burden having here a similar meaning to that of a horse, namely, the understanding. To bring him to an inn, and take care of him, signifies, to [bring him to] those who are better instructed in the knowledges of good and truth, for an inn is a place where meat and drink are bought, and these signify the knowledges of good and truth, and therefore that spiritual nourishment, which is given by instruction. His giving to the host two-pence (denarii), and saying to him, “Take care of him, and whatsoever thou spendest more, when I come again, I will repay thee,” signifies the doing of all things of charity according to one’s ability and power. From these things it is now evident what Levi, his tribe, and the Levites, signify in both senses. More may be seen concerning the representation and thence the signification of Levi, and the tribe named after him, in the Arcana Coelestia (n. 3875, 3876, 3877, 4497, 4502, 4503, 6352, 10,017).

sRef Rev@7 @7 S0′ 445. Of the tribe of Issachar were sealed twelve thousand. That this signifies faith, and salvation, is plain from the representation and thence the signification of Issachar and his tribe, because they denote that which constitutes heaven and salvation in man. For Issachar in the original tongue signifies reward, and heaven and salvation in man are the result of love and faith, therefore both are signified by the tribe of Issachar, for in the Word “reward,” is often named as that “they shall receive a reward,” and by this is understood eternal life, salvation, and, by most readers, heavenly joy, these things in the proximate sense being also signified by reward. But although it is right for a man to think concerning eternal life, salvation, and heavenly joy, if he live according to the precepts of the Lord; still it is not right for him to keep his mind intently fixed on reward, for then he looks to reward as an end, and falls easily into the idea that he merits heaven and salvation by his life; this thought causes him to regard himself in everything, and cuts him off from heaven; for as far as man considers himself in what he does, so far has he no regard for heaven. For this reason reward, in the Word, signifies that in which heaven and salvation are, and thus generally love and faith, and consequently intelligence and wisdom; salvation and heaven and therefore heavenly joy are in these in the measure that a man does not think of reward. From these things it is evident what Issachar and the tribe of Issachar signify.

[2] Faith is here signified, because the tribe of Simeon signifies obedience, and the tribe of Levi good works, and those who are in good works from obedience are also in faith; but those who are in the goods of life from a spiritual affection for truth and good are in charity, and those who are in the goods of life from a celestial affection, are in love to the Lord. There is a similar distinction amongst angels in the heavens. In the inmost or third heaven are those who are in the goods of life from a celestial affection, in the middle or second heaven are those who are in the goods of life from a spiritual affection, and in the ultimate or first heaven are those who are in good works from obedience. The latter are also said to be in faith, for according to their apprehension they believe what they hear from the sense of the letter of the Word, and from preachers, but they do not see and perceive whether they are truths, therefore their thought about things which must be believed is called faith. For that which is believed without an intellectual insight and perception of its character, is properly called faith, in which case the false is believed equally with the true; but when what is believed is seen and perceived, it is not then called faith, but apperception (apperceptio) and perception; for the understanding enlightened from the Lord sees, the will is affected, and action follows from both.

[3] Issachar and his tribe here signify faith, because the three tribes now treated of, out of each of which twelve thousand were sealed, mean all those who are in the ultimate or first heaven; and those who are in this heaven are said to be in good works from obedience, and in faith. Many also of them call faith alone the essential of salvation, but still they do not separate it from good works, for they say that faith is given them by the Lord because they are in good works, and that if they were not in good works faith would not be granted. But those who separate faith from good works, saying that it is the only means of salvation, and that they can be saved by means of it, however they may live, and confirm this by their life, are not in the ultimate heaven, but in hell.

sRef Gen@49 @14 S4′ sRef Gen@49 @15 S4′ [4] Those who look to reward on account of the good works which they perform, and thus place merit in works, are meant by Issachar, in the prophecy of Israel concerning his sons:

“Issachar is a bony ass couching down between burdens; And he shall see rest that it is good; and the land that it is pleasant; and shall bow his shoulder to bear, [and become a servant unto tribute]” (Gen. xlix. 14, 15).

Issachar there signifies reward or recompense for works; a bony ass signifies the lowest servitude; couching down between burdens signifies life amongst works; and he shall see rest that it is good, signifies good works without recompense full of felicity; and the land that it is pleasant, signifies that those who are in the kingdom of the Lord are in such felicity; and shall bow his shoulder to bear, signifies nevertheless labour in every work; and become a servant unto tribute, signifies for the sake of reward. These things may be seen more fully explained in the Arcana Coelestia (n. 6387-6394).

sRef Deut@33 @18 S5′ sRef Deut@33 @19 S5′ [5] But those who do not place merit in the good works which they perform, by looking to reward, but place heaven and the happiness of eternal life in thinking and willing well, and therefore in acting well, and are in that spiritual affection for truth and good, which those possess who are in the heavenly marriage, the marriage of good and truth – they are meant by these words in Moses:

“And of Zebulun, he said, Rejoice, Zebulun, in thy going forth; and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of justice; for they shall suck the abundance of the sea, and the hidden treasures of the sand” (Deut. xxxiii. 18, 19).

These things are said of those who are in the marriage of good and truth, that is, have truths in their understanding and thought, and goods in their will and affection. Zebulun signifies that marriage, and Issachar, the affection for truth and good. To rejoice in going forth, signifies that they delight in all genuine truths and goods; for going forth signifies all things, because it signifies the ultimate, the effect, and the conclusion. To rejoice in tents, signifies, in all worship. To call the people unto the mountain, signifies, because they are in heaven, where the good of love prevails. To offer sacrifices of justice, signifies worship from truths which are from good. To suck the abundance of the sea, signifies to draw truths of doctrine from the Word, and thence intelligence; and to suck the hidden treasures of the sand, signifies the spiritual things which lie concealed in the sense of the letter of the Word.

sRef Num@2 @5 S6′ sRef Num@2 @6 S6′ sRef Num@2 @7 S6′ sRef Num@2 @8 S6′ sRef Num@2 @3 S6′ sRef Num@2 @4 S6′ sRef Num@2 @9 S6′ sRef Num@2 @10 S6′ [6] Because the tribes of Judah, Issachar, and Zebulun, signified the heaven where the good of love is, the tribe of Judah, that good itself, the tribe of Issachar, its affection, and Zebulun, its conjunction with truths, therefore these three tribes encamped to the east of the tent of the assembly (Num. ii. 3,
10). For in heaven those dwell to the east who are in the good of love, and thence in the affection for good and truth, and in their marriage or conjunction, that is to say, in truths as to doctrine, and in goods as to life.

sRef Rev@7 @8 S0′ 446. Verse 8. Of the tribe of Zebulun were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. “Of the tribe of Zebulun were sealed twelve thousand,” signifies the conjunction with the Lord of those who are in the third heaven. “Of the tribe of Joseph were sealed twelve thousand,” signifies the conjunction with the Lord of those who are in the second heaven. “Of the tribe of Benjamin were sealed twelve thousand,” signifies the conjunction with the Lord of those who are in the ultimate heaven.

sRef Rev@7 @8 S0′ 447. Of the tribe of Zebulun were sealed twelve thousand.- That this signifies the conjunction with the Lord of those who are in the third heaven is evident from the representation and thence the signification of Zebulun and the tribe named after him, as denoting the conjunction with the Lord of those who are in the third heaven. For the name Zebulun in Hebrew is derived from [a word meaning] cohabitation, and cohabitation in the spiritual sense signifies conjunction, such as exists with those who love each other. Zebulun here signifies the conjunction with the Lord of those who are in the third heaven, because the nine preceding tribes signify all those who are in the heavens and come into the heavens; and there are three heavens, the inmost, the middle, and the ultimate, and none come into heaven but those whom the Lord conjoins to Himself, therefore the three tribes last named signify conjunction with the Lord. The tribe of Zebulun signifies the conjunction with the Lord of those who are in the third heaven; the tribe of Joseph, the conjunction with the Lord of those who are in the second heaven; and the tribe of Benjamin, the conjunction with the Lord of those who are in the ultimate heaven.

sRef Gen@30 @19 S2′ sRef Gen@30 @20 S2′ [2] In the highest sense, Zebulun signifies the union of the Divine itself and the Divine Human in the Lord; in the internal sense, the conjunction of the Lord with heaven and the church, and specifically, the conjunction of good and truth therein, since this conjunction is the cause of the conjunction with the Lord of those who are in the three heavens, and in the church. For the Lord flows into them with the good of love and charity, and conjoins it to the truths which they have, and by means of it He conjoins men and angels to Himself. These are the things signified by “cohabitation,” from which Zebulun is named. That these things are signified by Zebulun may be seen in the Arcana Coelestia (n. 3960, 3961), where the words of his mother Leah when she brought him forth are explained, which are these:

“And Leah conceived, and bare a sixth son to Jacob. And Leah said, God hath endowed me with a good dowry; now will my husband cohabit with me, because I have borne him six sons; and she called his name Zebulun” (Gen. xxx. 19, 20).

sRef Gen@49 @13 S3′ [3] From these significations of Zebulun, it is evident what is signified by him in the following passages; as in the prophecy of Israel concerning his sons:

“Zebulun shall dwell at the haven of the seas; and he shall be for a haven of ships; and his border shall be over unto Zidon” (Gen. xlix. 13).

Here, Zebulun signifies the conjunction of good and truth, which is also called the heavenly marriage. To dwell at the haven of the seas, signifies the conjunction of spiritual things with natural truths, for the sea denotes scientifics, which are natural truths. To dwell at a haven of ships, signifies spiritual conjunction with doctrinals from the Word, ships denoting doctrinals and knowledges of all kinds. His border being over unto Zidon, signifies extension to the knowledges of good and truth from the celestial kingdom. These things may be seen more fully explained in the Arcana Coelestia (n. 6382-6386).

sRef Judg@5 @19 S4′ sRef Judg@5 @18 S4′ sRef Judg@5 @20 S4′ sRef Judg@5 @14 S4′ [4] Similarly in the prophecy of Moses concerning the sons of Israel:

“Of Zebulun he said, Rejoice, Zebulun, in thy going forth; and Issachar, in thy tents. They shall call the people unto the mountain; there they shall sacrifice sacrifices of justice; for they shall suck the abundance of the sea, and the hidden treasures of the sand” (Deut. xxxiii. 18, 19).

That Zebulun here also signifies the conjunction of good and truth, may be seen in a previous article (n. 445:5), where this prophecy is explained. Similarly in the prophecy of Deborah and Barak in the book of Judges:

“Out of Machir, shall come down legislators, and out of Zebulun they who handle the staff of the scribe. Zebulun a people that devoted the soul to die, and Naphtali upon the high places of the field. The kings came, they fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of silver. They fought from heaven; the stars in their courses fought against Sisera” (v. 14, 18, 19, 20).

The subject in this prophecy is the combat of truth from good against falsity from evil. The king of Canaan, who reigned in Hazor, and Sisera, the chief of his army, who fought against Barak and Deborah, signify the falsity of evil; Barak and Deborah, the truth of good. And because the tribes of Naphtali and Zebulun signified combat from the truth which is from good, the tribe of Naphtali, combat, and the tribe of Zebulun, the conjunction of good and truth, therefore these two tribes only and not the other tribes were chosen to go into the combat (Judges iv. 6). That this combat signified such things, is evident from the prophecy pronounced by Deborah and Barak, which treats in the spiritual sense of the victory of truth from good over falsity from evil, and of the purification and reformation of the church. Here therefore, Out of Machir shall come down legislators, signifies, that the truths of good shall flow from the good of life, for Machir has a signification similar to that of Manasseh, for he was the son of Manasseh (Gen. l. 23; Josh. xiii. 31); and legislators signify those who are in the truths of good, and in the abstract, the truths of good itself. And out of Zebulun they who handle the staff of the scribe, signifies intelligence from the conjunction of truth and good, for Zebulun signifies here, as above, the conjunction of truth and good, and the staff of the scribe, intelligence. Zebulun a people that devoted the soul to die, and Naphtali upon the high places of the field, signifies combat in the natural man by means of truths from the spiritual man, and from its influx and conjunction; the high places of the field signify the interior things of the spiritual man, from which the natural man fights. The kings came, they fought, then fought the kings of Canaan, signifies the falsities of evil against which there is combat. In Taanach by the waters of Megiddo, signifies those falsities and their nature. They took no gain of silver, signifies that they took and carried away nothing of truth from good, silver denoting truth from good. They fought from heaven, the stars in their courses fought against Sisera, signifies combat by means of the knowledges of truth and good, which come through heaven from the Lord, stars denoting such knowledges, and courses denoting truths.

sRef Matt@4 @16 S5′ sRef Matt@4 @17 S5′ sRef Matt@4 @15 S5′ sRef Matt@4 @14 S5′ sRef Matt@4 @13 S5′ sRef Deut@33 @18 S5′ sRef Deut@33 @19 S5′ [5] Zebulun and Naphtali also signify the conjunction of truth and good by combat against falsities and evils, and consequent reformation, in these words in Matthew:

Jesus “leaving Nazareth, came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zebulun and Naphtali; that it might be fulfilled which was spoken by the prophet, saying, The land of Zebulun, and the land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw a great light; and to them which sat in the region and shadow of death light is sprung up. From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand” (iv. 13-17; Isaiah ix. 1, 2).

That these words in Isaiah were spoken concerning the Lord, is evident, for it is said, that it might be fulfilled which was spoken by the prophet “wherefore the land of Zebulun and the land of Naphtali, also Galilee of the Gentiles,” signify the establishment of the church with the Gentiles, who are in the good of life and receive truths, and are thus in the conjunction thereof, and in combat against evil and falsities. That the establishment of the church and the reformation of such Gentiles are there meant, is also evident from the statement that it was “beyond Jordan, Galilee of the Gentiles,” and also that the people who sat in darkness saw a great light, and that to them that sat in the region and shadow of death light sprang up.

sRef Num@2 @8 S6′ sRef Num@2 @7 S6′ sRef Num@2 @10 S6′ sRef Num@2 @9 S6′ sRef Num@2 @5 S6′ sRef Num@2 @6 S6′ sRef Num@2 @3 S6′ sRef Num@2 @4 S6′ [6] Zebulun and Naphtali, in the highest sense, signify the union of the Divine itself with the Divine Human of the Lord by means of temptations admitted into Himself, and the victories which He obtained by His own power; as in David (Psalm lxviii. 27-29) explained above (no. 439:5). Because such things were signified by Zebulun, therefore, the tribe of Judah, together with the tribes of Issachar and Zebulun, encamped to the east about the tent of the congregation (Num. ii. 3-10). For the encampments of the sons of Israel around the tent of the congregation represented and thence signified the arrangement of the angelic societies in heaven; and those who are in conjunction with the Lord through love to Him are there in the east. The tribe of Judah represented love to the Lord, and the tribe of Zebulun, conjunction with Him.

sRef Rev@7 @8 S0′ 448. Of the tribe of Joseph were sealed twelve thousand. That this signifies the conjunction with the Lord of those who are in the second heaven, is clear from the representation and thence the signification of Joseph and his tribe, as denoting the Spiritual of the kingdom and church of the Lord. Joseph here signifies the conjunction with the Lord of those who are in the second heaven because Joseph signifies the spiritual kingdom of the Lord, and this kingdom forms the second heaven. For heaven consists of two kingdoms, the celestial kingdom, and the spiritual kingdom. The celestial kingdom is formed of those who are in the third or inmost heaven, and the spiritual kingdom, of those who are in the second or middle heaven. The conjunction of those who are in the second heaven is signified by Joseph, because he signifies this heaven, and because the conjunction with the Lord of all those who are in the heavens and of those who come into the heavens is treated of in this fourth class, and this conjunction is signified by the tribe of Zebulun the first tribe of that class. And the first tribe of every class and series indicates the subject involved in the tribes which follow, and this subject they in general retain; in this case, therefore, conjunction. For this reason the tribe of Zebulun signifies the conjunction with the Lord of those who are in the third heaven, the tribe of Joseph, the conjunction with the Lord of those who are in the second heaven, and the tribe of Benjamin, the conjunction with the Lord of those who are in the first heaven.

sRef Gen@37 @9 S2′ [2] That Joseph represented, and thence in the Word signifies the Lord as to His spiritual Divine, and in the respective sense (sensu respectivo) the spiritual kingdom, is evident from everything related of Him, both in the historical and prophetical parts of the Word. In the historical part of the Word it is said of Joseph, that he dreamed a dream, and that eleven sheaves stood around his sheaf, and made obeisance to it; and that the sun and moon and eleven stars, made obeisance to him (Gen. xxxvii. 5-10). These dreams, in their most obvious sense (sensu proximo), mean that Joseph’s brethren and parents should come into Egypt, and there venerate him as the lord of the land; but in the spiritual sense they signify that the church, represented by Jacob and his sons, should submit itself to the Lord. For Joseph, as stated, represents the Lord as to His spiritual Divine, and in the respective sense the spiritual kingdom of the Lord in heaven and on earth. The spiritual kingdom of the Lord on earth is the spiritual church. This church is meant in the internal sense by Jacob and his sons, when they were in Egypt.

[3] Afterwards, the establishment of the church which was to be represented by the sons of Israel is described by Joseph. Therefore Joseph was carried down into Egypt, obtained the rule over the whole land, invited his father and brethren to come there, and supported them. And so long as he was lord of the land, the land of Egypt represented the spiritual church in the Natural; and Jacob and his sons the spiritual church. But the representation by Egypt of the spiritual church in the Natural came to an end when Moses was born, and began to lead the sons of Israel out of Egypt. These things being extensive and various are explained in the Arcana Coelestia.

[4] The representation of the Lord as to the spiritual Divine, and the consequent representation of the spiritual kingdom of the Lord, is contained in these words in Moses:

“And Pharaoh said unto his servants, Can we find a man like this man, in whom the spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath made thee to know all this, there is none intelligent and wise as thou; thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a necklace of gold upon his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee; and he set him over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, without thee shall no man lift up his hand and foot in all the land of Egypt” (Gen. xli. 38-44).

The above passages are explained in the Arcana Coelestia (n. 5306-5329).

[5] It is said that Joseph in the highest sense represents the Lord as to the spiritual Divine; we will therefore first explain what is meant by the spiritual Divine of the Lord. Heaven is divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. The Divine itself proceeding from the Lord makes heaven, and the Divine which proceeds from the Lord is Divine Good united to Divine Truth. All those in heaven who receive the Divine Good in a greater degree than the Divine Truth form the celestial kingdom of the Lord, but all those who receive the Divine Truth in a greater degree than the Divine Good form the spiritual kingdom of the Lord. Therefore the Divine of the Lord received by the angels in the celestial kingdom is called the celestial Divine, and the Divine of the Lord received by the angels of the spiritual kingdom is called the spiritual Divine. But it must be observed that the Divine which proceeds from the Lord is so called from reception, and that there are not two Divines, a celestial and a spiritual. For the Divine Good, which from reception is called the celestial Divine, and the Divine Truth, which from reception is called the spiritual Divine, go forth so united, that they are not two but one. These things are more fully explained in the Heaven and Hell (n. 20-28), where the two kingdoms into which the three heavens are distinguished, are treated of; also n. 13, 133, 139, where the proceeding Divine, which is the Divine Good united to Divine Truth is treated of, and it is shown that they are two only in those who receive them.

sRef Gen@49 @23 S6′ sRef Gen@49 @26 S6′ sRef Gen@49 @24 S6′ sRef Gen@49 @22 S6′ sRef Gen@49 @25 S6′ [6] That the Lord, as to the spiritual Divine, and thence the spiritual kingdom, is signified by Joseph, is also evident from the following passages. In the blessing of the sons of Israel by their father:

“The son of a fruitful one is Joseph, the son of a fruitful one near a fountain, of a daughter, he walketh upon a wall. The archers shall bitterly grieve him, and shall shoot at him, and shall hold him in hatred; and he shall sit in the strength of his bow, and the arms of his hands shall be made strong by the hands of the Mighty One of Jacob. Thence the shepherd, the stone of Israel, from the God of thy father, and he shall help thee, and with Shaddai, and he shall bless thee with the blessings of heaven from above, with the blessings of the deep lying beneath, with the blessings of the breasts, and of the womb; the blessings of thy father shall prevail over the blessings of my progenitors, even to the desire of the hills of an age; they shall be for the head of Joseph, and for the crown of the head of the Nazarite of his brethren” (Gen. xlix. 22-26).

Joseph is the son of a fruitful one, signifies the spiritual kingdom and the spiritual church of the Lord, and in the highest sense the Lord as to the spiritual Divine. The son of a fruitful one near a fountain, signifies fructification from truths out of the Word, the son of a fruitful one denoting fructification from truths, and a well the Word. Of a daughter, he walketh upon a wall, signifies to fight from truths which are from good against falsities from evil, a wall denoting the truth defending. They shall bitterly grieve him, signifies resistance from falsities; and shall shoot at him, signifies their fighting from falsities; and hate him, signifies hostility of every kind from falsities of doctrine, for darts and arrows, consequently throwers of darts, and archers, signify combat from truths against falsities of doctrine, but in the present case, from falsities of doctrine against truths. He shall sit in the strength of his bow, signifies safety from truths of doctrine fighting against falsities, bow denoting doctrine. And the arms of his hands shall be made strong, signifies the potency of the powers of combating; by the hands of the Mighty One of Jacob, signifies from the Omnipotence of the Divine Human of the Lord. Thence the shepherd, the stone of Israel, signifies that all spiritual good and truth in the Lord’s kingdom are from that source. From the God of thy father, signifies that He is the God of the Ancient Church; and with Shaddai, signifies the Lord as benefactor after temptations; and he shall bless thee with blessings of heaven from above, signifies with goods and truths from within (interiori); with the blessings of the deep lying beneath, signifies, with knowledges of truth and good and confirmatory scientifics from without (exteriori); with the blessings of the breasts and of the womb, signifies the spiritual affections thereof and conjunction. The blessings of thy father shall prevail above the blessings of my progenitors, means that the church signified by Joseph is from spiritual truth and good; even to the desire of the hills of an age, signifies from celestial mutual love. They shall be for the head of Joseph, signifies those things as to interiors; and for the crown of the head of the Nazarite of his brethren, signifies, as to exteriors. These things are more fully explained in the Arcana Coelestia (n. 6416-6438).

sRef Deut@33 @15 S7′ sRef Deut@33 @17 S7′ sRef Deut@33 @14 S7′ sRef Deut@33 @13 S7′ sRef Deut@33 @16 S7′ [7] Again, in the blessing of the sons of Israel by Moses:

“To Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath, and for the precious things of the produce of the sun and for the precious things of the product of the months, and for the first-fruits of the mountains of the east, and for the precious things of the hills of an age, and for the precious things of the earth and the fulness thereof, and the good pleasure of him that dwelleth in the bush; they shall come to the head of Joseph, and to the crown of the Nazarite of his brethren” (Deut. xxxiii. 13-17).

Here is described the spiritual church of the Lord with those who are in the doctrine of truth from the Word, and whose life is in agreement with it, the land of Joseph signifying that church. Blessed for the precious things of heaven, for the dew, and for the deep lying beneath, signifies from Divine truths from the Word in the spiritual man, and from the influx of the spiritual man into the natural. The precious things of heaven denote Divine truths spiritual, or those which are in the spiritual man, the dew signifies the influx therefrom, and the deep lying beneath signifies the natural man, wherein are the knowledges of truth and good for perception, and confirmatory scientifics. For the precious things of the produce of the sun, and for the precious things of the product of the months, signifies from the truths flowing forth from the celestial kingdom of the Lord, and from the truths flowing forth from the spiritual kingdom of the Lord. The precious things of the sun denote truths from the celestial kingdom, the precious things of the months, truths from the spiritual kingdom, and produce (proventus) and product (productum) the things which flow forth. For the first-fruits of the mountains of the east, and for the precious things of the hills of an age, signifies such genuine truths as were in the Most Ancient Church, and such as were in the Ancient Church; the mountains of the east signify the Most Ancient Church, which was in love to the Lord; that Church is described by the mountains of the east, because a mountain signifies love, and the east the Lord. The hills of an age signify the Ancient Church, which was in charity towards the neighbour, and this Church is described by the hills of an age, because hills signify charity towards the neighbour. That mountains and hills have this signification, may be seen above (n. 405). And for the precious things of the earth and the fulness thereof, signifies the spiritual external church, which exists with those who live according to the knowledges of truth and good, the earth denoting that church, and its fulness denoting knowledges in the external man. And for the good pleasure of him who dwelleth in the bush, signifies the Lord as to the spiritual Divine, and that all those things are from Him. They shall come to the head of Joseph, and to the crown of the Nazarite of his brethren, signifies as to things interior and exterior, as stated above.

sRef Zech@10 @7 S8′ sRef Zech@10 @6 S8′ [8] In the prophet Zechariah:

“And I will make the house of Judah powerful, and I will save the house of Joseph. And they shall be like mighty Ephraim, and their heart shall rejoice as with wine (vino)” (x. 6, 7).

The house of Judah here means the church which is in love to the Lord, and which is called the celestial church; while Joseph means the church which is in the good of charity and in the truths of faith, and which is called the spiritual church. Since the truths of that church have power from good, it is therefore said, “they shall be like mighty Ephraim,” for Ephraim signifies truth from good in the natural man, and power belongs to this truth. Their joy from truths is signified by their heart shall rejoice as with wine. Wine (vinum) signifies truth from good.

sRef Ezek@37 @16 S9′ sRef Ezek@37 @17 S9′ sRef Ezek@37 @22 S9′ sRef Ezek@37 @19 S9′ [9] In Ezekiel:

Jehovah said, “Son of man, take thee one stick, and write upon it, For Judah, and for the sons of Israel his companions; then take one stick and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel. And afterwards join them one to another into one stick, that they may both be one in mine hand. Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and of the tribes of Israel his companions, and I will place them upon the stick of Judah, and will make them into one stick, and they shall be one in my hand; and I will make them into one nation in the earth in the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all” (xxxvii. 16-22).

Judah here also signifies the celestial church, which is in the good of love, and Joseph and Ephraim signify the spiritual church, which is in the good of charity and in the truths of faith. That these two churches with the Lord shall be one church, as good and truth are one, is meant by, “I will make them into one stick, and they shall be one in my hand. And I will make them into one nation in the earth, in the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all.” This passage is explained above (n. 433:6).

sRef Ps@77 @15 S10′ [10] In David:

O God, “thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph” (Psalm lxxvii. 15).

The sons of Jacob and Joseph mean those who are in the good of life according to their religion. Jacob in the Word means the external church with those who are in the good of life, and Joseph here means Manasseh and Ephraim, for it is said, “Thou hast redeemed the sons of Joseph,” by whom are meant those who in regard to the external man, and therefore as to life, are in good and truth. That these are signified by Manasseh and Ephraim, the sons of Joseph, may be seen above (n. 440). To redeem them with His arm, signifies to save them by His Omnipotence, for such were saved by the Lord by His coming into the world, and could not otherwise have been saved.

sRef Obad@1 @18 S11′ sRef Obad@1 @17 S11′ sRef Obad@1 @8 S11′ [11] In Obadiah:

“In Mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall be the heir of their inheritances; and the house of Jacob shall become a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle them, and devour them; and there shall not be any remaining of the house of Esau” (ver. [17,] 18),

Esau and his house here mean those who believe themselves to be intelligent and wise, not from the Lord, but from themselves; for in ver. 8 of that chapter, it is said, “Shall I [not] in that day, saith Jehovah, destroy the wise ones out of Edom, and the intelligent out of mount Esau?” These are they who have confirmed themselves from the sense of the letter of the Word in such things as favour their own loves. The house of Jacob and the house of Joseph mean those who are in the good of life according to the truths of doctrine. The house of Jacob means those who are in the good of life, and the house of Joseph, those who are in truths of doctrine. Mount Zion, where there shall be deliverance and holiness, signifies love to the Lord, from whom come salvation and Divine Truth. That the house of Jacob shall be the heir of the inheritances of the house and mountain of Esau, and the house of Jacob a fire, and the house of Joseph a flame, signifies that in the place of those meant by Esau, shall succeed those who are in the good of life according to truths of doctrine. For in the spiritual world, it comes to pass that those who have been proud of their own intelligence, and have confirmed themselves from the Word in such things as favour the love of self, and the love of the world, occupy regions and mountains, and make to themselves an appearance of heaven, imagining that heaven belongs to them more than others; but at the appointed time they are cast out of their places, and those succeed them who are in the good of a life, according to truths of the doctrine from the Lord. Upon this subject consult the small work called the Last Judgment. What is signified in the internal sense by the house of Jacob being the heir of their inheritances, and a fire, and by the house of Joseph being a flame, and the house of Esau for stubble, is therefore evident.

sRef Ps@81 @4 S12′ sRef Ps@81 @2 S12′ sRef Ps@81 @5 S12′ sRef Amos@6 @5 S12′ sRef Ps@81 @3 S12′ sRef Amos@6 @6 S12′ [12] Again, in Amos:

“Who chant to the sound of the psaltery, and devise for themselves instruments of music like David; that drink out of bowls of wine, and anoint themselves with the firstfruits of oils; but they are not grieved at the breach of Joseph” (vi. 5, 6).

These words treat of those who make a pretence of good affections in externals, and adduce many things for the purpose of corroboration from the Word, and yet are interiorly evil. To make a pretence of good affections in externals, is signified by chanting to the sound of the psaltery, devising for themselves instruments of music, and anointing themselves with the first-fruits of oils. To adduce corroborations from the Word is signified by drinking out of bowls of wine. That they would care nothing about the truths of the doctrine of the church, if even the church perished by falsities, is signified by not being grieved at the breach of Joseph, Joseph denoting the spiritual church, which is with those who are in truths of doctrine.

sRef Ps@80 @1 S13′ sRef Ps@80 @2 S13′ [13] In David:

“Give ear, O shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin and Manasseh stir up thy strength, and come and save us” (Psalm lxxx. 1, 2).

Here also, Joseph signifies the spiritual church, which exists with those who are in truths from good, that is in truths of doctrine also as to life. What is here meant by Ephraim, Benjamin, and Manasseh, may be seen above (n. 440:6).

sRef Amos@5 @4 S14′ sRef Amos@5 @15 S14′ sRef Amos@5 @6 S14′ [14] Again, in Amos:

“Thus saith Jehovah unto the house of Israel, seek ye me, and ye shall live; lest, like fire, he break through the house of Joseph, and devour, and there be none to quench. Hate the evil, and love the good, and establish judgment in the gate; it may be that Jehovah of hosts will be merciful unto the remnant of Joseph” (v. 4, 6, 15).

The house of Israel signifies the spiritual church, and the house of Joseph, that church as to truths of doctrine. Lest, like fire, he break through the house of Joseph means that the truths of doctrine would perish unless they were in the affection of truth and good, and in a life in agreement with them. That He would preserve with them the truths of doctrine that remained is meant by Jehovah would be merciful to His remnant. Hate the evil, and love the good, and establish judgment in the gate means if they live according to truths and goods from the Word.

sRef Ex@1 @8 S15′ [15] Again, in David:

“Lift up a song, and bring the timbrel, the pleasant harp with the psaltery. Blow the trumpet in the new moon, at the time appointed on the day of our solemn festival. For this was a statute for Israel. This he ordained in Joseph for a testimony, when he went forth against the land of Egypt; I heard a language that I knew not” (Psalm lxxxi. 2-6).

By lifting up a song, and bringing the timbrel, the pleasant harp with the psaltery are meant confession from spiritual and celestial truths, and the delights of the affection for truth and good (see above, n. 323:10, 326:12). Blow the trumpet in the new moon, at the time appointed for the day of our solemn festival, signifies worship from the delight of those affections. This was a statute for Israel; this he ordained in Joseph for a testimony, signifies that those things were for the new church instituted with the sons of Israel, and which was in truths of doctrine. When he went forth against the land of Egypt; I heard a language that I knew not, signifies when the old church was destroyed, which at that time was in falsities of doctrine, signified by a language that I knew not. For Egypt, when Joseph was ruler there, represented the church which is in the cognitions of truth and good, and in confirmatory knowledges (scientiis), but when the sons of Israel began to be hated and ill treated, Egypt then represented the church destroyed, and in which there were only falsities, for it is said that a new king over the Egyptians arose who knew not Joseph (Exod. i. 8); wherefore also the Egyptians, together with Pharaoh, who pursued the sons of Israel, were drowned in the Sea Suph (Red Sea).

sRef Ps@105 @20 S16′ sRef Ps@105 @19 S16′ sRef Ps@105 @18 S16′ sRef Ps@105 @17 S16′ sRef John@17 @10 S16′ sRef Matt@28 @18 S16′ sRef Ps@105 @21 S16′ sRef Ps@105 @23 S16′ sRef Ps@105 @22 S16′ [16] That by Joseph in the highest sense is meant the Lord as to the spiritual Divine, is also evident in David:

“Joseph was sold for a servant; whose feet they hurt with fetters; his soul came into iron; until the time that his word came; and the saying of Jehovah tried him. The king sent and loosed him; the ruler of the peoples let him go free. He made him lord of his house and ruler over all his possessions; to bind his princes at pleasure; and teach his elders wisdom. Israel also came into Egypt, and Jacob became a sojourner in the land of Ham” (Ps. cv. 17-23).

Here the Lord is described by Joseph, and it is shown how He was received when He came into the world, and how He was tempted; and then that He became Lord of heaven and earth, that He subjugated the hells, reduced the heavens to order, and established the church. How He was received and tempted, is described by the words “He was sold for a servant; they hurt his feet with fetters; and his soul came into iron.” His being sold for a servant signifies that He was esteemed as vile; His feet being hurt with fetters, signifies that He was as it were bound and in prison, because there was no longer any natural good; His soul coming into iron, signifies that there was no longer any natural truth, but falsity. That He conquered the hells by means of the Divine Truth from His Divine is described by the words “until the time that his word came, and the word of Jehovah tried him.” His word signifies the Divine Truth, and the saying of Jehovah the Divine Good from which is Divine Truth. That thus the Lord from His Divine gained power for His Human over all things of heaven and earth, is described by the words, “The king sent and loosed him; the ruler of the peoples, let him go free. He made him lord of his house, and ruler over all his possessions.” The king who sent, and the ruler of the people who let him go free, signify the Divine Truth and the Divine Good, which were in Him and from Him; king signifies the Divine Truth, and ruler, the Divine Good. For in the Word the Lord is called King from Divine Truth, and Lord and Ruler from Divine Good. The house over which he was made lord, signifies heaven and the church as to good; and possessions, signify heaven and the church as to truth. The signification here is similar to that of the words of the Lord Himself, that all things which the Father hath are His, and all of His are the Father’s; and that all power was given to Him over heaven and earth (John xvii. 10; Matt. xxviii. 16).

That from His Divine He withholds the heavens from falsities, and keeps them in truths, and thus gives them intelligence and wisdom, is described by His binding the princes at his pleasure and teaching his elders wisdom, princes denoting those who are in truths, and elders those who are in intelligence and wisdom. The establishment of the church in the earth by Him is meant by “Then Israel also came into Egypt.” Israel signifies the church, for the establishment of the church by the Lord was represented by the sons of Israel coming into Egypt, as well as by the Lord’s being carried down into Egypt when He was an infant (Matt. ii. 14, 15; Hosea xi. 1). That Jacob became a sojourner in the land of Ham signifies that everything of the church perished at that time. Jacob signifies the church with all those who are in the good of life, and the land of Ham the church destroyed.

[17] Israel and Jacob in this and other passages of the Word, do not mean the sons of Israel and the posterity of Jacob, but all those in whom the church is, wherever they were and are, just as Judah in the Word does not mean the Jewish nation, but the church, formed of those who are in love to the Lord (see above, n. 433). For there was not any church with the sons of Israel, or the posterity of Jacob, the church being merely represented; therefore all who are of the church are signified by them, and not only in the prophetical parts of the Word, but also in its historical parts, as shown in the preceding pages. Consequently Joseph and his tribe do not mean Joseph and his tribe, but in the highest sense, the Lord as to the spiritual Divine, and thence, in the respective sense (in sensu respectivo), the spiritual kingdom of the Lord in the heavens and in the world, as well as those things which make that kingdom, which are the truths of doctrine.

sRef Ezek@47 @13 S18′ [18] Since the new spiritual church to be established by the Lord is described in Ezekiel, and this church with its doctrine is meant by the new city, the new temple, and the new earth, therefore it is said, “This is the border unto which you shall inherit the land, according to the twelve tribes of Israel, the cords to Joseph” (xlvii. 13). Here, Joseph signifies the spiritual church, and cords signify conjunction, and proclamation from that tribe to the rest, and from the rest to it; and the twelve tribes of Israel signify everything pertaining to that church.

sRef Rev@7 @8 S0′ 449. Of the tribe of Benjamin were sealed twelve thousand.- That this signifies the conjunction of those who are in the ultimate heaven with the Lord, is evident from the representation of Benjamin and of the tribe named after him, as denoting the Spiritual-celestial in the natural man, like Joseph in the spiritual. The Spiritual-celestial is truth conjoined to good. For truth, regarded in itself, is spiritual, and good celestial; hence Benjamin and his tribe signify the conjunction of truth and good in the Natural, here therefore the conjunction of those who are in the ultimate heaven with the Lord; for those who are in natural good and truth from the spiritual and the celestial are in the ultimate heaven. Those who are in the ultimate heaven are either spiritual-natural, or celestial-natural. The spiritual-natural in that heaven belong to the spiritual kingdom of the Lord, and the celestial-natural belong to the celestial kingdom of the Lord; wherefore the spiritual-natural communicate with the second heaven, where all are spiritual, but the celestial-natural communicate with the third heaven, where all are celestial, as stated above.

[2] It is evident from these things what Joseph and Benjamin, who were brethren, signify in the Word. Since Benjamin signifies truth conjoined to good in the natural man, and consequently truth conjoined to good in those who are in the ultimate heaven, therefore he was also the last son born to Jacob, and was called by him the son of the right hand, for Benjamin, in the original language, signifies the son of the right hand; and also he was born in Bethlehem, which city signifies truth conjoined to good in the Natural. That he was born in Bethlehem, see Genesis (xxxv. 16-19). He was born last, because the Natural, consisting of truth conjoined to good, is the ultimate of the church in man. For there are in man three degrees of life, the inmost, the middle, and the ultimate. The inmost degree is that in which those are who dwell in the inmost or third heaven, the middle degree that in which those are who dwell in the middle or second heaven, and the ultimate degree that in which those are who dwell in the ultimate or first heaven. Therefore those who are in the inmost degree are called celestial, those in the middle are called spiritual, and those in the ultimate degree are called either spiritual-natural or celestial-natural. The conjunction of those in the ultimate heaven with the Lord is signified by Benjamin. Concerning these three degrees of life in a man and in an angel, see Heaven and Hell (n. 33, 34, 38, 39, 208, 209, 211, 435). These are the reasons why Benjamin was the last born of the sons of Jacob.

[3] He was called the son of the right hand, because son signifies truth, and right hand the power of truth from good, and all power in the spiritual world is in truth from good in the natural man. In this resides all the power possessed by the spiritual man, because the efficient cause is in the spiritual man, and the effect in the Natural, and all the power of the efficient cause is brought into active operation by means of the effect. That all the power of the spiritual man is in the Natural, and [acts] by means of the Natural, may be seen in the Arcana Coelestia. (n. 9836). For this reason he was called Benjamin, that is, son of the right hand. And because Bethlehem has a similar signification, that is, truth conjoined to good in the natural man, therefore also David was born there and also anointed king (1 Sam. xvi. 1-14; xvii. 12). For David as a king represented the Lord as to truth from good, which is also signified by a king, as may be seen above (n. 29, 31, 205). And the Lord also was born in Bethlehem (Matt. ii. 1, 5, 6) because He was born King, and from His birth truth in Him was conjoined to good. For every infant is born natural, and the Natural is first opened because it is nearest to the external senses and the world, and with all men it is ignorant of truth and inclined to evil, but with the Lord alone the Natural hungered for good and desired truth. The ruling affection with man is from the father, for it is his soul, but with the Lord the affection or soul from the Father was the Divine Itself, which is the Divine Good of the Divine Love.

sRef Josh@18 @24 S4′ sRef Josh@18 @25 S4′ sRef Josh@18 @23 S4′ sRef Josh@18 @22 S4′ sRef Josh@18 @21 S4′ sRef Josh@18 @11 S4′ sRef Josh@18 @27 S4′ sRef Josh@18 @26 S4′ sRef Josh@18 @15 S4′ sRef Josh@18 @13 S4′ sRef Josh@18 @28 S4′ sRef Josh@18 @12 S4′ sRef Josh@18 @14 S4′ sRef Josh@18 @17 S4′ sRef Josh@18 @20 S4′ sRef Josh@18 @19 S4′ sRef Josh@18 @16 S4′ sRef Josh@18 @18 S4′ [4] Because Benjamin and his tribe signify truth conjoined to good in the natural man, therefore his lot in the land of Canaan was between the sons of Judah and the sons of Joseph; and Jerusalem also, which was then inhabited by the Jebusite, fell to that tribe for an inheritance (Joshua xviii. 11-28); so that the sons of Benjamin dwelt there with the Jews, who afterwards occupied that city. The tribe of Benjamin was granted a lot between the sons of Judah and the sons of Joseph, because that tribe represented and thence signified the conjunction of good and truth; for Judah signifies the good of the church, and Joseph, the truth of the church. The reason why Jerusalem was given to that tribe was, that Jerusalem signified the church in regard to doctrine and worship, and all the doctrine of the church is the doctrine of truth conjoined to good, and all worship according to doctrine takes place by means of the natural man, for, as stated above, worship is an effect from the efficient cause in the spiritual man.

sRef Jer@17 @26 S5′ [5] From these observations the signification of Benjamin in the following passages is evident.

In Jeremiah:

If ye hallow the sabbath “they shall come in from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountain, and from the south, bringing the burnt-offering, and the sacrifice, and the meat-offering, and frankincense” (xvii. 26).

The reason why such things are said to be the result of hallowing the sabbath is that the sabbath signified the union of the Divine and the Divine Human in the Lord, and in the respective sense (sensu respectivo), the conjunction of His Divine Human with heaven and the church; and in general the conjunction of good and truth, as may be seen in the Arcana Coelestia (n. 8495, 8510, 10,356, 10,367, 10,370, 10,374, 10,668, 10,730). The cities of Judah, the places about Jerusalem, and the land of Benjamin, signify truths conjoined to good in the natural man. The cities of Judah, signify the truths of good, the places about Jerusalem, the truths of doctrine in the natural man, and the land of Benjamin, their conjunction. For cities signify truths, and Judah signifies the good of the church; Jerusalem the doctrine of truth. The places round-about signify such things as are around, or beneath, which are the truths of good in the natural man; and the land of Benjamin signifies the church as to the conjunction of those things in the natural man. From the plain, from the mountain, and from the south, signifies good and truth in the natural man from a celestial and from a spiritual origin. The plain signifies good and truth in the natural man, because those who are in the ultimate heaven, and are called celestial-natural and spiritual-natural (of which above) dwell in plains or below mountains and hills. The mountain signifies those who are in celestial good, and the south, those who are in spiritual good, and therefore in the light of truth. To bring the burnt-offering and the sacrifice, and the meat-offering, and frankincense, signifies worship from celestial good and from spiritual good in the natural man. The burnt-offering signifies worship from celestial good, the sacrifice, worship from spiritual good; the meat-offering and frankincense signify good and the truth of good in the natural man. These are the things signified by the above words. For what other object could there be in saying that if they hallowed the sabbath they should come in from the cities of Judah, from the places about Jerusalem, from the land of Benjamin, from the plain, the mountain, and the south? Why not from the whole land of Canaan?

sRef Jer@33 @13 S6′ [6] Because these details signify such things as relate to heaven and the church, therefore similar things are also mentioned elsewhere in the same prophet:

“In the cities of the mountain, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth” (Jer. xxxiii. 13).

So again:

“They shall buy fields for money, and write it in a book, and cause witnesses to witness it in the land of Benjamin, and in the places round-about Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south; because I will bring back their captivity, saith Jehovah” (Jer. xxxii. 44).

In these passages similar things are signified as above by the land of Benjamin, the places round-about Jerusalem, the cities of Judah, the mountain, the plain, and the south; therefore, Benjamin signifies the conjunction of truth and good in the natural man, and thus the conjunction of truth and good with those who are in the ultimate heaven.

sRef Jer@6 @1 S7′ [7] In the same prophet:

“Assemble yourselves, ye sons of Benjamin, from the midst of Jerusalem, and sound the trumpet, and upon the house of the vineyard kindle a fire, for evil looketh out of the north, and great destruction” (vi. 1).

The subject here treated of in the spiritual sense is the devastation of the church in regard to truth and good, because it is against Zion and Jerusalem, for Zion signifies the good of the church, and Jerusalem, its truth. And because the sons of Benjamin signify the conjunction of good and truth they are therefore commanded to assemble themselves out of the midst of Jerusalem, to blow the trumpet, and kindle a fire upon the house of the vineyard. To blow the trumpet, signifies combat against that church from truths which are from good. The house of the vineyard signifies that church itself, and to kindle a fire upon it, its destruction by evil loves. The north from which the evil looketh signifies the falsity of evil; and the great destruction signifies the dissipation of good and truth.

sRef Ps@80 @1 S8′ sRef Ps@80 @2 S8′ [8] Again, in David:

“Give ear, O shepherd of Israel, thou that leadest Joseph like a flock; thou that sittest upon the cherubim, shine forth. Before Ephraim, and Benjamin, and Manasseh, stir up thy strength, and come to save us” (Psalm lxxx. 1, 2).

Ephraim, Benjamin, and Manasseh, do not mean Ephraim, Benjamin, and Manasseh, but those who are in natural truth and good, and in whom there is the conjunction of these. See above (n. 440:6), where this passage is explained.

sRef Ps@68 @26 S9′ sRef Ps@68 @27 S9′ [9] In the same:

“Bless ye God in the congregations; the Lord, from the fountain of Israel. There is little Benjamin their ruler, the princes of Judah, the princes of Zebulun, and the princes of Naphtali” (Psalm lxviii. 26, 27).

In these passages, neither Benjamin, nor the princes of Judah, Zebulun, and Naphtali, are meant, but those things pertaining to the church, which are signified by those tribes. Little Benjamin there signifies the innocence of the natural man. The innocence of the natural man consists in the conjunction of good and truth therein. This passage also is explained above (n. 439:5).

sRef Deut@33 @12 S10′ [10] In the blessing of the sons of Israel by Moses:

“And of Benjamin he said, The beloved of Jehovah, he shall dwell in safety by him; he shall cover him all the day long, dwelling between his shoulders” (Deut. xxxiii. 12).

Benjamin here signifies the Word in the ultimate sense, which is natural. For the Word is described in this blessing pronounced by Moses, and each tribe signifies some essential of it. And because in the ultimate sense of the Word, which is natural, there is the marriage of good and truth, as we have shown in many places, therefore he is called the beloved of Jehovah, and it is said “that he shall dwell in safety by him; he shall cover him all the day long, and he shall dwell between his shoulders.”

[11] To dwell between the shoulders, denotes to dwell in security and in power. The signification of Benjamin in the prophecy of Israel the father concerning his sons (Gen. xlix. 27) is explained in the Arcana Coelestia (n. 6439-6444). Benjamin in that prophecy is the last spoken of, because he signifies the ultimate of heaven and of the church, the ultimate being the Natural in which truth is conjoined to good.

sRef Num@2 @20 S12′ sRef Num@2 @24 S12′ sRef Num@2 @21 S12′ sRef Num@2 @23 S12′ sRef Num@2 @22 S12′ sRef Num@2 @18 S12′ sRef Num@2 @19 S12′ [12] Because these things are signified by Benjamin, therefore the tribes of Ephraim, Manasseh, and Benjamin encamped in the wilderness about the tent of the congregation, on the west side (Num. ii. 18-24); and these three tribes signify all those who are in natural truth and good, and in the conjunction thereof. Ephraim signifies truth [in the natural man], Manasseh, good, as shown above, and Benjamin, the conjunction of these. The reason why they encamped on the west side, was, that in heaven, those dwell in the west and in the north, who are in the obscurity of good, and in the obscurity of truth, consequently those who are in natural good and truth; but those dwell in the east and in the south in heaven, who are in the lucidity of good and truth. Concerning this circumstance see the work on Heaven and Hell (n. 141-153).

[13] From what has been stated it is now evident that Benjamin, in the Word, signifies the conjunction of good and truth in the natural man, and conjunction with the Spiritual by means of good; for all that good which is good in the natural man flows in from the spiritual man, that is, by means of the spiritual man from the Lord. Without such influx good does not exist in the natural man. Therefore Benjamin also signifies the conjunction of the spiritual man with the natural, and Joseph, the conjunction of the celestial man with the spiritual.

sRef Rev@7 @8 S0′ sRef Rev@7 @9 S0′ 450. Amongst these twelve tribes, from each of which twelve thousand are said to be sealed, the tribe of Dan is not mentioned, but in its stead the tribe of Manasseh. The reason of this is, that the tribe of Dan represented and signified such as are now treated of in this chapter of whom John thus speaks:

“After this I saw, and behold, a great multitude which no man could number, out of every nation, and [of all] tribes, and peoples, and tongues, standing before the throne, and before the Lamb, clothed with white robes, and palms in their hands” (verse 9).

For these are they who were not in the very (ipsis) truths of heaven and of the church, but in the good of life according to the doctrinals of their religion, which, for the most part, were not genuine truths, but falsities, and yet were accepted by the Lord as truths, because they were in the good of life, in consequence of which the falsities of their religion were not tinctured with evil, but inclined to good. The reason why they were taken instead of the tribe of Dan, is, that the tribe of Dan was the last of the tribes, and therefore in the kingdom of the Lord, signifies the ultimates, in which those are who are in the good of life and of faith according to their religion, in which there are no genuine truths. Concerning the tribe of Dan, see the Arcana Coelestia (n. 1710, 3920, 3923, 6396, 10,335).

sRef Rev@7 @10 S0′ sRef Rev@7 @9 S0′

451. Verses 9, 10. After this I saw, and behold, a great multitude which no man could number, out of every nation and [of all] tribes, and peoples, and tongues, standing before the throne, and before the Lamb, clothed with white robes and palms in their hands; and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.- “After this, I saw, and behold, a great multitude which no man could number,” signifies all those who are in the good of life according to their religion, in which there are no genuine truths; “which no man could number,” signifies that the quality and measure of good and truth with them is known to the Lord alone; “out of every nation and [of all] tribes,” signifies all those who are in the good of life according to the doctrinals of their religion; “and peoples, and tongues,” signifies all who are in falsities from ignorance, and from various religions; “standing before the throne, and before the Lamb,” signifies those in the kingdom of the Lord; “clothed with white robes,” signifies that then they are in truths, and in protection against falsities; “and palms in their hands,” signifies and in the good of life in agreement with those truths. “And they cry with a great voice,” signifies adoration from the good of truth, and so from joy of heart; “saying, Salvation unto our God, who sitteth on the throne, and unto the Lamb,” signifies confession that eternal life is from the Lord alone.

sRef Rev@7 @9 S0′ 452. After this I saw, and behold, a great multitude.- That this signifies all those who are in the good of life, according to their religion, in which there are no genuine truths, is clear from this, that the twelve thousand sealed out of every tribe mean those who are of the church, in which there are genuine truths. For the twelve tribes of Israel mean those who are in genuine goods and truths, and in an abstract sense, all the goods and truths of the church. Therefore those now treated of mean those who are in the good of life according to their religion, in which nevertheless there are no genuine truths. That these are meant by a great multitude, is also evident from what follows in this chapter, where it is said that these are they who come out of great tribulation (verse 14), that is, out of temptations. For those who are in the good of life according to their religion, in which there are no genuine truths, undergo temptations in the other life, by means of which the falsities of their religion are dissipated, and genuine truths implanted in their place; but more will be said of this in what follows. It is therefore evident who those are who are meant by the great multitude treated of in what follows to the end of the chapter. It must be remarked that no one, whether within the church where the Word is, or out of that church, who lives a good life according to his religion, is condemned, for it is not their fault that they do not know genuine truths; therefore, because the good of life contains within it the affection of knowing truths, when such come into the other life, they easily receive and drink in truths. It is altogether different with those who have lived an evil life, and made light of religion. But concerning those who are not in genuine truths, that is, those who are in falsities from ignorance, and yet in the good of life, have been treated of above (n. 107, 195, 356); and in the Heaven and Hell, where the peoples and nations outside the church in heaven are treated of; also in the Arcana Coelestia, as follows: There are falsities of religion which agree with good, and falsities which disagree (n. 9259). Falsities of religion, if they do not disagree with good, do not produce evil, except with those who are in evil (n. 8318). Falsities of religion are not imputed to those who are in good, but to those who are in evil (n. 8051, 8149). Truths not genuine, and also falsities, may be mingled with genuine truths in the case of those who are in good, but not with those who are in evil (n. 3470, 3471, 4551, 4552, 7344, 8149, 9298). Falsities and truths are consociated by appearances from the sense of the letter of the Word (n. 7344). Falsities become like truths (verificentur), and are toned down from good, because applied and made conducive to good, and to the removal of evil (n. 8149). The falsities of religion with those who are in good, are received by the Lord as truths (n. 4736, 8149). The good, which takes its quality from a false principle of religion, is accepted by the Lord, if there be ignorance, and if there be in it innocence and a good end (n. 7887). The truths which man possesses are appearances of truth and good, tinctured with fallacies, but the Lord nevertheless adapts them to genuine truths in the case of a man who lives in good (n. 2053). Falsities in which there is good, exist with those who are outside the church and thence in ignorance of the truth, also with those within the church where there are falsities of doctrine (n. 2589-2604, 2861, 2863, 3263, 3778, 4189, 4190, 4197, 6700, 9256).

sRef Rev@7 @9 S0′ 453. Which no man could number.- That this signifies that the quality and measure of good and truth with them are known to the Lord alone, is evident from the signification of number, which denotes the quality of a thing; and of numbering, which denotes to know the quality of a thing, in the present case, the quality of good and truth with those who are now treated of. That it also signifies that the Lord alone knows this, is meant by no man being able to number them. For no man, or angel, knows what the quality of good and truth is with another, in their entire series and connexion, but merely something of it appearing in externals; and yet every quality is of infinite extension, for it is united and associated with innumerable things which lie interiorly concealed, which exist exteriorly, and are extended on all sides. None sees these things but the Lord alone. And therefore the Lord alone arranges and disposes all according to their quality, for He sees the nature and quality of every one, and what will happen to him to eternity, because the Lord’s sight, which is called Omniscience, foresight, and providence, is eternal. For this reason no one knows the quality of good and truth with another, but the Lord alone. It appears to be a strange thing that to know the quality of good and truth is signified by numbering, for he who reads these words, remaining merely in the sense of the letter, cannot see any other meaning in them than that the multitude was so great that it could not be numbered; when nevertheless number, in the spiritual sense, signifies quality, and therefore numbering signifies to know the quality, and to arrange and dispose in agreement with it.

sRef 2Sam@24 @12 S2′ sRef 2Sam@24 @15 S2′ sRef 2Sam@24 @13 S2′ sRef 2Sam@24 @7 S2′ sRef 2Sam@24 @14 S2′ sRef 2Sam@24 @8 S2′ sRef 2Sam@24 @1 S2′ sRef 2Sam@24 @10 S2′ sRef 2Sam@24 @4 S2′ sRef 2Sam@24 @5 S2′ sRef 2Sam@24 @6 S2′ sRef 2Sam@24 @11 S2′ sRef 2Sam@24 @9 S2′ sRef 2Sam@24 @3 S2′ sRef 2Sam@24 @2 S2′ [2] On account of this signification of numbering punishment was inflicted, because David numbered the people, concerning which it is thus written in the second book of Samuel:

“The anger of Jehovah was kindled against Israel, therefore he moved David against them to say, Go, number Israel and Judah. And the king said to Joab, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, that I may know the number of the people.” Joab dissuaded him, but the word of the king prevailed. “And David’s heart smote him after he had numbered the people; and David said, I have sinned greatly in what I have done; and now I beseech thee, O Jehovah, take away the iniquity of thy servant; for I have done very foolishly.” Wherefore the prophet Gad was sent to David, offering him three punishments, of which he chose the pestilence, and of this seventy thousand men died” (xxv. 1 to end).

Who cannot see that no sin is committed in numbering a people, but that the sin was so great that a choice of one of three punishments was given to David, and he chose the pestilence of which seventy thousand men died? The reason of this was, that Israel and Judah represented, and thence signified, the kingdom of the Lord in the heavens and in the world, and numbering signified to know their quality, and to arrange and dispose accordingly, and this belongs to the Lord alone. It is therefore evident that to number, in the Word, has such a signification.

sRef Ex@30 @12 S3′ [3] Similarly in Moses:

“When thou takest the sum of the sons of Israel according to those that are numbered, then shall they give every man a ransom for his soul unto Jehovah, in numbering them; that there be no plague among them in numbering them” (Exod. xxx. 12).

Numbering here also signifies to know their quality, or the quality of the church with them, and to arrange and dispose according to it; and because this belongs to the Lord alone, it is therefore said, “Every man shall give a ransom for his soul unto Jehovah, in numbering them; that there be no plague among them in numbering them.” This passage is more fully explained in the Arcana Coelestia (n. 10,216-10,232).

sRef Dan@5 @26 S4′ sRef Isa@38 @10 S4′ sRef Dan@5 @5 S4′ sRef Dan@5 @25 S4′ sRef Dan@5 @2 S4′ [4] In Daniel:

Because Belshazzar drank wine out of the vessels of gold and silver which were brought from the temple at Jerusalem, a hand went forth and wrote on the wall, “Thou art numbered, thou art weighed and art divided, God hath numbered thy kingdom and finished it” (v. 2, 5, 25, 26).

In this passage, by being numbered is signified to be seen and explored in regard to the quality of good and truth; and he hath numbered the kingdom signifies to be arranged and disposed. What is signified by the rest may be seen above (n. 373:3).

Again, in Isaiah:

“By the cutting off my days, I shall go to the gates of hell (the grave)*; I am numbered, the residue of my years” (xxxviii. 10).

These are the words of Hezekiah the king, when he was sick, and by being numbered is signified, explored and concluded.

[5] That to number, and to be numbered, have a different signification in the spiritual sense of the Word from that which appears in the letter or in its natural sense, is also evident from this fact, that with the angels in heaven, numbers and measures have no place in their spiritual ideas, that is to say they do not think from number or measurement, but from the quality of a thing, and such thought falls into numbers and measures when it descends thence into the natural sphere. And yet the Word is written equally for angels as for men, wherefore angels by numbers and by numbering, in the Word, perceive the quality of the thing treated of, while men understand numbers and numbering. This is still further evident from this fact, that every number in the Word signifies something connected with a thing or state. Concerning this see above (n. 203, 336, 429, 430).

sRef Isa@13 @4 S6′ [6] Since in some places in the Word the expression “to number” is used, which signifies to know the quality of a thing, and to arrange and dispose according to it I will also adduce the following by way of confirmation.

In Isaiah:

“A tumultuous noise of the kingdoms of the nations gathered together; Jehovah Zebaoth numbering the host of war” (xiii.4).

The kingdoms of the nations gathered together, of which there is a tumult, do not mean nations gathered together from kingdoms, for this is purely prophetical and not historical; but the kingdoms of the nations gathered together, signify the falsities of evil which they have made to cohere; and by their tumult is meant their threats, and their eagerness to fight against truths. For the term “kingdoms” is used of truths, and in the opposite sense of falsities, and nations signify goods, and in the opposite sense evils, as may be seen above (n. 175, 331). Tumult is stated of the eager desire to fight, in the present case, against truths; Jehovah Zebaoth numbering the host of war, signifies the arrangement by the Lord of truths from good against the falsities from evil. The Lord in the Word is called Jehovah Zebaoth, from truths and goods fighting against falsities and evils, for Zebaoth signifies hosts, and hosts signify the truths and goods of heaven and of the church; and to number signifies to arrange them, and war signifies spiritual combat.

sRef Isa@40 @26 S7′ [7] Again, in the same prophet:

“Lift up your eyes on high, and behold who hath created these things, who bringeth out their host by number; he calleth them all by name” (xl. 26).

The host of heaven, in the sense of the letter, means the sun, moon, and stars, for these in the Word are called the host of Jehovah; but, in the spiritual sense, host signifies all the goods and truths of heaven, and of the church in their entirety, for the sun signifies the good of love, the moon the good of faith, while the stars signify the knowledges of good and truth. It is therefore evident what is signified by, “Lift up your eyes, and behold who hath created these things.” By creating, when used of goods and truths, is signified to form these in man, and to regenerate him; by leading out the host by number, is signified to arrange goods and truths according to their quality in those who possess them; to call them all by name, signifies to know the quality of all and to dispose according to it.

sRef John@10 @3 S8′ sRef Ps@147 @4 S8′ [8] For name in the Word signifies the quality of a thing and state, as in John:

“The sheep hear his voice; and he calleth his own sheep by name, and leadeth them out” (x. 3).

In this passage, by leading out and calling by name are signified similar things to those contained in the words above quoted from Isaiah. That name signifies the quality of a thing and state, see above (n. 102, 135, 148).

In David:

Jehovah “who numbereth the host of the stars; he calleth them all by names” (Psalm cxlvii. 4).

To number the host of the stars, and call them all by their names, signifies to know all goods and truths, and to dispose them according to their quality in heaven and the church. What other object could there be in saying, that Jehovah numbereth the stars, and calleth them by their names?

sRef Jer@33 @13 S9′ [9] In Jeremiah:

“In the cities of the mountain, in the cities of the plain, and in the cities of the south, and in the land of Benjamin, and in the circuit of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that numbereth” (xxxiii. 13).

What is signified in this passage, in the spiritual sense, by the mountains, the plain, the south, the land of Benjamin, the circuit of Jerusalem, and the cities of Judah, may be seen explained above (n. 449:6); by the flocks passing under the hands of him that numbereth them, are signified interior goods and truths according to their order and quality in the church. For by flocks are signified interior goods and truths, interior and spiritual goods and truths being meant by the animals of the flock, as lambs, sheep, she-goats, rams, and kids; but exterior or natural goods and truths, are meant by those of the herd, as calves, heifers, cows, and oxen. That this is the case may be seen in the Arcana Coelestia (n. 1565, 2566, 5913, 6048, 8937, 10,609).

sRef Ps@48 @12 S10′ sRef Ps@48 @13 S10′ sRef Ps@48 @11 S10′ [10] Again, in David:

“Mount Zion shall be glad, the daughters of Judah shall exult, because of thy judgments. Walk about Zion, go round about her; number the towers thereof. Set your heart to her bulwarks, distinguish her palaces; that ye may tell it to the generation following” (Psalm xlviii. 11-13).

Mount Zion, which shall be glad, signifies the celestial church, in which those are who are in love to the Lord; the daughters of Judah, who shall exult, signify the affections for good and truth with those who are of that church. Because of thy judgments signifies because of the Divine truths which they have from the Lord. Walk about Zion, and go round about her, signifies to embrace the things of that church from love. Number the towers thereof, signifies to meditate on the higher or interior truths of that church; to number means to see and meditate on their quality, and towers denote higher or interior truths. Set your heart to her bulwarks, signifies to love the exterior truths which defend that church against falsities. Distinguish her palaces, signifies to perceive the goods of truth, for houses denote goods, and palaces the nobler goods of truth; That ye may tell it to the generation following, signifies the permanence of them to eternity.

sRef Isa@33 @15 S11′ sRef Isa@33 @19 S11′ sRef Isa@33 @17 S11′ sRef Isa@33 @18 S11′ [11] In Isaiah:

“He that walketh in justice, and speaketh uprightly; shall see the king in his beauty; they shall behold the land that is far off. Thine heart shall meditate terror. Where is the scribe? where is he that weighs? where is he that counted the towers? Thou shalt not see an obdurate people, a people of depths of lip” (xxxiii. 15-19).

To walk in justice and speak uprightly, signifies to live in the good of love and charity, and to think and perceive truths. For to walk signifies to live, while the term “justice” is used in reference to good, and uprightness, in reference to truth. He shall see the king in his beauty, signifies that they shall become wise, for king signifies truth from good, and beauty its wisdom, for in this, Divine Truth is in its own beautiful form; They shall behold the land that is far off, signifies the extension of wisdom into heaven, for land signifies the church, and also heaven, and far off signifies extension there. Thine heart shall meditate terror. Where is the scribe? where is he that weighs? where is he that counted the towers? signifies remembrance of the state of the church when there is neither intelligence nor wisdom, and when there is falsification of interior truths. Terror denotes that state, scribe denotes intelligence, he that weighs denotes wisdom, towers denote interior truths, and to destroy their quality by falsifications is here signified by numbering them. Thou shalt not see an obdurate people, signifies those who are in falsities of evil, and in the abstract, those falsities; A people of depths of lip, signifies falsities of doctrine confirmed even until they appear as truths; lip signifies the truth of doctrine, here, the falsity which they shall not see.

[12] That to number also signifies to dispose wickedly, consequently to destroy by falsifications, is evident in the same prophet:

“Ye have seen the breaches of the house of David, that they are many; and ye have gathered together the waters of the lower pool. And ye have numbered the houses of Jerusalem, in order that ye may break down the houses to fortify the wall” (Isaiah xxii. 9, 10).

The house of David means the church in regard to truths of doctrine; and the breaches thereof signify falsities breaking in. To gather together the waters of the lower pool, signifies to collect many things from the sense of the letter of the Word, and from the natural man. The pools in Jerusalem signified truths, such as they are in the exterior and interior senses of the Word; the waters of the higher pool, truths in the interior sense of the Word; and the waters of the lower pool, those in the exterior sense, which is the sense of the letter of the Word. For waters denote truths, and the pools in Jerusalem have a signification similar to that of the lakes and the seas outside Jerusalem, that is to say, the gathering together of truths. To number the houses of Jerusalem, signifies to falsify the goods of truth; for the houses of Jerusalem signify the goods of the truth of the church, and to number signifies to apprehend them perversely; and to dispose wickedly, that is to interpret falsely, or to falsify. In order that ye may break down the houses to fortify the wall, signifies, to destroy those goods in order to build up a doctrine in which are pure falsities, a wall denoting the truth of doctrine defending, in the present case, falsified, because destitute of good.

sRef Isa@22 @9 S13′ sRef Isa@22 @10 S13′ sRef Job@14 @16 S13′ sRef Ps@90 @12 S13′ sRef Luke@12 @7 S13′ sRef Job@31 @4 S13′ [13] From these things the signification of “the days are numbered,” “steps,” and “hairs,” in the following passages is evident.

In David:

“To number our days” (Psalm xc. 12).

In Job:

“Thou numberest my steps” (xiv. 16).

And again:

“Doth he not see my ways, and number all my steps?” (xxxi. 4).

In Luke:

“The hairs of your head are all numbered” (xii. 7).

In all these passages, to number signifies to know the quality from the least to the greatest, and to arrange and dispose, that is, to provide in agreement with it. The signification of days, steps, and hairs, has been stated and shown elsewhere.
* The gates of hell (the grave).” The Latin is “ad portas inferni (sepulchri).” The A.V. and R. V. have the gates of the grave; the R.V. puts “Heb. Sheol” in the margin.

sRef Rev@7 @9 S0′ 454. Out of every nation, and [of all] tribes.- That these words signify all those who are in the good of life according to the doctrinals of their religion, is evident from the signification of nation, as denoting those who are in good, concerning which see above (n. 175, 331); here, those who are in the good of life; and from the signification of tribes, as denoting the goods and truths of the church in their whole extent, concerning which see also above (n. 431). But because those who are in the good of life according to their religion, are here treated of, by tribes are signified the doctrinals of religion, which they believe to be truths and goods; for these also are meant by tribes, when such are treated of in the Word, whereas, the tribes of Israel, which we have spoken of above, mean all those who are in the genuine truths and goods of the church, and in the abstract those truths and goods. Out of every nation and [of all] tribes, here therefore signifies all those who are in good of life according to the doctrinals of their religion.

sRef Rev@7 @9 S0′ 455. And peoples, and tongues.- That this signifies all those who are in falsities from ignorance and from various religions, is evident from the signification of peoples, as denoting those who are in truths of doctrine, and in the opposite sense, those who are in falsities of doctrine, concerning which see above (n. 175); but in the present case, those who are in falsities of doctrine from ignorance; here those who are saved, although they have been in falsities from the doctrine of their religion, are treated of; for all those are saved who are in the good of life according to the tenets of their religion, which they have believed to be truths, although they are not truths, since falsity is not imputed to any one who lives well according to the tenets of his religion, because it is no fault of his that he does not know truths; for the good of life according to religion contains within itself the affection of knowing truths, and these such persons also learn and receive when they come into another life, because every affection remains with man after death, and especially the affection of knowing truths, since this is a spiritual affection; and a man, when he becomes a spirit, is his own affection, and therefore, the truths which they desire they then drink in, and thus they receive them deeply into their hearts; (That the falsities of religion, if a man lives well, are accepted by the Lord as truths, may be seen above, n. 452); and from the signification of tongues, which denote their confessions from religion, for by tongues are meant speech, and speech signifies confession and religion, because the tongue utters and confesses those things that belong to religion.

[2] In the Word, the lip, mouth, and tongue are frequently mentioned; and the lip signifies doctrine, the mouth thought, and the tongue confession. The reason of these significations is that the lip, the mouth, and the tongue, are the external organs of man, by which internal things are made manifest, and internal things are those signified in the internal or spiritual sense. For the Word in the letter consists of exterior things, which appear before the eyes, and are perceived by the senses; for this reason the Word in the letter is natural, and this is the case in order that the Divine Truth which it contains may be there in its ultimate, and so in its fulness; but those external natural things, comprehend in themselves internal spiritual things, which are therefore the things signified.

sRef Isa@66 @18 S3′ [3] That tongues signify confessions from religion, and according to the tenets of religion, is evident from the following passages.

In Isaiah:

“The time will come for gathering together all nations and tongues, that they may come and see my glory” (lxvi. 18).

This is said of the coming of the Lord. Nations and tongues signify all who are in the good of life according to their religions; tongues signify religions from confession; therefore it is said, “That they may come and see my glory,” glory signifying Divine Truth, by which the church exists.

sRef Dan@7 @14 S4′ sRef Rev@1 @7 S4′ sRef Dan@7 @13 S4′ [4] In Daniel:

“Behold, one like the Son of man came with the clouds of the heavens; and there was given him dominion and glory, and a kingdom, that all peoples, nations, and tongues, should serve him” (vii. 13, 14).

That the Son of man, who was to come in the clouds of heaven, means the Lord, is evident. The clouds of the heavens mean the Word in the letter, in which it is said that the Lord will come, because the Word treats of Him, and in its inmost sense of Him alone. For this reason it is said “the Son of man,” for the Lord is called “the Son of man” from Divine Truth, which is the Word. But more may be seen above (n. 36) upon this subject, where the following words in the Apocalypse are explained: Behold he cometh with clouds, and every eye shall see him (i. 7). The Lord’s power from Divine Good is meant by dominion, and from Divine Truth, by glory, while heaven and the church are meant by a kingdom. People, tongues, and nations, signify all those who are in doctrine and in a life according to their religion. Those who are in doctrine are called peoples; those who are in life, nations; while tongues denote religions.

sRef Zech@8 @23 S5′ [5] In Zechariah:

“In those days ten men out of all tongues of the nations, shall take hold of the skirt of a man that is a Jew, saying, We will go with you, for we have heard that God is with you” (viii. 23).

The spiritual sense of these words may be seen above (n. 433:26). A Jew means those who are in love to the Lord and in truths of doctrine from Him; and by all tongues of the nations are meant those who are of various religions.

sRef Rev@17 @15 S6′ sRef Gen@10 @31 S6′ sRef Rev@11 @9 S6′ sRef Rev@13 @7 S6′ sRef Rev@14 @6 S6′ sRef Gen@10 @5 S6′ sRef Rev@10 @11 S6′ [6] Similar things are signified by tongues in the following passages.

In Moses:

“From these were dispersed the isles of the nations in their lands, every one according to his tongue, according to their families, in their nations.” The habitations of the sons “of Shem, according to their families, according to their tongues, in their lands, according to their nations” (Gen. x. 5, 31).

In the Apocalypse:

“Thou must prophesy again over peoples, and nations, and tongues, and many kings” (x. 11).

And again:

“And from among the peoples, and kindreds, and tongues, and nations, shall they see their dead bodies three days and a half” (xi. 9).

And again:

“And it was given unto” the beast” to make war with the saints, and to overcome them; and power was given him over every tribe, and tongue, and nation” (xiii. 7).

Again:

“I saw an angel flying in the midst of heaven, having the eternal gospel to preach unto them that dwell on the earth, and to every nation, and tribe, and tongue, and people” (xiv. 6).

And again:

“The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues” (xvii. 15).

Waters here signify the truths of the Word, for waters in the Word denote truths, and, in the opposite sense, falsities. Therefore, by peoples, multitudes, nations, and tongues, are here meant those who are in truths falsified, which in themselves are falsities, and thence in evils of life.

sRef Luke@16 @24 S7′ [7] So in Luke:

The rich man said to Abraham, “Have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame” (xvi. 24).

In this parable, as well as in the rest, the Lord spoke by correspondences, as is evident from this, that the rich man does not mean the rich, neither does Abraham mean Abraham. The water with which Lazarus might cool the rich man’s tongue does not mean water, and neither does “tongue” mean the tongue, nor does “flame” mean flame, for in hell no one is tormented by flames. But by the rich man are meant those who are of the church where the Word is, out of which they have spiritual riches, which are truths of doctrine. Therefore by the rich man are there meant the Jews, who were then in possession of the Word; by Abraham is meant the Lord; by the water into which Lazarus might dip the tip of his finger, is signified truth from the Word; by the tongue, thirst and eager desire to pervert the truths of the Word; and by flame, the various and manifold punishment of that eager desire. Hence the signification of those words in a series is evident; and that by cooling the tongue with water is signified to allay the thirst and eager desire to pervert truths, and by means of them to confirm falsities. Who cannot see that it is not meant that Lazarus should dip the tip of his finger in water to cool the tongue?

sRef Zech@14 @12 S8′ [8] Again in Zechariah:

“This shall be the plague wherewith Jehovah will smite all the peoples that shall fight against Jerusalem; the flesh of every one shall consume away while he stands upon his feet, and his eyes shall consume away in their sockets, and his tongue shall consume away in his mouth” (xiv. 12).

These things are spoken of those who endeavour to destroy the truths of doctrine by falsities; this is signified by fighting against Jerusalem, for Jerusalem signifies the church as to doctrine, and thence the truths of the doctrine of the church. By the flesh consuming away is signified that all the good of love and of life would perish, for this is signified by flesh. By standing upon their feet, is meant upon bones without flesh, which signifies that they would become altogether corporeal-natural, for the feet signify those things which pertain to the natural man, and in the present case, its lowest things. By their eyes consuming away in their sockets, is signified that all the understanding of truth would perish, for the eyes signify the understanding. By his tongue consuming away in the mouth is signified that all perception of truth and affection for good would perish. The tongue also signifies perception of truth and affection for good; perception of truth from the fact that it speaks, and affection for good, from the fact that it tastes, for taste signifies appetite, desire, and affection.

sRef Judg@7 @7 S9′ sRef Judg@7 @6 S9′ sRef Judg@7 @5 S9′ [9] In the book of Judges:

“Jehovah said unto Gideon, Every one that lappeth of the waters with his tongue as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped in their hand, was three hundred men. These were led against Midian, and smote him” (vii. 5-7).

By Midian are here meant those who care nothing for truth, because they are merely natural and external, therefore they were smitten by those who lapped water in their hand with their tongue like a dog; for by these are meant those who desire truths, that is those who from some natural affection have a desire to know truths, for a dog signifies appetite and desire, waters signify truths, and lapping them with the tongue signifies to long for, and to be affected with desire; Midian was therefore smitten by these. Who cannot see that this would not have been commanded unless it had been significative?

sRef Ps@31 @20 S10′ [10] In David:

“Thou hidest them in the secret of thy faces from the pride of man; thou concealest them in a tabernacle from the strife of tongues” (Psalm xxxi. 20).

Here the secret of the faces in which Jehovah hides them, signifies the Divine Good of the Divine Love, for the “faces of Jehovah” signifies the good of love and secret signifies interiorly in man. The pride of man signifies the pride of his own intelligence; the tabernacle in which He concealed them signifies Divine Truth; and the strife of tongues signifies the falsity of religion, from which they reason against truths. Hence it is evident what these words signify in a series.

sRef Jer@5 @15 S11′ sRef Jer@5 @16 S11′ sRef Jer@5 @17 S11′ [11] In Jeremiah:

“Lo, I will bring a nation upon you, a nation whose tongue thou shalt not know, nor understand what they say; they shall eat up thine harvest, and thy bread” (v. 15-17).

It is not meant by these words that a nation of an unknown tongue, or of an unintelligible speech, should be brought; but an evil nation of an altogether different religion is meant, whose dogmas they would not know, nor would understand the reasonings based on them. In the abstract sense the falsities of evil are signified, which are altogether opposite to the truths of good; for nation, in the abstract sense, denotes evil, and tongue in this case the falsity of religion, and to speak denotes to reason therefrom, therefore the words follow, “they shall eat up thine harvest, and thy bread.” For by harvest are signified truths by means of which there is good, by bread is signified the good thence, and eating up signifies to consume and take away.

sRef Ezek@3 @6 S12′ sRef Ezek@3 @5 S12′ [12] In Ezekiel:

“For thou art not sent to a people deep of lip, and heavy of tongue; unto the house of Israel; not to great peoples deep of lip and heavy of tongue whose words thou hast not understood; had I sent thee to them, would they not have obeyed thee?” (iii. 5, 6).

A people deep of lip and heavy of tongue, whose words cannot be understood, signifies those who are in unintelligible doctrine, and thence in an abstruse religion, whose dogmas cannot be apprehended. Lip signifies doctrine, tongue religion, and words the dogmas thereof. Wherefore by these people are meant the Gentiles who do not possess the Word, from which Jehovah, that is, the Lord, is known. That they would receive Divine truths if instructed, is signified by their obeying, if he had been sent unto them.

sRef Isa@33 @19 S13′ [13] In Isaiah:

“Thou shalt not see an obdurate people, a people of depths of lip that thou understandest not, barbarous in tongue [in which there is] no intelligence” (xxxiii. 19).

By a people of depths of lip and by barbarous in tongue are signified similar things to those meant by peoples of a deep lip and heavy of tongue mentioned above. It is evident that a people whose speech is unintelligible is not meant, for it is also said, and barbarous in tongue [in which there is] no intelligence, for there may be intelligence in the tongue or speech, but not in their religion.

sRef Isa@45 @23 S14′ [14] Again:

“I have sworn, That unto me every knee shall bow, every tongue shall swear” (xlv. 23).

The subject here is the coming of the Lord, and by every knee shall bow, is signified that all those who are in natural from spiritual good shall worship Him, the knee signifying the conjunction of natural good with spiritual. Hence it is evident that bending the knees signifies acknowledgment, thanksgiving, and adoration from spiritual good and delight in the Natural. Every tongue shall swear, signifies that all will confess Him who are in good from religion; to swear denotes to confess, and the tongue denotes the religion according to which they live.

sRef Ps@71 @24 S15′ sRef Ps@35 @28 S15′ [15] In David:

“My tongue shall speak of thy justice all the day, and of thy praise” (Psalm xxxv. 28).

Here also the tongue signifies confession from the doctrine of the church, for it is said that it speaks; justice is stated of the good, and praise of the truth thereof, as in other parts of the Word.

So again:

“My tongue also shall speak of thy justice all the day long” (Psalm lxxi. 24).

sRef Ps@140 @9 S16′ sRef Ps@140 @10 S16′ sRef Ps@140 @11 S16′ [16] In the same:

“Let” the wicked “beset me with gall; the mischief of their lips covers them; burning coals overwhelm them. Let them be cast into deep pits by fire that they rise not again. A man of tongue shall not be established in the earth” (Psalm cxl. 9-11).

Gall signifies truth falsified, which in itself is falsity; the mischief of their lips signifies the falsity of doctrine thence, for lips signify doctrine. By burning coals overwhelming them, and by the fire by which they are to be cast into deep pits are signified pride on account of their own intelligence, and the love of self through which they fall into absolute falsities; burning coals signify the pride of one’s own intelligence; fire, the love of self; and pits, falsities. All falsities of doctrine in the church, and all falsifications of the Word, exist also from the pride of man’s own intelligence, and from the love of self. It is evident, therefore, that a man of tongue shall not be established in the earth, signifies a false religion.

sRef Ps@57 @4 S17′ [17] Again:

“I lie down, my soul in the midst of lions; the sons of men are inflamed; their teeth are spears and darts, and their tongue is a sharp sword” (Psalm lvii. 4).

Lions signify those who plunder the church of truths, and thus destroy it; the sons of men who are inflamed signify those who are in the truths of the church, and in the abstract, the truths themselves, which are said to be inflamed by the pride of man’s own intelligence, whence arise falsities. Their teeth are spears and darts, signifies reasonings from external sensuals, and thus from the fallacies and falsities of religion, by which truths are destroyed, the teeth signifying the ultimates of the life of man, which are external sensual things, and in the present case reasonings from them. The tongue signifies the falsities of religion, wherefore it is said, “their tongue is a sharp sword,” for by a sword is signified the destruction of truth by falsities.

[18] So in Job:

“Wilt thou draw out leviathan with a hook? and press down his tongue with a rope?” (xli. 1).

In this and the preceding chapter, the behemoth and the leviathan are spoken of, and each signifies the natural man. The behemoth signifies the natural man in regard to goods, which are called the delights of natural love; and the leviathan, the natural man in regard to truths, which are called scientifics and knowledges, from which there is natural light (lumen). Both of these are described by pure correspondences, in the ancient style of writing. That reasoning by means of scientifics (scientifica) from the light of nature cannot be restrained except by God, is described in this and the following chapter by the leviathan, and also by these words, “Wilt thou draw out leviathan with a hook? or press down his tongue with a rope?” The tongue signifies reasoning from scientifics. That the leviathan signifies the natural man in regard to scientifics, is evident from other passages, where it is named, as in Isaiah xxvii. 1; Psalm lxxiv. 14; Psalm civ. 26, and also from the fact that the sea-monster, which is meant by the leviathan, signifies the natural man as to scientifics.

sRef Isa@32 @4 S19′ sRef Isa@35 @6 S19′ [19] Again, in Isaiah:

“The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be swift to speak” (xxxii. 4).

The rash mean those who readily seize upon and believe whatever is said, and therefore falsities also. Of these it is said, that they shall understand and know, which means to receive truths. The stammerers mean those who are able to apprehend the truths of the church only with difficulty; their tongue shall be swift to speak means, that they shall confess them from affection; “swift,” is said of affection.

[20] In the same prophet:

“Then shall the lame man leap as a hart, and the tongue of the dumb sing; for in the desert shall waters break out, and rivers in the plain of the desert” (xxxv. 6).

These things are said concerning the coming of the Lord. The lame signify those who are in good, but not in genuine good, because in ignorance of truth, by means of which good exists; to leap as a hart signifies to have joy from perception of truth. The dumb signify those who cannot confess the Lord, nor the genuine truths of the church, because of their ignorance of truth; by their singing is signified joy from the understanding of truth. By waters breaking out in the desert is signified that truths shall be made known where they did not exist before; and rivers in the plain of the desert signify intelligence there, for waters signify truths, and rivers, intelligence.

sRef Mark@7 @33 S21′ sRef Mark@7 @34 S21′ sRef Mark@7 @35 S21′ [21] From these explanations it is evident what is signified in the spiritual sense by the deaf man, who had an impediment in his speech, and whom the Lord healed as recorded in Mark.

Jesus took the deaf man that had an impediment in his speech, “and put his finger into his ears, and he spat, and touched his tongue; and looking up to heaven, he saith unto him, Ephphatha, that is, Be opened; and straightway his ears were opened, and the string of his tongue was loosed, and he spake plainly” (Mark vii. 32, 33-35).

That all the miracles of the Lord, because they were Divine, involved and signified those things that pertain to heaven and the church; and that therefore the healings of diseases signified the various healings of the spiritual life, may be seen in the Arcana Coelestia (n. 7337, 8364, 9031). The deaf man signifies those who are not in the understanding of truth, and therefore not in obedience. By an impediment in his speech are signified those who confess the Lord and the truth of the church with difficulty; the opening of his ears by the Lord signifies obedience and the perception of truth; and by the tongue, whose string was loosed by the Lord, is signified the confession of the Lord, and of the truths of the church.

sRef Acts@2 @4 S22′ sRef Mark@16 @17 S22′ sRef Acts@2 @3 S22′ [22] By the apostles and others speaking with new tongues after the resurrection of the Lord, was also signified the confession of the Lord, and of the truths of the new church; concerning this it is thus written in Mark:

Jesus said, “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues” (xvi. 17).

The casting out of devils, means the removal and rejection of the falsities of evil, and speaking with new tongues, confession of the Lord and the truths of the church from Him. Therefore to the apostles “there appeared cloven tongues like as of fire, which sat upon them. And then they were all filled with the Holy Spirit, and began to speak with other tongues” (ii. 3, 4). By the fire was signified the love of truth; by being filled with the Holy Spirit, was signified the reception of Divine Truth from the Lord; and by new tongues are meant confessions from the love of truth or from zeal. For, as said above, all Divine miracles, therefore all the miracles recorded in the Word, involved and signified spiritual and celestial things, that is to say, such things as pertain to heaven and the church, for this distinguishes Divine miracles from miracles not Divine. It would be superfluous to adduce more passages from the Word to prove that tongues do not mean speech in the ordinary meaning of the word, but confessions from the truths of the church, and, in the opposite sense, confessions from the falsities of religion.

sRef Rev@7 @9 S0′ 456. Standing before the throne, and before the Lamb.- That this signifies that they are in the kingdom of the Lord, is evident from the signification of throne, when spoken of the Lord, as denoting heaven and the church, upon which see above (n. 253). That the Lamb means the Lord as to the Divine Human, may also be seen above (n. 314). Therefore, by their standing before the throne, and before the Lamb, is signified that they are in the kingdom of the Lord. Heaven and the church, where the Lord is worshipped and where the Divine in His Human is acknowledged, form the kingdom of the Lord; all who acknowledge this in heart are in heaven, and come into heaven. It is said those who acknowledge this in heart, because no one can be in such acknowledgment, unless he be in the good of life, and thence in truths of doctrine. In the world many may be in such acknowledgment with the mouth, but yet no one with the heart unless he live well; but after the life in the world, none can speak thus with the mouth, and still less be in acknowledgment, except those who are in heaven, and those about to come into heaven. But more will be said upon this subject elsewhere.

sRef Rev@7 @9 S0′ 457. Clothed with white robes.- That this signifies that they are then in truths, and in protection against falsities, is evident from the signification of a white robe, as denoting reception of Divine Truth, and protection against falsities; upon this see above (n. 395:2).

sRef Rev@7 @9 S0′ 458. And palms in their hands.- That this signifies that they are in the good of life according to those truths, is evident from the signification of a palm, as denoting the good of truth, or spiritual good, concerning which we shall speak presently; and from the signification of hands, as denoting power, and thence all ability in man; see above (n. 72, 79). Therefore their having palms in their hands signifies that the good of truth was in them, or that they were in the good of truth. The good of truth, when possessed by any one, is the good of life, for truth becomes good by a life in agreement with it, previously it is not good in anyone. For when truth is in the memory only and thence in the thought, it is not good, but it becomes good when it enters into the will, and thence into act, the will itself being that which transforms truth into good. This is evident from this fact, that what a man wills, he calls good, and what he thinks, he calls truth. For the interior will of man, which is the will of his spirit, is the receptacle of his love. For what a man loves from his spirit, he wills, and what he thence wills, this he does; wherefore the truth which is of his will is also of his love, and whatever pertains to his love, he calls good. From these things it is evident how good in man is formed by means of truths, and that all good, which is good in man, is good of the life. It is supposed that there is a good also of the thought, although it be not of the will, because a man can think that this or that is good; nevertheless it is not good there, but truth. To think what is good, is truth, and also to know and thence to think what is good are classed amongst truths; but if a man so loves that truth which is in the thought as to will, and from willing, to do it, then, because it is of the love, it becomes good.

[2] This may be illustrated by the following example. There were certain spirits, who, in the life of the body, believed charity to be the essential of the church, and consequently essential for salvation, and not faith alone, and yet the same spirits had not lived a life of charity, for they merely thought and concluded that it was so. But it was told them, that merely to think, and thence believe, that charity saves, was the same thing as believing that faith alone saves, if a man does not will and act; they were therefore rejected. Hence it was evident, that merely to think good, and not to will and do it, does not constitute good in any one. The case would be the same if a man knew truths and goods themselves, and merely from thought protested his belief in them, if he did not give his life to them by willing and doing them. These things are said, in order that it may be known that the good of truth, or spiritual good, when it is really in any one, is the good of life. This therefore, is what is signified by the palms in their hands.

sRef 1Ki@6 @32 S3′ sRef 1Ki@6 @29 S3′ [3] Because spiritual good was signified by palms, therefore in the temple built by Solomon, in addition to other things there were sculptured palms, as mentioned in the first book of Kings:

Solomon “carved all the walls of the house round about with the carved figures of cherubim and palm trees and open flowers, within and without,” also upon the two doors (vi. 29, 32).

The walls of the house signify the ultimate things of heaven and of the church. Ultimates are effects proceeding from interior things, and the doors signify entrance into heaven and the church; the cherubim upon them signify celestial good, which is the good of the inmost heaven. Palms signify spiritual good, which is the good of the second heaven; and flowers, spiritual-natural good, which is the good of the ultimate heaven. Thus, these three things signify the goods of the three heavens in their order. But in the highest sense, cherubim signify the Divine Providence of the Lord, and also guardianship; palms, the Divine Wisdom of the Lord, and flowers, His Divine Intelligence. For Divine Good united to the Divine Truth, proceeding from the Lord, in the third or inmost heaven, is received as Divine Providence; in the second or middle heaven, as Divine Wisdom; and in the first or ultimate heaven, as Divine Intelligence. Similar things are signified by cherubs and palms in the new temple, in Ezekiel:

sRef Ezek@41 @19 S4′ sRef Ezek@41 @18 S4′ sRef Ezek@41 @26 S4′ sRef Lev@23 @39 S4′ sRef Ezek@41 @20 S4′ sRef Lev@23 @40 S4′ sRef Ezek@41 @25 S4′ [4] In the new temple cherubim and palm trees were made, so that a palm tree was between cherub and cherub; and every cherub had two faces. From the ground unto above the door were made cherubim and palm trees, and on the walls and upon the doors (xli 18-20, 25, 26).

The new temple here mentioned signifies the new church which was to be established by the Lord at His coming into the world. For the description of the new city, the new temple, and new earth, signifies all things pertaining to the new church, and thence to the new heaven, which are described by pure correspondences. Because the feast of tabernacles signified the implantation of good by means of truths, therefore it was commanded that they should take of the fruit of the tree of honour, branches of palm trees and the bough of a thick tree and willows of the brook, and should rejoice before Jehovah seven days (Levit. xxiii. 39, 40). The fruit of the tree of honour signifies celestial good; palms signify spiritual good, or the good of truth; the bough of a thick tree, scientific truth with its good; and the willows of the brook, the lowest goods and truths of the natural man, which belong to the sensual externals. Thus, those four things signify all goods and truths in their order, from primaries to ultimates in man.

sRef John@12 @12 S5′ sRef John@12 @13 S5′ [5] Because palms signify spiritual good, from which spiritual good all joy of heart springs, spiritual good being the very affection or love for spiritual truth, therefore by means of palms in their hands they used anciently to testify joy of heart, and also that they acted from good. This was signified by the circumstance that many who came to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Blessed is he that cometh in the name of the Lord, the king of Israel” (John xii. 12, 13).

sRef Ps@92 @12 S6′ sRef Ps@92 @13 S6′ [6] The palm also signifies spiritual good, or the good of truth, in the following passages:

In David:

“The just shall flourish like the palm tree; he shall grow like a cedar in Lebanon. They that are planted in the house of Jehovah shall shoot forth in the courts of our God” (Psalm xcii. 12, 13).

The just signify those who are in good, for by the just in the Word are meant those who are in the good of love, and by the holy, those who are in truths from that good, as may be seen above (n. 204). Hence it is said concerning the just, that he shall flourish like the palm tree, and grow like a cedar in Lebanon, for the fructification of good with him is meant by he shall flourish like a palm tree, and the multiplication of truth thence by he shall grow like a cedar in Lebanon, the palm signifying spiritual good, the cedar the truth of that good, and Lebanon the spiritual church. The house of Jehovah in which they are planted, and the courts in which they shall shoot forth, signify heaven and the church, the house of Jehovah, the internal church, and the courts, the external church. Planting takes place in the interiors of man, where the good of love and of charity are, and shooting forth, in the exteriors of man, where the good of life is.

sRef Joel@1 @12 S7′ [7] In Joel:

“The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field are withered; because joy is withered away from the sons of man” (i. 12).

These words describe the desolation of truth and good in the church, and consequently the desolation of all joy of heart, that is, of spiritual joy. For the vine signifies the spiritual good and truth of the church; the fig tree, natural good and truth thence; and the pomegranate, sensual truth and good, which is the ultimate of the Natural. The palm signifies joy of heart from spiritual good; and the apple tree, the same from natural good thence. The trees of the field said to be withered, signify that there are no perceptions of good and cognitions of truth; and because spiritual joy, and natural joy thence, are signified by the palm tree and the apple tree, it is therefore said also, “joy is withered away from the sons of man.” The sons of man, in the Word, mean those who are in truths from good; and joy signifies spiritual joy, which can exist only from good by means of truths. Who cannot see that the vine, the fig tree, the pomegranate, the palm, the apple tree, and the trees of the field, are not here meant? For how would it concern the Word, or the church, if those trees had been dried up and withered?

sRef Jer@10 @5 S8′ sRef Jer@10 @3 S8′ sRef Jer@10 @4 S8′ [8] In Jeremiah:

“One heweth wood out of the forest, the work of the hands of the workman, with the axe. He decks it with silver and with gold; he fastens it with nails and with hammers, that it move not. It is compact as the palm tree (x. 3, 4, 5).

These words describe natural good separated from spiritual, which is good from the proprium, but considered in itself it is not good, but the delight of desire arising chiefly from the love of self and of the world, which is perceived as good. How man forms this in himself, so that it appears as good, and persuades himself that it is good, is described by wood which one heweth out of the forest, and by the work of the hands of the workman, with the axe. Wood signifies good, in the present case, good of such a quality; forest signifies the Natural; here the Natural separated from the Spiritual. The work of the hands of the workman with the axe, signifies that which is from the proprium, and from man’s own intelligence; the confirmation thereof by means of truths and goods from the Word, which are thus falsified, is described by its being decked with silver and gold; silver denoting truth from the Word, and gold denoting good from the Word. The coherence resulting from confirmations from the proprium, is described by its being fastened with nails and with hammers, that it move not; its thence appearing like good formed by means of truths is signified by its being compact as the palm.

sRef Ex@15 @27 S9′ [9] Again, in Moses:

“They came to Elim, where were twelve fountains of waters, and three score and ten palm trees; and they encamped there by the waters” (Exod. xv. 27; Num. xxxiii. 9).

These historical circumstances also contain a spiritual sense, for a spiritual sense is in all the historical parts of the Word. Their coming to Elim signifies a state of enlightenment and affection, and thus of consolation after temptations; twelve fountains of waters signify that they then had truths in perfect abundance; seventy palm trees signify that similarly they had the goods of truth; and their encamping by the waters signifies that truths are arranged by means of good after temptations. This passage may be seen further explained in the Arcana Coelestia (n. 8366-8370).

sRef Deut@34 @3 S10′ sRef Judg@3 @13 S10′ sRef Luke@10 @30 S10′ sRef Judg@1 @16 S10′ [10] Because Jericho signifies the good of truth, therefore that city was called “the city of palm trees” (Deut. xxxiv. 3; Judges i. 16; iii. 13). The reason of this was that all the names of places and of cities in the Word signify such things of heaven and of the church, as are called spiritual things; and Jericho signifies the good of truth. On account of this signification of Jericho, the Lord also, in the parable concerning the Samaritan, said, that he went down from Jerusalem to Jericho (Luke x. 30), which signifies progression by truths to good. For Jerusalem signifies truth of doctrine, and Jericho, the good of truth, which is the good of life, and which was also manifested to the man wounded by thieves.

sRef Josh@5 @13 S11′ sRef Josh@5 @15 S11′ [11] And because Jericho signified that good, therefore Joshua when he was by Jericho saw a man standing with his sword drawn in his hand, and he said to Joshua,

“Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so” (Joshua v. [13], 15).

Therefore when the sons of Israel had taken Jericho by bearing the ark around it, “they put the silver and the gold, and the vessels of brass and of iron,” found there, “into the treasury of the house of Jehovah” (Joshua vi. 24).

sRef Josh@6 @24 S12′ [12] From these references it is evident why Jericho was called the city of palm trees. Moreover, in the spiritual world, great numbers of palm trees are seen in the paradises where the angels are who are in spiritual good or in the good of truth, from which fact also it is evident that the palm signifies the good of truth; for all of the things seen in that world are representative of the state of life and of the affections, thus of good and truth with the angels.

sRef Rev@7 @10 S0′ 459. And they cry with a great voice.- That this signifies adoration from the good of truth, and thence from joy of heart, is plain from the signification of crying with a loud voice, as denoting adoration from the good of truth, and thence from joy of heart. For to cry signifies interior affection, because a cry is its effect; for when a man is in interior affection, and thence comes into confession, he cries out aloud; and for this reason to cry, in the Word, signifies every kind of spiritual affection, whether joy, grief, or any other affection, as may be seen above (n. 393, 424). That to cry, here, signifies adoration from the good of truth, is evident from what precedes, and what follows; from what precedes, because it is said that they had palms in their hands, which, as shewn above, signifies the good of truth with them; and from what follows, because they cried, “Salvation unto our God who sitteth on the throne, and unto the Lamb;” and the angels, the elders, and the four animals, fell down before the throne and worshipped God. And moreover all adoration, which is confession of the Lord, is from the good of truth, that is, from good by means of truths. A great voice also signifies truth from good, voice denoting truth, and great denoting good. That voice signifies truth, may be seen above (n. 261); and that great and greatness denote good may also be seen above (n. 336, 337, 424).

sRef Rev@7 @10 S0′ 460. Saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.- That this signifies confession that eternal life is from the Lord alone, is evident from the signification of saying, as denoting to confess, for confession follows; and from the signification of “who sitteth on the throne and unto the Lamb,” as denoting the Lord as to Divine Good and as to Divine Truth, for by sitting on the throne is meant the Lord as to Divine Good, and by the Lamb, the Lord as to Divine Truth, as may be seen above (n. 134, 253, 297, 314); and from the signification of salvation, as denoting eternal life, for eternal life, in the Word, means eternal salvation.

sRef Isa@25 @9 S2′ sRef Ps@14 @7 S2′ sRef Isa@49 @6 S2′ sRef Luke@2 @30 S2′ sRef Isa@62 @11 S2′ sRef Luke@2 @31 S2′ sRef Isa@46 @13 S2′ [2] By salvation being ascribed to Him, is signified that salvation is from Him, because He is salvation. For everything of salvation and eternal life is from the Lord and of the Lord with men and angels; for all the good of love, and all the truth of faith, with man, are not of man, but of the Lord with him, for it is the proceeding Divine which is the Lord in heaven with angels, and in the church with men; and salvation and eternal life are from the good of love and the truth of faith. Hence it is evident what is meant by salvation being ascribed to the Lord, and by the Lord being salvation, as in the following passages.

In Isaiah:

“Lo, this is our God; we have waited for him, and he will save us; this is Jehovah; we have waited for him, we will be glad and rejoice in his salvation” (xxv. 9).

Again:

“My salvation shall not tarry; and I will place salvation in Zion for Israel my glory” (xlvi. 13).

And again:

“I gave thee for a light of the Gentiles, that thou mayest be my salvation unto the end of the earth” (xlix. 6).

And again:

“Say ye to the daughter of Zion, Behold, thy salvation cometh” (lxii. 11).

In David:

Jehovah “will give the salvation of Israel in Zion, when he shall bring back the captivity of his people” (Psalm xiv. 7; liii. 6).

These things are spoken of the Lord, who is here called salvation from the act of saving, and from the fact that He is salvation in man, for so far as He is in man, so far man has salvation. Hence in Luke, Simeon said:

“Mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples” (Luke ii. 30, [31]), therefore the Lord was also called Jesus, for Jesus signifies salvation.

sRef Rev@7 @12 S3′ sRef Rev@7 @11 S3′ sRef Rev@7 @17 S3′ sRef Rev@5 @6 S3′ [3] It is said, “Who sitteth on the throne, and the Lamb,” and the Lord is meant by both; as to Divine Good, by “who sitteth on the throne,” and as to Divine Truth, by “the Lamb,” and both from His Divine Human, as shewn in the passages cited above. Therefore the Lamb alone upon the throne is elsewhere named, as in the Apocalypse, “Lo, in the midst of the throne a Lamb standing” (v. 6). And again: “The Lamb which is in the midst of the throne shall feed them” (vii. 17). And also in the present chapter, He is called God alone (verses 11, 12). “They fell down before the throne, and worshipped God, saying, Might be to our God.” This is to be understood in a manner similar to that which the Lord said when He spake of the Father and the Son, as though they were two, when, yet, by the Father, He meant the Divine in Himself, and by the Son, His Human from that Divine, and this He also clearly teaches when He says, that the Father is in Him and He in the Father, and that He and the Father are one. The meaning of the words, “Who sitteth on the throne and unto the Lamb,” is similar. That also by the Lamb is meant the Divine Human of the Lord, and in the respective sense (sensu respectivo) the good of innocence, may be seen above (n. 314).

sRef Rev@7 @12 S0′ sRef Rev@7 @11 S0′ 461. Verses 11, 12. And all the angels stood round about the throne, and the elders and the four animals, and fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God unto the ages of the ages, Amen. – “And all the angels stood round about the throne, and the elders and the four animals,” signifies the conjunction of the Lord with the whole heaven; “and fell before the throne on their faces, and worshipped God,” signifies thanksgiving from humility of heart that so many are saved; “saying, Amen,” signifies the Lord as to Divine Truth from Divine Good; “Blessing, and glory, and wisdom,” signifies these things from the Divine Truth which proceeds from the Lord; “and thanksgiving, and honour,” signifies these things from the Divine Good which proceeds from the Lord; “and power, and might,” signifies Omnipotence from Divine Good by Divine Truth; “be unto our God unto the ages of the ages” signifies unto the Lord to eternity; “Amen,” signifies confirmation from the Divine.

sRef Rev@7 @11 S0′

462. And all the angels stood round about the throne, and the elders and the four animals.- That this signifies the conjunction of the Lord with the whole heaven, is plain from the signification of standing round about the throne, as denoting conjunction with the Lord, for by Him Who sitteth on the throne and the Lamb, is meant the Lord alone, as stated just above (n. 460:1). And by standing round about is signified conjunction; for in the spiritual world those with whom there is conjunction appear as present, and with whom there is not conjunction as absent: and from the signification of the angels, the elders, and the four animals, as denoting those who are in the three heavens, thus those who are in the whole heaven. By the angels are meant those who are in the first or ultimate heaven; by the elders, those who are in the second or middle heaven; and by the four animals, those who are in the third or inmost heaven. That the four-and-twenty elders, and the four animals, mean in a general sense the higher heavens, and that in a specific sense the elders mean those who are in the second or middle heaven, and the four animals those who are in the third or inmost heaven, may be seen above (n. 313, 322, 362). It therefore follows, that the angels here mean the lower heavens. Indeed all who are in the heavens are called angels, but because those who are in the higher heavens, possess intelligence and wisdom above the rest, they are here called elders, and are meant by the four animals, wherefore also they stood immediately round the throne, as seen by John. It is to be observed, that John saw a multitude of angels, and, at the same time, four-and-twenty elders, and the cherubim or four animals, and that he did not see all who are in the heavens, that is, the whole heaven. For it was a prophetic vision, which is of such a kind, that the things seen are significative. Thus the few here seen, signified the whole heaven, just as the four-and-twenty elders signified the second or middle heaven, and the four animals, the third or inmost heaven.

sRef Rev@7 @11 S0′ 463. And fell before the throne on their faces, and worshipped God.- That this signifies thanksgiving from humility of heart that so many were saved by the Lord, is evident from the signification of falling on the face and worshipping, as here denoting to give thanks from humility of heart. For falling on the face signifies humiliation of heart, because to fall on the face corresponds to that humiliation, and all the actions of the body correspond to the affections of the mind, so that they make one by correspondences. Thus “to fall on the faces before God” in worship makes one by correspondence with humiliation of the heart. Hence it was a solemn rite with the ancients, and still remains so amongst many nations, to fall on their faces in worship; but at this day in the Christian world, it is the custom merely to kneel. That worship here signifies thanksgiving that so many are saved, is evident from that which precedes, and that which follows; for the subject treated of is the salvation of those who have lived in good according to their religious faiths, although they have not been in genuine truths. Thanksgiving from the whole heaven, on this account, presently follows. It is said that they fell on their faces and worshipped God; and “to fall on the faces” denotes to manifest humiliation of heart from the good of love, while to worship God denotes to manifest humiliation of heart by means of truths from that good.

sRef Rev@7 @12 S0′ 464. Saying, Amen.- That this signifies the Lord in regard to Divine Truth from Divine Good, is evident from the signification of Amen, as denoting truth. And because the Lord is truth itself, as He Himself teaches in John (xiv. 6), therefore Amen, in the highest sense, signifies the Lord in regard to Divine Truth; this therefore is here the signification of Amen, because it is uttered to the Lord by the angels of the three heavens. It is here said, Amen, in the first place, and also in the last, to signify that the Lord, in regard to Divine Truth from Divine Good, is in primaries and in ultimates, or that the Lord Himself is the First and the Last; for Divine Truth united to Divine Good is the Lord in the heavens, this being the proceeding Divine from which are all things of heaven, and heaven itself, as shown in Heaven and Hell (n. 13, 126-140, 275). That to be in primaries and ultimates signifies to be in all, may be seen also above (n. 41, 417), and in the Arcana Coelestia (n. 10,044, 10,329, 10,335); and that Amen signifies the Lord as to Divine Truth, may be seen above (n. 228).

sRef John@17 @10 S0′ sRef John@15 @8 S0′ sRef Rev@7 @12 S0′ 465. Blessing, [and] glory, and wisdom.- That this signifies that these are from the Divine Truth which proceeds from the Lord in the three heavens, is evident from the signification of blessing, as denoting the reception of Divine Truth and fructification thence, from which are happiness and eternal life, that these are meant by blessing in the Word, may be seen above (n. 340); and from the signification of glory, as denoting the reception of Divine Truth in interior things; concerning this see above (n. 34, 288, 345); and from the signification of wisdom, as denoting the reception of Divine Truth in inmost things, for thence is wisdom. These three, blessing, glory, and wisdom, are named, because uttered by the angels of the three heavens, as may be seen above (n. 462); and the reception of Divine Truth in the ultimate or first heaven is called blessing, in the middle or second heaven, glory, and in the inmost or third heaven, it is called wisdom. But it is said, “blessing, [and] glory, and wisdom, be unto God unto the ages of the ages,” which signifies that they are in the heavens from Him, since blessing, glory, and wisdom are said to be unto God when they are with those who are in the heavens, for these are they with whom the Divine blessing, the Divine glory, and the Divine wisdom are. This the Lord also teaches in John:

“Herein is my Father glorified, that ye bear much fruit; and ye shall be my disciples” (xv. 8).

And again:

Father, “all things that are mine are thine, and thine are mine, and I am glorified in them” (xvii. 10).

This is similar to what was said above, “salvation be unto our God” (n. 460); wherefore it was a religious custom with the ancients to say, “Blessed be God,” and “Blessing be to God,” also, “glory and wisdom be to God,” by which they did not mean that blessing, glory, and wisdom are to Him, since all blessing, glory, and wisdom come from Him; but they meant that these are with every one from Him. They spoke thus in order to ascribe everything that they received to God alone, and nothing to themselves, and in order that might they thus speak from the Divine, and not from themselves.

sRef Rev@7 @12 S0′ 466. And thanksgiving and honour.- This signifies that this is from the Divine Good which proceeds from the Lord in the three heavens, as is plain from this, that as blessing, glory, and wisdom, are said of the reception of Divine Truth, so thanksgiving and honour are said of the reception of Divine Good. For there are two things that proceed from the Lord, from which are all things in the heavens and in the earths, namely, Divine Truth and Divine Good. Divine Truth is the source of all wisdom and intelligence with angels and men, and Divine Good is the source of all love and charity in them. These two proceed from the Lord in union, so that in their very origin they are one; but they are two with angels and men, who are the recipients of them, because there are two receptacles of life with angels and men, called the understanding and the will. The understanding is the receptacle of Divine Truth, and the will the receptacle of Divine Good, or what is the same, the understanding is the receptacle of wisdom from the Lord, and the will the receptacle of love from the Lord; but as far as these two, the Divine Truth and the Divine Good, and thence the understanding and the will, are one with angels and men, so far are they in conjunction with the Lord, but as far as these are not one, so far angels and men are not in conjunction.

[2] Since the Word was given to men in order that there may be conjunction of the Lord with angels and men by means of it, therefore, in every part of it, truth is united to good, and good to truth. For in the Word, especially in the prophets, two expressions are made use of, one of which has reference to Divine Truth, and the other, to Divine Good. But this conjunction in the Word appears only to the angels in heaven, and to those on earth to whom it is granted to see the spiritual sense; for there are words which have reference to truth, and others which have reference to good; where two expressions, therefore, occur, which are almost alike, one signifies those things that belong to truth, and the other, those things that belong to good. There is this union in the Word because the Word is Divine, and Divine Truth united to Divine Good proceeds from the Divine. Concerning this union or this marriage of good and truth in the Word, hitherto unknown on earth, see above (n. 238, 288); and in the Arcana Coelestia (n. 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4158, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314). These things are said in order that it may be known that “blessing,” “glory,” and “wisdom,” are used in reference to truths from the Divine, as shown above (n. 465), and that “thanksgiving” and “honour” are used in reference to goods from the Divine. That “glory” in the Word is a term used in reference to truth, and “honour” to good, may be seen above (n. 288, 345), where proof is given from various passages in the Word. Thanksgiving is here also used of good, because blessing is mentioned above, and blessing is from the mouth by means of truths, and thanksgiving is of the heart from good.

sRef Rev@7 @12 S0′ 467. And power and might.- This signifies Omnipotence from Divine Good by means of Divine Truth, as is evident from the signification of power and might, when said of the Lord, as denoting Omnipotence; but power is said of the Divine Truth, and might, of the Divine Good. Therefore both power and might signify Omnipotence by means of Divine Truth from Divine Good. That power, when said of the Lord, denotes Omnipotence, may be seen above (n. 338); and that all power belongs to truths from good, or to good by means of truths, and Omnipotence to the Lord from Divine Good by means of Divine Truth, may also be seen above (n. 209, 333); and in Heaven and Hell (n. 228-233). Both power and might are named, because there is a marriage of good and truth in every detail of the Word; were it not so, the mention of one would have been sufficient; the same is the case also in many other passages.

sRef Ps@103 @17 S0′ sRef Ps@90 @2 S0′ sRef Isa@45 @17 S0′ sRef Isa@26 @4 S0′ sRef Rev@10 @6 S0′ sRef Isa@51 @8 S0′ sRef Rev@11 @15 S0′ sRef Dan@7 @14 S0′ sRef Rev@7 @12 S0′ sRef Rev@5 @14 S0′ sRef Rev@5 @13 S0′ sRef Isa@51 @6 S0′ 468. Be unto our God unto the ages of the ages.- Signifies to the Lord to eternity; for by our God is meant “He who sitteth on the throne and the Lamb,” and the Lord alone is meant by both; by him who sitteth on the throne, the Lord as to Divine Good, and by the Lamb, the Lord as to Divine Truth, as shown above (n. 460); and “unto the ages of the ages,” when stated of the Lord, signifies eternity. The reason why the expression “to eternity,” is not used, but “unto the ages of the ages,” is, that ages of ages is a natural, and eternity a spiritual, expression, and the sense of the letter of the Word is natural, and the internal sense spiritual, and the latter is contained in the former. There is the same distinction in other places in the Word; thus in Daniel:

To the son of man “there was given dominion, and glory, and a kingdom, his dominion the dominion of an age which shall not pass away” (vii. 14).

And in Isaiah:

“Trust ye in Jah Jehovah, a rock of ages” (xxvi. 4).

Again, in the same:

“Israel is saved by Jehovah with the salvation of ages; they shall not be ashamed unto everlasting ages” (xlv. 17).

And again:

“My salvation shall be unto an age, and my justice shall not be abolished. My justice shall be unto an age, and my salvation unto generation and generation” (li. 6, 8).

So in David:

“Before the mountains were brought forth, and the earth and the world were formed, from age even to age thou art God” (Psalm xc. 2).

Again:

“The mercy of Jehovah is from age to age upon them that fear him” (Psalm ciii. 17).

And in the Apocalypse:

“To him be might unto the ages of the ages. Behold I am alive unto the ages of the ages” (i. 6, 18).

And again:

“Unto him that sitteth on the throne and unto the Lamb be blessing, and honour, and glory, and dominion unto the ages of the ages, and they worshipped him that liveth unto the ages of the ages” (v. 13, 14).

Again:

“He swore by him who liveth unto the ages of the ages, who created the heaven” (x. 6).

Again:

“The kingdoms of the world have become of our Lord and his Christ, and he shall reign unto the ages of the ages” (xi. 15),

and in many other places besides. Moreover also, in the Word, “an age,” signifies time from of old; also, time even to the end; and also the same as “the world”; but concerning these significations of an age we shall speak elsewhere.

sRef Rev@7 @12 S0′ 469. Amen.- This signifies confirmation from the Divine, as is evident from the signification of Amen, which denotes truth, and therefore, Divine Truth from the Lord, see above (n. 464). But here it denotes confirmation from the Divine, because it forms the close of the adoration of the angels. Confirmation from the Divine means, that this is Divine Truth, and thus that it is so. When any one speaks Divine Truth from the heart, then the Lord confirms it; confirmation cannot come from any other source; this is signified by Amen, at the end of prayer. That Amen denotes confirmation from the Divine, may be seen above (n. 34).

sRef Rev@7 @16 S0′ sRef Rev@7 @15 S0′ sRef Rev@7 @14 S0′ sRef Rev@7 @17 S0′ sRef Rev@7 @13 S0′ 470. Verses 13-17. And one of the elders answered, saying unto me, These that are clothed in white robes, who are they, and whence came they? And I said unto him, Lord, thou knowest. And he said unto me, These are they who come out of great tribulation, and they did wash their robes, and make their robes white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple; and he who sitteth on the throne shall dwell over them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away every tear from their eyes.-

“And one of the elders answered, saying unto me,” signifies influx out of heaven from the Lord, and thence perception; “These that are clothed in white robes, who are they, [and whence came they]?” signifies, concerning those who are now in truths, and in the protection of the Lord, of what quality they are and of what quality they have been. “And I said unto him, Lord, thou knowest,” signifies that it is known to the Lord alone; “And he said unto me, These are they who come out of great tribulation,” signifies information, that they are those who had been in temptations; “and they did wash their robes,” signifies removal of falsities by means of temptations; “and make their robes white in the blood of the Lamb,” signifies implantation of Divine Truth from the Lord. “Therefore are they before the throne of God,” signifies, that consequently they are conjoined to the Lord; “and serve him day and night in his temple,” signifies, that in heaven they are continually kept in truths; “and he who sitteth on the throne shall dwell over them,” signifies influx of Divine good into truths with them. “They shall hunger no more, neither thirst any more,” signifies, that good and truth and happiness therefrom shall not fail them; “neither shall the sun light on them, nor any heat,” signifies, that in them there will be no evil and falsity springing from lusts. “For the Lamb who is in the midst of the throne shall feed them,” signifies, that the Lord will instruct them from heaven; “and shall lead them unto living fountains of water,” signifies, in Divine truths; “and God shall wipe every tear from their eyes,” signifies, their state of blessedness, from the affection of truth, after falsities have been removed by means of temptations.

sRef Rev@7 @13 S0′ 471. And one of the elders answered, saying unto me.- That this signifies influx out of heaven from the Lord, and thence perception, is evident from the signification of answering and saying, when stated of the elders, who signify heaven where the Lord is, as denoting influx and perception, for “to answer” denotes influx, and “to say,” perception; and from the signification of the elders, as denoting those who are in the second, or middle heaven, where those are who are in intelligence, and through whom responses are given; concerning this see above (n. 462). And because all influx is from the Lord alone, although by means of angels, therefore these words signify influx and perception out of heaven from the Lord. That such a sense is contained in these words may seem strange; still, these words are in no other way understood in heaven. It appears strange, for the reason that this is as it were a historical statement, and matters of history conceal the spiritual sense more than those that are only prophetical; but all the historical parts of the Word contain also a spiritual sense, and still more the prophetical histories, which consist of those things which the prophets saw, and of those that were said to them when they were in the vision of the spirit; for all those things are representative and significative. For example that four-and-twenty elders and four animals were seen by John, is prophetical history, representing and signifying the angels of the higher heavens, as shown above. It follows therefore, that the speaking of one of the elders to him was also significative; for it signifies influx and perception out of heaven from the Lord.

sRef Ps@120 @1 S2′ sRef Ps@34 @4 S2′ sRef Ps@13 @3 S2′ sRef Isa@49 @8 S2′ sRef Ps@20 @9 S2′ sRef Ps@4 @1 S2′ sRef Ps@91 @15 S2′ [2] That answering does not here signify to answer in its ordinary meaning, is evident from this fact, that it is said without interrogation, and to answer, implies interrogation; here therefore it has reference to thought concerning those who were seen in white robes.

Moreover the expression “to answer,” often occurs in the Word, and, when used in reference to the Lord, it signifies influx, inspiration, perception, and information, also mercy, and help; as in the following passages:

“In a time of good pleasure have I answered thee, and in a day of salvation have I helped thee” (Isaiah xlix. 8).

In David:

“Save me, O Jehovah; let the king answer us in the day when we call” (Psalm xx. 9).

Again:

“Answer me when I call, O God of my justice” (Psalm iv. 1).

Again:

“Consider and answer me, O Jehovah my God” (Psalm xiii. 3).

“I call upon thee, for thou wilt answer me O God” (Psalm xvii. 6).

Again:

“I sought Jehovah, and he answered me” (Psalm xxxiv. 4).

Again:

“He calleth upon me, and I will answer him” (Psalm xci. 15).

And again:

“In my distress I cried unto Jehovah, and he answered me” (cxx. 1, and elsewhere).

In these and in other passages, by answering is not meant, to answer, but to flow into the thought, to cause to perceive, and also to give help from mercy. Answers, therefore, that are said to come from the Lord, signify perceptions from influx. It is to be observed, that whatever comes into perception from the Lord is called influx.

sRef Rev@7 @13 S0′ 472. These that are clothed in white robes, who are they and whence came they? – That this signifies concerning those who are now in truths, and in the protection of the Lord, what their quality is and what it has been, as is evident from the signification of being clothed in white robes, which denotes those who are now in truths, and in the protection of the Lord, see above (n. 395:1-2, 457); and from the signification of “Who are they? and whence came they?” as denoting of what quality they are, and of what quality they have been. “Who are they and whence came they,” signifies of what quality they are, and of what quality they have been, for the reason that in the spiritual world, when angels see and meet others, they never inquire who they are, and whence they come, but what their quality is; wherefore this is the spiritual meaning of these words. The reason why the angels inquire only concerning the quality of those whom they see is, that in the spiritual world all have habitations according to the quality of their affections. Again, to inquire who they are implies personality, and to inquire whence they come involves place; and in the thought, and thence in the spiritual speech of the angels, there is no idea of person and place, but in their stead they have an idea of things and states in reference to quality, therefore also a name is given to every one there from his quality. That the angels think apart from person and place, and that consequently they possess wisdom, may be seen above (n. 99, 100, 270, 325). From these considerations it is evident, that the words, “Who are they? and whence came they?” signify in the spiritual sense, what their quality is, and what it has been. Their quality is also described in what now follows.

sRef Rev@7 @14 S0′ 473. And I said unto him, Lord, thou knowest.- This signifies that it is known to the Lord alone, as is evident from the explanation above (n. 471), namely, that by one of the elders, who answered, and to whom it is now said, “Lord, thou knowest,” is meant, out of heaven from the Lord. For whatever the angels said to men in the Word, they did not say it from themselves, but the Lord spoke through them, therefore also the angels who spoke are, throughout the Word, called Jehovah. For this reason the Word, even where it is spoken by the angels, is Divine; for no one, not even an angel, can of himself utter such Divine things as are contained in the Word, nor indeed any truth which is in itself Divine, but the Lord alone by means of them. From these things it is evident, that the words, “Lord, thou knowest,” signify that it is known to the Lord alone.

sRef Rev@7 @14 S0′ 474. And he said to me, These are they who come out of great tribulation.- That this signifies information that they are those who have been in temptations, is evident from the signification of, “he said to me,” as denoting information; and from the signification of tribulation, or great affliction, as denoting temptations, of which we shall speak presently. Something shall first be said here concerning the temptations which those undergo in the spiritual world who are in falsities from ignorance, and who are here treated of. Only those undergo temptations there who have lived a good life in the world according to their religion, wherein were falsities of doctrine in which they believed. For by temptations falsities are shaken off, truths are implanted, and thus they are prepared for heaven; for all those who shall come into heaven must be in truths; wherefore so long as they are in falsities they cannot come into heaven. The reason is, that the Divine Truth proceeding from the Lord makes heaven, and makes the life of the angels there, therefore falsities, because they are opposed to truths, and because opposites destroy, must first be removed, and they cannot be removed except by temptations.

[2] That temptations perform this use, may be seen in the Doctrine of the New Jerusalem, (n. 187-201), where temptations are treated of. The reason why they are let into temptations in the spiritual world after the life in the body, is, that they could not be tempted in the world on account of the falsities of religion in which they were, and which were everywhere dominant. It must be understood, that all those who are let into temptations are saved; but the evil, who are in falsities from evil, are not tempted, for with them truths cannot be implanted, because the evils of their lives offer a hindrance; but truths are taken away from them, and therefore they remain in pure falsities, and are then immersed deeply in hell, according to the quality of evil from which such falsity springs. In a word, those who are about to come into heaven are vastated in regard to their falsities, and those who are about to go into hell are vastated in regard to truths; that is, falsities are removed from those who are about to go to heaven, and truths are taken away from those who are about to go to hell. For no one can enter heaven with falsities, nor hell with truths, because truths from good make heaven, and falsities from evil make hell. The temptations of those whose falsities have to be removed are treated of in many passages in the Word, and especially in David, and are called afflictions, tribulations, and vastations; but there is no need to quote those passages here, since it can be seen without them that tribulations and afflictions, when spoken of in reference to good, mean, in the spiritual sense, temptations.

sRef Rev@7 @14 S0′ 475. And they did wash their robes.- This signifies the removal of falsities by means of temptations, as is evident from the signification of washing, which denotes to purify from falsities and evils, consequently to remove them; for the evils and falsities which men, spirits, and angels have, are not taken away, but removed, and when removed they appear as though taken away (concerning this fact see the Doctrine of the New Jerusalem, n. 166, 170); washing therefore signifies to remove falsities, and thus to purify; and from the signification of robes as denoting truths in general, protecting, see above (n. 395). But in the present case “by robes” before they were washed and made white, are signified falsities from which they were purified. For those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of various colours, and while in temptations, in squalid garments; but when they come out of temptations, they appear in white robes, which shine according to their state of purification from falsities. Every one in the other life appears in garments which accord with the truths and the falsities which he has; for this reason garments signify truths, and in the opposite sense, falsities, as may be seen above (n. 195, 271). It is evident from these things, what is signified by washing their robes and making them white.

sRef 1Ki@7 @23 S2′ sRef 1Ki@7 @29 S2′ sRef 1Ki@7 @32 S2′ sRef 1Ki@7 @28 S2′ sRef 1Ki@7 @35 S2′ sRef 1Ki@7 @36 S2′ sRef 1Ki@7 @33 S2′ sRef 1Ki@7 @34 S2′ sRef 1Ki@7 @37 S2′ sRef 1Ki@7 @30 S2′ sRef 1Ki@7 @39 S2′ sRef 1Ki@7 @38 S2′ sRef 1Ki@7 @31 S2′ sRef 1Ki@7 @25 S2′ sRef Ex@30 @20 S2′ sRef Ex@30 @18 S2′ sRef Ex@30 @19 S2′ sRef 1Ki@7 @24 S2′ sRef 1Ki@7 @27 S2′ sRef 1Ki@7 @26 S2′ [2] In ancient times, when all the external things of the church were representative and significative of things spiritual and celestial, washings were customary, and they represented purifications from falsities and evils. Washings had this signification, because waters signified truths, while filth signified falsities and evils, and all purification from falsities and evils takes place by means of truths. That waters signify truths may be seen above (n. 71). Washings were therefore instituted with the sons of Israel by command. For a representative church was established among them, everything pertaining to which signified spiritual things, and the washings signified purifications from evils and falsities, and thence regeneration. On this account a laver of brass was placed at the door of the tent of the congregation, (Exod. xxx. 18-20); and also lavers of brass were placed without the Temple, one great [laver] called “the molten sea,” and ten smaller lavers (1 Kings vii. 23-39).

sRef Ex@29 @4 S3′ [3] Because washings signified such things, therefore when Aaron and his sons were inaugurated into the priesthood, Moses was commanded to wash them with water at the door of the tabernacle, and so to sanctify them (Exod. xxix. 4; xl. 12; Levit. viii. 6). For priests represented the Lord as to Divine Good, as kings represented Him as to Divine Truth; consequently the priests also represented the Divine sanctity, which is pure without blemish. Aaron and his sons received this representation through the washing by Moses; wherefore it is said, that they should thus be sanctified, although they themselves received no sanctity by the washing.

sRef Ex@30 @21 S4′ sRef Ex@30 @20 S4′ sRef Ex@30 @18 S4′ sRef Ex@30 @19 S4′ [4] Therefore it was also commanded that Aaron and his sons should wash their hands and feet before they entered the tent of the congregation, and before they ascended the altar to minister, and it is said “that they die not,” and that it should be to them “a statute of an age” (Exod. xxx. 18-21, chap. xl. 30, 31); and that Aaron should wash his flesh before he put on the garments of the ministry (Levit. xvi. 4, 24). By washing the hands and feet was signified the purification of the natural man, and by washing the flesh, the purification of the spiritual man. Hence also it was commanded, that the Levites should be sanctified by being sprinkled with the water of expiation, and by shaving their flesh, and washing their garments (Num. viii. 6, 7). This was done to the Levites because they attended to the external things of the church under Aaron and his sons; and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving their flesh, and washing their garments.

sRef Lev@15 @11 S5′ sRef Lev@15 @10 S5′ sRef Lev@15 @9 S5′ sRef Lev@15 @6 S5′ sRef Lev@15 @12 S5′ sRef Lev@15 @5 S5′ sRef Lev@15 @7 S5′ sRef Lev@15 @8 S5′ sRef Lev@17 @15 S5′ sRef Lev@14 @9 S5′ sRef Lev@17 @16 S5′ sRef Lev@15 @13 S5′ sRef Lev@14 @8 S5′ sRef Lev@11 @32 S5′ [5] Moreover, all who became unclean by touching unclean things also washed themselves and their garments, and thus were said to be made clean. As for example, they who had eaten of the carcase of an unclean beast, or of what was torn (Levit. xvii. 15, 16); he who touched the bed of one that had a flux, or who had sat upon the vessel, upon which that one had sat, or who had touched his flesh (Levit. xv. 5-12). The leper, after his cleansing, had to wash his garments, shave off all his hair, and wash himself with water (Levit. xiv. 8, 9); and in fact the very vessels that were made unclean by the touch of the unclean, had to be passed through waters (Levit. xi. 32); besides in many other references. He who supposes that they who washed their flesh, or hands and feet, or garments, were thereby cleansed and sanctified, that is to say, purified from their sins, is much deceived. For sins are not washed away or removed as filth is by water, or by means of water, but they are washed away, that is, removed, by means of truths, and a life according to them, and this alone was what was represented by washings; for waters signify truths, and truths, when there is a life according to them, purify men.

sRef Matt@15 @11 S6′ sRef Matt@15 @1 S6′ sRef Matt@15 @2 S6′ sRef Matt@23 @26 S6′ sRef Matt@23 @25 S6′ sRef Matt@15 @18 S6′ sRef Matt@15 @17 S6′ sRef Matt@15 @20 S6′ sRef Matt@15 @19 S6′ [6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew:

“Woe unto you, Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside of them may be clean also” (xxiii. 25, 26).

The Lord gave similar teaching when the Jews and Pharisees rebuked His disciples for not washing their hands before they eat, for he said, that that would not defile a man, but every evil which goeth forth from the heart (Matt. xv. 1, 2, 19, 20; Mark vii. 1-23; Luke xi. 38, 39). It is therefore clear that the Jews, by their washings, were never sanctified and cleansed from their spiritual defilements, which are the evils issuing from the heart, because these evils reside within, and in the world have no relation to the filth which adheres to the body. It is said, that the inside of the cup and of the platter is to be cleansed in order that the outside may be clean also; for the exterior with man cannot be cleansed before the interior, since by means of the interior the exterior is cleansed. By the cup and platter are signified the interiors and exteriors of man, which receive truth and good, for the cup is the container of wine, and the platter the container of food; and wine (vinum) signifies truth, and food signifies good, just as bread does. It is therefore evident what is signified, in the spiritual sense, by cleansing first the inside of the cup and of the platter, that the outside may be clean also.

sRef John@13 @10 S7′ [7] The same also is meant by the washing of the feet of the disciples, concerning which the Lord thus spoke to Peter:

“He that is washed needeth not save to wash his feet, but is clean every whit” (John xiii. 10).

Here by, “he that is washed,” is signified inward purification; and by, “needeth not save to wash his feet,” is signified, that then he is to be outwardly cleansed, for the feet signify the external or natural man, as may be seen above (n. 69). Concerning this interior truth more may be seen in the Doctrine of the New Jerusalem (n. 179, 181); and in the Arcana Coelestia, where the following subjects are illustrated, namely, that each man, both the internal or spiritual, and the external or natural, must be purified in order that a man may be purified, and that the external must be purified by the internal (n. 3868, 3870, 3872, 3876, 3877, 3882). The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world (n. 3321, 3325, 3469, 3493, 4353, 8746, 9325). The external or natural man is purified by the Lord through the internal or spiritual (n. 3286, 3288, 3321). A man is not purified until the external or natural man is also purified (n. 8742-8747, 9043, 9046, 9061, 9325, 9334). Unless the natural man be purified, the spiritual man is closed (n. 6299); and as to the truths and goods of faith and of love he is as it were blind (n. 3493, 3969).

The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man, by willing and doing them. From these considerations the meaning of the Lord’s words to Peter is now clear, “He that is washed needeth not save to wash his feet, but is clean every whit;” and also the Lord’s words to the Pharisees; “Cleanse first the inside of the cup and of the platter, that the outside of them may be clean also.”

sRef John@3 @5 S8′ [8] That the internal man is purified by means of the truths of faith, and the external by a life according to them, is meant also by these words of the Lord, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John iii. 5). Water signifies the truths of faith, and the spirit, a life according to them.

sRef Ezek@16 @9 S9′ [9] From these observations the signification of washing in the following passages is evident.

Thus in Ezekiel:

“I washed thee with waters; yea, I thoroughly washed away thy bloods from upon thee, and I anointed thee with oil” (xvi. 9).

This was said of Jerusalem, which signifies the church; the purification of the church from falsities and evils is signified by, I washed thee with waters; yea I thoroughly washed away thy bloods from upon thee. To wash with waters signifies to purify it by means of truths, and to wash away bloods signifies to purify from evils and falsities. To imbue it with the good of love is signified by, I anointed thee with oil, oil denoting the good of love.

sRef Isa@4 @4 S10′ [10] In Isaiah:

“When the Lord shall have washed away the filth of the daughters of Zion and shall have purged the bloods of Jerusalem from the midst thereof, in the spirit of judgment, and in the spirit of cleansing” (iv. 4).

To wash away the filth of the daughters of Zion, signifies to purify the affections of those who are of the celestial church from the evils of the love of self, filth denoting the evil of the love of self, daughters, the affections, and Zion, the church which is in love to the Lord, and is therefore called the celestial church. To wash away the bloods of Jerusalem signifies to purify the affections from the falsities of evil, bloods denoting those falsities. In the spirit of judgment, and in the spirit of cleansing, signifies, by the understanding of truth, and by the affection for truth, for spirit denotes the Divine Truth which proceeds from the Lord, the spirit of judgment, the understanding of truth thence, and the spirit of cleansing, the spiritual affection for truth, since it is this which cleanses.

sRef Job@9 @31 S11′ sRef Job@9 @30 S11′ [11] Again, in Job:

“If I wash myself in waters of snow, and make my hands clean with lye; yet shalt thou plunge me into the pit, and mine own clothes shall abhor me” (ix. 30, 31).

These words mean, that if any one desire to purify himself, even by means of truths and goods which are, or seem to be genuine, he will still lead himself into falsities. To wash himself denotes to purify himself; waters of snow denote the truths which are, or seem to be, genuine; lye denotes the good from which [such waters come]; and the pit denotes what is false. That consequently truths falsified exist, is meant by mine own clothes shall abhor me, clothes denoting truths, which are said to abhor a man when he falsifies them, and this is the case when he thinks out and forms conclusions from his own intelligence.

sRef Gen@49 @11 S12′ [12] In Moses:

“Who washes his garment in wine, and his covering in the blood of grapes” (Gen. xlix. 11).

These words are spoken of Judah, who there signified the Lord as to Divine Truth; that He completely purified this in His Human, when He was in the world, is signified by His washing His garment in wine, and His covering in the blood of grapes, garments and covering signifying His Human, and wine and the blood of grapes, the Divine Truth. These things are explained in the Arcana Coelestia (n. 6377, 6378).

sRef Isa@1 @16 S13′ [13] That washing, signifies to purify from falsities and evils, is evident in Isaiah:

“Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil” (i. 16).

Because to wash signifies to remove falsities and evils, it is therefore said, “put away the evil of your doings from before mine eyes; cease to do evil.”

sRef Jer@4 @14 S14′ sRef Ps@51 @7 S14′ sRef Ps@51 @2 S14′ [14] In Jeremiah:

“O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thoughts of thine iniquity lodge within thee?” (iv. 14).

And in David:

“Wash me thoroughly from mine iniquity, and cleanse me from my sin. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow” (Psalm li. 2, 7).

Here to wash clearly denotes to purify from falsities and evils, for it is said, “wash me thoroughly from mine iniquity, and cleanse me from my sin,” and afterwards “wash me, and I shall be whiter than snow.” To wash from iniquity denotes purification from falsities, and from sin denotes from evils, for iniquity is spoken of falsities, and sin, of evils. Because the water of expiation also was prepared from hyssop, it is therefore said, “purge me with hyssop, and I shall be clean.”

sRef Jer@2 @22 S15′ [15] In Jeremiah:

“Though thou wash thee with nitre, and take thee much lye, thine iniquity is marked before me” (ii. 22).

Here also it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, “Though thou wash thee with nitre, and take thee much lye, yet thine iniquity is marked before me.”

sRef Ps@73 @13 S16′ sRef Matt@27 @24 S16′ sRef Ps@73 @14 S16′ [16] Similarly in David:

“I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and my chastisement until the mornings” (Psalm lxxiii. 13, 14).

Here, to wash his hands in innocency, denotes to declare himself to be innocent and pure from evils and falsities; for the washing of the hands was also a testification of innocence; as also is evident from the fact that Pilate washed his hands and said, “I am innocent of the blood of this just one” (Matt. xxvii. 24).

sRef John@9 @11 S17′ sRef John@9 @15 S17′ sRef John@9 @6 S17′ sRef John@9 @7 S17′ [17] Because washings signified purifications from falsities and evils, and because the blind signified those who do not see truths, and thence are in falsities, therefore the Lord told the blind man, whose eyes he anointed with clay made of spittle, to wash himself in the pool of Siloam; and he afterwards washed and came seeing (John ix. 6, 7, 11, 15). The blind man here represented those who can see nothing of truth because they are sensual, and see only those things which appear before the external senses, and therefore they drink in fallacies instead of truths, and apply the sense of the letter of the Word to confirm them. The clay made of spittle signifies sensual truth, such as is contained in the Word for such persons. The waters of the lake or pool of Siloam signify the truths of the Word for all things even to the pools of water in Jerusalem, were significative; and by washing is signified to purify from fallacies, which in themselves are falsities. Hence the signification of these things in a series is evident; for all the miracles and works of the Lord, when He was in the world, signified celestial and spiritual Divine things, that is, such things as have reference to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from primaries (ex primis), and so in fulness. Ultimates are such things as appear before the eyes in the world; for this reason the Lord spoke, and the Word was written by means of such things in nature, which are correspondences.

sRef 2Ki@5 @14 S18′ sRef 2Ki@5 @10 S18′ [18] The case is similar with the miracle wrought on Naaman the leper at the command of Elisha, recorded as follows in the second book of Kings:

Naaman the Syrian was afflicted with leprosy, and was bidden by a messenger from Elisha to wash himself seven times in Jordan, and his flesh should come again to him and he should be clean, and at length Naaman “went down and dipped himself in Jordan seven times, and then his flesh came again like unto the flesh of a little child, and he was clean” (v. 10, 14).

Naaman, of Syria, the leper, represented and signified those who falsify the knowledges of truth and good from the Word, for leprosy signifies falsifications, and Syria, the knowledges of truth and good. The waters of Jordan signified truths introductory to the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary by which the land of Canaan was entered, and by the land of Canaan was signified the church; hence the waters of Jordan signified introductory truths, which are the first knowledges of truth and good from the Word. On account of this signification of the waters of Jordan, Naaman was commanded to wash himself in it seven times, which signified purification from falsified truths. Seven times signify what is in fulness, and when used of holy things, it signifies such holy things as Divine truths are. By reason of this signification of seven times, it is said that his flesh was restored as the flesh of a little child, and by the flesh being restored is signified spiritual life, such as those have who are regenerated by means of Divine truths.

[19] Because the waters of Jordan signify truths introductory to the church, which are the knowledges of truth and good from the Word, and since washing therein signifies purification from falsities, and thence reformation and regeneration by the Lord, therefore baptism was instituted, and it was first administered in Jordan by John (Matt. iii. 11-16; Mark i. 4-13). The rite of baptism signified initiation into knowledges from the Word concerning the Lord, His coming, and salvation from Him. And because man is reformed and regenerated by the Lord by means of truths from the Word, therefore baptism was commanded by the Lord (Matt. xxviii. 19). For truths from the Word are the means by which man is reformed and regenerated, and it is the Lord who reforms and regenerates. More may be seen concerning this in the Doctrine of the New Jerusalem (n. 202-209).

sRef Luke@3 @16 S20′ sRef John@1 @33 S20′ [20] John said that he baptized with water, but that the Lord baptized with the Holy Spirit and with fire (Luke iii. 16; John i. 33). By this is meant, that John only inaugurated them into knowledges from the Word concerning the Lord, and so prepared them to receive Him, but that the Lord Himself regenerates man by Divine Truth and Divine Good proceeding from Himself; for John represented the Word just as Elijah did; the water with which John baptized signified introductory truths, these being knowledges concerning the Lord from the Word. The Holy Spirit signifies Divine Truth proceeding from the Lord; fire, the Divine Good proceeding from Him; and baptism, regeneration by the Lord, by means of Divine Truths from the Word.

[21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless were only representative and significative rites, in order that heaven might be conjoined with the human race, and specifically with the man of the church. For heaven is conjoined to man when he is in ultimates, that is, in such things as are in the world as to his natural man, and in such things as are in heaven as to his spiritual man; there cannot be conjunction in any other way. It was for this reason that baptism and the Holy Supper were instituted, and that by means of such things as are in the world the Word was written, and that it contains a spiritual sense, wherein are heavenly things; and that the sense of the letter of the Word is natural, and contains a spiritual sense within it. That by means of this the Word conjoins the angels of heaven with the men of the church, may be seen in the work concerning Heaven and Hell (n. 303-310); and in the little work Concerning the White Horse, from beginning to end. That the Holy Supper also conjoins, may be seen [in the Doctrine of the New Jerusalem] (n. 210-222); the case is the same in regard to baptism. But yet he who believes that baptism contributes anything to the salvation of man, unless he be at the same time in the truths of the church and in a life according to them, is much deceived. For baptism is an external act, and apart from what is internal, contributes nothing to salvation, but it does contribute to it where the external is conjoined with the internal. The internal of Baptism is this, that by means of truths from the Word, and a life according to them, evils and falsities are removed by the Lord, and thus man is regenerated, as the Lord also teaches in Matthew (xxiii. 26, 27), by means of the things explained above in this article.

sRef Rev@7 @14 S0′ 476. And make their robes white in the blood of the Lamb.- This signifies the implantation of Divine Truth from the Lord, as is evident from the signification of making their robes white, as denoting to put off falsities and to put on truths, for white, and to whiten are said in reference to truths, which are signified by robes. That white, and to whiten, are said in reference to truths, may be seen above (n. 196); and that robes signify truths in general may also be seen above (n. 395). It is said that they made their robes white, because the garments of those who are in falsities in the spiritual world appear to be dusky, and also spotted, and the garments of those who are in temptations appear squalid; but as soon as they come out of temptations, because they are then imbued with Divine Truths, they appear to be clad in garments white and shining, without blemishes, as mentioned just above; therefore by making their robes white is signified that they had put off falsities and put on truths. The blood of the Lamb, signifies the Divine Truth proceeding from the Lord; see above (n. 329); and because falsities are shaken off in temptations, and truths implanted, therefore, in general, by making their robes white in the blood of the Lamb, is signified the implantation of Divine Truth from the Lord. In the sense of the letter of the Word, the blood of the Lamb means the passion of the cross, but in the internal or spiritual sense it means the Divine Truth proceeding from the Lord; for by means of this, man is purified from falsities and evils, that is, his garments are made white.

The passion of the cross was the last temptation of the Lord, through which He completely subjugated the hells, and glorified His Human; and having fulfilled and completed these things, the Lord sent the Paraclete (Paracletum), the Spirit of Truth, by which is meant the Divine Truth proceeding from His glorified Human, as the Lord Himself teaches in John (vii. 39), and elsewhere. Man then is reformed and regenerated by the Lord, and saved by means of the Divine Truth when received, but not by the shedding of blood upon the cross. On this subject more may be seen in the Doctrine of the New Jerusalem (n. 293, 294); and in the passages cited therein from the Arcana Coelestia. The same is also evident from this fact, that the garments of the angels appear to shine with a white and bright appearance, not from faith and from thought concerning the blood of the Lord [shed] upon the cross, but from the Divine Truth from the Lord with the angels. For, as stated above, all their garments accord with the truths which they have, neither is any angel allowed to think of the passion of the Lord, but of His glorification, and of the reception of the Divine from Him.

sRef Rev@7 @17 S0′ sRef Rev@7 @15 S0′ 477. Therefore are they before the throne of God.- This signifies that they are therefore conjoined to the Lord, as is evident from the signification of being before the throne of God, which denotes to be conjoined to the Lord. That conjunction with the Lord is signified by standing round about the throne of God, may be seen above (n. 462); the signification of being before the throne of God is similar. Before the throne of God means before the Lord, for the Lord was upon the throne, as stated in the 17th verse as follows: “The Lamb which is in the midst of the throne shall feed them.”

sRef Rev@7 @15 S0′ 478. And serve him day and night in his temple.- That this signifies that they are continually kept in truths in heaven, is evident from the signification of serving, as being said of those who are in truths, on which subject we shall speak presently; and from the signification of day and night, as denoting continually and in every state, upon which also we shall speak presently; and from the signification of the temple of God, as denoting heaven where Divine Truth reigns; concerning, which see above (n. 220, 391:2). By these words it is therefore signified that they are continually kept in truths in heaven. The reason of this signification is, that these things are said of those who, during their life in the world, were in falsities from ignorance, as shown above; and those who are in falsities from ignorance, and yet in the good of life according to their religion, cannot be saved until their falsities have been removed, and truths implanted in their stead; and truths are implanted by means of temptations. When therefore they come out of temptations, the falsities still remain, although removed by means of truths; for nothing evil and false can be absolutely blotted out from man, spirit, or angel, but only removed. For they are withheld from their own evils and falsities, and retained in good and in truth by the Lord, and when this is the case, they seem to themselves to be as it were without evils and falsities; hence it is, that unless those who, in the world, had been in falsities from ignorance, were continually retained in truths by the Lord, they would relapse into falsities. This, therefore, is the meaning of the words “they serve him day and night in his temple.” Temple also signifies heaven, where truths reign.

[2] That they were in the good of life according to their religion, is indeed the ground of their salvation, but this does not save as long as they are in falsities, therefore after their life in the world their falsities are removed. The reason that they cannot be saved before is, that good derives its essence from truths; for good is the esse [inmost being] of truth, and truth is the form of good, wherefore, as is the quality of truths, such is good. From these considerations also, it is clear, that although anyone may live well, yet he cannot come into heaven until he is in truths. On this account, there are places of instruction for those who are about to come into heaven, for no one can enter therein until he has been instructed. Concerning the instruction, and the places of instruction, for those who are about to come into heaven, see the Heaven and Hell (n. 512-520).

[3] It is said that they serve Him day and night in His temple, but this does not mean that they are continually in a temple, or continually engaged in worship and prayers, for this is not the case in the heavens; there every one, just as in the world, is in his own office and employment, and in turn in a temple as in the world; but still they are said to serve God day and night in His temple, when they are continually in truths, for thus they interiorly serve Him continually. For every good spirit and angel is his own truth and his own good, because they are affections of truth and good. Affection or love constitutes the life of every one; therefore those who are in the affection for truth serve the Lord continually, even when engaged in their duties, business, and employments, for the affection which is within continually reigns and serves. The Lord also desires this service, but He does not desire that they should be engaged continually in temples and in worship. To be engaged in temples and in worship there, and not to be in truths, is not to serve the Lord; but to serve the Lord is to be in truths, and to act sincerely and justly in every thing, for then the true, sincere, and just things themselves in man, serve the Lord. By means of these also man can be in heaven after his life in the world, but not by means of worship alone, for worship without these, consequently without truths, is empty worship, into which there is no influx. In the Word mention is made of serving, and ministering, also of servants and ministers, and those are called servants of the Lord, and are said to serve Him who are in truths; and those are called ministers of the Lord, and are said to minister to Him, who are in good. That those are called servants in the Word who are in truths, may be seen above (n. 6); and that those are called ministers who are in good (n. 155).

sRef Rev@7 @15 S0′ 479. And he who sitteth on the throne shall dwell over them.- This signifies the influx of Divine Good into the truths which they possess, as is evident from the signification of “he who sitteth on the throne,” as denoting the Lord as to Divine Good see above (n. 297, 343, 460); and from the signification of dwelling over them, as denoting to flow in with good into their truths. For in the Word, to dwell is said of good, therefore dwellers signify those who are in good; when, therefore, to dwell is said of the Lord, as in the present instance to dwell over them, it signifies the influx of Divine Good. The influx is into truths, because the subject just treated of is concerning the truths which they possess, also because all who are in the heavens are held in truths by the influx of Divine Good from the Lord into truths. For the Divine Good can flow only into truths, since truths are from good, being the forms of good; therefore it is necessary for man to be in good, because the Lord by means of that flows into the truths which correspond to the good. He who imagines that the Lord flows immediately into the truths which a man possesses, is much deceived. This influx is treated of in the Arcana Coelestia, as follows; the influx of the Lord is into the good with man, and through the good into truths with him, but not vice versa (n. 5482, 5649, 6027, 8685, 8701, 10,153). Influx is through good into truths of every kind, but especially into genuine truths (n. 2531, 2554). In good there is a power of receiving truths (n. 8321). The influx of the Lord is not into truths separated from good (n. 1831, 1832, 3514, 3564). From these statements it is now evident how the details contained in this and the preceding verse are connected, teaching that those in whom truths from the Lord have been implanted by temptations, are continually held in those truths by the influx of Divine Good into these. That to dwell, in the Word, is said of good, may be seen in the Arcana Coelestia (n. 2268, 2451, 2712, 3613, 8269, 8309, 10,153). The dwelling-place of the Lord denotes heaven and the church as to good, consequently the good of those who are in heaven, and in regard to man, the good which is in him (n. 8269, 8309).

sRef Rev@7 @16 S0′ 480. They shall hunger no more neither thirst any more.- That this signifies that good and truth, and happiness thence, shall not fail them, is plain from the signification of hungering, which denotes a defect of good, therefore by not hungering is here denoted that there shall be no defect of good; and from the signification of thirsting, as denoting a defect of truth, therefore by not thirsting is here denoted that there shall be no defect of truth. The reason why happiness is also signified by the same words, is that all happiness and blessing with the angels in heaven are from the good and truth which they receive from the Lord, and are according to their reception of these. That all heavenly happiness, or all heavenly joy, is in the affection for good and truth, consequently in the marriage of good and truth, in which the angels of heaven are, may be seen in Heaven and Hell (n. 395-414). They shall not hunger, signifies that good shall not fail them, because bread signifies the good of love; and to hunger is a term used of bread and food. And they shall not thirst, signifies that truth shall not fail them, because water and wine signify truth, and to thirst is a term used of water and wine. Hungering, therefore, and thirsting are frequently mentioned in the Word; they do not mean natural hunger and thirst, but spiritual hunger and thirst, and these are deprivation, defect, and ignorance of the knowledges of truth and good, and at the same time a desire for them. That these things are signified in the Word by hungering and thirsting, or by hunger and thirst, may be seen above (n. 386); where many passages in which these expressions occur are adduced and explained.

sRef Rev@7 @16 S0′ 481. Neither shall the sun light on them, nor any heat.- This signifies that they shall not be affected by evil and falsity arising from lusts, as is evident from the signification of the sun, which denotes the Lord as to Divine Love, and in reference to men, spirits, and angels, the good of love from the Lord and directed to the Lord; and in the opposite sense, as here, it denotes the love of self, and thence evil from lusts (ex concupiscentiis); see above (n. 401); and in the Heaven and Hell (n. 116-125). And from the signification of heat, which denotes falsity from that evil, consequently falsity from lusts. For when a man is in heat, that is, when he becomes hot, then he eagerly desires drink that his heat may be allayed, for he is thirsty, and drinking signifies to drink in truths, and in the opposite sense, to drink in falsities, because water and wine (vinum), which are drunk or imbibed, signify truths.

sRef Jer@17 @7 S2′ sRef Jer@17 @8 S2′ [2] That heat signifies falsity from lusts, or the lust for falsity, is evident from the following passages.

Thus in Jeremiah:

“Blessed is the man that trusteth in Jehovah, for he shall be as a tree planted by the waters, that spreadeth out his roots by the river; he shall not see when heat cometh, but his leaf shall be green; he shall not be anxious in the year of drought, neither shall he cease from yielding fruit” (xvii. 7, 8).

The man who suffers himself to be led by the Lord is compared to a tree, to its growth and fructification, because a tree in the Word signifies the knowledge and perception of truth and good, consequently the man in whom those things are. The tree planted by the waters, means the man in whom there are truths from the Lord, waters denoting truths. That spreadeth out his roots by the river, signifies the extension of intelligence from the spiritual man into the natural. This is said because a river signifies intelligence, and because roots are sent out from the spiritual into the natural man; he shall not see when heat cometh, signifies that he shall not be affected by the lust for falsity. But his leaf shall be green, signifies scientifics (scientifica) living from truths; for leaf signifies the scientific (scientificum), and green signifies what is living from truths. He shall not be anxious in the year of drought, neither shall he cease from yielding fruit, signifies, that in the state when there are no truth and good, he shall not be in fear for the loss and deprivation of them, but that even then truths united to good shall bear fruit. The year of drought signifies a state in which there are loss and deprivation of truth; this is said, because with spirits and angels there are alternations of state; see the Heaven and Hell (n. 154-161).

sRef Isa@25 @4 S3′ sRef Isa@25 @5 S3′ [3] In Isaiah:

“For thou art become a place of defence to the poor, a fortress to the needy in his distress, a refuge from the inundation, a shadow from the heat; for the blast of the violent is as an inundation against the wall, as drought in a dry place; the tumult of strangers shalt thou subdue; the heat by the shadow of a cloud, the branch of the violent shall he repress” (xxv. 4, 5).

By the poor and the needy are signified those who are destitute of good from ignorance of truth, and yet they desire these. It is called inundation and heat, when evils and falsities rise up and flow in from the proprium, and also from others who are in evil. The blast of the violent, signifies that those things are contrary to the goods and truths of the church; they are called violent who endeavour to destroy goods and truths, and their blast signifies their eager desire to destroy. The tumult of strangers shalt thou subdue, signifies that the Lord will allay and remove the irruption of falsities from evil; tumult signifies irruption, strangers signify falsities from evil, and to subdue signifies to allay and remove. To subdue the heat by the shadow of a cloud, signifies to defend from the lust for falsity, heat denoting the lust for falsity, and the shadow of a cloud, defence therefrom; for the shadow of a cloud tempers the heat of the sun, and assuages its intensity.

sRef Jer@36 @30 S4′ [4] In Jeremiah:

“His dead body shall be cast out in the day to the heat, and in the night to the frost” (xxxvi. 30).

These words were said concerning Jehoiakim king of Judah, after he had burned the roll written by Jeremiah, and this act signifies that the truths of the church would perish through the lust for falsities, and thence by hatred of truths. The kings of Judah represented and thence signified in the Word truths from good, and the king there mentioned, the truth of the church which was about to perish. The roll which he burnt signifies the Word; this is said to be burnt when it is falsified and adulterated, and this takes place by means of the lust for falsity from evil. His dead body signifies the man of the church without that spiritual life which is acquired by means of truths from the Word. If this spiritual life becomes extinct, lust for falsities and an aversion to truths alone remain, and consequently he becomes dead, and in the spiritual sense a carcase. Lust for falsities is signified by heat in the day, and hatred of truths by frost in the night. For when the light of heaven, which in its essence is Divine Truth, flows in, those who are in falsities from evil are seized with cold, which is more or less intense according to the warmth of the falsity from evil.

sRef Jer@51 @39 S5′ [5] In the same:

“When they are heated I will make their feasts, and I will make them drunken, that they may exult, and sleep the sleep of an age, and not awake” (Jer. li. 39).

These words are concerning Babylon, which signifies the profanation of good and truth. When they are heated, signifies the warm desire and lust to falsify truths and adulterate goods. To make their feasts, to make them drunken, and to exult, signifies from falsifications to be insane in an extreme degree; their feasts signify the adulterations of good and truth, drunkenness and rejoicing signify insanities in the highest degree, or such as are extreme. To sleep the sleep of an age, and not awake, signifies that they will not perceive truths for ever.

sRef Hos@7 @7 S6′ [6] In Hosea:

“They are all hot as an oven, and devour their judges; all their kings fall; there is none among them that calleth unto me” (vii. 7).

To be hot as an oven signifies lusting after falsity from love of it. To devour their judges, and all their kings to fall, signifies the destruction of all intelligence, the truths from which it arises having been destroyed; judges signify those that are intelligent, and, in an abstract sense, those things which belong to intelligence; and kings signify truths. There is none among them that calleth unto me, signifies that no one cares for truths from the Divine.

sRef Job@24 @19 S7′ sRef Job@24 @18 S7′ [7] In Job:

“He regardeth not the way of the vineyards; drought and heat shall consume the waters of snow” (xxiv. 18, 19).

Not to regard the way of the vineyards signifies to regard the truths of the church as of no importance. Drought and heat shall consume the waters of snow, signifies that the want of truth, and thence the lust for falsity will destroy all genuine truths, waters of snow denoting genuine truths.

sRef Isa@49 @9 S8′ sRef Isa@49 @10 S8′ [8] In Isaiah:

“He will say to the bound, Go forth, to them that are in darkness, Shew yourselves. They shall feed upon the ways, and their pasture shall be on all heights. They shall not hunger nor thirst, neither the heat nor the sun shall smite them; for he that hath mercy on them shall lead them, yea, even unto fountains of waters shall he guide them” (xlix. 9, 10).

The signification of these words need not be explained in detail, since they are similar to those that we are now explaining in the Apocalypse, and are as follows:- “They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat, for the Lamb shall feed them and lead them unto living fountains of waters.”

These things in the Apocalypse, in a similar manner to those in the prophet, are spoken of the Lord. By the bound here mentioned, to whom he shall say, “Go forth,” and by those who are in darkness, to whom he shall say, “shew yourselves,” are signified also the Gentiles, who had lived in good according to their religion, and yet were in falsities from ignorance; they are said to be bound, when they are in temptations. Darkness denotes falsities arising from ignorance. That the heat shall not smite them, signifies that falsity from lust (ex concupiscentia) shall not affect them.

sRef Rev@16 @8 S9′ sRef Rev@16 @9 S9′ [9] In the Apocalypse:

“And the fourth angel poured out his vial upon the sun, and it was given unto him to scorch men with fire; and men were scorched with great heat, and blasphemed the name of God” (xvi. 8, 9).

These words will be explained hereafter in their proper place. Because the sun signifies the Divine Love, therefore also heat signifies ardent desire for truth, as in Isaiah xviii. 4; and Zech. viii. 2, where heat is attributed to Jehovah, that is, to the Lord. In many passages anger and wrath are predicated of God, and by anger is signified zeal for good, and by wrath zeal for truth; for wrath and heat are from the same word in the original tongue.

sRef Rev@7 @17 S0′ sRef Rev@10 @10 S0′ 482. For the Lamb who is in the midst of the throne shall feed them.- This signifies that the Lord shall teach them from heaven, as is evident from the signification of the Lamb, as denoting the Lord as to Divine Truth; see above (n. 297, 343, 464); and from the signification of the throne, as denoting heaven; see above (n. 253). In the midst of the throne, signifies in the whole heaven, for in the midst signifies in all collectively and individually, or in the whole; see above (n. 213); and from the signification of feeding, which denotes to teach, concerning which we shall treat presently. From these things it is evident that by the Lamb who is in the midst of the throne feeding them, is signified that the Lord will instruct them out of heaven. It is here said, “the Lamb who is in the midst of the throne shall feed them,” and above, that “he who sitteth on the throne shall dwell over them,” from which it clearly appears that both by him who sitteth on the throne, and by the Lamb in the midst of the throne, is meant the Lord, but by Him who sitteth on the throne is meant the Lord as to Divine Good, and by the Lamb in the midst of the throne is meant the Lord as to Divine Truth. For to dwell, which is said of Him who sitteth upon the throne, is stated of good; see above (n. 470); and to feed, which is said of the Lamb, is said of truth, for to feed signifies to instruct in truths.

[2] In the Word of the Old Testament the terms Jehovah and God, and also Jehovah and the Holy One of Israel, are frequently used, and both mean the Lord alone. “Jehovah” means the Lord as to Divine Good, and “God” and the “Holy One of Israel” mean the Lord as to Divine Truth; both are named on account of the marriage of Divine Good and Divine Truth in every detail of the Word. That to feed signifies to teach is evident without further explanation, since it is a custom derived from the Word to call those who teach, pastors, and those who are taught, the flock; but the reason of this is not yet known, and therefore it shall be explained. In heaven, all things which appear before the eyes are representative, for they represent under a natural appearance the spiritual things which the angels think and with which they are affected. Their thoughts and affections are thus presented before their eyes in forms like those which are in the world, or in forms similar to those of natural things, and this by virtue of the correspondence which the Lord has caused to exist between spiritual and natural things. The subject of correspondence is dealt with in many places, and in the work concerning Heaven and Hell (n. 87-102, and 103-115). As a result of this correspondence, flocks of sheep, lambs, and goats, feeding in green pastures, and also in gardens, appear in heaven; and these appearances have their existence from the thoughts of those who are in the goods and truths of the church, and who thus think intelligently and wisely. For this reason mention is so frequently made in the Word of flock, also of pastures, and feeding, and of a shepherd. For the Word in the letter consists of such things as in heaven appear before the eyes, and which signify correspondent spiritual thing.

sRef Ps@78 @70 S3′ sRef Isa@40 @11 S3′ sRef Ezek@34 @13 S3′ sRef Jer@23 @2 S3′ sRef Ps@23 @1 S3′ sRef Zeph@3 @13 S3′ sRef Joel@1 @18 S3′ sRef Jer@23 @10 S3′ sRef Ezek@34 @11 S3′ sRef Ps@23 @2 S3′ sRef Isa@30 @23 S3′ sRef Jer@50 @19 S3′ sRef Ps@78 @72 S3′ sRef Ps@78 @71 S3′ sRef Isa@49 @9 S3′ sRef Ps@100 @3 S3′ sRef Ezek@34 @14 S3′ sRef Micah@7 @14 S3′ sRef Micah@5 @4 S3′ sRef Hos@13 @5 S3′ sRef John@21 @15 S3′ sRef Hos@13 @6 S3′ sRef John@21 @16 S3′ sRef Micah@5 @2 S3′ sRef John@21 @17 S3′ [3] Since it is known in the church that to feed signifies to teach, that pasture signifies instruction, and a shepherd an instructor, we will simply quote a few passages from the Word where these expressions are used, without further explanation.

In Isaiah:

“In that day shall thy cattle feed in a large pasture” (xxx. 23).

Again:

“He shall feed his flock like a shepherd; He shall gather the lambs into his arm, and shall gently lead those that give suck” (xl. 11).

Again:

“He will say to the bound, Go forth; to them that are in darkness, Shew yourselves. They shall feed upon the ways, and their pastures shall be on all heights (xlix. 9).

In Jeremiah:

“Against the shepherds that feed my people, ye have scattered my flock; because of the curse the land mourneth; the pastures of the wilderness are dried up” (xxiii. 2, 10).

Again:

Israel “shall feed on Carmel and Bashan” (l. 19).

In Ezekiel:

“I will seek my flock, and search them out. I will feed them upon the mountains of Israel by the watercourses, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the mountains of the height of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel” (xxxiv. 11, 13, 14).

In Hosea:

“I did know thee in the wilderness, in the land of drought, when there was for them pasture” (xiii. 5, 6).

In Joel:

“The herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate” (i. 18).

And in Micah:

Out of Bethlehem Ephratah shall he go forth, “who shall stand and feed in the strength of Jehovah” (v. 2, 4).

Again,

“Feed thy people with thy rod, the flock of thine heritage; let them feed in Bashan and Gilead” (vii. 14).

In Zephaniah:

“The remnant of Israel shall feed and lie down” (iii. 13).

In David:

“Jehovah is my shepherd; I shall not want. He will cause me to lie down in pastures of grass” (Psalm xxiii. 1, 2).

Again:

“The Lord chose David; from following the ewes giving suck he brought him to feed Jacob his people, and Israel his inheritance. So he fed them according to the integrity of his heart” (lxxviii. 70-72).

Again,

Jehovah “hath made us his people, and the flock of his pasture, therefore we are his people and the flock of his pasture” (Psalm c. 3).

In John:

Jesus said to Peter, “Lovest thou me?” He said that he loved Him. He said unto him, “Feed my lambs.” He said to him the second time, also the third time, “Feed my sheep” (xxi. 15-17). And in very many other passages, in all of which, to feed denotes to instruct in truths, and pasture the truths in which they are instructed.

sRef Rev@7 @17 S0′ sRef Isa@41 @17 S1′ sRef Isa@41 @18 S1′ 483. And shall lead them unto living fountains of waters.- This signifies, in Divine truths, as is evident from the signification of living fountains of waters, which denote Divine truths. By living is signified living from the Divine; by a fountain is signified the Word, and by waters are signified truths thence. Mention is frequently made of living waters in the Word, and by these are meant truths, which come from the Lord and are received. The reason why they are said to be living, is that the Lord is Life Itself, as He Himself teaches, and that which comes from Life Itself is alive; but that which comes from man is dead. The Lord, in order to give life to truths, flows into them, by means of good, and the good vivifies them. He also flows in from the higher or interior, opens the spiritual mind, and gives to it the affection for truth; and the spiritual affection for truth is the very life of heaven in man. This is the life which the Lord instils into man by means of truths. Hence it is evident what living waters and living fountains of waters mean in the following passages.

Thus in Isaiah:

“The poor and needy seek water, and there is none, and their tongue faileth for thirst. I will open rivers on the heights, and fountains in the midst of the valleys; I will make the wilderness (desertum) a pool of waters, and the dry land springs of waters” (xli. 17, 18).

The subject here is the salvation of the Gentiles by the Lord, and they are here called poor and needy from a want of and ignorance of truth; their desire to know truths from those who are in the church, where no truths existed, is described by their seeking water when there is none, and their tongue failing for thirst, water denoting truth, and thirst the desire thereof. That they shall be instructed by the Lord, is signified by, “I will open rivers on the heights, and fountains in the midst of the valleys.” To open rivers denotes to impart intelligence; on the heights denotes in the interior man; in the midst of the valleys denotes in the exterior man, and to make fountains signifies to instruct in truths. To make the wilderness a pool of waters, and the dry land springs of waters, signifies abundance of truth with those who were before in want of and in ignorance [of truth]. The wilderness denotes where there is no good because no truth, and the dry land, where there is no truth and thence no good; a pool of water and springs of water denote abundance of the knowledges of truth. From this it is evident that waters, fountains, springs, rivers, and pools of water, are not here meant, but the knowledges of truth, and thence intelligence, whence comes salvation.

sRef Isa@35 @4 S3′ sRef Isa@35 @7 S3′ [3] In the same prophet:

“Behold, your God will come with vengeance, and will save you. Then shall the parched place become a pool, and the thirsty ground springs of waters” (xxxv. 4, 7).

These things also are said concerning the instruction of the Gentiles in truths, and their reformation by the Lord when He should come into the world. By the parched place becoming a pool, and the thirsty ground springs of waters, are signified things similar to those mentioned above, by which the wilderness shall become a pool or collection of waters, and the dry land springs of waters.

sRef Jer@31 @9 S4′ sRef Isa@49 @10 S4′ [4] In Jeremiah:

“They shall come with weeping; and with prayers will I bring them; I will lead them to fountains of waters in a straight way, let them not stumble in it” (xxxi. 9).

Here also the subject is the reception of the Lord by the Gentiles. That he would instruct them in genuine truths is signified by his leading them in a straight way, let them not stumble in it.

In Isaiah:

“They shall not hunger nor thirst, neither shall the heat nor the sun smite them; for he that hath mercy on them shall lead them, even by the fountains of water shall he guide them” (xlix. 10).

Here also the instruction of the Gentiles by the Lord is treated of. Instruction in truths is meant by leading them by the springs of water.

sRef Joel@3 @18 S5′ [5] The signification of hungering and thirsting, may be seen above (n. 480), and also of heat and of sun (481).

In Joel:

“And it shall come to pass in that day that the mountains shall drop down new wine (mustum), and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth out of the house of Jehovah, and shall water the stream of Shittim” (iii. 18).

The signification of “the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters,” is explained above (n. 433:13). A fountain shall go forth out of the house of Jehovah, and shall water the river of Shittim, signifies truth out of heaven from the Lord illustrating the scientifics and knowledges which are in the natural man.

sRef Ps@114 @7 S6′ sRef Ps@114 @8 S6′ [6] In David:

“Thou bringest forth, O earth, at thy presence, at the presence of the God of Jacob; who turned the rock into a lake of waters, the flint into a fountain of waters” (Psalm cxiv. 7,8).

The lake of waters, and the fountain of waters here also mean truths in abundance, by which the church is formed; for by the earth bringing forth is signified the commencement of the church, which is said to bring forth, when truths are produced there, the earth denoting the church.

sRef Ps@104 @10 S7′ sRef Ps@104 @11 S7′ sRef Ps@104 @12 S7′ [7] So again:

Jehovah “who sendeth forth fountains into rivers; let them run between the mountains. They give drink to the beast of the fields; the wild asses quench their thirst. By them the fowl of the heavens have their habitation” (Psalm civ. 10-12).

To send forth springs into the rivers signifies to give intelligence by means of truths from the Word; their going between the mountains, signifies that they are from the good of love; fountains denoting truths from the Word, rivers the things which pertain to intelligence, and mountains the goods of love. The instruction of those who are in the good of the church is signified by the words they give drink to the beast of the fields; and the instruction of those in the church who desire truths is signified by the wild asses quench their thirst; that thence the understanding is perfected, is signified by the fowl having their habitation near them. The beasts of the fields, in the spiritual sense, mean the Gentiles who are in the good of life, and wild asses, natural truth. Thirst means a desire for truths; and by the bird of the heavens are meant thoughts from the understanding.

sRef Jer@2 @13 S8′ [8] That a fountain, in the highest sense, means the Lord as to Divine Truth, or Divine Truth from the Lord, consequently the Word, is evident from the following passages.

In Jeremiah:

“My people have committed two evils; they have forsaken me, the fountain of living waters, to hew them out cisterns, broken cisterns, that hold no water” (ii. 13).

Here Jehovah, that is, the Lord, calls Himself a fountain of living waters, by which is signified the Word, or Divine Truth, consequently the Lord Himself, who is the Word; for it is said, “they have forsaken me, the fountain of living waters, to hew them out cisterns, broken cisterns, that hold no water,” which signifies that they had framed to themselves doctrinals from their own intelligence, in which there are no truths. Cisterns denote doctrinals, broken cisterns denote doctrinals that are not consistent. That can hold no water, signifies in which there are no truths. Such are the doctrinals that are not from the Word, that is from the Lord through the Word (for the Lord teaches by means of the Word), but they are from man’s own intelligence. That they were not taught by the Lord by means of the Word, is meant by the words they have forsaken the fountain of living waters.

sRef Jer@17 @13 S9′ [9] Again,

“All that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken Jehovah, the fountain of living waters” (xvii. 13).

Here similarly Jehovah, that is, the Lord, calls Himself a fountain of living waters from the Divine Truth, which is from Himself. To be written in the earth signifies to be condemned, concerning which see above (n. 222:6).

sRef Ps@36 @8 S10′ sRef Ps@36 @9 S10′ [10] Again, in David:

“They shall be filled with the fatness of thy house; and thou shalt cause them to drink of the stream of delights. For with thee is the fountain of life; in thy light we see light” (xxxvi. 8, 9).

Fatness signifies the good of love, and the stream of delights, truth from that good; to cause them drink denotes to teach. With thee is the fountain of life, signifies that Divine Truth is with the Lord and from Him; because this is signified by the fountain of life, it is therefore added, “in thy light we see light,” for the light of the Lord signifies Divine Truth.

sRef Zech@13 @2 S11′ sRef Zech@13 @1 S11′ [11] In Zechariah:

“In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. And it shall come to pass in that day, saith Jehovah of hosts, that I will cut off the names of the idols out of the land, also I will cause the prophets and the unclean spirit to pass out of the land” (xiii. 1, 2).

Here also the subject is the coming of the Lord. That those who are in the kingdom of the Lord shall then understand the Word, or the Divine Truth contained therein, is signified by, “In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem,” a fountain signifying the Word, the house of David and the inhabitants of Jerusalem, the spiritual kingdom of the Lord with those in the heavens and on the earth who are in Divine Truths; for sin and for uncleanness, signifies the removal of evils and falsities by means of truths from the Word. Because a fountain means the Word or the Divine Truth therein, it is therefore said, “I will cut off the names of the idols out of the land, also I will cause the prophets and the unclean spirit to pass out of the land.” False religion is signified by idols, false doctrine by prophets, and the evils flowing from falsities of doctrine by the unclean spirit; for when man lives according to the falsities of religion and of doctrine, he becomes an unclean spirit.

sRef John@4 @10 S12′ sRef John@4 @16 S12′ sRef John@4 @17 S12′ sRef John@4 @18 S12′ sRef John@4 @9 S12′ sRef John@4 @12 S12′ sRef John@4 @13 S12′ sRef John@4 @11 S12′ sRef John@4 @15 S12′ sRef John@4 @14 S12′ sRef John@4 @7 S12′ sRef John@4 @5 S12′ sRef John@4 @20 S12′ sRef John@4 @6 S12′ sRef John@4 @8 S12′ sRef John@4 @19 S12′ [12] That Divine Truth from the Lord is meant by a fountain, the Lord Himself plainly teaches in John.

When He sat at Jacob’s well in the land of Samaria, He said to the Samaritan woman, “Every one that drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life” (iv. 6, 13, 14).

Here it is evident that the water which the Lord gives, does not mean water, but Divine Truth, for it is said from the water which the woman of Samaria came to draw, that a man thirsts again, but not so from the water which the Lord gives. That there is life in that truth, is meant by that water becoming in him a well of water springing up unto eternal life. That there is life in truths when the Lord gives them, may be seen in this article above. The reason why the Lord said these things to the woman of Samaria, when He sat at the well of Jacob, was, that by the Samaritans the Lord meant the Gentiles, who would receive Divine truths from Him; and by the woman of Samaria, the church from them; and by Jacob’s well He meant Divine Truth from Himself, or the Word.

sRef Gen@49 @22 S13′ sRef Ps@87 @7 S13′ sRef Ps@68 @26 S13′ sRef Isa@12 @3 S13′ sRef Deut@33 @28 S13′ sRef Rev@21 @6 S13′ [13] In Moses:

“Thus Israel dwelleth in safety alone at the fountain of Jacob” (Deut. xxxiii. 28).

These words form the conclusion of the prophecy of Moses concerning the sons of Israel. Because in that prophecy Israel signifies the church which is in Divine truths from the Word, therefore it is said at the fountain of Jacob, which means the Word, and thus also the Lord as to the Word; for He is the Word, because He is the Divine Truth, as He teaches in John (chap. i. 1-3). These things are said at the end of that prophecy, because in it the Word is treated of. The same is meant by that fountain in the prophecy of the patriarch Israel concerning Joseph:

“The son of a fruitful one is Joseph, the son of a fruitful one near a fountain” (Gen. xlix. 22).

A fountain here means the fountain of Jacob, for the field in which that fountain was situated, was given to Joseph by his father (John iv. 5, 6). What is signified by Joseph being the son of a fruitful one near a fountain, may be seen above (n. 448:6). By a fountain is also meant the Word, and by fountains Divine truths therefrom, as in David:

“Bless ye God in the congregations, the Lord, from the fountain of Israel” (Psalm lxviii. 26).

In the Apocalypse:

“I will give unto him that is athirst of the fountain of the water of life freely” (xxi. 6).

In Isaiah:

“Therefore with joy shall ye draw waters out of the fountains of salvation” (xii. 3).

In David:

“All my fountains are in thee,” O Jehovah (lxxxvii. 7).

sRef Jer@51 @36 S14′ [14] Since most things in the Word have an opposite sense, and so also have the words fountain and fountains, in which sense they signify the doctrine of falsities, and the falsities of doctrine, as in Jeremiah:

“I will dry up her sea, and make her fountain dry” (li. 36).

This is spoken of Babylon; and by her sea are signified her falsities in their entirety, and by her fountain the doctrine of falsity.

sRef Hos@13 @15 S15′ [15] So in Hosea:

“An east wind shall come, the wind of Jehovah shall come up from the wilderness, and his fountain shall become dry, and his spring shall be dried up” (xiii. 15).

This is spoken of Ephraim, who there signifies the perverted understanding of the Word, by which falsities are confirmed by means of the Word; the destruction thereof is signified by his fountain becoming dry, and his spring being dried up by the east wind, the wind of Jehovah from the wilderness. A fountain denotes the doctrine of falsity, a spring, the false thereof, and the east wind from the desert the destruction of it from fallacies which are from sensual externals. For sensual external things, when they are not illustrated from things internal, destroy the understanding of man, because all fallacies are thence derived.

sRef Ps@74 @15 S16′ sRef Ps@74 @14 S16′ sRef Ps@74 @13 S16′ [16] Again, in David:

“Thou didst break up the sea by thy strength; thou brakest the heads of the sea monsters in the waters. Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people of Tziim. Thou didst break through the fountains and the river; thou driedst up mighty rivers” (Psalm lxxiv. 13-15).

Here also, by fountains and rivers are signified the falsities of doctrine from man’s own intelligence; the mighty rivers are confirmed principles of falsity thence. The sea monsters and leviathan signify the scientifics which pertain to the sensual and natural man, from which all falsity springs when the spiritual man above them is closed. Man’s proprium resides in the sensual and natural man, therefore conclusions formed from these alone are formed from the proprium, or from man’s own intelligence; for the Divine flows in through the spiritual man into the natural, but not into the natural when the spiritual above it is closed, whereas the spiritual man is opened by means of truths, and by a life according to them. The people Tziim to whom leviathan is said to be given for meat, signify those who are in infernal falsities.

sRef Rev@7 @17 S0′ 484. And God shall wipe away every tear from their eyes.- That this signifies a state of blessedness from the affection of truth, after falsities have been removed by temptations, is plain from the signification of wiping away the tear from the eyes, which denotes to take away grief of mind on account of falsities and from falsities. And because, when that grief ceases after the temptations which they have undergone, blessedness by means of truths from good follows, therefore this also is signified. For all the blessedness which the angels enjoy comes by means of truths from good, or through the spiritual affection for truth, the spiritual affection for truth being from good,
because good is its cause.

sRef Isa@25 @8 S2′ [2] The reason why all the blessedness of angels is from this source is, that Divine Truth proceeding from the Lord makes heaven in general and in particular, therefore those who are in Divine truths are in the life of heaven, consequently in eternal blessedness. The reason why the tear from the eyes signifies grief of mind on account of falsities, and from falsities is, that the eye signifies the understanding of truth, and hence tears signify grief because there is no understanding of truth, and therefore because of falsities. The signification of tears in the following passage in Isaiah is similar:

“He will swallow up death for ever, and the Lord Jehovih will wipe away the tear from off all faces” (xxv. 8).

These words signify that the Lord by His coming, will remove evils and falsities with those who live from Him, so that there shall be no grief of mind on account of them, or from them. Death signifies evil, for evil is the cause of spiritual death; and the term “tear” is used in reference to falsity.

[3] It must be observed that both the shedding of tears (lacrimatio) and weeping (fletus), signify grief on account of falsities, and from falsities; but the shedding of tears, denotes grief of mind, and weeping, denotes grief of heart, on account of falsities. Grief of mind is grief of thought and understanding, which pertain to truth, and grief of heart is grief of the affection or will, which pertains to good; and because the marriage of truth and good exists everywhere in the Word, therefore both weeping and tears are mentioned in the Word when grief on account of the falsities of doctrine, or religion, is referred to. That weeping is grief of heart, is evident from this fact, that weeping bursts forth from the heart, and breaks out into lamentations through the mouth; and that the shedding of tears is grief of mind, is clear from this fact, that it issues forth from the thought through the eyes. In the act both of weeping and of shedding tears water comes forth, but bitter and alkaline, and this is occasioned by the influx into man’s grief from the spiritual world, where bitter water corresponds to the want of truth on account of falsities, and consequently to grief; wherefore with those who are in truths there is grief on account of falsities. From these considerations it is evident that the reason why tears are mentioned in the Word when weeping is named, is, that the marriage of Good and Truth exists in every detail of the Word.

sRef Jer@31 @16 S4′ sRef Isa@16 @9 S4′ sRef Jer@9 @18 S4′ sRef Mal@2 @13 S4′ sRef Jer@9 @1 S4′ sRef Lam@1 @2 S4′ sRef Jer@13 @17 S4′ sRef Ps@126 @6 S4′ sRef Ps@126 @5 S4′ sRef Ps@6 @6 S4′ [4] In confirmation of this I will quote only the following passages.

In Isaiah:

“I will bewail Jazer the vine of Sibmah with weeping. I will water thee with my tears, O Heshbon, and Elealeh” (xvi. 9).

In Jeremiah:

“My soul shall weep in secret places, and mine eye shall run down with tears” (xiii 17).

And again:

“O that mine eyes were a spring of tears, that I might weep day and night” (ix. 1).

In Lamentations:

“She shall weep sore in the night, and her tears are on her cheeks” (i. 2).

In Malachi:

“To cover the altar of Jehovah with tears, with weeping, and with sighing” (ii. 13).

In David:

“They that sow in tears; and with weeping he beareth the measure of seed” (Psalm cxxvi. 5, 6).

In Jeremiah:

“Refrain thy voice from weeping, and thine eyes from tears” (xxxi. 15, 16).

And in the same:

Let the mourning women “hasten and take up a lamentation for us, and let our eyes run down with tears” (ix. 18).

In these words wailing is put for weeping, because it is the voice of weeping.

Again in David:

“I am weary with my groaning; all the night wash I my bed; I moisten my couch with my tears” (Psalm vi. 6).

By washing the bed is meant weeping, which is of the mouth, because it is said of groaning, whereas to moisten the couch, which is yet a similar thing, is said of tears. These passages are quoted in order to show that when two similar expressions occur in the Word, especially in the prophets, they are not vain repetitions, but that one has reference to good, and the other to truth.

sRef Rev@8 @2 S0′ sRef Rev@8 @4 S0′ sRef Rev@8 @3 S0′ sRef Rev@8 @1 S0′ 485. CHAPTER VIII.

1. AND when he opened the seventh seal, there followed silence in heaven as it were for half-an-hour.

2. And I saw the seven angels who stood before God; and to them were given seven trumpets.

3. And another angel came and stood at the altar, having a golden censer; and there were given unto him many incenses, that he should give [them] with the prayers of all the saints upon the golden altar which was before the throne.

4. And the smoke of the incenses with the prayers of the saints ascended out of the angel’s hand before God.

5. And the angel took the censer, and filled it from the fire of the altar, and cast it upon the earth; and there followed voices, and thunderings, and lightnings, and earthquakes.

6. And the seven angels having the seven trumpets prepared themselves to sound.

7. And the first angel sounded, and there followed hail and fire mingled with blood; and they were cast upon the earth; and the third part of the trees was burnt up, and all green grass was burnt up.

8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood.

9. And the third part of the creatures which were in the sea, and had lives (animas), died; and the third part of the ships perished.

10. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters.

11. And the name of the star is called Wormwood; and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.

12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; and the third part of them was darkened, so that the day shone not for a third part of it, and the night likewise.

13. And I beheld, and I heard one angel flying in the midst of heaven, saying with a great voice, Woe, woe, woe, to them that dwell on the earth, by reason of the other voices of the trumpet of the three angels that are yet to sound.


THE EXPLANATION.

Verses 1-4. AND when he opened the seventh seal, there followed silence in heaven as it were for half an hour. And I saw the seven angels, who stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there were given unto him many incenses, that he should give [them] with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incenses with the prayers of the saints (sanctorum) ascended out of the angel’s hand before God.

“And when he opened the seventh seal,” signifies prediction concerning the last state of the church; “there followed silence in heaven,” signifies astonishment that the church was of such a quality and that its end was near; “as it were for half an hour,” signifies a corresponding time, or pause, before all things were prepared to undergo the changes which follow. “And I saw the seven angels who stood before God,” signifies all the heavens more interiorly and more closely conjoined to the Lord; “and to them were given seven trumpets,” signifies influx from them, and thence changes of state and separations. “And another angel came and stood at the altar,” signifies the conjunction of heaven with the Lord by means of celestial good; “having a golden censer,” signifies the conjunction of that good with spiritual good, and thus the conjunction of the higher heavens; “and there were given unto him many incenses,” signifies truths in abundance; “that he should give [them] with the prayers of all the saints upon the golden altar which was before the throne,” signifies the conjunction [of the heavens] with those who are to be separated from the evil, and saved. “And the smoke of the incenses with the prayers of the saints ascended out of the angel’s hand before God,” signifies the conjunction of all with the Lord.

sRef Rev@8 @1 S0′ 486. And when he opened the seventh seal.- That this signifies prediction concerning the last state of the church, is evident from the signification of opening the seal, which denotes prediction and manifestation concerning the successive states of the church, as explained above (n. 352, 361, 369, 378, 390, 399); and from the signification of seventh, which denotes what is full and consummated, concerning which see above (n. 257, 299), and therefore it also denotes what is last, for what is full and consummated is also last. It is the last state of the church when there is no truth because there is no good, or what is the same, when there is no faith, because there is no charity; that the last state of the church then comes, may be seen in the small work concerning the Last Judgment (n. 33-39); what was done in this state, is predicted in what follows.

[2] What was done, and is here predicted, took place in the spiritual world before the judgment; for the state of the church in the spiritual world at that time was similar to that [of the Church] in the natural world, but under another form. In the spiritual world there are societies, distinct according to the affections of good and truth and their varieties, into one of which every one according to his affection comes after death. But this is not the case in the natural world. And because they are thus distinguished in the spiritual world, therefore the church appears there such as it is on the earth; also the church in both worlds makes one by correspondences. When the last state of the church in the spiritual world arrived, then everything predicted in the following verses was accomplished, and because some of these were seen, they shall be recorded in the following pages.

sRef Rev@8 @1 S0′ 487. There followed silence in heaven.- That this signifies astonishment that the state of the church was such, and that its end was at hand, is evident from what follows, where its destruction is treated of, and the condemnation of all with whom the church was not, that is to say, with whom no conjunction of truth and good, or of faith and charity existed, for this conjunction constitutes the church with every one. Because these things were perceived in heaven, and engaged the minds of the angels when the seventh seal was opened, there was thence astonishment, and from astonishment, silence. Silence has several significations; in general it signifies all those things which cause it, and amongst these astonishment especially induces it.

sRef Rev@8 @1 S0′ 488. As it were for half an hour.- This signifies a corresponding time, or pause, before all things were prepared to undergo the changes which follow, [as is evident from what now follows]. It is said “for half an hour” because the half and a half signify as much as is correspondent and what is sufficient, and an hour signifies a pause. Hour is frequently mentioned in the Word, where it signifies duration, greater or less, except that there is no thought concerning the time of any hour; and when a number is added, as when it is said the first, the second, the sixth, the tenth, or twelfth hour, duration of state is signified, and also the quality of the state, according to the signification of the number added. But concerning the signification of hour; see above (n. 194); and that half signifies as much as is correspondent, and as much as is sufficient, may be seen in the Arcana Coelestia (n. 10,255).

sRef Rev@8 @2 S0′ 489. And I saw the seven angels who stood before God.- This signifies all the heavens more interiorly and more closely conjoined to the Lord, as is evident from the signification of the seven angels, as denoting all the heavens. For by seven are signified all (omnes) and all things (omnia), as may be seen above (n. 257,299); and that by angels are signified the heavens, see also above (n. 90, 302, 307); and from the signification of standing before God, as denoting to be conjoined to the Lord, concerning which see also above (n. 462, 477). The reason why the seven angels who stood before God signify that now all the heavens, were more interiorly and more closely conjoined to the Lord, will be explained in the following article.

[2] And to them were given seven trumpets.- That this signifies influx from them, and thence changes of state and separations, is evident from the signification of a trumpet, which denotes Divine Truth to be revealed, and revealed clearly and manifestly, concerning which see above (n. 55, 262). In the present case, the influx of Divine Good and Truth through the heavens from the Lord is signified, for by that influx all the changes and separations treated of in what follows were effected. For as often, therefore, as the angels sounded the trumpet, a change is described, and a separation effected; wherefore by sounding the trumpet, in what follows, is signified influx.

[3] That all changes of state and separations of the evil from the good, and vice versa, which took place before the judgment, and at the judgment, were effected by means of an interior influx of Divine Good and Truth from the Lord out of heaven, in a more powerful or more gentle degree, has been stated and shewn above (n. 413, 418:1, 419:1, 426), also the manner of it, and the effects arising from it. This is signified by the angel filling the censer with the fire of the altar, and casting it upon the earth (verse 5); and afterwards, by the angels sounding. Because these things were done by the Lord through the heavens, therefore the Lord first conjoined the heavens to Himself more interiorly and closely; for otherwise danger would have threatened even the heavens, therefore this is signified by the seven angels standing before God, to stand before God denoting to be conjoined to Him. And when they are conjoined to Him more interiorly and closely, then those with whom there is no spiritual good are separated; for spiritual good alone conjoins, and not any external or natural good, which does not derive its essence, and thence its existence, from spiritual good.

[4] That the evil are separated from the good when the Lord conjoins the angels to Himself more interiorly and closely, by a strong influx into their spiritual good, and by means of this into the interiors of the evil, may be comprehended by those who possess some degree of intelligence. For by means of that influx the interiors are also opened with the evil who have only made a pretence of what is good in externals, and these being opened, the evils and falsities which lie inwardly concealed are made manifest. The reason of this is, that they have no spiritual good; and external good without spiritual good is good only in appearance, in itself pretended and hypocritical; that this is of such a quality, does not appear until the interiors are unclosed and opened up. Spiritual good is formed in man from the Lord by means of truths and a life according to them, but external good separated from internal spiritual good, is formed by a moral life which has for its end self and the world, or honours, gain, and the pleasures of the flesh. If these alone are looked to, Divine truths are regarded as of no account, except as the means of acquiring fame, which has no other end than those external things mentioned above. Concerning the nature of internal good and external good with the good, and also with the evil, more may be seen in the Doctrine of the New Jerusalem (n. 36-53). These things are stated to enable what follows to be understood. See also what has been said upon this subject in the places cited above (n. 413, 418, 419, 426).

sRef Rev@8 @3 S0′ 490. And another angel came and stood at the altar.- This signifies the conjunction of heaven with the Lord by means of celestial good, as is evident from the signification of an angel, as denoting heaven, concerning which we shall speak presently; and from the signification of altar, as denoting good of love to the Lord, concerning which we shall also speak presently. An angel signifies the angelic heaven, because the things seen by John were representative. And because heaven could not be presented to his view, therefore angels were seen instead of the heavens, thus also, as stated above, seven angels who stood before God (n. 489); and there were also four-and-twenty elders and four animals, and that these represented the heavens was shown above (n. 313:1, 322, 362, 462); and similarly here, the angel who stood at the altar. The angels seen by John represented heaven, because the whole heaven in the presence of the Lord is as one angelic man, and similarly every society of heaven; also because an angel derives his angelic form, which is the human form, from the whole heaven. Concerning this fact see Heaven and Hell (n. 51-58, 59-67, 68-72, 73-77, 78-86), where this interior truth is fully unfolded. For this reason when an angel is representatively seen, he signifies either that society of heaven to which he belongs, or several societies together, or even the whole heaven in regard to that special aspect of heaven and the church which is treated of. That by angels in the Word are signified complete societies in heaven, and also the whole heaven, may be seen above (n. 90, 302, 307). By this angel who stood at the altar, is signified the inmost or third heaven, because the altar signifies the good of love to the Lord, and all those who are in the inmost or third heaven are in that good.

[2] It is not to be supposed that, because an altar was seen in heaven, any altar, such as the Israelites had, exists there; but as that altar is often mentioned in the Word, and because it signifies the good of love to the Lord, and worship from that good, therefore an altar was seen by John, by whom also the Word was to be written in order that the Word might be everywhere consistent with itself. For the same reason he saw a golden altar, which was for incenses, also the censer and incenses, which are mentioned presently, and also the ark of the covenant (chap. xi. 19). For many representatives appear in heaven to those who stand below, which still do not actually exist there, for they are only forms representative of such things as are thought of by the angels there from the influx of the Lord, and therefore all those things signify Divine things. Thus, for instance, animals appeared, which were cherubim, also a book sealed with seven seals, and at the opening of the first four seals horses went forth besides similar things mentioned elsewhere. Here also, for example, an altar, a censer and incenses appeared, and these were seen by John, because they are mentioned in the Word, and therein signify Divine things, and because the Word by means of similar things was also to be written in the Apocalypse. There were two altars in use with the Israelitish nation, one of which was called the altar of burnt-offering, the other, the altar of incense, and this, being overlaid with gold, was called the golden altar. The altar of burnt-offering was representative of the Lord, and the worship of Him from celestial good, while the altar of incense was representative of the Lord, and the worship of Him from spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity towards the neighbour. But the general and specific representation and signification of altars may be seen above (n. 391).

sRef Rev@8 @3 S0′ 491. Having a golden censer.- This signifies the conjunction of celestial good with spiritual good, and thus the conjunction of the higher heavens, as is evident from the signification of a censer, which denotes worship from spiritual good, for that worship was represented by the incense from the censers, as may be seen above (n. 324). To have a golden censer signifies the conjunction of celestial good with spiritual good, because the angel standing at the altar had the censer, and by the altar is signified worship from celestial good, and by the golden censer, spiritual good from celestial good; gold also signifies celestial good. The censers which were in use amongst the Jewish and Israelitish nation were of brass, and the offerings of incense from those censers represented worship from spiritual good, and at the same time conjunction with natural good, for brass signifies natural good. Here therefore the golden censer signifies the conjunction of celestial good with spiritual good. The reason why the conjunction of the two higher heavens is also signified, is that the good of the inmost heaven is celestial good, and the good of the middle heaven spiritual good. When, therefore, the conjunction of those goods is referred to, the conjunction of the heavens is also understood, because good is that which makes heaven. Celestial good is the good of love to the Lord, and makes the highest or inmost heaven, and spiritual good is the good of love towards the neighbour, and makes the heaven below that, and this is called the second and middle heaven.

sRef Isa@43 @23 S2′ [2] That frankincense signifies in the Word spiritual good, and similarly the censer which contained it, the thing containing being assumed for what is contained, is evident from the following passages.

In Isaiah:

“I have not made thee to serve with a meat-offering, nor wearied thee with frankincense” (xliii. 23).

Both the meat-offering and frankincense are mentioned, because the meat-offering, which was bread made of fine flour, signifies celestial good, wherefore frankincense signifies spiritual good. The reason why both are named is, that in every part of the Word there is the marriage of good and truth; that is to say, where good is treated of, truth is also treated of; and spiritual good in its essence is truth. From these things it is evident, that frankincense denotes spiritual good, or the truth of celestial good. This is further evident from other passages in which meat-offering and frankincense are mentioned; as in Isaiah:

“Causing the meat-offering to ascend, offering incense” (lxvi. 3).

sRef Lev@2 @15 S3′ sRef Isa@66 @3 S3′ sRef Jer@17 @26 S3′ sRef Mal@1 @11 S3′ sRef Ps@141 @2 S3′ sRef Lev@2 @2 S3′ sRef Lev@2 @1 S3′ [3] So again, in Jeremiah:

“They offered burnt-offering and sacrifice, and meat-offering, and frankincense” (xvii. 26).

Burnt-offering also signifies worship from the good of celestial love, and sacrifice, worship from the good of spiritual love. These two goods are also signified by meat-offering and frankincense. Similarly meat-offering and incense, for incense consisted chiefly of frankincense.

In Malachi it is said,

“In every place incense, and a pure meat-offering is offered unto my name” (i. 11).

In David:

“My prayers have been accepted before thee [as] incense; the lifting up of my hands [as] the meat-offering of the evening” (cxli. 2).

Therefore oil was poured upon the meat-offering, and frankincense was put thereon (Lev. ii. 1, 2, 15). This was done in order that the meat-offering might represent the conjunction of celestial good and spiritual good, for the oil signified celestial good, and the frankincense spiritual good.

sRef Lev@24 @7 S4′ [4] Therefore frankincense was also put upon the bread of faces in the tabernacle (Lev. xxiv. 7), and this was done on account of the conjunction of both kinds of good; for the bread signified celestial good, and the frankincense, spiritual good; wherefore, when the frankincense was put on the bread, the conjunction of both was represented. In order to represent the conjunction of celestial good and spiritual good, a table was set in the tabernacle for the bread, and on the other side the altar for the offerings of incense was placed.

sRef Ezek@16 @18 S5′ sRef Matt@2 @11 S5′ sRef Isa@60 @6 S5′ [5] Where meat-offering and frankincense are not named, oil and frankincense are mentioned, and gold and frankincense; for oil and gold, like the meat-offering, signify celestial good. Oil and incense are mentioned together in Ezekiel:

“Thou didst take mine oil and mine incense, and didst set before them” (xvi. 18).

Gold and frankincense are mentioned in Isaiah:

“All they from Shebah shall come; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah” (lx. 6).

The wise men from the east, who came to the new-born Christ, opened their treasures and “presented gifts, gold, frankincense and myrrh” (Matt. ii. 11).

Gold signified celestial good; frankincense, spiritual good; and myrrh, natural good thence; thus the three goods of the three heavens. From these things the signification of the angel seen at the altar having a golden censer is now evident. For the altar was representative of celestial good, and the censer of spiritual good, and both together were representative of the conjunction of celestial good with spiritual good, or, what is the same thing, of the conjunction of the higher heavens, or of the heaven of the celestial angels with the heaven of the spiritual angels.

sRef Rev@8 @3 S0′ 492. And there were given unto him many incenses.- That this signifies truths in abundance, is evident from the signification of incenses, as denoting the truths of spiritual good; and from the signification of many, as denoting abundance of truths; for multitude is used in the Word in reference to truths, and magnitude to good. The reason why incenses signify truths is, that offerings of incense represented worship from spiritual good, and frankincense signified that good, as shown in the article above, therefore incenses from frankincense represented the things which thence proceed, and the things which proceed from that good are truths. For it is that good which thinks truths, and speaks them, that is to say, man does so from that good. Spiritual good is also formed in man by means of truths; for truth with man becomes spiritual good when he lives according to it, as may be seen above (n. 458:1); and that thus spiritual good is in its essence truth, see also above (n. 376). But concerning the offerings of incense and their significations see n. 324, where the subject is treated of.

sRef Rev@8 @3 S0′

493. That he should give [them] with the prayers of all the saints upon the golden altar which was before the throne.- This signifies the conjunction of the heavens with those who were to be separated from the evil, and saved, as is evident from the signification of giving incenses with prayers, as denoting to conjoin the good of the higher heavens, by means of truths, with those who are in worship from spiritual good, concerning which we shall speak presently; and from the signification of all the saints, as denoting those who are in good by means of truths, thus those who are in spiritual good; that these are called saints, may be seen above (n. 204). And from the signification of the golden altar, as denoting the heaven where spiritual good is; for the altar upon which incenses were offered was called the golden altar; and from the signification of “before the throne,” as denoting conjunction with heaven. That to be before the throne signifies that conjunction, may be seen above (n. 462, 477, 489).

[2] That these words signify the conjunction of the heavens with those who were to be separated from the evil and saved, is clear also from the series of things in the internal sense, and from the connection of those things which precede with those just stated and those which follow, and also from the signification of the expressions in the internal sense. For the subject treated of in this chapter and in the following chapters is the last state of the church, or its state when its end has come and judgment is at hand. And before that state is described, the separation of those who were to be saved is treated of, all of whom are meant by those sealed on their foreheads, and those clothed in white robes, mentioned in the preceding chapter. And because these were then together in societies, with those who were to be condemned, therefore the means by which they were separated and saved is described in this chapter. The higher heavens were first intimately conjoined with the Lord by Divine influx into celestial good and by means of that into spiritual good, and afterwards, by means of these goods united into one, into the lower parts, where those who were to be saved and those who were to be condemned were together in societies. This influx of the Lord out of the higher heavens was received by those who had lived in good when they were in the world; for they possessed that good, and by means of it they were conjoined to the higher heavens, and thus separated from those who could not receive that influx because they had not lived in good, but in evil, in the world.

sRef Matt@24 @40 S3′ sRef Matt@24 @41 S3′ [3] This also is meant by the words of the Lord in the Evangelists:

“Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left” (Matt. xxiv. 40, 41; Luke xvii. 34-36).

This is the order of the things in the internal sense, and their connection with those which both precede and follow; more may be seen concerning this above (n. 413, 418, 419, 426, 489). From these things it is now clear what is the spiritual sense of the words, “that he should give the incenses with the prayers of all the saints upon the golden altar which was before the throne,” namely, the conjunction of the higher heavens with those who were to be separated from the evil, and saved. The prayers with which incenses were to be given, do not mean prayers, but truths from good, by means of which prayers are made, for these are the things in a man which pray, and he is continually in such prayers when he lives according to them. That prayers in the Word mean the truths from good which man possesses, and not the prayers of the mouth, may be seen above (n. 325).

sRef Rev@8 @4 S0′ sRef Deut@33 @10 S0′ 494. And the smoke of the incenses with the prayers of the saints ascended out of the angel’s hand before God.- That this signifies the conjunction of all with the Lord, is plain from the signification of the smoke of the incenses, as denoting the truths of spiritual good, of which we shall speak presently; and from the signification of the prayers of the saints, as denoting truths from good with those who are to be separated from the evil, and saved (see above, n. 493); and from the signification of this angel, as denoting heaven, as explained above (n. 490); therefore, out of the angel’s hand denotes through the medium of heaven; and from the signification of “before God,” as denoting to be conjoined with the Lord (see above, n. 462, 477, 488). By the smoke of the incenses with the prayers of the saints, which ascended out of the angel’s hand before God, is therefore signified the conjunction of all with the Lord, effected through the medium of heaven. The smoke of the incenses signifies truths from spiritual good, because the frankincense from which the smoke proceeded signified spiritual good, and the fire with which the frankincense was kindled signified celestial good; therefore the smoke ascending from the incenses signifies truth from good, for all truth proceeds from good. On this account, smoke became representative, and the smoke of incense, which was agreeable from its fragrance and sweet smell, was representative of truth from good; for fragrance and a sweet smell signified that which was agreeable and acceptable, as may be seen above (n. 324). The signification of smoke in Moses is similar:

The sons of Levi “shall put smoke to thy nose, and a burnt-offering upon thine altar” (Deut. xxxiii. 10).

The sons of Levi mean those who are in the truths of spiritual good, and those truths are signified by smoke [of incense], and celestial good is signified by the burnt sacrifice. The smoke of the incenses is also called a cloud of incense (Ezekiel viii. 11). Hence also smoke, in the opposite sense, signifies falsity from evil; as in Isaiah (chap. xxxiv. 10; Joel ii. 30; Nahum ii. 13; Psalm xviii. 8, xxxvii. 20); because the fire which gives rise to that smoke signifies the evil of love.

sRef Rev@8 @6 S0′ sRef Rev@8 @5 S0′ 495. Verses 5, 6. And the angel took the censer, and filled it with the fire of the altar, and cast it upon the earth; and there followed voices, and thunderings, and lightnings, and earthquakes. And the seven angels having the seven trumpets prepared themselves to sound.- “And the angel took the censer, and filled it with the fire of the altar,” signifies the conjunction of celestial love and spiritual love; “and cast it upon the earth,” signifies influx into the lower parts, where those were who had to be separated and removed; “and there followed voices, and thunderings, and lightnings” signifies reasonings about good and evil, and about truth and falsity, arising from a disturbance of the affections and thence the thoughts; “and earthquakes,” signifies changes in the state of the church. “And the seven angels having the seven trumpets prepared themselves to sound,” signifies changes taking place in their order by means of inflowings (per influxus) out of heaven.

sRef Rev@8 @5 S0′ 496. And the angel took the censer, and filled it with the fire of the altar. This signifies the conjunction of celestial and spiritual love, as is evident from the signification of a censer, which denotes spiritual good (see above, n. 491); therefore also, spiritual love, since all good is of love; and from the signification of fire of the altar, as denoting celestial love, for fire signifies in the Word love in both senses, that is, celestial love and infernal love. The fire of the altar signifies celestial love, because the altar of burnt-offering, upon which was the fire, was the chief representative of the worship of the Lord from that love, as may be seen above (n. 490). And because this love of the Lord is perpetual, it was therefore appointed that fire should be kept burning continually upon the altar, and that they should take of that fire in the censers, and burn incense, which was done to represent the conjunction of celestial love with spiritual love.

sRef Lev@6 @13 S2′ sRef Lev@6 @12 S2′ [2] That the fire burned continually upon the altar, is plain in Moses:

“The fire upon the altar shall be kept burning thereon; it shall not go out; and the priest shall burn wood on it every morning, and lay the burnt-offering in order upon it; and he shall burn thereon the fat of the peace-offerings. The fire shall be kept burning upon the altar continually, it shall not go out” (Lev. vi. 12, 13).

This represented that the Lord’s Divine Love is perpetual and eternal.

sRef Lev@16 @13 S3′ sRef Lev@16 @12 S3′ [3] That they were to take of the fire of the altar in censers and burn incense is also seen in Moses:

“And” Aaron “shall take burning coals of fire from off the altar before Jehovah in a censer, and he shall put the incense upon the fire before Jehovah” (Lev. xvi. 12, 13).

And Aaron took fire from off the altar, and “put incense thereon and made an expiation for the people” (Num. xvi. 46, 47).

This represented, that all propitiation and expiation were from the Divine Love of the Lord; likewise that every thing is heard and received by the Lord in which that love is. The ascending of the smoke of the incense represented also hearing and reception.

sRef Lev@10 @2 S4′ sRef Lev@10 @1 S4′ [4] And because Korah, Dathan, and Abiram, and their company, took fire from the altar and burned incense, and consequently sanctified their censers, therefore, after they had been swallowed up by the earth, it was commanded that their censers, which were of brass, should be taken up, and that after the fire had been scattered abroad, they should be beaten out into plates to cover the altar (Num. xvi. 36-39). This also represented the sanctity of the Lord’s Divine Love. And because the incenses derived their sanctity from the fire of the altar, therefore offerings of incense from strange fire were profane; wherefore Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven, because they offered incense from strange fire (Lev. x. 1, 2). Incense from strange fire represented worship from love other than the Divine, and worship from any other love is profane.

[5] These passages are adduced to shew, that the fire of the altar signifies the Divine Love of the Lord, and this love in heaven is called celestial Divine Love and spiritual Divine Love; celestial Divine Love in the celestial kingdom of the Lord, and spiritual Divine Love in the spiritual kingdom of the Lord. All the heavens are distinguished into two kingdoms, the celestial kingdom and the spiritual kingdom; celestial Divine Love makes the celestial kingdom, and spiritual Divine Love the spiritual kingdom. That all the heavens are distinguished into those two kingdoms, may be seen in the work concerning Heaven and Hell (n. 20-28); and that those two loves make those two kingdoms, or all the heavens (n. 13-19). It must, however, be understood, that the Divine Love of the Lord in the heavens is called celestial and spiritual from its reception by the angels, and not from any division in itself; also, that spiritual love exists from celestial love, as an effect from its efficient cause, and as truth exists from good; for the good of spiritual love in its essence is the truth of the good of celestial love. Hence it is that those two kingdoms are conjoined, and form one in the sight of the Lord. These observations are made for those who love to search into things of an interior nature. That fire signifies love in both senses, will be seen confirmed from the Word in what follows.

sRef Rev@8 @5 S0′ 497. And cast it upon the earth.- That this signifies influx into the lower parts where those were who had to be separated and removed, is evident from the signification of casting down the censer filled with the fire of the altar, as denoting the influx of Divine Love out of the heavens, concerning which we shall speak presently; and from the signification of the earth, as denoting the lower parts, where those were who had to be separated and removed from each other. For in the spiritual world there are lands (terroe), hills, and mountains; and the lands, hills, and mountains there are inhabited. On the hills and mountains the angels dwell, and are the heavens, and upon the lands (terroe), which are below the hills and mountains, dwelt those who were to be separated from each other; wherefore the earths here signify the lower parts. That the external appearance of such things in the spiritual world is similar to what it is on our earth, is shewn in many places in the work concerning Heaven and Hell, and also in the small work concerning the Last Judgment, and, occasionally, in the explanations above. From what has been said, it is clear that the angel casting the censer filled with fire of the altar upon the earth, signifies the influx of the Divine Love out of the heavens into the lower parts, where they were who were to be separated and removed. For below upon the lands (terroe) there, societies existed in which the good and the evil were, and these were to be separated one from another before the Last Judgment could take place. For from the time of the Lord, up till the period of the Last Judgment, all those who could live all external moral life, and by means of it imitate spiritual life in appearance, were tolerated. That these were tolerated until the Last Judgment, and the reason why, may be seen in the Last Judgment (n. 59, 69, 70); and that the former heaven, which was destroyed, was formed of them (n. 65-72). In the same societies, or in the former heaven, the simple good also were present, some with those who were there, and some elsewhere, but conjoined with them by a pious and holy external, and yet the good had to be separated from the evil before the judgment, in order that the former might be taken into heaven and the evil cast in hell; and as this separation was effected by the influx of Divine Good and Truth out of the heavens into the lower parts where all those were, therefore it is plain that the censer filled with fire from the altar and cast [upon the earth], signifies that influx into the lower parts. Concerning the operation of that influx with the good, and also with the evil, see above (n. 413, 418, 419, 426, 489, 493).

sRef Rev@8 @5 S0′ 498. And there followed voices, and thunderings, and lightnings.- That this signifies reasonings, from a disturbance of the affections and thence the thoughts, about good and evil, and about truth and falsity, is evident from the signification of voices, as denoting reasonings, concerning which we shall speak presently; and from the signification of thunderings and lightnings, as denoting conflicts and disturbances of the affections and thence of the thoughts about good and evil, and about truth and falsity. The cause of such conflicts and disturbances is this – that by influx out of the heavens, the externals of the evil are closed and their internals opened; and it was the externals that made a pretence of possessing goods and truths, whilst the internals thought evils and falsities. Their externals therefore being closed and their internals opened, there arise a conflict and disturbance of the affections and the thoughts about good and evil and about truth and falsity, and then reasonings follow. Such things, in the spiritual world, are heard like the voices of a multitude, murmuring, shouting, threatening, and fighting, and they appear at a distance thence, where they are not heard, like thunderings and lightnings; like thunderings, from the conflict of affections, and like lightnings, from the conflict of thoughts thence. Because these things arise from the flowing down of Divine Good and Truth out of the higher heavens into the lower parts, therefore voices, thunderings, and lightnings, when heard and seen by the good, signify Divine Truth in regard to perception and illustration, but it is otherwise when they are heard and seen by the evil. The signification of these things may be seen above (n. 273, 353).

sRef Rev@8 @5 S0′ 499. And earthquakes.- This signifies changes of the state of the church, as is evident from the signification of earthquakes, as denoting changes of the state of the church, concerning which see above (n. 400). That in the spiritual world lands are thrown into commotion, and hills and mountains shaken when the state of the church is changed for the worse, and evil and falsity begin to rule, may be seen in the place just cited. The reason why there are earthquakes in the spiritual world is, that, the lands there are all from a spiritual origin, and are changed when the church amongst the inhabitants changes; where the church flourishes they are beautiful, and full of paradises, flower gardens, and shrubberies, but where the church is corrupt they are void of all beauty, and full of deserts and rocks; and they are altogether changed as the church declines from good and truth into evil and falsity. This, however, takes place only in the lower parts. See also what is said upon this subject in Heaven and Hell (n. 156), and elsewhere. Because the lands in the spiritual world have such an origin, it is evident that there are earthquakes when the state of the church is changed.

sRef Rev@8 @6 S0′ 500. And the seven angels having the seven trumpets prepared themselves to sound.- That this signifies changes taking place in their order by influx out of heaven, is evident from the signification of the seven angels who stood before God, as denoting the heavens conjoined to the Lord more interiorly and closely, concerning which see above (n. 488). And from the signification of sounding the trumpets, as denoting influx, and consequently changes of state and separations, concerning which also see above (n. 489). And because, in what now follows, the changes of state which take place from influxes out of heaven, are treated of in their order, therefore this is signified by the seven angels that had the seven trumpets preparing themselves to sound.

sRef Rev@8 @7 S0′

501. Verse 7. And the first angel sounded, and there followed hail and fire mingled with blood; and they were cast upon the earth; and the third part of the trees was burnt up, and all green grass was burnt up.” The first angel sounded,” signifies influx out of heaven, and thence the first change and there followed hail and fire, mingled with blood,” signifies infernal falsity and evil destroying, intermingled with the truths and goods of the Word, to which violence was done; “and they were cast upon the earth,” signifies progression toward the lower parts;” and the third part of the trees was burnt up,” signifies that the perceptions and cognitions of truth and good, were destroyed by unbridled desires springing from evil loves; “and all green grass was burnt up,” signifies that all scientific truth (scientificum verum) also perished through the unbridled desires of the same loves.

sRef Rev@8 @7 S0′ 502. And the first angel sounded.- This signifies influx out of heaven, and thence the first change, as is evident from the signification of sounding a trumpet, as denoting the influx of Divine Truth out of heaven; and because the first change resulting therefrom is now described, therefore this is also signified. To sound the trumpet signifies the influx of Divine Truth out of heaven, because when the Divine Truth flows down out of heaven, it is sometimes heard in the spiritual world as the sound of a horn [buccina], and as the clangour of a trumpet [tuba]; and by those who stand below there are also seen as it were angels having trumpets. But these things are representations and appearances, such as exist beneath the heavens, for it is the Divine Truth descending or flowing down out of heaven towards the lower parts, that is represented in this manner. This now is the reason that to sound a trumpet signifies the flowing down of the Divine Truth out of heaven.

[2] This flowing down, when powerful, produces one effect with the good and another with the evil. With the good, it enlightens the understanding, conjoins them more closely with heaven, and consequently gladdens and vivifies their minds; but with the evil it causes a disturbance of the understanding, separates them from heaven, conjoins them more closely with hell, carries terror to their minds, and at length induces spiritual death. It is therefore evident, that to sound a trumpet, signifies in regard to the effect, revelation and manifestation of Divine Truth, as may be seen above (n. 55, 262), and in the opposite sense, the deprivation of truth, and desolation. Since it is now said that the angels sounded seven times, it is necessary to show from the Word the signification of sounding, and thence why it is said that the angels sounded.

sRef Ex@19 @16 S3′ sRef Ex@19 @20 S3′ sRef Ex@19 @19 S3′ sRef Ex@19 @21 S3′ sRef Ex@19 @18 S3′ sRef Ex@19 @17 S3′ [3] That to sound with trumpets (tuba) and horns (buccina) signifies the revelation of Divine Truth, and its manifestation, is evident from the sound of a trumpet being heard when Jehovah descended upon Mount Sinai and promulgated the law; concerning which it is thus written in Moses:

“And it came to pass on the third day in the morning, that there were voices and lightnings, and a thick cloud upon Mount Sinai, and the voice of a trumpet exceeding loud; and all the people that were in the camp trembled when Jehovah descended upon them in fire; and the voice of the trumpet sounded long and waxed louder. And Jehovah said unto Moses, Go down, charge the people, lest they break through unto Jehovah, to gaze, and many of them perish” (Exod. xix. 16-21).

The law which was promulgated at that time, signifies the Divine Truth; the voice of the trumpet represented the descent of that truth out of heaven, and its manifestation. The voice of the trumpet sounding long, and waxing louder, represented [Divine Truth] increasing toward the lower parts, for it is said that the people stood on the lower parts of the mount. The people trembling, and charged not to approach nearer to the mount lest they should perish, signified the effect of the flowing down of Divine Truth with people of such a nature and quality as the sons of Jacob were. It is evident that they were altogether evil interiorly, for they worshipped the golden calf after a month of days, and they would have perished if they had not stood afar off; hence their terror of death.

sRef Num@10 @10 S4′ sRef Num@10 @4 S4′ sRef Num@10 @8 S4′ sRef Num@10 @9 S4′ sRef Num@10 @6 S4′ sRef Num@10 @1 S4′ sRef Num@10 @5 S4′ sRef Num@10 @7 S4′ sRef Num@10 @3 S4′ sRef Num@10 @2 S4′ [4] That to sound with horns and trumpets represented and thence signified the Divine Truth descending and flowing in out of heaven, is plain from the institution and use of trumpets among the sons of Israel. It was commanded that trumpets should be made of silver, and that the sons of Aaron should sound them for the assemblies, for their journeyings, on days of gladness, at the feast, at the beginnings of months, over the sacrifices, for a memorial and for war (Num. x. 1-10). They were made of silver, because silver signifies truth from good, consequently the Divine Truth (see Arcana Coelestia, n. 1551, 1552, 2954, 5658). The reason why the sons of Aaron sounded with them, was, that Aaron himself, as the chief priest, represented the Lord as the Divine Good, and his sons, the Lord as to the Divine Truth (see the Arcana Coelestia, n. 9806, 9807, 9966, 10,017). They were sounded for the assemblies and journeyings, because it is the Divine Truth which calls together, gathers together, teaches the way, and leads. They were sounded on the day of gladness, at the feasts, in the beginning of months, and over the sacrifices, because the Divine Truth, descending out of heaven, forms and fills with gladness what is holy in worship. They were sounded also for war and for battle, to signify that the Divine Truth flowing down out of heaven strikes with the terror of death, puts to flight, and scatters the evil who are called in the Word enemies. In this sense, and on account of this effect, it is here said, that the seven angels sounded in their order.

sRef Matt@24 @31 S5′ [5] Since it was commanded that they should sound with trumpets for their assemblies, therefore it is said by the Lord, in Matthew,

“He shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other” (xxiv. 31).

By the angels with a great sound of a trumpet is here signified the Divine Truth to be revealed at the consummation of the age, that is, when the end of the church should come.

sRef Isa@27 @13 S6′ [6] And in Isaiah:

“In that day, the great trumpet shall be blown, and those perishing in the land of Assyria shall come, and the outcasts from the land of Egypt, and shall worship Jehovah in the mountain of holiness at Jerusalem” (xxvii. 13).

These things were said concerning the coming of the Lord. A calling together to the church, and salvation by the Lord, are signified by the great trumpet being sounded in that day, and by the coming of those that were perishing in the land of Assyria, and the outcasts from the land of Egypt. To sound the trumpet signifies the Divine Truth calling together and saving; those who were perishing in the land of Assyria, are those who are deceived by false reasonings, and the outcasts from the land of Egypt, are those who are deceived by scientifics, thus the Gentiles who were in falsities from ignorance of the truth. That they will adore the Lord from love, and in truth, is signified by the words “and shall worship Jehovah in the mountain of holiness at Jerusalem.” The mountain of holiness signifies the church as to the good of love, consequently also the good of love of the church; and Jerusalem signifies the church as to the truth of doctrine, consequently the truth of the doctrine of the church. It is therefore evident, that to sound with the trumpet signifies the Divine Truth descending out of heaven.

sRef Zeph@3 @14 S7′ sRef Job@38 @7 S7′ sRef Ps@98 @6 S7′ sRef Ps@98 @5 S7′ [7] Since the Divine Truth descending from the Lord through the heavens gladdens the heart, and infills worship with what is holy, and therefore the trumpets were sounded on the days of gladness, and in the feasts, it is therefore said in David:

“Sing unto Jehovah with the harp; with the harp and the voice of melody. With trumpets and sound of the horn make a joyful noise before Jehovah, the King” (Psalm xcviii. 5, 6).

And in Zephaniah:

“Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem” (iii. 14).

This is spoken of the establishment of the church by the Lord. The trumpets, the sound of the horn, and the making of a joyful noise, signify joy on account of the Divine Truth descending out of heaven.

So in Job:

“When the morning stars sang together, and all the sons of God shouted for joy” (xxxviii. 7).

This is said concerning the state of the church in its beginning, and by stars are signified the knowledges of truth and good, and by the sons of God, Divine truths; their joy, that is, the joy of men under their influence, is signified by their singing and shouting.

sRef Isa@42 @13 S8′ sRef Joel@2 @2 S8′ sRef Joel@2 @1 S8′ sRef Ps@89 @15 S8′ sRef Ps@150 @3 S8′ [8] Again, in David:

“Praise” God “with the sound of the trumpet” (Psalm cl. 3).

And again:

“Blessed are the people that know the sound of the trumpet; they shall walk, O Jehovah, in the light of thy faces” (Psalm lxxxix. 15).

The trumpet sound signifies Divine Truth gladdening the heart, it is therefore said, “light of thy faces,” which signifies Divine Truth. That the sound of the horn and of the trumpet signifies Divine truths descending out of heaven, terrifying the evil and scattering them, as here in the Apocalypse by the trumpets with which the seven angels sounded, is evident from the following passages.

In Isaiah it is said,

“Jehovah shall go forth as a lion,* he shall stir up jealousy like a man of war; he shall cry, yea, roar; he shall prevail over his enemies” (xlii. 13).

Enemies are the evil.

So in Joel:

“Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of Jehovah cometh, a day of darkness and of gloominess” (ii. 1, 2).

The day of Jehovah is the coming of the Lord, when a last judgment upon the evil also takes place.

sRef Zech@9 @14 S9′ [9] And in Zechariah:

“And Jehovah shall be seen over them, and his dart shall go forth as the lightning; and the Lord Jehovah shall blow the trumpet, and shall go with whirlwinds of the south” (ix. 14).

Here also the coming of the Lord is treated of, when the evil shall perish. By blowing the trumpet and sounding an alarm, is signified to disperse by means of Divine Truth; the dart also which shall go forth as lightning, signifies truth dispersing and destroying. The same is signified by blowing the trumpet in Jeremiah (li. 27), and in Hosea (v. 8, 9).

[10] Since the evil, when they are gathered together in the spiritual world, are deprived of the truths and goods of which they made a pretence in externals by the influx of Divine Good and Divine Truth, and are let into their own evils and falsities which they inwardly cherished, and are thus separated from the good and cast down into the hells, and since there is heard from a distance, when this takes place, as it were trumpets and horns sounding as stated above several times, therefore it was a statute with the children of Israel, that they should sound with the trumpets for battle; as is also related concerning Phinehas, and concerning Gideon, when they fought against the Midianites, and also when Jericho was taken. Thus, in Moses, it is said of Phinehas, that Moses sent twelve thousand men armed, a thousand from each tribe, with the vessels of holiness and the trumpets in the hand of Phinehas, the son of Eleazar the priest, against Midian, and they slew every male, and their kings (Num. xxxi. 1-8).

sRef Judg@7 @19 S11′ sRef Josh@6 @5 S11′ sRef Judg@7 @18 S11′ sRef Josh@6 @6 S11′ sRef Josh@6 @2 S11′ sRef Judg@7 @17 S11′ sRef Judg@7 @16 S11′ sRef Judg@7 @20 S11′ sRef Josh@6 @4 S11′ sRef Num@31 @7 S11′ sRef Num@31 @6 S11′ sRef Num@31 @8 S11′ sRef Josh@6 @3 S11′ sRef Judg@7 @21 S11′ sRef Judg@7 @22 S11′ sRef Josh@6 @16 S11′ sRef Josh@6 @15 S11′ sRef Josh@6 @14 S11′ sRef Josh@6 @17 S11′ sRef Josh@6 @20 S11′ sRef Josh@6 @19 S11′ sRef Josh@6 @18 S11′ sRef Josh@6 @13 S11′ sRef Josh@6 @8 S11′ sRef Josh@6 @1 S11′ sRef Josh@6 @7 S11′ sRef Josh@6 @9 S11′ sRef Josh@6 @12 S11′ sRef Josh@6 @11 S11′ sRef Josh@6 @10 S11′ sRef Num@31 @3 S11′ sRef Num@31 @2 S11′ sRef Num@31 @1 S11′ sRef Num@31 @5 S11′ sRef Num@31 @4 S11′ [11] Concerning Gideon it is said in the book of Judges, that he divided three hundred men into three companies, and placed a trumpet in the hand of each man, and empty pitchers, and torches within the pitchers; and he said,

“When I blow with the trumpet, I and all who are with me, blow ye also with the trumpets on every side around all the camp;” and when they sounded with the trumpets, Jehovah set every man’s sword against his fellow, and against the whole camp, and the Midianites fled (vii. 16-22).

And in Joshua, concerning the taking of Jericho it was commanded that seven priests should carry seven trumpets sounding them before the ark, and should go round the city six days, once on each day, and that on the seventh day they should go round the city seven times, and blow with the trumpets; and “when the people in Jericho heard the voice of the trumpet, and the shoutings of the people, the wall of the city fell down flat, and the people went up into the city, and took it” (vi. 1-20). These things represented the routing of the evil in the spiritual world, which is effected by means of the Divine Truth out of heaven, which, when it flows down, is heard there as a trumpet sounding, as said above. All the miracles related in the Word were representative and thence significative of things Divine in the heavens. Hence the effect of the sound of the trumpets upon enemies on earth was similar to the effect upon the evil in the spiritual world. For enemies, in the Word, represented and thence signify the evil; the Midianites, those who are in the falsities of evil; and the city of Jericho, in this passage, signifies the falsification of the knowledges of truth.

sRef Jer@50 @15 S12′ [12] From these considerations the signification of these words in Jeremiah is clear:

“Shout against” Babel “round about; she hath given her hand; her foundations are fallen, her walls are thrown down” (l. 15).

And in Zephaniah:

“A day of wasting and desolation, a day of darkness and thick darkness, a day of cloud and thick cloudiness, a day of the trumpet and alarm upon the fenced cities, and upon the high towers” (i. 15, 16).

From what has been stated the signification of the seven angels sounding the trumpets is now evident, and that such effects followed as are here described. Thus, to sound with trumpets, signifies the influx of the Divine Truth out of heaven, and the changes which follow. For the subjects treated of in this chapter and in the following chapters of the Apocalypse are the state of the church in the spiritual world before the judgment, the scattering of the evil, and the casting of them down into hell.
* “As a lion.” The Latin is “sicut Leo.” This is the reading of the photolithograph MS., and also of the A.R. n. 397; but “heros” is the reading in A.C. 5323, 8261, 8293, 8875, and elsewhere.

sRef Rev@8 @7 S0′ 503. And there followed hail and fire mingled with blood.- That this signifies infernal falsity and evil destroying, intermingled with the truths and goods of the Word to which violence was done, is evident from the signification of hail, as denoting infernal falsity destroying, concerning which more will be said presently; and from the signification of fire, as denoting infernal evil destroying, concerning which also we shall speak presently; and from the signification of blood, as denoting the Divine Truth, in the present case, the Divine Truth to which violence was done, consequently, Divine Truth falsified, for it is said, “hail and fire mingled with blood.”

[2] That blood signifies Divine Truth proceeding from the Lord and received by man, and the opposite sense its destruction by the falsities of evil, and thus violence done to it may be seen above (n. 329). That hail and fire signify infernal falsities and evil destroying, is also a result of appearances in the spiritual world. When the Divine Truth flows down there out of heaven, and flows into the sphere where those are who are in falsities from evil and who desire to destroy the truths and goods of the church, then as it were a raining down of hail and fire appears to those who stand afar off; as it were a raining down of hail, as a result of their falsities, and of fire, as a result of their evils. The reason of this appearance is, that the Divine Truth, when it flows into the sphere where evils and falsities are, is changed into what is similar to that sphere. For all influx is changed in the recipient subject according to the quality thereof, just as the light of the sun when it flows into dark objects, and the heat of the sun when it flows into putrid things. The case is similar with the Divine Truth, which is the light of heaven, and with the Divine Good, which is the heat of heaven, when they flow into evil subjects, which are those spirits who are in falsities from evil. This is the reason of that appearance. It is from this fact that hail and fire have such significations in the Word; for the sense of the letter of the Word as to the greater part of it is from appearances in the spiritual world.

sRef Ex@9 @27 S3′ sRef Ex@9 @28 S3′ sRef Ex@9 @29 S3′ sRef Ex@9 @30 S3′ sRef Ex@9 @21 S3′ sRef Ex@9 @32 S3′ sRef Ex@9 @31 S3′ sRef Ex@9 @26 S3′ sRef Ex@9 @20 S3′ sRef Ex@9 @19 S3′ sRef Ex@9 @18 S3′ sRef Ex@9 @22 S3′ sRef Ex@9 @25 S3′ sRef Ex@9 @24 S3′ sRef Ex@9 @23 S3′ [3] That hail signifies infernal falsity destroying the truth of the church, is clear from other places in the Word, where the destruction of truth is described by hail as in Egypt, when Pharaoh would not let the people of Israel go, concerning which it is thus written:

Moses told Pharaoh that it should rain a very grievous hail, such as had not been in Egypt. “And the hail shall be upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. And Moses stretched forth his rod towards heaven; and Jehovah sent thunder and hail, and the fire walked to the earth; and Jehovah rained hail upon the land of Egypt. So there was hail, and at the same fire walking in the midst of the hail, very grievous. And the hail smote all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. Only in the land of Goshen, where the sons of Israel were, was there no hail. And the flax and barley were smitten; for the barley was a ripening ear, and the flax a stalk. But the wheat and the rye were not smitten; for they were hidden” (Exod. ix. 18-32).

Similar things are signified by the hail in Egypt as by the hail here mentioned in the Revelation; therefore several things of a similar kind are said concerning it; as that the hail and the fire walked together, that the herb of the field was smitten, and the trees broken. The reason why several things of a similar kind are here related is, that the signification of the plagues of Egypt is similar to that of the plagues in the Apocalypse which took place when the seven angels sounded. For the Egyptians signified merely natural men, the sons of Israel spiritual men, and the plagues of Egypt, the changes which precede a last judgment, just as here in the Apocalypse. For the drowning of Pharaoh and the Egyptians in the Sea Suph [or Red Sea] represented a last judgment, and condemnation; therefore hail and fire here also signify falsities and evils destroying the church. But these things are more fully explained in the Arcana Coelestia (n. 7553-7619).

sRef Ps@78 @49 S4′ sRef Ps@78 @48 S4′ sRef Ps@78 @47 S4′ [4] The signification also of hail and hot thunderbolts, mentioned in David, is similar:

“He destroyed their vine with hail, and their sycamore trees with great hailstones. He gave up their cattle also to the hail, and their flocks to burning coals. He cast upon them the fierceness of his anger, the sending of evil angels” (Psalm lxxviii. 47-59).

Because hail signifies falsity destroying the truths of the church, it is therefore said, “He destroyed their vine with hail, and their sycamore trees with great hailstones;” for vine signifies the spiritual truth of the church, and a sycamore its natural truth; and because burning coals, or fire, signify the love of evil, and its eagerness to destroy the goods of the church, it is therefore said, “he gave up their cattle also to the hail, and their flocks to burning coals.” Cattle and flocks signify evil affections or inordinate desires which arise from evil love, and burning coals, or fire, the lust and burning desire to destroy; by the sending of evil angels, is signified the falsity of evil from hell.

sRef Ps@105 @33 S5′ sRef Ps@105 @32 S5′ [5] So again:

“He gave them hail for rain; flaming fire in their land, and he smote their vine, and their fig tree; and brake the tree of their border” (Psalm cv. 32, 33).

These things are also said concerning the hail of Egypt, which signifies infernal falsity destroying the truths of the church. The vine and the fig tree have here a similar signification to the vine and sycamores mentioned above, the vine signifying spiritual truth, and the fig tree, natural truth, each pertaining to the church, and tree signifies the perceptions and cognitions of truth and good.

sRef Josh@10 @11 S6′ [6] The signification of hail mentioned in Joshua, when he fought against the five kings of the Amorites, is similar, of which it is said:

“And it came to pass,” as the kings “fled before Israel, while they were in the going down to Bethhoron, that Jehovah cast down great stones of hail from heaven upon them unto Azekah; and they were more that died from the hailstones than they whom the sons of Israel slew with the sword” (x. 11).

Because the historical parts of the Word are representative, and contain an internal sense, equally as the prophetical parts, therefore this is the case also in regard to what is related of the five kings of the Amorites, and of the battle of the sons of Israel with them. For the nations that were driven out of the land of Canaan signified the evil who were to be cast out of the kingdom of the Lord, and the sons of Israel signify those to whom it is granted to possess the kingdom. The land of Canaan signified heaven and the church, and therefore the kingdom of the Lord; hence the five kings of the Amorites signified those who are in falsities of evil, and desire to destroy the truths of the good of the church. It was for this reason, that they were slain by hailstones from heaven, that is to say, they perished and were destroyed by their own falsities of evil; for the evil themselves perish by their own evils and falsities, by means of which they desire to destroy the truths and goods of the church.

sRef Ps@18 @12 S7′ sRef Ps@18 @13 S7′ sRef Ps@18 @14 S7′ [7] Again, in David:

“At the brightness before him his clouds passed, with hailstones and coals of fire. Jehovah thundered in the heavens, and the Most High gave his voice, hailstones and coals of fire. Yea, he sent out his darts and scattered them and many lightnings and discomfited them” (Psalm xviii. 12-14).

In these passages, hailstones and fire signify the same things as the hail and fire here in the Apocalypse, that is, falsities and evils destroying the truths and goods of the church.

It is said that such things are from Jehovah, because the Divine Truth descending out of heaven is changed into infernal falsities with the evil, as stated above. Out of this change various appearances arise, such as the flowing down of hail and fire; still these things do not proceed out of heaven from the Lord, but from those who are in falsities of evil, who turn the influx of Divine Truth and Good into the falsity of evil. It has also been granted me to perceive those changes, when the Divine Truth has flowed down out of heaven into some hell. During its course it was successively changed into the falsity of evil, according to the quality of that evil in those [who were there]; just as the heat of the sun, when it falls upon dunghills, and the light of the sun, when it falls upon subjects which turn its rays into dismal colours; or as the light and heat of the sun, in putrid marshy lands, produce noxious herbs which nourish serpents, while in good lands they cause trees and grasses to grow, which nourish men and useful beasts. The cause of such effects in putrid lands is not in the light and heat of the sun, but in the nature of the lands themselves, and yet those effects may be ascribed to the fire and heat of the sun. From these things the source from which hail and fire appear in the spiritual world is evident, and also why it is said that Jehovah causes them to be rained down, when nevertheless nothing comes from Jehovah but what is good. When Jehovah, that is the Lord, causes a powerful influx, it is not for the purpose of destroying the evil, but to rescue and protect the good, for by this means he conjoins the good to himself more closely and interiorly, and therefore they are separated from the evil, and the evil perish. For if the evil were not separated, the good would perish, and the angelic heaven would fall to ruin.

sRef Isa@30 @30 S8′ sRef Ezek@38 @22 S8′ sRef Isa@28 @1 S8′ sRef Isa@28 @2 S8′ sRef Rev@16 @21 S8′ sRef Rev@11 @19 S8′ sRef Isa@28 @17 S8′ sRef Isa@32 @19 S8′ [8] Similar things are signified by hail, and by a tempest of hail, in the following passages.

In Isaiah:

“Woe to the crown of pride, to the drunkards of Ephraim, and behold, the Lord, strong and mighty, as a tempest of hail, as a destroying storm” (xxviii. 1, 2).

Again:

“The hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place” (xxviii. 17).

Again:

“And Jehovah shall cause the glory of his voice to be heard, and shall cause his arm to see rest, in the indignation of his anger, and in the flame of a devouring fire, with scattering and inundation, and hailstones” (xxx. 30).

And again:

“It shall hail until the forest come down, and the city humble herself with humility” (xxxii. 19).

In Ezekiel:

“And I will plead with” Gog “with pestilence and with blood; and I will cause to rain upon him, an overflowing rain, and hailstones, fire, and brimstone” (xxxviii. 22).

In the Apocalypse,

“Then the temple of God was opened in heaven, and there was seen in his temple the ark of the covenant; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail” (xi. 19).

And in another place:

“And great hail, as it were the weight of a talent, came out of heaven upon men; and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great” (xvi. 21).

sRef Ezek@13 @11 S9′ [9] Therefore those who are in falsities are called hailstones in Ezekiel:

“Say unto them that cover over with untempered [mortar], that it shall fall; there shall be an overflowing rain, and ye, O great hailstones, shall fall” (xiii. 11).

Here by them “that cover over with untempered [mortar],” are signified those who confirm falsities in order that they may outwardly appear as truths. They are called hailstones, because they thus destroy truths; and the dispersion of such falsities is signified by the words “there shall be an overflowing rain.”

sRef Job@38 @24 S10′ sRef Job@38 @22 S10′ sRef Job@38 @23 S10′ [10] In Job,

“Hast thou entered into the treasuries of the snow? and hast thou seen the treasuries of the hail? which I reserve against the time of battle and of war? Which is the way where the light is spread abroad?” (xxxviii. 22-24).

Job is being questioned by Jehovah about many things, to see whether he knows them; but these things about which he is questioned signify such things as have reference to heaven and the church. Hast thou entered into the treasuries of the snow? or hast thou seen the treasuries of the hail? signifies, whether he knows whence come the deprivation of truth and the destruction of it by the falsities of evil, which appear in the spiritual world like a fall of snow and hail from heaven. That these appearances are seen when the evil have to be dispersed, is signified by the words, “Which I reserve against the time of battle and of war.” It is therefore also said, “Which is the way where the light is spread abroad?” which signifies, by what way is truth insinuated? light denoting truth. Hail signifies the falsity of evil, and a storm of hail, the destruction of truth, because hail in itself is cold, and cannot support the heat of heaven, and cold signifies the deprivation of the good of love; and heat in the angelic heaven, is the good of love. As may be seen in the Heaven and Hell (n. 126-140); also, because stones in the Word, signify truths, and in the opposite sense falsities; and large hail appears to consist as it were of stones cast down from heaven, which destroy the crops and herbs of the field, as well as the smaller animals, just as stones would do; therefore it is also said, hailstones. That stones, in the Word, signify truths, and in the opposite sense falsities, may be seen in the Arcana. Coelestia (n. 643, 1298, 3720, 6426, 8609, 10,376).

sRef Rev@8 @7 S0′ 504. So far we have shown the signification of hail; we shall now show the signification of fire. Fire signifies in the Word, the good of celestial love, and flame, the good of spiritual love; but in the opposite sense, fire signifies the evil arising from the love of self, and flame, the evil arising from the love of the world. It must be understood that goods of every kind derive their existence from celestial love and spiritual love, and that evils of every kind derive their existence from the love of self and the love of the world. And because love, in both senses, is signified in the Word by fire, therefore also all good and all evil, which exist from those two loves, are signified. Since the term fire, in the Word, is used both of heaven and of hell, and since it has been hitherto unknown that love is signified by fire, I will adduce some passages from the Word in order to make it clear, that fire, in a good sense, there signifies celestial love, and, in a bad sense, infernal love.

sRef Ezek@1 @5 S2′ sRef Ezek@1 @4 S2′ sRef Ezek@1 @26 S2′ sRef Ezek@1 @27 S2′ sRef Ezek@1 @13 S2′ [2] That celestial love is signified by fire in the Word, is clear, first from the signification of the fire of the altar, which denotes celestial love, or love to the Lord, concerning which see above (n. 496); and that fire not of the altar has a similar signification is evident from the following passages.

In Ezekiel:

“I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was round about it, and like the form of a live coal, in the midst of the fire. And out of the midst thereof came the likeness of four living creatures. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps; it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. Above the expanse that was over their head was the likeness of a throne, which was the likeness of a man. And I saw as the appearance of a burning coal, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about” (n. 4, sRef Ex@3 @2 S5′ sRef Ex@19 @18 S5′ sRef Rev@19 @12 S5′ [5], 13, 26, 27, viii. 2).

By the cherubim, which were seen as living creatures, is meant the Lord as to Divine Providence, and as to guardianship that He may not be approached except by means of the good of love; and because this very guardianship is in the heavens, and especially in the inmost or third heaven, therefore this heaven also is signified by the cherubim; as may be seen above (n. 152, 277, 313, 322, 362, 462). And because the third heaven is signified chiefly by these, and as the Lord is above the heavens, therefore also the Lord was seen upon a throne above the cherubim. The fire seen in the midst of the cherubim, with brightness round about, and lightning therefrom, and also about the throne, and from the loins of Him that sat on the throne, upwards and downwards, clearly signifies celestial Divine Love. For the Lord Himself is Divine Love, and whatever proceeds from the Lord, proceeds from his Divine Love; this is therefore the fire which had brightness round about it.

sRef Dan@7 @13 S3′ sRef Dan@7 @9 S3′ sRef Dan@7 @10 S3′ [3] Similarly in Daniel:

“He came to the Ancient of days whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him” (vii. [13], 9, 10).

The Ancient of days also means the Lord; the Son of man, in this place the Lord as to Divine Truth, and the Ancient of days, the Lord as to Divine Good or Divine Love. He was called the Ancient of days, from the remotest time, when the celestial church existed, which was in love to the Lord. This church, and the heaven of those who were from it, are meant by the throne, which was like a fiery flame; but the wheels which were as a fire burning, signify the doctrine of celestial love; the Divine Love itself proceeding from the Lord is signified by the fire going forth and issuing from before him.

sRef Rev@1 @13 S4′ sRef Dan@10 @6 S4′ sRef Rev@1 @14 S4′ sRef Rev@1 @15 S4′ sRef Rev@1 @16 S4′ sRef Dan@10 @5 S4′ sRef Rev@2 @18 S4′ [4] It is also said by Daniel, that there appeared to him

“A man clothed in linen, whose loins were girded with gold of Uphaz; His body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like the brightness of polished brass” (x. 5, 6).

That it was the Lord who was thus seen by Daniel is evident from the Apocalypse, where the Lord was represented before John in an almost similar manner, concerning Whom it is said,

“In the midst of the seven lampstands one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire, and his feet like unto polished brass, as if they burned in a furnace, and his countenance like the sun” (i. 13-15, ii. 18).

From the similarity of the description of the Son of man seen by John in the midst of the seven lampstands, and of the man clothed in linen, and also of the Ancient of days seen by Daniel, it is clear that they both saw the Lord. His face being seen as lightning and His eyes as a flame of fire, signifies the Divine Love of the Lord. For with man the face is an image representative of the affection of his love, and this is especially the case in regard to the eyes, for from them love shines forth, whence they sparkle as it were from fire.

sRef Ex@3 @2 S5′ sRef Ex@19 @18 S5′ sRef Rev@19 @12 S5′ [5] It is also said of him who sat on the white horse,

“His eyes were as a flame of fire” (Apoc. xix. 12).

It is evident that it is the Lord, as to the Word, who was there represented as sitting upon a white horse, for it is said that he who sat on the white horse is called the Word of God, and that he is King of kings, and Lord of lords. Because fire signifies the Divine Love, therefore the Lord was seen by Moses upon Mount Horeb in a flame of fire in the bush (Exod. iii. 2). So also the Lord was seen by Moses and all the Israelitish people when He descended upon Mount Sinai in fire, concerning which it is thus written:

“Mount Sinai was altogether on a smoke because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace” (Exod. xix. 18; Deut. iv. 36).

The fire also seen there represented the Divine Love.

sRef Lev@24 @4 S6′ sRef Lev@24 @3 S6′ sRef Lev@24 @2 S6′ sRef Rev@4 @5 S6′ [6] Since fire, in the highest sense, signifies the Divine Love of the Lord, it was therefore commanded that fire should be kept burning continually upon the altar, and that they should take of that fire for the offering of incense. It was, on this account, a religious rite among both the Greeks and Romans to keep a fire burning continually, over which the Vestal virgins presided. They derived their worship of fire as a holy thing from the ancient churches which were in Asia, wherein everything connected with worship was representative. Since fire in the highest sense signifies the Divine Love, therefore a lampstand was placed in the tent of assembly, on which were seven lamps, which were kept burning continually. Concerning this, it is thus written in Moses:

“Command the sons of Israel, that they bring unto thee [pure] oil of olive beaten for the light, to cause the lamps to burn continually. Aaron shall order it from the evening unto the morning before Jehovah continually. He shall order the lamps upon the pure lampstand before Jehovah continually” (Lev. xxiv. 2-4).

Concerning the lampstand itself, see Exod. xxv. 31 to end, xxxvii. 17-24, xl. 24, 25; Num. viii. 2-4. The signification of the seven lamps of fire burning before the throne of God (Rev. iv. 5) is similar. But the fire of the altar signified celestial Divine Love, and the fire of the lampstand, which was flame, signified spiritual Divine Love; and therefore the oil, from which the fire of the flame arose in the lamps of the lampstand, signifies the Divine Love, and also the oil which the five wise virgins had in their lamps, but which the five foolish virgins had not (Matt. xxv. 1-12).

sRef Matt@3 @11 S7′ [7] The Lord’s Divine Love is also signified by fire in the Evangelists. John said:

“I baptize with water” but Jesus “shall baptize you with the Holy Spirit, and with fire” (Matt. iii. 11; Luke iii. 16).

To baptize with the Holy Spirit, and with fire, signifies to regenerate man by means of the Divine Truth and the Divine Good of love from Himself, for the Holy Spirit is the Divine Truth proceeding from the Lord, and the fire, His Divine Love, from which [that truth proceeds].

sRef Isa@31 @9 S8′ [8] Similarly what is signified by fire, is also signified by a fire-hearth, in Isaiah:

Jehovah “who hath His fire-hearth in Zion, and His oven in Jerusalem” (xxxi. 9).

It is said, “who hath his fire-hearth in Zion,” because Zion signifies the church in which is celestial love; and “his oven in Jerusalem,” because Jerusalem signifies the church in which is the truth of doctrine; celestial love being respectively like a fire-hearth, and the truth of doctrine like an oven, in which bread is prepared.

sRef Lev@9 @24 S9′ sRef Judg@6 @21 S9′ sRef Ex@12 @10 S9′ sRef Ex@12 @8 S9′ sRef Ex@12 @9 S9′ sRef 1Ki@18 @38 S9′ [9] Because the good of love is signified by fire, and worship from the good of love was represented by the burnt-offerings, therefore fire was sometimes sent down out of heaven, and consumed the burnt-offering; as when a burnt-offering was offered for the expiation of the people, concerning which as follows in Moses:

This being done “there came forth fire from before Jehovah, and consumed upon the altar the burnt-offering and the fat; and all the people beheld, and shouted and fell on their faces” (Lev. ix. 24).

Similarly it is said, that fire

“consumed the burnt-sacrifice of Elijah, and the wood, and the stones, and the dust, and licked up the waters that were round about in the trench” (1 Kings xvii. 38).

This fire also signified the Divine Love, and consequently the acceptance of worship from the good of love. Similarly the fire that ascended out of the rock, and devoured the flesh and unleavened cakes, which Gideon brought to the angel of God (Judges vi. 21). The Divine Love was also signified by the lamb being roasted by fire, and not sodden by water, and by what remained until the morning being burnt by fire (Exod. xii. 8, 9, sRef Ex@13 @22 S10′ sRef Ex@13 @21 S10′ [10]). These verses are explained in the Arcana Coelestia (n. 7852-7861).

sRef Ex@13 @22 S10′ sRef Ex@13 @21 S10′ [10] The Divine Love of the Lord was also signified by the fire into which He went before the sons of Israel in the desert, when they were on their journey; also, by the fire over the tabernacle of the congregation at night, concerning which as follows in Moses:

“Jehovah went before them by day in a pillar of cloud, to lead them in the way; and by night in a pillar of fire, to give them light. The pillar of the cloud by day, and the pillar of fire by night, departed not from before the people” (Exod. xiii. 21, 22; Num. ix. 15-23; Deut. i. 33).

And again,

“For the cloud of Jehovah was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys” (Exod. xl. 38; Psalm cv. 32, 39).

The cloud appearing in the day, and the fire by night, represented the guarding of heaven and the church by the Lord. For the tabernacle represented heaven and the church; the cloud and fire, guardianship; for the day, when the cloud appeared, signified the Divine Truth in light, and the night the Divine Truth in shade. Lest they should be injured by too great a light they were protected by a cloud, and by a shining fire lest they should be injured by too much shade.

sRef Isa@4 @6 S11′ sRef Isa@4 @5 S11′ [11] That such was the representation of these things is evident in Isaiah:

“Jehovah shall create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the smoke and shining of a flaming fire by night; for over all the glory a covering. And there shall be a tabernacle for a shade in the day on account of the heat, and for a place of refuge, and for a covert against the inundation and rain” (iv. 5, 6).

The dwelling-place of Mount Zion signifies the good of the celestial church, and her assemblies signify the truths of that good; guardianship from injury by too much light or too much shade, is signified by a cloud by day and by the smoke and shining of a flaming fire by night; therefore it is said, “over all the glory a covering,” and that there shall be “a tabernacle for a shade in the day on account of the heat.” Lest falsities should break in, because of too much light or too much shade, is signified by its being a refuge and covert against inundation and rain, for inundation and rain denote the rushing in of falsities.

sRef 2Ki@6 @17 S12′ sRef 2Ki@2 @11 S12′ sRef Zech@2 @5 S12′ [12] In Zechariah:

“I will be” unto Jerusalem “a wall of fire round about, and in glory I will be in the midst of her” (ii. 5).

A wall of fire signifies protection by the Divine Love, for this the hells cannot approach; the glory in the midst of her is the Divine Truth in the light on every side. Because fire signified the Divine Love, therefore also the burnt-offerings were called “offerings made by fire to Jehovah,” and “offerings made by fire of an odour of rest to Jehovah” (Exod. xxix. 18; Lev. i. 9, 13, 17; ii. 2, 9, 10, 11; iii. 5, 16; iv. 35; v. 12; vii. 30; xxi. 6; Num. xxviii. 2; Deut. xviii. 1). The signification of this is that they were accepted, on account of the representation of worship from the good of love; this worship was represented by the burnt-offerings, because in them the cattle were burnt whole in the fire, and consumed.

[13] Because the Word is the Divine Truth itself united to the Divine Good – for the marriage of good and truth is everywhere in it – therefore Elijah was seen to ascend up into heaven in a chariot of fire and horses of fire (2 Kings ii. 11); and for the same reason the mountain around Elisha was seen to be filled with horses and chariots of fire (vi. 17); for Elijah and Elisha represented the Lord as to the Word, and therefore the chariot signified doctrine from the Word, and horses, the understanding of the Word.

sRef Ps@104 @4 S14′ [14] That fire signifies love, is also clear in David, in which it is said of Jehovah,

“Who maketh his angels spirits, his ministers a flaming fire” (Psalm civ. 4).

Jehovah making His angels spirits signifies that they are recipients of Divine Truth, therefore they signify Divine truths themselves; and His making His ministers a flaming fire, signifies that they are recipients of the Divine Good, consequently they signify Divine goods. Hence it is evident that a flaming fire signifies the good of love. That angels in the Word mean the Lord as to Divine Truth, and in a respective sense, the recipients of the Divine Truth from the Lord, may be seen above (n. 130, 200, 302); and that ministers signify the recipients of the Divine Good, which is of the Divine Love, may be seen also above (n. 155). It is therefore evident that a flaming fire signifies the good of love. Fire signifies love, because the Lord, from His Divine Love, appears in the angelic heaven as a Sun, from which Sun heat and light proceed; and in the heavens the heat from the Lord as the Sun is the Divine Good of love, and the light from the Lord as the Sun is the Divine Truth; for this reason, fire signifies, in the Word, the good of love, and light, the truth from good. That the Lord appears in the angelic heaven as the Sun, from Divine Love, may be seen in Heaven and Hell (n. 116-125); and also that the light from that Sun is Divine Truth, and the heat from that Sun, Divine Good (n. 126-140; also n. 567, 568). It is from the correspondence between fire and love, that, in common discourse, when speaking of the affections which are of love, we use the expressions to grow warm, to be inflamed, to burn, to become hot, to be on fire, and others of a similar kind. Also a man grows warm from his love, of whatever kind it be, according to its degree.

[15] So far concerning the signification of fire in the Word, when ascribed to the Lord, and also when spoken of heaven and the church. On the other hand, when fire in the Word is used in reference to the evil and the hells, it then signifies the love of self and of the world, and thence every evil affection and desire which torments [cruciat] the wicked in hell after death. Fire has this opposite signification, because the Divine Love, when it descends out of heaven, and passes into the societies where the evil are, is turned into a love contrary to the Divine Love, and thence into various burning desires and lusts, and thus into evils of every kind; and therefore also into torments, because evils carry with them their own punishment. In consequence of this conversion of the Divine Love into infernal love with the evil, the hells, where the loves of self and of the world, and hatreds and revenge reign, appear like a flaming fire, both within and round about, although no fire is perceived by the devilish crew who are in them. In fact, in consequence of these loves, those who are in such hells, appear with their faces inflamed and reddened as though from fire. Hence the signification of fire in the following passages is evident.

sRef Ex@40 @38 S16′ sRef Isa@9 @5 S16′ sRef Isa@9 @19 S16′ sRef Isa@33 @12 S16′ sRef Isa@9 @18 S16′ sRef Isa@33 @11 S16′ sRef Isa@33 @14 S16′ [16] In Isaiah,

“For wickedness shall burn as a fire; it shall devour the briar and thorn, and shall kindle the thickets of the forest, and they shall mount up like the lifting up of smoke; and the people shall become as the fuel of the fire; no man shall spare his brother” (ix. 18, 19).

Again:

All the people “shall be for burning, for fuel of fire” (ix. 5).

Again:

O Assyrians, “conceive chaff, bring forth stubble, your breath, a fire that shall devour you. Thus the peoples shall be as the burnings of lime, thorns cut down which are burned in the fire. Who shall remain to us with the devouring fire? Who shall remain to us with burnings of eternity?” (xxxiii. 11, 12, 14).

The Assyrians mean those who, from falsities and fallacies, reason against the goods and truths of the church from their own intelligence, that is, from the love of self; these are here described.

sRef Rev@14 @9 S17′ sRef Rev@14 @10 S17′ sRef Isa@47 @14 S17′ sRef Luke@17 @30 S17′ sRef Luke@17 @29 S17′ sRef Matt@25 @41 S17′ sRef Luke@16 @24 S17′ sRef Matt@13 @42 S17′ sRef Isa@50 @11 S17′ sRef Matt@13 @41 S17′ sRef Matt@13 @50 S17′ sRef Isa@34 @10 S17′ sRef Isa@34 @8 S17′ sRef Isa@34 @9 S17′ sRef Ps@140 @10 S17′ sRef Rev@19 @20 S17′ sRef Rev@20 @10 S17′ sRef Rev@20 @14 S17′ sRef Rev@21 @8 S17′ sRef Ezek@21 @31 S17′ sRef Ezek@21 @32 S17′ sRef Ps@21 @9 S17′ sRef Matt@3 @12 S17′ sRef Matt@3 @10 S17′ sRef Isa@66 @24 S17′ sRef Rev@20 @15 S17′ [17] Again:

In the day of the vengeance of Jehovah “the streams of the land shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. It shall not be quenched night nor day; the smoke thereof shall go up for ever” (xxxiv. 8-10).

Again:

“They became as stubble; the fire burnt them; they shall not deliver their soul from the power of the flame” (xlvii. 14).

And again:

“Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and among the sparks that ye have kindled” (l. 11).

And again:

“Their worm shall not die, neither shall their fire be quenched” (lxvi. 24).

In Ezekiel:

“I will deliver thee into the hand of burning men. Thou shalt be for fuel to the fire” (xxi. 31, 32).

In David:

“Thou shalt make them as a fiery oven in the time of thine anger, and the fire shall devour them” (Psalm xxi. 9).

Again:

“Let burning coals fall upon the wicked; let the fire cast them into deep pits, that they rise not again” (cxl. 10).

So in Matthew:

“Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. He will thoroughly purge his floor, and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire” (iii. 10, 12; Luke iii. 9, 17).

Again:

“As the tares are burned with fire, so shall it be in the consummation of the age.”

Again:

“The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire” (Matt. xiii. 41, 42, 50).

In the same:

He shall say unto them on his left hand, “Depart from me, ye cursed, into the eternal fire (ignem oeternum), prepared for the devil and his angels” (xxv. 41).

Again:

“Whosoever shall say to his brother, Thou fool, shall be in danger of the gehenna of fire” (Matt. v. 22; xviii. 8, 9, Mark ix. 45, 47).

In Luke:

The rich man in hell* (in inferno) said, “Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame” (xvi. 24).

Again:

“When Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed” (Luke xvii. 29, 30).

In the Apocalypse:

“If any man worship the beast he shall drink of the wine of the wrath of God, and he shall be tormented with fire and brimstone” (xiv. sRef Lev@9 @24 S9′ sRef Judg@6 @21 S9′ sRef Ex@12 @10 S9′ sRef Ex@12 @8 S9′ sRef Ex@12 @9 S9′ sRef 1Ki@18 @38 S9′ [9], 10).

The beast and the false prophet “were cast alive into the lake of fire burning with brimstone” (xix. 20).

And again:

“The devil was cast into the lake of fire and brimstone”(xx.10).

“Death and hell were cast into the lake of fire, and he who was not found written in the book of life, was cast into the lake of fire” (xx. 14, 15).

Again:

“The unbelieving, and murderers, and whoremongers, and sorcerers, and idolators, and liars, shall have their part in the lake which burneth with fire and brimstone” (xxi. 8).

In these passages, fire signifies every desire of the love of evil, and its punishment, which is torment. In addition to these observations we refer the reader to those given in the work concerning Heaven and Hell (n. 566-575), where the meaning of infernal fire, and of the gnashing of teeth, is shown.

[18] In the article above, where hail was treated of, it was stated that the Divine, when it descends out of heaven, produces in the lower sphere, where the evil are, an effect contrary to that which it causes in heaven itself; for in heaven it vivifies and conjoins, but in the lower parts where the evil are, it induces death (mortified) and disjoins. The reason of this, is that the Divine influx from heaven opens the spiritual mind of the good, and adapts it for reception; but with the evil, in whom there is no spiritual mind, it opens the interiors of their natural mind, where evils and falsities reside, and these cause them to cherish a repugnance to every good of heaven, hatred of truths, and the lust to commit every sort of crime; they are consequently separated from the good, and their condemnation follows soon after. This influx with the good, of which we are now speaking, appears in the heavens as a fire vivifying, reanimating, and conjoining; while with the evil below, it appears as a fire consuming and destroying.

[19] Because such is the effect of the Divine Love flowing down out of heaven, therefore, in the Word, anger and wrath are so frequently ascribed to Jehovah, that is, to the Lord, anger, from fire, and wrath, from the heat of fire. Mention is also made of the fire of His anger, and He is said to be a consuming fire; there are many other expressions of a similar kind, which are not used because fire proceeding from the Lord is of such a nature, for this in its origin is Divine Love, but because it becomes such with the evil, who from its influx become angry and wrathful. That this is the case is evident from the fire which appeared on mount Sinai, when the Lord descended upon it, and promulgated the law. Although this fire in its origin was Divine Love, from which is Divine Truth, still it appeared to the people of Israel as a consuming fire, in the presence of which they feared exceedingly (Exod. xix. 18 xx. 18; Deut. iv. 11, 12, 15, 33, 36; v. 5, 22-26), for the reason that there was no spiritual internal with the Israelitish people, but only a natural internal, which was full of evils and falsities of every kind; and the Lord appears to every one according to His quality. That the sons of Jacob were of the nature and quality above mentioned, may be seen in the Doctrine of the New Jerusalem (n. 248).

sRef Isa@30 @30 S20′ sRef Deut@4 @24 S20′ sRef Isa@66 @16 S20′ sRef Ezek@15 @4 S20′ sRef Ps@18 @13 S20′ sRef Ps@18 @12 S20′ sRef Ezek@15 @6 S20′ sRef Isa@66 @15 S20′ sRef Ezek@15 @7 S20′ sRef Ezek@15 @8 S20′ sRef Ps@11 @6 S20′ sRef Isa@29 @6 S20′ sRef Ps@50 @3 S20′ sRef Ps@18 @8 S20′ [20] For this reason Jehovah, that is, the Lord, is called in the Word a consuming fire; as in the following passages:

“Jehovah thy God is a consuming fire, even a jealous God” (Deut. iv. 24).

In Isaiah:

“For behold, Jehovah will come in fire, and his chariots like a whirlwind, in flames of fire. For in fire and in his sword will Jehovah contend with all flesh; and the slain of Jehovah shall be multiplied” (lxvi. 15, 16).

Again:

“Thou shalt be visited with the flame of devouring fire” (xxix. 6).

And again:

Jehovah “in the indignation of his anger, and, with the flame of a devouring fire, with scattering, and inundation, and hailstones” (xxx. 30).

In David:

“There went up a smoke out of his nostril, and a devouring fire out of his mouth; coals were kindled from it. By the brightness before him his thick clouds passed, hailstones and coals of fire. Jehovah also thundered from the heavens, and the Most High uttered his voice; hailstones and coals of fire” (Psalm xviii. 8, 12,13).

Again:

“Our God shall come, and shall [not] keep silence; a fire shall devour before him” (Psalm l. 3).


And again:

“Upon the wicked” Jehovah “shall rain snares, fire and brimstone” (Psalm xi. 6).

In Ezekiel:

“I will set my faces against them; that although they shall go out from the fire, nevertheless fire shall devour them. And I will make the land desolate, because they have committed a trespass” (xv. 7, 8).

In Moses:

“For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains” (Deut. xxxii. 22).

Such things appear in the spiritual world, when the Divine Good and Truth descend out of heaven towards the lower parts there, where the evil are, who are to be separated from the good, and dispersed; those things were said from appearances there. And because when fire, which in its origin is Divine Love, descends out of the heavens, and is received by the evil, becomes a consuming fire, therefore, such fire, in the Word, is spoken of in reference to Jehovah. Infernal fire is nothing else than the changing of the Divine Love into evil loves, and into mischievous desires to hurt and do evil.

sRef Ex@14 @27 S21′ sRef Ex@14 @24 S21′ sRef Ex@14 @26 S21′ sRef Num@11 @3 S21′ sRef Ex@14 @25 S21′ sRef Num@11 @2 S21′ sRef Gen@19 @24 S21′ sRef Num@11 @1 S21′ [21] This was also represented by the fire which fell from heaven and consumed Sodom and Gomorrah (Gen. xix. 24); also by the fire which consumed Nadab and Abihu, the sons of Aaron, because they offered incense with strange fire (Lev. x. 1, and following verses). The incense of strange fire signifies worship from other love than love to the Lord. So again the same thing is signified by the fire which consumed the uttermost parts of the camp of the sons of Israel because of their evil lusts (Num. xi. 1-3). Again, the representation was similar in the case of the Egyptians perishing in the Sea Suph (Red Sea), when Jehovah looked upon their camp out of the pillar of fire and of the cloud (Exod. xiv. 24-27). That that fire, in its origin, was the Divine Love, giving light before the sons of Israel during their journeyings, and over the tabernacle in the night time, has been shown above in this article; but yet, the looking thence by Jehovah altogether disturbed and destroyed the camp of the Egyptians.

sRef Deut@32 @22 S22′ sRef Isa@10 @17 S22′ sRef Rev@20 @9 S22′ [22] That fire, descending from heaven appeared to consume the evil in the spiritual world, is evident from the Apocalypse, where that was seen by John, for he says, that fire came down out of heaven, and devoured Gog and Magog (xx. 9; Ezek. xxxviii. 22). To devour signifies there to disperse and to cast into hell. Thus again it is said in Isaiah,

“And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorn and his briar in one day” (x. 17).

The thorn and briar signify evils and falsities of the doctrine of the church; the destruction of them by the Divine Truth descending out of heaven is signified by the words “the light of Israel shall be for a fire, and his Holy One for a flame.”

sRef Isa@26 @11 S23′ [23] Because fire, in the opposite sense, or in regard to the evil, properly signifies the love of self, and flame, the love of the world, therefore also fire signifies every evil, as enmity, hatred, revenge, and many others, for all evils flow from these two sources, as may be seen in the Doctrine of the Jerusalem (n. 75), consequently, fire also signifies the destruction of man’s spiritual life, and therefore it signifies condemnation and hell. All these things are signified by fire, because love is signified by fire, as is still further evident from the following passages.

In Isaiah:

“They shall see, and pine away for their hatred of the people; yea, the fire shall devour thine enemies” (xxvi. 11).

The destruction of the evil who are here meant by people and enemies, is described by hatred and by fire.

sRef Isa@43 @2 S24′ [24] In the same:

“When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou passest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee” (xliii. 2).

To pass through the waters and through the rivers, and not to be overflowed, signifies that falsities and reasonings from falsities against truths shall not enter and corrupt; for waters here denote falsities, and rivers, reasonings from falsities against truths. By passing through the fire and not being burned, and by the flame not kindling upon them, is signified, that evils, and the desires arising from them, shall not hurt them, for fire signifies evils, and flame signifies the desires therefrom.

sRef Isa@64 @11 S25′ [25] Again:

“Our house of holiness and our glory, where our fathers praised thee, is burned up with fire; and all our desirable things are laid waste” (lxiv. 11).

The house of holiness and our glory signifies the celestial and the spiritual church; the house of holiness signifies the celestial church, and glory the spiritual church. Where our fathers praised thee, signifies the worship of the Ancient Church, to praise signifies to worship, and fathers, those who were of the Ancient Church; to be burned up with fire, signifies that all the goods of that Church were turned into evils, by which the goods were consumed and perished. And all our desirable things are laid waste, signifies that all truths were similarly consumed; desirable things in the Word denote the truths of the church.

sRef Isa@1 @31 S26′ sRef Isa@1 @30 S26′ [26] In the same:

“For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. And the strong shall be as tow, and his work as a spark, and they shall both burn together, and none quenching” (i. 30, 31).

An oak signifies the natural man, and its leaves the scientifics and cognitions of truth therein; a garden signifies the rational man. Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water, signifies that there shall be no more any scientific truth or rational truth. The strong and his work signifies that which is produced from [man’s] own intelligence. He is sometimes called strong, in the Word, who trusts to himself and his own intelligence, for he supposes himself, and the work which he thence produces, to be strong; and because the proprium of man drinks in every kind of evil and falsity, and by means of these destroys all good and truth, it is therefore said the strong shall be as tow, and his work as a spark, and they shall both burn together; to be burned denotes to perish by falsities of evil.

sRef Ezek@19 @14 S27′ sRef Ezek@19 @10 S27′ sRef Ezek@19 @12 S27′ sRef Ezek@19 @13 S27′ [27] In Ezekiel:

“Thy mother is like a vine. Now she is planted in the desert, in a dry and thirsty land. Fire is gone out from a rod of her branches, it hath devoured them and her fruit” (xix. 10, 12- 14).

By the mother who is like a vine, is signified the Ancient Church which was in the good of life, and thence in truths; that the church is now without goods and truths is signified by her being now planted in the desert, in a dry and thirsty land; a dry land denotes the church where there is no good, and a thirsty land where there is no truth; a fire going forth from a rod of her branches and devouring them and the fruit thereof, signifies that the evil of falsity had destroyed all truth and good; fire denotes evil, a rod of branches the falsity of doctrine in which is evil, and to devour them and the fruit thereof, denotes to destroy truth and good; the evil of falsity, is the evil which is from the falsity of doctrine.

sRef Zech@9 @4 S28′ [28] Again, in Zechariah:

“Behold, the Lord will impoverish” Tyre, “and he will shake off her wealth in the sea; and she herself shall be devoured with fire” (ix. 4).

Tyre signifies the church as to the cognitions of truth and good, and therefore Tyre signifies the cognitions of truth and good pertaining to the church; the vastation thereof by falsities and evils is signified by the Lord shaking off her wealth into the sea, and by she herself being consumed by fire.

[29] Again in David:

“Enemies have set thy sanctuary on fire, they have defiled the dwelling-place of thy name even to the earth; they have burned up all God’s places of assembly in the land until there is no more any prophet; neither among us any that knoweth how long” (Psalm lxxiv. 7-9).

That desires arising from evil loves destroyed the goods and truths of the church, is signified by the enemies setting the sanctuary on fire, and defiling the dwelling-place of the name of Jehovah; that they altogether destroyed everything of Divine worship, is signified by their burning all God’s places of assembly in the earth, that there was no longer any doctrine of truth, or understanding of truth, is signified by “there is no more any prophet; neither among us any that knoweth [how long].”

sRef Deut@13 @14 S30′ sRef Deut@13 @13 S30′ sRef Deut@13 @15 S30′ sRef Deut@13 @16 S30′ [30] In Moses, it is said if wicked men have drawn away the inhabitants of a city to serve other gods, they shall all be smitten with the edge of the sword, and the city with all the spoil shall be burnt with fire (Deut. xiii. 13-16). These words signify in the spiritual sense, that the doctrine, from which there is worship, that acknowledges any other God than the Lord, should be wiped out, because in it there is nothing but falsities originating in evil desires. This is the signification in the spiritual sense of the above words, because a city, in the Word, signifies doctrine, and serving other gods signifies to acknowledge and worship some other God than the Lord; a sword signifies the destruction of truth by falsity; and fire, the destruction of good by evil.

sRef Luke@12 @52 S31′ sRef Luke@12 @49 S31′ sRef Luke@12 @51 S31′ sRef Luke@12 @53 S31′ [31] The Lord said in Luke that He came to send fire upon the earth, and what would He if it were already kindled (xii. 49). This signifies hostilities and combats between evil and good, and between falsity and truth. For before the Lord came into the world, there was nothing but absolute falsities and evils in the church, consequently there was no combat between them and truths and goods; but after truths and goods were disclosed by the Lord, then combats could first begin to exist, and without combats between them reformation is not possible. This is what is meant therefore by the Lord saying what would He if the fire were already kindled. That these words are to be thus understood is evident from what follows, namely that He came to cause division;

“for from henceforth there shall be five in one house divided. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother” (verses 51-53).

By the father against the son, and the son against the father, is meant evil against truth, and truth against evil; and by the mother against the daughter, and the daughter against the mother, is meant the desire for falsity against the affection for truth, and the reverse. In one house, signifies in one man.

sRef Ezek@20 @31 S32′ sRef Jer@49 @2 S32′ sRef Jer@7 @31 S32′ [32] Since sons signify in the Word the truths of the church, and daughters, the goods thereof, the signification of the burning of sons and daughters, as recorded in Jeremiah is evident:

“They have built the high places of Tophet in the valley of the [son] of Hinnom, to burn their sons and their daughters” (vii. 31).

Again:

“I will cause an alarm of war to be heard against Rabbah [of the children] of Ammon; and her daughters shall be burned with fire” (xlix. 2).

And in Ezekiel:

“When ye offer your gifts, when ye make your sons to pass through the fire” (xx. 31).

By burning their sons and daughters in the fire, is signified to destroy the truths and goods of the church by evil desires, or by evil loves. Suppose that they actually committed such abomination, still, the destruction of the truth and good of the church by filthy and abominable lusts, which they confirmed by falsities is signified by them.

[33] From these things it is now evident that by hail and fire mingled with blood, and cast upon the earth, whence a third part of the trees was burnt up, and all green grass burnt up, is signified the influx out of heaven, and the first change thence before the Last Judgment. But what is signified by tree and by green grass, will be explained in what follows. Similar things are also said concerning the plagues in Egypt, which preceded their final extinction, or drowning in the Sea Suph (Red Sea); as for example, that, upon the land of Egypt it rained hail, and fire mingled with the hail, and the herb of the field was struck and every tree of the field was broken (Exod. ix. 23-26).

sRef Joel@2 @3 S34′ sRef Ex@9 @23 S34′ sRef Ex@9 @22 S34′ sRef Ex@9 @25 S34′ sRef Ex@9 @24 S34′ sRef Joel@2 @30 S34′ sRef Joel@2 @31 S34′ sRef Ex@9 @21 S34′ sRef Ex@9 @20 S34′ sRef Ex@9 @30 S34′ sRef Ex@9 @18 S34′ sRef Ex@9 @32 S34′ sRef Ex@9 @31 S34′ sRef Ex@9 @27 S34′ sRef Ex@9 @26 S34′ sRef Ex@9 @29 S34′ sRef Ex@9 @28 S34′ sRef Joel@2 @2 S34′ sRef Joel@1 @19 S34′ sRef Joel@1 @20 S34′ sRef Ex@9 @19 S34′ sRef Joel@2 @1 S34′ [34] That similar things would take place before the day of Jehovah, which is the Last Judgment, is also predicted in the prophets.

In Joel:

“The day of Jehovah; a day of darkness and of thick darkness. A fire shall devour before it; and behind it a flame shall burn” (ii. 1, 2, 3).

In the same:

“I will show wonders in heaven, and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah come” (ii. 30, 31).

Again:

“Fire hath devoured the habitations of the wilderness, and the flame hath burned all the trees of the field” (i. 19, 20).

And in Ezekiel:

“Say to the forest of the south, Behold, I will kindle a fire in thee, which shall devour every green tree in thee; the flame of the grievous flame shall not be quenched, whence all faces from the south even to the north shall be burned therein” (xx. 47).

The forest of the south signifies the church, which may be in the light of truth from the Word, but which, now destitute of spiritual light, is in knowledges alone; the trees which the fire shall devour, signify such knowledges; that evil desires also would deprive them of all spiritual life, and that there would be no longer any truth in clearness, nor even any remains thereof in obscurity, is signified by “all faces of the earth from the south to the north shall be burned.” From the known signification of fire in both senses, it can be seen what is signified in the Word by the expressions to grow warm, to be inflamed, to be set on fire, to grow hot, to be burnt up, and to be consumed; by heating, flame, ardour, burning, enkindling, hearth, coals, and many other terms.
* Greek en to adei.

sRef Rev@8 @7 S0′ 505. And they were cast upon the earth.- That this signifies progression towards the lower parts, where also the evil were, is evident from the signification of being cast upon the earth, said in reference to the hail and fire mingled with blood, for this took place when the first angel sounded, as denoting to proceed towards the lower parts, where the evil were gathered together, with whom also were some of the good. That progression towards the lower parts is signified, is because the changes and desolations, signified by the third part of the trees and all the green grass being burnt up, took place progressively towards the lower parts where the evil were, as stated above. The reason why these lower parts are here meant by the earth is, that those things were seen by John when he was in the spirit, that is, when he was in the spiritual world. For a man’s spirit when its sight is opened to him, sees those things which are in the spiritual world, where there are mountains, hills, and valleys; there upon the mountains and hills are the angelic heavens, but those who have not yet been taken up into heaven are in the valleys below, where therefore the evil mingled with the good were at this time; therefore those valleys, which were below the mountains and hills, are here meant by the earth. Consequently by being cast upon the earth, signifies out of the heavens towards the lower parts. But when mountains, hills, and valleys, taken together, are called earths, then “earth” signifies the church there.

sRef Rev@8 @7 S0′ 506. And the third part of the trees was burnt up.- This signifies that the perceptions and knowledges of truth and good perished through desires springing from evil loves, as is plain from the signification of a third part, when used in reference to truths, for it denotes all, concerning which we shall treat in what follows; and from the signification of trees, as denoting the interior things of man, which are those of his mind (see above, n. 109), and thence the perceptions concerning truths and goods, and the cognitions of them (see above, n. 420); and from the signification of being burned, as denoting to perish by lusts springing from evil loves, as stated just above (n. 504), where it was shown that those lusts are signified by fire, wherefore to be burned denotes to perish by means of them.

sRef Rev@8 @11 S2′ sRef Rev@8 @10 S2′ sRef Rev@8 @12 S2′ sRef Rev@8 @8 S2′ [2] The third part signifies all, and therefore the third part of the trees the all of perception concerning truths and goods, and thence all the knowledges thereof, because three signifies what is full, the whole, and all, and these are said of truths similarly, therefore, the third part, for third signifies the same as three. Numbers also multiplied into one another, and divided by one another, have a signification similar to the integers from which they are derived, as may be seen above (n. 430:1). That the third part signifies all and is said of truths, may also be seen above (n. 384). The signification of third part in the following passages is similar:

“And the third part of the sea became blood (v. 8)
“And the third part of the creatures which were in the sea, died” (v. 9);
“A burning star fell upon the third part of the rivers” (v. 10)
“And the third part of the waters became wormwood” (v. 11);
“And the third part of the sun was smitten, and the third part of the moon, and the third part of the stars” (v. 12; also chap. ix. 15, 18; xii. 4).

[3] Here, it is described how all perception of truth and good, and thence the cognition of them, would first perish by means of the loves of self and of the world, and the lusts and pleasures arising therefrom. The reason why the perception and cognition of spiritual truth and good perish through those loves and the lusts thence arising, is, that those loves are corporeal and merely natural loves, into which also man is born, and which, unless subdued and ruled by spiritual loves, which are out of heaven from the Lord, extinguish all perception and thence cognition concerning the truths and goods of heaven and of the church; for those loves, considered in themselves, are altogether opposite to spiritual loves. It is therefore evident, that when the church lapses, it first passes from an internal spiritual into a natural state, and this consists in the love of self and of the world above all things; consequently it then comes into thick darkness in regard to all things of heaven and of the church, although it may be in light as to the things of the world.

[4] When perception concerning spiritual truths and goods perishes, the cognition of them also perishes, for although man knows them, and speaks of them, either from the Word or from doctrine, still he does not know them, when he has no perception of them. The perception of a thing makes the cognition of it. Cognition without perception is not alive, but dead, and is also a cognition of the meaning of the words only, and not of the thing itself. Such are the cognitions of truth and good from the Word and the doctrine of the church with those in whom the love of self and the love of the world hold the chief place, although they have been taught to speak and preach artificially and ingeniously about them. They are only shells, which appear before the vulgar to have kernels within, although they are empty.

sRef Rev@8 @7 S0′ 507. And all green grass was burnt up.- That this signifies that all scientific truth would perish through the desires of the same loves, is evident from the signification of grass, which denotes what is scientific (scientificum), of which more below; and from the signification of green, which denotes that it is true and living from truth, for as green grass serves as food to animals, so scientific truth (scientificum verum) as spiritual nourishment for men. For whatever is produced in fields, gardens, and plains, and serves for the nourishment either of man or beast, has a correspondence with such things as serve for the nourishment of the external (animus) and internal (mens) minds, which nourishment is called spiritual nourishment. Similar things also appear in the spiritual world, from the correspondence of spiritual things with natural things. And because the Word in the letter is natural, and written by correspondences, therefore it is here said, that the third part of the trees, and all green grass, were burnt up, by which is meant, in the spiritual sense, that all perception and cognition of truth and good, and also all scientific truth, perished through those two corporeal, earthly, and merely natural loves.

[2] By scientific truth is meant every scientific, by which spiritual truth is confirmed, and which has life from spiritual good. For a man may be wise by means of scientifics, or he may be insane. He becomes wise by means of scientifics when by them he confirms the truths and goods of the church, which are spiritual truths and goods; but he becomes insane by scientifics when by means of them he weakens and refutes the truths and goods of the church. When he confirms the truths and goods of the church by them, they are then called scientific truths, and are said to be living; but when by means of them he weakens and refutes the truths and goods of the church, they are called scientific falsities, and are as dead. Knowledges (scientiae) are only means to uses, and their quality is according to the uses which exist from them. They are living when man acquires intelligence and wisdom by means of them. All intelligence and wisdom is from truths that are from heaven, and such intelligence and wisdom being from heaven, that is, through heaven from the Lord, are living, because they are the very spiritual life of man; but intelligence and wisdom from falsities have no existence, and if they be supposed to exist with any one, they are nevertheless dead, because they are from hell.

[3] These things have been said in order that it may be known that green grass signifies the scientific truth that is living, but grass burnt up, the scientific falsity that is dead. When truth and good, which come from heaven, do not find a receptacle with man in cognitions and scientifics, but when evils and falsities, which come from hell do, then scientifics are not living, but dead, and correspond to grass withered and burnt up. The same is the case with man himself, for the quality of a man is according to the quality of the cognitions and knowledges (scientiae) which he has. For it is from living knowledges (scientiae) that he has intelligence; from knowledges that are not living he derives no intelligence; and if they are dead because of the confirmation of falsities by them, insanity and folly are the result.

sRef Isa@37 @27 S4′ sRef Ps@103 @15 S4′ sRef Isa@40 @7 S4′ sRef Ps@37 @2 S4′ sRef Isa@40 @8 S4′ sRef Ps@129 @6 S4′ sRef Isa@40 @6 S4′ sRef Isa@40 @5 S4′ [4] A man of such a character is, from correspondence, compared, in the Word, to grass; and he is also called grass in the following passages.

In Isaiah:

“Their inhabitants became like the grass of the field and as the green herb, as the grass on the house tops, and as a field blasted before the crop” (xxxvii. 27; 2 Kings xix. 26).

In David:

The evil “shall suddenly be cut down like the grass, and wither as the green herb” (Psalm xxxvii. 2).

Again:

“As for man, his days are as grass; as a flower of the field, so he flourisheth” (Psalm ciii. 15).

And again:

The haters of Zion “shall be as the grass upon the house tops, which withereth before it is plucked up” (Psalm cxxix. 6, 7).

In Isaiah:

“The glory of the Lord shall be revealed and they shall see. The voice said, Cry, and he said, What shall I cry? All flesh is grass, and all the holiness thereof is as the flower of the field; the grass withereth, the flower fadeth; because the spirit of Jehovah bloweth upon it; surely the people is grass. The grass withereth, the flower fadeth; but the word of our God shall stand for ever” (xl. 5-8).

These things are said concerning the coming of the Lord, and the revelation of Divine Truth from Him, meant by “the glory of Jehovah shall be revealed, and they shall see.” That then there would be neither scientific truth nor spiritual truth with man, is signified by “all flesh is grass, and all the holiness thereof is as the flower of the field; the grass withereth, the flower fadeth.” Grass denotes scientific truth, and the flower of the field spiritual truth. That man is of such a nature, is meant by “all flesh is grass,” and by “surely the people is grass, the grass withereth;” for all flesh denotes every man, and the people, those who were in truths, but are now in falsities.

sRef Isa@51 @12 S5′ sRef Isa@44 @4 S5′ sRef Isa@44 @3 S5′ [5] In the same:

“I am he that comforteth you; who art thou, that thou shouldest be afraid of a man; he shall die, and of the son of man, he shall be as grass?” (li. 12).

These words signify, that all things are from the Lord, and nothing from [man’s] own intelligence and wisdom. Man signifies man as to wisdom, and the son of man signifies man as to intelligence; that the latter is only knowledge (scientia), is meant by the words, “he shall be made as grass.”

[6] Again:

“I will pour my spirit upon thy seed, and my blessing upon thine offspring; and they shall spring up in the midst of the grass” (xliv. 3, 4).

The spirit of Jehovah signifies the Divine Truth, and blessing signifies its multiplication and fructification. Intelligence therefore by means of scientific truths is signified by springing up in the midst of the grass.

In David:

Jehovah who “causeth the grass to grow for the cattle, and herb for the service of man” (Psalm civ. 14).

And again:

Jehovah who “prepareth rain for the earth, who maketh grass to grow upon the mountains, who giveth to the beast his food” (Psalm cxlvii. 8, 9).

In Moses:

“My doctrine shall flow down as the rain, my word shall drop as the dew, as small rain upon the grass, and as the drops upon the herb” (Deut. xxxii. 2).

In these passages, grass signifies scientific truth, and the herb of the field, spiritual truth; for the herb of the field means what first springs up in a field or in newly tilled [land], wherefore it is called herb for the service of man. The reason why it is said, grass for the beast, and for food to the beast, is, that beast, in the Word, signifies the affection of the natural man, and scientific truth is to him for food and nourishment.

sRef Job@40 @15 S8′ [8] In Job:

“Behold, behemoth, which I made with thee; he eateth grass as an ox” (xl. 15).

Behemoth has a similar meaning to beast in the Word, namely, man’s natural affections, wherefore it is said, “Behold, now, behemoth, which I have made with thee.” His spiritual food is scientific truth; this is meant by his devouring grass as an ox.

[9] That green signifies what is living or alive, is evident without further explication; for a plant when it grows or is alive is green, but when it ceases to grow or dies, then its green colour perishes. Wherefore green signifies what is living or alive; as is also the case in the following passages; Jeremiah xi. 16; xvii. 8; Ezekiel xvii. 24; xx. 7; Hosea xiv. 8; David, Psalm xxxvii. 35; lii. 8; xcii. 10; and elsewhere.

sRef Rev@8 @8 S0′ sRef Rev@8 @9 S0′ 508. Verses 8, 9. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood. And the third part of the creatures which were in the sea, and had lives, died; and the third part of the ships perished.- “And the second angel sounded,” signifies influx out of heaven, and the second change which came upon the evil; “and as it were a great mountain burning with fire,” signifies the love of self, and thence of [one’s] own intelligence; “was cast into the sea,” signifies into the natural man; “and the third part of the sea became blood,” signifies that everything became falsity of evil. “And the third part of the creatures which were in the sea, and had lives, died,” signifies that every living scientific in the natural man perished; “and the third part of the ships perished,” signifies also that all the cognitions of truth and good from the Word, and the doctrines therefrom, perished.

sRef Rev@8 @8 S0′ 509. And the second angel sounded.- That this signifies influx out of heaven, and the second change with the evil following thereon, is evident from what has been stated and shown above (n. 502).

sRef Rev@8 @8 S0′ 510. And as it were a great mountain burning with fire.- That this signifies the love of self, and thence of [one’s] own intelligence, is evident from the signification of a mountain burning with fire, which denotes the love of self and thence the love of [one’s] own intelligence. The reason why this love is signified by the mountain here named, is, that a mountain, in the Word, signifies love in both senses, or celestial love and infernal love, as may be seen above (n. 405); fire has a similar signification. See also above (n. 504). The subject here dealt with is the evil, who were to be separated from the good, and cast into hell, and with these, all truth is turned into falsity by means of that love. This effect resulting from the mountain cast into the sea, is described in what follows; for the mountain cast into the sea, whence the third part of the sea became blood, signifies, that in the natural man everything was changed into the falsity of evil. It is therefore evident, that here the great mountain burning with fire signifies the love of self, and thence the love of [man’s] own intelligence; for all man’s own intelligence is from the love of self.

[2] The reason why a mountain means love in both senses, is, that the angels of the third heaven, who are in celestial love, dwell upon mountains in the spiritual world; when therefore a mountain is mentioned, that heaven is meant, and, according, to the ideas of angelic thought, which are abstracted from persons and places, celestial love which makes that heaven is meant. But the reason why a mountain in the opposite sense, signifies the love of self, is, that those who are in the love of self continually desire to ascend mountains, by making themselves equal to those who are in the third heaven. Because they revolve this in their imagination they also attempt it while they are out of the hells; for this reason a mountain, in the opposite sense, signifies the love of self. In a word, those who are in the love of self always aspire after high things, therefore, after death, when all the states of the love are changed into things correspondent, they also in imagination mount on high, believing themselves, while in such state of imagination, to be upon lofty mountains, although, with the body, they are in the hells.

sRef Isa@14 @15 S3′ sRef Jer@51 @25 S3′ sRef Isa@14 @13 S3′ sRef Isa@14 @14 S3′ [3] Hence it is that those who are of Babylon, and are in such love of self as to desire not only to rule over all the earth, but also over the heavens, are called in the Word mountains, and are said to sit upon a mountain, and to ascend above the heights of the clouds. Thus it is said in Jeremiah:

“Behold, I am against thee, O destroying mountain, which destroyest all the earth; and I will stretch out my hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning” (li. 25).

And in Isaiah:

“For thou hast said in thy heart, I will ascend the heavens, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, I will ascend above the heights of the cloud; I will become like the Most High. Yet thou shalt be cast down to hell” (xiv. 13-15).

These things are said concerning Babylon.

sRef Rev@8 @8 S0′ 511. Was cast into the sea.- This signifies into the natural man, as is evident from the signification of the sea, as denoting what is scientific (scientificum) in general, which is in the natural man, consequently, the natural man as to what is scientific therein, concerning which see above (n. 270, 342). The reason of this signification of the sea, is, that water signifies truth, and truth in the natural man is called scientific; but truth in itself, is spiritual, and in the spiritual man it makes one with the affection for truth, for it is the form of the affection there. As far therefore as this affection, with its form, is thence in the scientifics which are in the natural man, so far the scientifics contain in themselves truths, and are scientific truths; for the scientifics of the natural man, considered in themselves, are not truths, but only the containing vessels of truth, wherefore scientifics are also signified by vessels in the Word.

[2] That the natural man is signified by the sea, is clear from the passages in the Word quoted above (n. 275, 342); from which it is evident that the sea, as to the water, signifies what is scientific (scientificum) in general, and the sea, considered with respect to its waves, signifies the disputation and reasoning which arise through scientifics; and because each of these is in the natural man, therefore, the sea signifies the natural man itself. But the state of the natural man is entirely according to the affection of man’s love. When spiritual affection rules in man, or the affection for good and truth for the sake of good and truth, and this flows in through the spiritual man into the natural man, then the natural man is a spiritual-natural man, for he is then subordinate and subject to the spiritual man, and because they thus act as a one, both are in heaven. But when affection merely natural rules with man, then in the natural man there is not any truth, and no scientific therein is true, but dead and false. The reason is, that the scientifics there are then conjoined with affections merely natural, all of which have their origin from the loves of self and of the world; and yet real truths, being in themselves spiritual, conjoin themselves only with spiritual affections, as stated above. When truths conjoin themselves with affections merely natural, then they are no longer truths but falsities, for the affection merely natural falsifies them. Conjunctions of truth with affections merely natural, correspond to whoredoms and adulteries of various kinds, and are also meant in the spiritual sense of the Word by the varieties of whoredoms and the degrees of adulteries; there are conjunctions of the truths of the Word with the love of self and the love of the world, which correspond to these things.

[3] The signification of the sea, which denotes the natural man, and all things therein, is also from correspondence. For seas appear in various places in the spiritual world, especially about the outermost borders where the spiritual societies, or heaven itself, terminate. Seas exist there, because in the borders of heaven, and beyond them, are those who were merely natural men; they also appear there in deep places, where they have their abodes; these natural men however are not evil, for evil natural men are in the hells. The quality of those who are in those seas is evident from the seas which are seen there, but chiefly from the colour of the waters, which tend to obscurity or to clearness; if to obscurity, sensual spirits are therein, who are the lowest natural, and if to clearness, the spirits therein are interior natural. But the waters of the seas which are over the hells, are dense, black, and sometimes red; and the infernal crew therein appear like snakes and serpents, and like monsters, such as are in the seas.

sRef Rev@8 @8 S0′ 512. And the third part of the sea became blood.- That this signifies, that everything therein became the falsity of evil, is evident from the signification of the third part, which denotes all (see above, n. 506); and from the signification of the sea, which denotes the natural man, as explained above (n. 511); the third part of the sea therefore signifies the whole natural man, and everything therein; and from the signification of blood, which denotes the falsity of evil, concerning which also above (n. 329:2). From these things the spiritual sense of this verse can be seen, namely, that the great mountain burning with fire cast into the sea, and the third part of the sea becoming blood, signifies that the love of self, when it enters and occupies the natural man, turns every scientific therein into the falsity of evil.

[2] The love of self is merely a corporeal love, springing up from the ebullition and fermentation of effete substances, and from the irritant action of these inwardly in the body, whence the perceptive [faculty] of the mind, which requires a pure atmosphere, not only grows dull and gross, but also perishes. That the love of self is from that origin, is evident from its correspondence with human excrement. For those who have been allured by this love, in the other life, love foul smelling filth above all other things, and the stench of it is grateful to them, which is a sign that the effluvium arising therefrom affects the sensory of their smell with delight, as it before affected the common sensory, which is extended on all sides by means of interior cuticles. From this fact alone it is evident, that the love of self is gross and sordidly corporeal above all loves, and, consequently, that it takes away all spiritual perception which pertains to the truth and good of heaven and the church; it also closes the spiritual mind, and fixes its abode entirely in the natural and sensual man, which communicates most intimately with the body, and not at all with heaven. It therefore comes to pass, that all those in whom the love of self rules are sensual, and see the things which pertain to heaven and the church, only in thick darkness; and when they are alone and think in themselves, they reject and deny them. The signification of the third part of the sea being turned into blood, because the great mountain burning with fire was cast into it, is now evident from these things.

sRef Rev@8 @9 S0′ 513. And the third part of the creatures which were in the sea, and had lives, died.- That this signifies that every living scientific in the natural man died, is clear from the signification of dying as denoting to perish spiritually, or as to the life of heaven; and from the signification of third part, as denoting all (see above, n. 506); and from the signification of the creatures in the sea, or fishes, which denote scientifics, of which we shall speak presently; and from the signification of having lives, as denoting to be alive. Therefore by the third part of the creatures in the sea that had lives dying, is signified the perishing of every living scientific. A living scientific means a scientific which derives life from spiritual affection; for this affection gives life to truths, and consequently life to scientifics, scientifics being the containants of spiritual truths, as may be seen above (n. 506, 507, 511).

sRef Isa@50 @2 S2′ [2] The reason why the creatures of the sea, or fishes, signify scientifics is, that the sea signifies the natural man, and therefore the fishes in the sea signify scientifics themselves in the natural man. That fish signify these things is also from correspondence; for spirits who are not in spiritual truths, but in natural truths only, which are scientifics, appear in the spiritual world in seas like fish, when seen by those who are above. It is their thoughts, which proceed from the scientifics which they possess, that have this appearance. For all the ideas of the thought of angels and of spirits are turned into various representatives outside of them; when into such things as belong to the vegetable kingdom, they are changed into trees and shrubs of various kinds; but when into such things as belong to the animal kingdom, they are turned into animals of the earth, and into birds of various kinds. When the ideas of the angels of heaven are turned into animals of the earth, they are changed into lambs, sheep, she-goats, heifers, horses, mules, and others of a similar kind; but when into birds, they are turned into turtle-doves, doves, and many kinds of beautiful birds; but on the other hand the ideas of the thought of those who are natural, and think from scientifics alone, are turned into the forms of fishes. For this reason various species of fish appear in the seas, which I have been often permitted to see.

[3] Hence it is that in the Word fishes signify scientifics as in the following places.

In Isaiah:

“At my rebuke, I dry up the sea; I make the rivers a wilderness; their fish shall grow putrid, because there is no water, and shall die of thirst” (l. 2).

The rebuke of Jehovah means the destruction of the church, which comes to pass when there is no knowledge of good and truth, or no living cognition, because no perception. Drying up the sea, signifies to deprive the natural man of scientific truths, and thence of natural derived from spiritual life. To make the rivers a wilderness, has a similar signification in regard to the rational man, in consequence of which there is no longer any intelligence; their fish becoming putrid, because there is no water, and dying of thirst, signifies that the scientific is no longer alive, because not true, fish denoting what is scientific, water, truth, while to grow putrid, denotes to die as to spiritual life.

sRef Ex@7 @18 S4′ sRef Ex@7 @20 S4′ sRef Ex@7 @19 S4′ sRef Ex@7 @17 S4′ sRef Ex@7 @22 S4′ sRef Ex@7 @24 S4′ sRef Ex@7 @25 S4′ sRef Ex@7 @21 S4′ sRef Ps@105 @29 S4′ sRef Ex@7 @23 S4′ [4] It is said here similarly of the sea that the third part of it became blood, and that thence a third part of the creatures therein died. Also it is said of Egypt that its river and all its waters became blood, and that in consequence the fish died. Moses told Pharaoh that the waters of the river should be turned into blood, and that the fish should consequently die, and the river stink, so that the Egyptians would loathe to drink of the waters of the river. This also took place with all the water in Egypt (Exod. vii. 17-20).

Concerning this circumstance it is thus written in David:

“He turned their waters into blood, and killed their fish” (Psalm. cv. 29).

The reason why similar things were done in Egypt is, that Egypt signified the natural man as to the scientifics thereof, or the scientific of the natural man. The river of Egypt signifies intelligence procured by means of scientifics; the river being turned into blood, signifies that that intelligence is from pure falsities; by the fish dying, is signified that scientific truths perished by falsities, for scientifics live by truths but perish by falsities, the reason of which is, that all spiritual truth is living, and the entire life or, as it were, the soul in scientifics is thence, wherefore without spiritual truth, the scientific is dead.

sRef Ezek@29 @5 S5′ sRef Ezek@29 @3 S5′ sRef Ezek@29 @4 S5′ [5] In Ezekiel:

“Behold, I am against thee, Pharaoh, king of Egypt, the great whale that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made myself. But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will bring thee up out of the midst of thy rivers, and all the fish of thy rivers shall stick unto thy scales. And I will leave thee in the wilderness, thee and all the fish of thy rivers” (xxix. 3, 4, 5).

Pharaoh has a similar signification to Egypt, the king like the people signifies the natural man, and the scientific therein. On this account he is called a great whale. For a whale or sea monster signifies what is scientific in general, and therefore it is said that he shall be drawn out of the river, and that the fish shall stick to his scales, which signifies that all intelligence would perish, and that the knowledge (scientia) in the sensual man in the place of it would be without life. In the sensual man, which is the lowest natural man lying nearest to the world, there are fallacies and thence falsities, and this is signified by the fish adhering to the scales of the whale. That the natural man, and what is scientific therein, would be without life from any intelligence, is signified by, “I will leave thee in the wilderness, thee and all the fish of thy rivers.” That such things would come to pass through the natural man ascribing all intelligence to itself, is signified by the words, “which hath said, My river is mine own, and I have made myself,” river denoting intelligence.

sRef Num@11 @31 S6′ sRef Num@11 @34 S6′ sRef Num@11 @6 S6′ sRef Num@11 @33 S6′ sRef Num@11 @5 S6′ [6] In Moses:

The sons of Israel in the wilderness said, “We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick; but now our soul is dried up; there is nothing at all beside this manna before our eyes. Afterwards a wind went forth from Jehovah, and brought quails from the sea, and let them fall over the camp.” But because of their lust “Jehovah smote the people with a very great plague; and the name of that place was called the graves of lust (Kibroth-hattaavah)” (Num. xi. 5, 6, 31, 33, 34).

These words signify that the sons of Israel turned away from spiritual things, and greedily desired natural things; for they were merely natural, and not spiritual, only representing the spiritual church by external things. That they turned away from spiritual things, is signified by their saying “our soul is dried up, there is nothing at all beside this manna before our eyes,” manna signifying spiritual food, which is knowledge (scientia), intelligence, and wisdom. That they greedily desired natural things, is signified by their lusting after the fish of Egypt, the cucumbers, the melons, the leeks, the onions, and the garlick; all these signify such things as pertain to the lowest natural, that is, to the corporeal sensual man; and because they rejected spiritual things, and desired merely natural things instead of them, therefore they were smitten with a great plague, and the name given to the place was “the graves of lust.”

sRef Ezek@47 @1 S7′ sRef Ezek@47 @9 S7′ sRef Ezek@47 @8 S7′ sRef Ezek@47 @10 S7′ sRef Ezek@47 @11 S7′ [7] In Ezekiel:

He said unto me, “These waters issue out toward the eastern border, and go down into the plain, and go towards the sea; which being brought forth into the sea, the waters shall be healed, therefore it comes to pass, that every living soul which creepeth, whithersoever the rivers come, shall live whence a very great multitude of fish. Therefore it comes to pass that the fishers shall stand upon it from Engedi, even unto En-eglaim; in the spreading of nets they are present; their fish shall be according to their kind, as the fish of the great sea, exceeding many. But the miry places and the marshes thereof shall not be healed; they shall be given to salt” (xlvii. 1, 8-11).

The subject here is the house of God which signifies heaven and the church; and the waters issuing out of the house of God towards the east, signify the Divine Truth reforming and regenerating; by the plain and by the sea into which the waters descend, are signified the ultimates of heaven and the church, which, with the men of the church, are those things that pertain to the natural and sensual man; by the plain are signified the interior things thereof, and by the sea, the exterior things thereof. That knowledges from the Word, as well as confirmatory scientifics, receive spiritual life by means of that Divine Truth, is signified by the waters of the sea being thence healed, and by every living soul which creepeth, and by there being a great multitude of fish; that there shall thence be true and living scientifics of every kind, is signified by the fish being according to their kind, as the fish of the great sea, exceeding many. Those who are reformed, and thence become intelligent, are meant by the fishers from Engedi, even to En-eglaim. Those who cannot be reformed, because they are in the falsities of evil, are signified by the miry places and marshes, which are not healed, and are given to salt. That fishes multiplied by waters issuing out of the house of God are not here meant, every one can see, but that fishes mean such things in man as can be reformed, because the house of God means heaven and the church, and the waters issuing therefrom mean the Divine Truth reforming.

sRef Job@12 @8 S8′ sRef Hos@4 @1 S8′ sRef Ezek@38 @20 S8′ sRef Ezek@38 @19 S8′ sRef Job@12 @9 S8′ sRef Ezek@38 @18 S8′ sRef Hos@4 @3 S8′ sRef Job@12 @7 S8′ sRef Zeph@1 @3 S8′ [8] In the Word throughout, mention is made of the beast of the earth, the bird of heaven, and the fish of the sea, and he who does not know that the beast of the earth, or of the field, means the Voluntary of man, the bird of heaven, his Intellectual, and the fish of the sea, his Scientific, cannot at all know the meaning of those expressions; as in the following passages.

In Hosea:

“Jehovah hath a controversy with the inhabitants of the earth, because there is no truth, nor mercy, nor knowledge of God in the earth. Therefore shall the earth mourn, and every one that dwelleth therein shall pine away, among the beast of the field, and among the bird of the heavens; yea, the fishes of the sea also shall be taken away” (iv. 1, 3).

In Zephaniah:

“I will consume man and beast, I will consume the bird of the heavens, and the fishes of the sea, and the stumbling-blocks with the wicked” (i. 3).

In Ezekiel:

“In the day when God shall come against the land of Israel, there shall be a great earthquake in the land of Israel, and the fishes of the sea, and the birds of the heavens, and the beasts of the field, shall tremble before my presence” (xxxviii. 18, 19, 20).

In Job:

“Ask the beasts, and they shall teach thee; or the birds of the heaven, and they shall tell thee; or the thicket of the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee. Who knoweth not from all these that the hand of Jehovah doeth that?” (xii. 7-9).

In these passages, the beasts of the field mean the Voluntary of man, the birds of the heavens, his Intellectual; and the fish of the sea, his Scientific. For what other reason would it be said, “the beasts shall teach thee, the birds of the heaven shall tell thee, and the fishes of the sea shall declare unto thee that the hand of Jehovah doeth this?” It is also said, “Who knoweth not from all these?”

sRef Ps@8 @7 S9′ sRef Ps@8 @8 S9′ sRef Ps@8 @6 S9′ [9] Similarly in David:

“Thou hast made him to have dominion over the works of thy hands; thou hast put all things under his feet. The flock and all herds, the beasts of the fields; the bird of the heaven, and the fish of the sea, passing through the paths of the sea” (Psalm viii. 6-8).

These things are said concerning the Lord, and His dominion. That He has dominion over the angels in the heavens, and over man on the earth, is known from the Word, for He Himself says, that all power is given to Him in heaven and on earth (Matt. xxviii. 18). But that dominion was given to Him over animals, birds, and fishes, is not of sufficient importance to be mentioned in the Word, where all things, even the most minute, have reference to heaven and the church. It is evident therefore that the flock and the herds, the beasts of the field, the bird of the heaven, and the fish of the sea, mean such things as pertain to heaven with the angels, and to the church with man. The flock and the herds signify, in general, spiritual things and natural things; the flock, spiritual things; and herds, natural things pertaining to man, or those things that belong to his spiritual mind and to his natural mind. Beasts of the field signify voluntary things, which pertain to the affections; the birds of heaven, intellectual things, which pertain to the thoughts; and fishes of the sea, things scientific, which pertain to the natural man.

sRef Gen@1 @28 S10′ sRef Gen@1 @26 S10′ [10] Similar things are signified by these words in the first chapter of Genesis:

“God said, Let us make man in our image, after our likeness; in order that they may have dominion over the fish of the sea, and over the bird of the heaven, and over every animal creeping upon the earth” (verses 26-28).

The subject of that chapter, in the internal spiritual sense, is the establishment of the Most Ancient Church, thus the new creation or regeneration of the men of that church. That it was granted them to perceive all things of their affection, which are of the will, and to see all things of their thought, which are of the understanding, and so to rule those things, lest they should fall away into the lusts of evil and into falsities, is meant by the words, “in order that they may have dominion over the fish of the sea, and over the bird of the heaven, and over every animal of the earth.” And man rules over these when the Lord rules over man, for man of himself cannot rule over any thing in himself. Such things are signified by the fish of the sea, the bird of the heaven, and the beast of the field, because they correspond. In the spiritual world it is made clear to the sight that the interior things of man correspond to such things; for there beasts of every kind appear, also birds, and in the seas, fishes which are nevertheless nothing else but the ideas of thought which flow forth from the affections and are presented to view under such forms, because they correspond.

sRef Isa@19 @8 S11′ [11] Because fishes signify the scientifics and knowledges of the natural man, which are to the spiritual man the means of becoming wise, therefore fishers, in the Word, mean those who are in knowledges only, and who procure knowledges for themselves, and also those who teach others, and reform them by means of knowledges. This work of theirs is meant by the casting and spreading of nets, as in the following passages.

In Isaiah:

“The fishers shall mourn, and all they that cast the hook into the river shall be sad, and they that spread the net upon the faces of the waters shall languish” (xix. 8).

Here the fishers that cast the hook into the river, and they that spread the net, mean those who desire to procure for themselves cognitions, and by means of them intelligence here that they are not able, because the cognitions of truth no where exist.

sRef Jer@16 @15 S12′ sRef Jer@16 @16 S12′ [12] In Jeremiah:

“I will bring again” the sons of Israel “into their land, I will send for many fishers, saith Jehovah, and they shall fish them; then will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks” (xvi. [15,] 16).

By sending for fishers to fish them, and for hunters to hunt them, is meant to call together and establish the church with those who are in natural good, and in spiritual good, as may be seen above (n. 405:7).

sRef Hab@1 @15 S13′ sRef Hab@1 @17 S13′ sRef Hab@1 @14 S13′ [13] And in Habakkuk:

“Wherefore makest thou man as the fishes of the sea, as the creeping thing that hath none to rule it. Let him draw out all of them with a hook and gather him into his net. Shall he therefore empty his net, and not spare continually to slay the nations?” (i. 14, 15, 17).

These things are said concerning the Chaldean nation vastating and destroying the church; the Chaldean nation signifying the profanation of truth, and the vastation of the church. To make men as the fishes of the sea, and as the reptile that hath none to rule it, signifies to make man so natural, that his scientifics are without spiritual truth, and his pleasures without spiritual good. For in the natural man there are scientifics by means of which there are thoughts, and pleasures, and by means of these there are affections; if the spiritual man does not rule over these, both thoughts and affections are wandering, and thus man is destitute of the intelligence, which should teach and rule him. That in this case they can be drawn over to their side by every falsity and evil and so destroyed altogether, is signified by, “let him draw out all of them with a hook, and gather into his net, and afterwards he shall slay.” To draw out means away from truth and good; into his net, means into falsity and evil; and to slay, denotes to destroy.

sRef Amos@4 @2 S14′ [14] In Amos:

“The days shall come in which they shall draw you out with hooks, and your posterity with fish-hooks” (iv. 2).

These words signify that they would be led by subtle reasonings from falsities and fallacies, and be turned away from truths. These things are said concerning those who abound in knowledges because they have the Word and the prophets, and they are meant there by the kine of Bashan in the mountain of Samaria. From these things it is now evident what is meant by fishermen, fishes, and nets, so often mentioned in the New Testament, as in the following passages:

sRef Matt@4 @18 S15′ sRef Luke@5 @3 S15′ sRef Matt@4 @19 S15′ sRef Luke@5 @5 S15′ sRef Luke@5 @6 S15′ sRef Luke@5 @8 S15′ sRef Luke@5 @7 S15′ sRef Luke@5 @10 S15′ sRef Luke@5 @4 S15′ sRef Luke@5 @9 S15′ [15] “And Jesus saw two brethren, Simon, called Peter, and Andrew his brother, casting a net into the sea, for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men” (Matt. iv. 18, 19; Mark i. 16, 17).

And in another place it is said that Jesus, having entered into Simon’s ship, taught the multitude, and afterwards told Simon to let down their nets for a draught, and they caught a great multitude of fish, so that their ships were filled, and began to sink; and they were all astonished at the draught of fish; and He said to Simon, Fear not, from henceforth thou shalt catch men (Luke v. 3-10).

In these words also there is a spiritual sense, just as in the other parts of the Word. The Lord’s choosing the fishermen, and saying that they should become fishers of men, signified that they should gather men to the church; the nets which they let down, and in which they inclosed a great multitude of fish, so that the ships began to sink, signified the reformation of the church by their means; for fishes there signify the knowledges of truth and good by which reformation takes place, also the multitude of men who would be reformed.

sRef John@21 @13 S16′ sRef John@21 @8 S16′ sRef John@21 @10 S16′ sRef John@21 @11 S16′ sRef John@21 @9 S16′ sRef John@21 @6 S16′ sRef John@21 @4 S16′ sRef John@21 @5 S16′ sRef John@21 @7 S16′ sRef John@21 @3 S16′ sRef John@21 @12 S16′ sRef John@21 @2 S16′ [16] Similar things are also signified by the draught of fish taken by the disciples after the resurrection of the Lord, concerning which it is stated in John, that when Jesus showed Himself to His disciples who were fishing, He told them to cast their net on the right side of the ship; and they caught and were not able to draw the net for the multitude of fish. And after they came to land they saw a hearth [or fire of coals] there and a little fish laid thereon, and bread, and similarly Jesus gave them bread and fish (xxi. 2-13). The reason why the Lord showed Himself to His disciples while they were fishing, was, that to fish signified to teach the cognitions of truth and good, and so to reform. He commanded them to cast the net on the right side of the ship, which signifies that all things are from the good of love and of charity; for the right signifies the good from which they are; for cognitions live, and multiply so far as they are recipients of good. They said also, that they had laboured all the night, and taken nothing, which signifies that nothing was from themselves or their proprium, but everything was from the Lord. Similar also was the signification of the hearth [or fire of coals] on which there was a little fish, and of the bread; for the bread signified the Lord, and the good of love from Him, and the little fish upon the hearth the knowledge of truth from good; the little fish, the knowledge of truth, and the hearth or fire, good. At that time there were not any spiritual men, for the church was wholly vastated, but all were natural, the reformation of these was represented by that fishing, and also by the fish upon the hearth. He who supposes that the fish upon that hearth and the bread given to the disciples to eat are not significative of something of a higher nature, is much mistaken. For everything that the Lord did and said, signified celestial Divine things, which are made evident only by the spiritual sense. That a hearth and fire, denote the good of love, and bread the Lord as to that good, has been shown above; and that fish denote the cognition of truth, and the Scientific of the natural man, is evident from what has been said and shown in this article.

sRef Matt@13 @47 S17′ sRef Matt@13 @48 S17′ sRef Matt@13 @49 S17′ [17] The Lord also says that:

“The kingdom of the heavens is like unto a net (sagena), that was cast into the sea, and which gathered of every kind; which, when it was full, they drew to shore, and gathered the good into vessels, but cast the bad away. So shall it be in the consummation of the age” (Matt. xiii. 47-49).

The separation of the good and the evil is here likened to a net cast into the sea which gathered of every kind of fish, because fish signify natural men as to scientifics and cognitions, and these, in the consummation of the age, or at the time of a last judgment, are separated. For there are good natural men and wicked natural men, the separation of whom in the spiritual world appears like a net (rete) or drag-net (sagena) cast into the sea, drawing the fish together, and bringing them to shore. This appearance is from correspondence, therefore the Lord likened the kingdom of the heavens to a net (sagena) which drew the fish together. That such is the appearance of the separation of the good from the evil, I have also seen.

sRef Luke@24 @38 S18′ sRef Luke@24 @40 S18′ sRef Matt@17 @24 S18′ sRef Luke@24 @42 S18′ sRef Luke@24 @43 S18′ sRef Matt@17 @25 S18′ sRef Luke@24 @41 S18′ sRef Luke@24 @39 S18′ sRef Matt@17 @26 S18′ sRef Matt@17 @27 S18′ [18] That natural men are signified by fish, is evident from this miracle of the Lord:

“They that received the half shekel (didrachma) came.” Jesus said to Simon, “Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the sons free. Notwithstanding, lest we should offend them, go thou to the sea and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money (stater); that take, and give unto them for me and thee” (Matthew xvii. 24-27).

The paying of tribute or custom signified subjection and servitude; therefore tribute was levied on strangers, who were not of the sons of Israel, as is clear from the historical parts of the Word. The sons of Israel, with whom the church was, signified those who are spiritual, and strangers, those who are natural. The Natural is subject to the Spiritual, and serves it, for the spiritual man is as a lord, and the natural man as a servant; and because the natural are servants, and thus are meant by those who are tributary, therefore it came to pass that neither the Lord nor Peter paid tribute, but the fish, by which the natural man is signified.

That the Lord glorified His Human even to its ultimate, which is called natural and sensual, is signified by the following:

Jesus showed Himself to His disciples and said, “Behold my hands and my feet, that it is I; handle me and see; for a spirit hath not flesh and bones, as ye see me have. And he showed them his hands and his feet, and said unto them, Have ye here any meat? They gave him a piece of a broiled fish, and of a honeycomb. And he took it, and did eat before them” (Luke xxiv. 38-43).

[19] That the Lord glorified His Human even to its ultimate, which is called natural and sensual, He proved by His showing His hands and His feet; by His disciples touching these, and by His saying that a spirit had not flesh and bones as He [had], and also by His eating of the broiled fish and honeycomb. By the hands and feet are signified the ultimates of man; similarly by the flesh and bones. The broiled fish signifies the Natural as to truth from good, and honey the Natural as to good from which is truth. These things were eaten in the presence of the disciples, because they corresponded to the natural man and therefore signified it. For a fish, as shown in this article, signifies, from correspondence, the Natural as to what is scientific; therefore also a fish, in the Word, signifies the scientific, and the cognitive faculty of the natural man, and a broiled fish signifies the scientific which is from natural good; but, with the Lord, it signified the Natural Divine as to truth from good. That honey signifies natural good, may be seen in the Arcana Coelestia (n. 5620, 6857, 10,137, 10,530). He who is ignorant of the fact that there is a spiritual sense in every part of the Word, and that the sense of the letter, which is the natural sense, consists of correspondences with spiritual things, cannot understand the arcanum why the Lord ate of the broiled fish, and of the honeycomb in the presence of His disciples, and also, why He gave broiled fish and bread to His disciples, although every particular thing that the Lord spoke and did, was Divine, and these are interiorly stored up in every thing written in the Word.

[20] It is now evident from these things that the words, “And the third part of the creatures which were in the sea, and had lives, died,” signify that every living scientific in the natural man perished, or, what is the same, that the natural man as to the scientifics therein died; this is said to be dead when it is not vivified from the spiritual man, that is, by influx out of heaven from the Lord through the spiritual man, for the Lord flows through the spiritual man into the natural; therefore when no truth of heaven is any longer acknowledged, nor any good of heaven operates, then the spiritual mind which is called the spiritual man, is closed, and the natural mind receives merely falsities from evil; and falsities from evil are spiritually dead, for truths from good are spiritually living.

sRef Mark@16 @15 S21′ sRef Rev@5 @13 S21′ [21] It is said, “the third part of the creatures,” because creatures and animals in the Word, signify the affections and thence the thoughts in man; consequently, men themselves in regard to these are also meant. Creatures, have a similar meaning in Mark:

Jesus said to His disciples, “Go ye into all the world, and preach the gospel to every creature” (xvi. 15).

And also above in the Apocalypse:

“And every creature which is in heaven, and on earth, and under the earth, and which are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, unto the ages of the ages” (v. 13).

That by every creature are there meant both angels and men is evident, for it is said that he “heard them saying.” See above (n. 342-346), where these things are explained.

sRef Rev@8 @9 S0′ 514. And the third part of the ships perished.- That this signifies also all cognitions from the Word, and from doctrines thence, is evident from the signification of the third part, as denoting everything (omne), in this case all (omnes), because it is said of the cognitions of truth and good; and from the signification of ships, as denoting the cognitions of truth and good, also doctrinals. Ships have this signification, because they carry wealth over the sea for merchandize; and wealth, in the Word, signifies the cognitions of truth and good, which are also doctrinals. Ships in a strict sense, in which a containant is meant, signify the Word, and doctrine from the Word, because the Word and thence doctrine contain the cognitions of truth and good, as ships contain wealth. And to trade, which is chiefly done by means of ships, signifies to procure for oneself cognitions, and to communicate them to others; but when the things contained are understood instead of the thing which contains, then ships signify cognitions from the Word, and from doctrine from the Word. That ships signify such things is evident from the passages where they are mentioned in the Word.

sRef Ezek@27 @4 S2′ sRef Ezek@27 @25 S2′ sRef Ezek@27 @6 S2′ sRef Ezek@27 @5 S2′ sRef Ezek@27 @9 S2′ sRef Ezek@27 @8 S2′ [2] Thus in Ezekiel:

O Tyre “thy borders are in the heart of the sea, thy builders have perfected thy beauty. They have made all thy planks of fir trees of Senir; they have taken the cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy planks of ivory, a daughter of steps from the isles of Chittim. The inhabitants of Zidon and Arvad were thy rowers; thy wise men, O Tyre, were in thee, they were thy pilots. The elders of Gebal and the wise men thereof were in thee stopping thy fissure; all the ships of the sea and their mariners were in thee to trade thy trading. The ships of Tarshish, thy troops in thy market; whence thou wast replenished, and greatly honoured in the heart of the seas” (xxvii. 4-6, 8, 9, 25).

The subject treated of in this chapter is Tyre. And because Tyre signifies the cognitions of truth and good, therefore also her trading is treated of, and the different kinds of wares by which she was enriched; for her trading with different kinds of wares with which she was enriched signify the acquisition of those cognitions, and thence spiritual wealth. Here therefore a ship is described with all its equipment, planks, oars, mast, pilots, rowers, and sailors, and in the preceding and following verses, the wares. But the signification of every detail in the spiritual sense it would be tedious here to describe; it will be sufficient to observe, that it is evident that a ship signifies doctrine from the Word, and that its planks, oars, and mast, signify the various things from which doctrine is; and, that those who teach, lead, and rule, are meant by the pilot, the shipmasters, the rowers, and sailors, and the doctrinals themselves by its wares, the acquisition of wealth and spiritual riches, which are the cognitions of truth and good; and the means by which wisdom is obtained, are meant by trading; it is therefore said,
“Thy wise men, O Tyre, were in thee, they were thy pilots.”

sRef Ezek@28 @5 S3′ sRef Ezek@28 @3 S3′ sRef Ezek@28 @4 S3′ [3] And in the following chapter, where also Tyre is treated of:

“Behold, thou art wiser than Daniel; there is no secret that they have hidden from thee; in thy wisdom and in thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasuries; by the multitude of thy wisdom in thy trading hast thou increased thy riches” (Ezek. xxviii. 3-5).

It is evident from these words, that Tyre and her tradings mean the cognitions of truth and good by which wisdom is procured. What purpose would it serve to say so much about her wares and her merchandize, if spiritual things were not meant? That Tyre means the church as to the cognitions of truth and good, consequently the cognitions of truth and good pertaining to the church, may be seen in the Arcana Coelestia (n. 1201).

sRef Ezek@27 @30 S4′ sRef Ezek@27 @29 S4′ sRef Ezek@27 @28 S4′ [4] The vastation of the Church, as to the cognitions of good and truth, is afterwards treated of in the same chapter, and is described in these words:

“The suburbs shall shake at the sound of the cry of thy pilots; and all that handle the oar, all the pilots of the sea, shall come down from their ships, they shall cry bitterly over thee” (xxvii. [28], 29, 30).

Pilots signify those who are wise by means of cognitions from the Word; by them that handle the oar, are signified the intelligent; the vastation of wisdom and intelligence is signified by the sound of the cry of the pilots, and by those who handle the oar descending from the ships.

sRef Isa@23 @14 S5′ sRef Isa@23 @2 S5′ sRef Isa@23 @1 S5′ [5] That in the Word the cognitions of truth and good and also doctrinals from the Word are meant by ships, when they signify wealth, that is when the contents are put for that which contains, is still further evident from the following places.

In Isaiah:

“Howl, ye ships of Tarshish; for Tyre is laid waste. The inhabitants of the island are silent, the merchant of Zidon who passes over the sea, has replenished thee. Howl, ye ships of Tarshish; for your stronghold is laid waste” (xxiii. 1, 2, 14).

The ships of Tarshish mean doctrinals from the Word; for those ships carried gold and silver, by which are signified goods and truths, and the cognitions of them, from the Word; and because Tyre signifies the church as to the cognitions of truth and good, in the present case, that church vastated, hence it is said, “Howl, ye ships of Tarshish, for Tyre is laid waste.” The inhabitants of the isle mean those who are in goods of life according to their doctrinals; the merchants of Zidon signify those who are in truths from the Word, of whom it is said, “They have replenished thee.” Your stronghold signifies doctrine from the Word defending, and its being laid waste signifies that there is no perception of it, and thence that it is not true; for similar doctrinals from the Word, apart from spiritual perception, are not true, because falsified by incorrect ideas concerning them.

sRef Isa@60 @9 S6′ [6] In the same prophet:

“The isles shall trust to me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them” (lx. 9).

By the ships of Tarshish, in the beginning, are meant the cognitions of truth and good, such as those who are reformed first possess, as may be seen above (n. 406:11), where those things have been explained. For the ships of Tarshish, in the beginning, brought gold and silver in great abundance, which signify the goods of life and truths of doctrine.

sRef 1Ki@9 @28 S7′ sRef 1Ki@9 @26 S7′ sRef 1Ki@9 @27 S7′ sRef 1Ki@10 @22 S7′ sRef 1Ki@22 @48 S7′ sRef 1Ki@10 @23 S7′ [7] Concerning the ships of Tarshish it is written in the first Book of Kings:

“Solomon made a ship in Ezion-geber, which is beside Eloth, on the shore of the Sea Suph (Red Sea), in the land of Edom. And Hiram sent his servants, shipmen that had knowledge of the sea, with the servants of Solomon; they came to Ophir, and fetched gold, four hundred and twenty talents, and brought it to king Solomon” (ix. 26-28).

And again:

“For the king had at sea ships of Tarshish with the ships of Hiram; once in three years came the ships of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks” (x. 22).

And again, in the same book, king “Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they went not; for the ships were broken at Ezion-geber” (xxii. 48).

Although these things are matters of history, they nevertheless contain a spiritual sense, equally as the prophetical parts. That ships were made in Ezion-geber, at the shore of the Sea Suph (Red Sea), in the land of Edom, signified the knowledges (scientiae) of the natural man, for these contain in themselves, and as it were carry spiritual wealth, just as ships carry worldly wealth. For the Sea Suph (Red Sea) and the land of Edom, where Ezion-geber was, formed the farthest boundary of the land of Canaan, and the farthest boundaries of the land of Canaan signify the ultimates of the church which are the knowledges that embrace the cognitions of truth and good. Gold and silver signify the goods and truths of the internal church; ivory, apes, and peacocks signify the truths and goods of the external church. Knowledges (scientiae) here mean such knowledges as the ancients possessed, namely, the knowledges (scientiae) of correspondences, of representations, and influxes, and concerning heaven and hell; these especially embraced the cognitions of the truth and good of the church, and were serviceable to them. By Hiram are signified the nations who are outside the church, with whom also there are cognitions of good and truth; and the ships under king Jehoshaphat being broken, signify the devastation of the church as to its truths and goods.

sRef Ps@48 @7 S8′ [8] What is specifically signified by the ships of Tarshish, in the passages already cited, is evident from the above considerations; and also in David:

“Thou breakest the ships of Tarshish with the east wind” (Psalm xlviii. 7).

The east wind signifies devastation and desolation; for the wind which comes from the east in the spiritual world, overturns the abodes of the evil from their foundations, and they themselves, with the treasures on which they had fixed their hearts, are cast out into the hells; concerning this wind see the Last Judgment (n. 61). The ships of Tarshish here signify false doctrinals.

sRef Isa@2 @17 S9′ sRef Isa@2 @14 S9′ sRef Isa@2 @16 S9′ sRef Isa@2 @12 S9′ sRef Isa@2 @15 S9′ sRef Isa@2 @13 S9′ [9] And in Isaiah:

“The day of Jehovah Zebaoth upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all the images of desire, in order that the pride of man (homo) may be destroyed, and the haughtiness of men (vir) may be humbled; and that Jehovah alone may be exalted in that day” (ii. 12-17).

The day of Jehovah means the coming of the Lord, when a last judgment was accomplished by Him. That this was accomplished by the Lord, when He was in the world, may be seen in the Last Judgment (n. 46). In this passage, those within the church upon whom judgment was executed, are referred to. The cedars of Lebanon, high and lifted up, signify those who are proud of [their] own intelligence; and the oaks of Bashan, those [who are proud] of their knowledge (scientia); for cedars in the Word refer to the rational man, and oaks to the natural man; and intelligence belongs to the rational man and knowledge (scientia) to the natural man. The high mountains and the hills that are lifted up, signify those who are in the love of self and in the love of the world, as may be seen above (n. 405:35). The lofty tower and the fenced wall, signify confirmed principles of falsity, consequently all those who are in them. By the ships of Tarshish, and by the images of desire, are signified false doctrinals favouring the delights of earthly loves; the destruction of pride, from [man’s] own intelligence, and knowledge (scientia), is meant by the words “that the pride of man (homo) may be destroyed, and the haughtiness of men (vir) [be humbled].” That all intelligence and knowledge (scientia) are from the Lord, is signified by “that Jehovah alone may be exalted in that day.” It is supposed that knowledge (scientia) is from man; but knowledge so far as it is serviceable for intelligence, wherein is the perception of truth, is from the Lord alone.

sRef Isa@33 @21 S10′ [10] In Isaiah:

In Zion and in Jerusalem, “Jehovah magnificent unto us, a place of rivers, of a stream, of breadth of spaces; a ship of oar shall not go therein, nor magnificent ship pass through it” (xxxiii. 21).

Zion and Jerusalem mean the church of the Lord; Zion, the church where the good of love rules; and Jerusalem, where the truth of doctrine [rules]. Jehovah is there called magnificent when the men of the church are of such a quality that they become recipients of Divine Good and Truth from the Lord. Zion and Jerusalem are called a place of rivers, of a stream, and of breadth of spaces, when all their intelligence and wisdom, and their good and truth, are from the Lord; rivers denoting wisdom; stream, intelligence; and the breadth of spaces, truths from good in multitude and extension. A ship of oar shall not go therein, nor magnificent ship pass through, signifies that in the church there shall be no intelligence and wisdom from the proprium. A ship of oar signifies intelligence from the proprium, because it is moved by men by means of oars; and a magnificent ship signifies wisdom from the proprium, because man, from that, is arrogant, and proud; for a ship when it is passing along, and going through the sea, being then in its course and carrying its wealth, signifies intelligence and wisdom. That a ship is not here meant is evident, for this is spoken of Zion and Jerusalem.

sRef Ps@104 @25 S11′ sRef Ps@104 @24 S11′ sRef Ps@104 @26 S11′ sRef Ps@104 @27 S11′ [11] In David:

“O Jehovah, how manifold are thy works! This sea great and wide in spaces, wherein are things creeping innumerable, animals both small and great; there go the ships; there is that leviathan, whom thou hast made to play therein; all things wait for thee, that thou mayest give them their food in its season” (Psalm civ. 24-27).

Here the sea, creeping things, animals, the leviathan or sea monster, and ships are not meant, but such things as are with the men of the church, for these wait upon Jehovah. The sea great and wide signifies the external or natural man, which receives goods and truths scientifically; great is said of the good therein, and broad, of the truth. By creeping things are signified living scientifics; by animals great and small, the cognitions higher and lower, of good and truth of every kind, also in general and in particular, as shown in the preceding article (n. 513). Ships mean doctrinals. The leviathan or sea monster means all things of the natural man in the aggregate, who is said to sport in the sea, from the delight of knowing and thence of becoming wise. Because man is moved by these things with the desire to know and understand, it is therefore said, “All things wait for thee, that thou mayest give them their meat in its season.” To wait for signifies to desire, and food signifies knowledge (scientia) and intelligence; for man from himself does not desire these, but from those which he has from the Lord; these things therefore [are the source of desire] in man, although it appears as though man [desires] from himself.

sRef Ps@107 @24 S12′ sRef Ps@107 @23 S12′ [12] So again:

“They that go down to the sea in ships, that do business in many waters; these have seen the works of Jehovah, and his wonders in the deep” (Psalm cvii. 23, 24).

They that go down to the sea in ships, that do business in many waters, signify those who attentively study the doctrine of truth from the Word. These have seen the works of Jehovah, and His wonders in the deep, signifies that they understand the truths and goods of heaven and the church, and the hidden things thereof; the works of Jehovah denote all things of the Word which perfect man, all of which have reference to good and truth; and the wonders in the deep denote the hidden things of intelligence and wisdom.

[13] In Isaiah:

“Thus saith Jehovah, your Redeemer, the Holy One of Israel; For your sakes I have sent to Babel, and I will cast down all the bars, and the Chaldeans, in whose ships there is a cry” (xliii. 14).

The subject here is the liberation of the faithful from the oppression of those who vastate the church; those who vastate it are meant by Babel, and they vastate by withholding everyone from the cognitions of truth and good, declaring that they alone possess knowledge, and are to be believed, when yet they know nothing of truth; and so they keep both themselves and others in dense ignorance and turn them away from the worship of the Lord, in order that they themselves may be worshipped. To cast down their bars signifies to destroy their principles of falsity and the falsities which devastate truths, bars signifying principles of falsity. By the Chaldeans are meant those who devastate by means of falsities; for by Babel, in the Word, are signified those who by evils destroy goods, and by the Chaldeans, those who by means of falsities destroy truths. In whose ships there is a cry, denotes the destruction of their doctrinals.

sRef Dan@11 @40 S14′ sRef Rev@18 @19 S14′ sRef Rev@18 @17 S14′ [14] This destruction is thus described in the Apocalypse by ships:

“In one hour so great riches is made desolate. And every pilot, and every one engaged in ships, and sailors, and all who trade by sea, stood afar off. And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city,” Babylon “wherein were made rich all that had ships in the sea by reason of their costliness, for in one hour is she made desolate” (xviii. 17-19).

But this passage may be seen further explained in the following pages.

In Daniel:

“At length at the time of the end shall the king of the south struggle with him; therefore the king of the north shall rush against him like a whirlwind, with chariot and with horsemen, and with many ships; and he shall come upon the land, and shall overflow and penetrate” (xi. 40).

The time of the end signifies the last time of the church, when there is no truth, because there is no good. By the king of the south is meant truth in the light, which is truth from good. The king of the north means that there is no truth because no good, and therefore falsity; for where there is no truth there is falsity, for then man turns himself from heaven to the world, and from the Lord to self; and when there is nothing, out of heaven from the Lord, then only falsity from evil flows in from self and the world. The combats between good from truth and between falsity from evil, in the last times of the church, are described in that chapter by the combats between the king of the south and the king of the north. That falsities will then rush in, and destroy truths, is meant by the king of the north rushing against the king of the south, with chariots, with horsemen, and with many ships. Chariots denote the doctrine of falsity, horsemen, reasonings therefrom, and ships, falsities of every kind and falsifications of truth. His coming upon the land, and overflowing and penetrating, signifies that falsities would destroy all things of the church, both exterior and interior.

sRef Deut@28 @68 S15′ [15] In Moses:


“Jehovah shall bring thee again into Egypt in ships by the way whereof I spake unto thee; thou shalt see it no more again; where ye shall be sold unto your enemies for bondsmen and bondswomen, nor yet a buyer” (Deut. xxviii. 68).

Here the subject is the desolation of the church as to truth, if they do not live according to the precepts of the Lord in the Word. The sons of Israel, to whom these things were said, represented, and thence signified the church in which are the Word, and thence the truths of doctrine, thus spiritual men; but the Egyptians merely natural men. Jehovah shall bring them again into Egypt in ships, signifies that they would become merely natural by doctrinals of falsity, ships denoting doctrinals of falsity. By the way whereof I spake unto thee; thou shalt see it no more again, signifies from the spiritual into the merely natural man; for the man of the church, from natural, becomes spiritual, but when he does not live according to the precepts of the Word, he, from a spiritual, becomes a merely natural man. Where ye shall be sold to your enemies for bondsmen and bondswomen, signifies that falsities and evils shall rule; nor yet a buyer, signifies altogether vile.

sRef Job@9 @25 S16′ sRef Job@9 @26 S16′ [16] In Job:

“My days were swifter than a runner; they fled away, they did not see good. They are passed away with the ships of desire; as the eagle that swoopeth on the prey” (ix. 25, 26).

The ships of desire with which the days fled away signify natural affections and delights of every kind, which are only of the body and the world; and because these are eagerly desired and imbibed in preference to things spiritual, it is said, “as the eagle that swoopeth on the prey.”

sRef Gen@49 @13 S17′ [17] In Moses:

“Zebulun shall dwell at the haven of the seas; and he shall be for a haven of ships; and his border shall be unto Zidon” (Gen. xlix. 13).

Zebulun signifies the conjunction of good and truth; he shall dwell at the haven of the seas, signifies the life of truth; and he shall be for a haven of ships, signifies according to doctrinals from the Word; and his border shall be unto Zidon, signifies extension on one part to the cognitions of good. These things may be seen explained in the Arcana Coelestia (n. 6382-6386).

sRef Num@24 @24 S18′ [18] So again: “Then there shall be ships from the coasts of Chittim, and shall afflict Ashur, and shall afflict Eber; but he also shall come to destruction” (Num. xxiv. 24).

This is in the prophecy of Balaam. Ships from the coasts of Chittim signify the cognitions of truth and good, which they possessed who were of the Ancient Church; Ashur, whom they shall afflict, signifies reasonings from falsities; and Eber, whom they shall also afflict, signifies the externals of worship, such as they were with the sons of Jacob; their vastation as to truth and good is signified by “he also shall come to destruction.”

sRef Judg@5 @17 S19′ [19] In the book of Judges:

“Gilead, why dwellest thou in the passing of Jordan; and why shall Dan fear ships?” (v. 17).

Gilead means the same as Manasseh, and Manasseh signifies the good of the natural man; and because the tribe of Manasseh did not fight with Deborah and Barak against the enemy, it is said, “Gilead, why dwellest thou in the passing of Jordan?” which signifies why livest thou only in externals, which are of the natural man? The external of the church was signified by the regions beyond Jordan, and its internal by the regions within Jordan. The external of the church is with those who are more natural than spiritual. And because the tribe of Dan was not present with Deborah and Barak in the battle with the enemy, it is said of Dan, “why shall Dan fear ships?” This signifies, why did he not repel falsities and doctrinals of falsity?

sRef Matt@13 @2 S20′ sRef Matt@13 @1 S20′ sRef Luke@5 @2 S20′ sRef Luke@5 @1 S20′ sRef Luke@5 @3 S20′ [20] As all things in the Old Testament contain in themselves a spiritual sense, so also do all those things in the New Testament, which are contained in the Evangelists, and in the Apocalypse. Also all the words of the Lord, also His deeds and miracles, signify celestial Divine things, because the Lord spake from the Divine, and performed His works and miracles from the Divine, thus from primaries by means of ultimates, and so in fulness. It is therefore evident that the Lord teaching from ships was significative, and also His calling certain disciples from their ships while they were fishing, as well as His walking on the sea to the ship in which His disciples were, and thence His calming the wind.

Concerning the Lord teaching from a ship it is said in the Evangelists,

“Jesus sat by the sea. And great multitudes were gathered together unto him, so that he went into a ship and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables” (Matt. xiii. 1, 2 and following verses; Mark iv. 1, 2 and following verses).

And again:

“[It came to pass that] Jesus stood by the lake of Gennesaret, and saw two ships standing by the lake, then he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship” (Luke v. 1-3).

Here in every detail there is a spiritual sense, both in His sitting by the sea, and [standing] by the lake of Gennesaret, and also in entering into Simon’s ship, and teaching many things therefrom. This was done, because the sea, and the lake of Gennesaret, when the Lord is [treated of], signify the knowledges of good and truth in their whole compass, while the ship of Simon signifies the doctrinals of faith; therefore teaching from a ship signified to teach from doctrine.

sRef John@6 @19 S21′ sRef John@6 @20 S21′ sRef John@6 @21 S21′ sRef John@6 @18 S21′ sRef John@6 @17 S21′ sRef John@6 @16 S21′ sRef Matt@14 @30 S21′ sRef Matt@14 @25 S21′ sRef Matt@14 @27 S21′ sRef Matt@14 @29 S21′ sRef Matt@14 @24 S21′ sRef Matt@14 @28 S21′ sRef Matt@14 @32 S21′ sRef Matt@14 @33 S21′ sRef Matt@14 @26 S21′ sRef Matt@14 @31 S21′ [21] Concerning the fact of the Lord walking on the sea to the ship in which the disciples were, it is thus written in the Evangelists:

“The ship” (in which the Lord’s disciples were), “was in the midst of the sea driven by the wind; in the fourth watch of the night, Jesus went unto them, walking on the sea. And Peter said, Bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship he walked on the waters to go to Jesus. But beginning to sink, he was afraid. Jesus stretched forth his hand, and caught him, and said unto him, O thou, of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship worshipped him, saying, Of a truth thou art the Son of God” (Matt. xiv. 24-33; Mark vi. 48-52).

And again:

“When even was come, his disciples went down unto the sea, and entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. And the sea arose by reason of a great wind that blew. When they had rowed about five-and-twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship; and therefore they were afraid. But he saith, It is I; be not afraid. Then they were willing to receive” Jesus “into the ship; but immediately the ship was at the land whither they were going” (John vi. 16-21 and following verses).

All the details here also signify Divine spiritual things, which nevertheless, do not appear in the letter; as the sea, the Lord walking upon it, the fourth watch in which He came to the disciples, the ship, Jesus entering into it, and thence rebuking the wind and the waves of the sea, with other particulars. But it is not necessary to explain what the spiritual things here separately signify, except to state that the sea signifies the ultimate of heaven and of the church, because in the ultimate borders of the heavens there are seas. The walking of the Lord upon the sea, signified the presence and influx of the Lord into them also, and thence life from the Divine with those who are in the ultimates of heaven; the life of these from the Divine was represented by the Lord walking upon the sea. Their obscure and wavering faith was represented by Peter walking upon the sea, and beginning to sink, but being caught by the Lord he was saved. To walk, also, in the Word, signifies to live. This taking place in the fourth watch, signified the first state of the church, when it is daybreak and the morning is at hand, for then good begins to act by means of truth, and then the coming of the Lord takes place; the sea being in the meantime in commotion from the wind, and the Lord calming it, signifies the preceding natural state of the life, which state is turbulent, and, as it were, tempestuous; but when the state is next to the morning, which is the first state of the church with man, there is tranquillity of mind because the Lord is then present in the good of love.

sRef Matt@8 @25 S22′ sRef Matt@8 @23 S22′ sRef Matt@8 @24 S22′ sRef Matt@8 @26 S22′ [22] The signification of the Lord’s calming the wind and the waves of the sea, as also recorded in the Evangelists, is similar.

“Jesus having entered into a ship, his disciples followed him. But, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves; but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us; we perish. Then he arose, and rebuked the wind and the sea; and there was a great calm” (Matt. viii. 23-26; Mark iv. 36-40; Luke viii. 23, 24).

This represented the state of the men of the church, when in a natural, and not yet in a spiritual [state], in which state the natural affections, which are various desires, that spring from the loves of self and of the world, rise up, and cause various disturbances of the mind. In this state the Lord appears to be absent, and this apparent absence is signified by the Lord being asleep; but when they come out of a natural into a spiritual state, then those disturbances cease, and tranquillity of mind succeeds. For the tempestuous passions of the natural man are calmed by the Lord, when the spiritual mind is opened, and the Lord flows through that into the natural.

Since the affections which are of the love of self and of the world and thence the thoughts and reasonings, are from hell, for they are lusts (concupiscentiae) of every kind which thence rise up into the natural man, therefore these also are signified by the wind and the waves of the sea; and hell itself is signified in the spiritual sense by the sea.

[23] This also is evident from its being said that “the Lord rebuked the wind.” And in Mark, “Jesus arose (expergefactus) and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm” (iv.39). This would not have been said to the wind and to the sea, unless hell were meant by those things, whence arise tempestuous disturbances of the mind from various desires. That the hells are also signified by seas, may be seen above (n. 342:10).

sRef Rev@8 @11 S0′ sRef Rev@8 @10 S0′ 515. Verses 10, 11. And the third angel sounded, and there fell a great star from heaven burning as it were a lamp; and it fell upon the third part of the rivers, and upon the fountains of waters. And the name of the star is called Wormwood; and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.- “And the third angel sounded,” signifies influx out of heaven, and thence the third change with the evil; “and there fell a great star from heaven burning as it were a lamp,” signifies the truth of the Word, falsified from the proprium love; “and it fell upon the third part of the rivers, and upon the fountains of waters,” signifies that thence all understanding of truth perished, and through that the doctrine of the church. “And the name of the star is called Wormwood,” signifies truth mingled with the falsity of evil; “and the third part of the waters became wormwood,” signifies that all truth became such in the understanding and in doctrine; “and many men died of the waters,” signifies that all who were such, perished by the falsities into which the truths of the Word were turned; “because they were made bitter,” signifies because the truths of the Word were falsified.

sRef Rev@8 @10 S0′ 516. And the third angel sounded.- This signifies influx out of heaven, and thence the third change with the evil, as is evident from what was said and shown above (n. 502).

sRef Rev@8 @10 S0′ 517. And there fell a great star from heaven burning as it were a lamp.- That this signifies the truth of the Word falsified from the proprium love, is evident from the signification of stars, as denoting the knowledges of truth and good, as well as the truths and goods of knowledges from the Word; concerning which see above (n. 72, 402); and from the signification of burning as a lamp, as denoting to be falsified from the proprium love; to burn being said of the proprium love, because this love is signified by fire, as may be seen above (n. 504:17); and a lamp signifies the truth of the Word, of doctrine, and of faith, as may also be seen above (n. 274). Hence it is evident, that by a great star falling from heaven, and burning as it were a lamp, is signified, the truth of the Word falsified from the proprium love.

[2] It must be known, that all those who are in the love of self, if they study the Word, falsify its truths. The reason of this is, that all truth is out of heaven from the Lord, and nothing [thereof] from the proprium of man; and those who are in the love of self are immersed in their proprium, and they take therefrom every idea of their thought concerning the truths of the Word. Hence it is, that they falsify those things, not as to the sense of the letter of the Word, but as to the understanding of the truth therein; for to understand words otherwise than according to their true sense, is to falsify them.

[3] There are two states of the thoughts of man, the one when he is in thought concerning truths from the Lord, and the other when [he is in thought] from himself. When he is in thought concerning truths from the Lord, then his mind is raised even into the light of heaven, and he consequently has an enlightenment and a just perception of truth; but when he is in thought concerning truths from himself, then his mind falls into the light of the world, and this light, in regard to spiritual things, or to things pertaining to heaven and the church, is thick darkness, in which man can see only such things as shine by means of the fire of the love of self and the love of the world, which things, in themselves, are falsities opposed to truths.

sRef Rev@8 @10 S0′ 518. And it fell upon the third part of the rivers, and upon the fountains of waters.- That this signifies that thence all understanding of truth perished, and through that the doctrine of the church, is evident from the signification of falling from heaven, when stated of stars, as denoting to perish, concerning which we shall speak presently; from the signification of the third part, as denoting all; concerning which above (n. 506), here all, because it is said of the understanding of truth and of doctrine, which are signified by rivers and fountains of waters; from the signification of rivers, as denoting the understanding of truth, concerning which we shall speak presently; and from the signification of fountains of waters, as denoting the Word, and doctrine from the Word, whence fountains denote the truths of the Word and doctrinals; concerning which above (n. 483).

[2] The reason why falling, when said of stars, which signify the cognitions of good and truth from the Word, as above, signifies to perish, is, that when the Divine Truth in the spiritual world, descends out of heaven to the earth where the evil are, it is turned into falsity, and when Divine Truth is falsified, it then perishes. This also is signified by the words “the stars shall fall from heaven” (Matthew xxiv. 29; Mark xiii. 25). This means, that in the last time of the church, the cognitions (cognitiones) of truth and good will perish. That when Divine Truth, in the spiritual world, descends out of heaven into the earth where the evil are, it is changed into falsity, and so perishes, may be seen above (n. 413:2, 418:1, 419:1, 489); for the Divine Truth is changed into such falsity as agrees with the evil of those into whom it flows. That this is the case, is evident from the following experience. It was granted me to see how Divine Truth is changed into falsity, when it passes deep down into hell, and I perceived that it was changed successively in its descent, and at length into the utmost falsity.

sRef Matt@24 @29 S3′ [3] The reason why rivers signify the understanding of truth, and also intelligence, is, that waters signify truths, the understanding being a receptacle and collection (complexus) of truths, as a river is of waters, and that thought from the understanding, which is intelligence, is as it were a stream of truth. From the same origin, that is, from the signification of waters, which denote truths, it is that a fountain signifies the Word, and the doctrine of truth, and that pools, lakes, and seas, signify the cognitions of truth in their entire compass.

sRef Isa@35 @6 S4′ [4] That waters signify truths, and living waters, truths from the Lord, may be seen above (n. 71, 483), and also in the following places in this article. That rivers and streams signify the understanding of truth and intelligence, is evident from the Word where rivers and streams are mentioned, as in Isaiah,

“Then shall the lame man leap as a hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and rivers in the plain of the wilderness” (xxxv. 6).

These things are said concerning the Lord, the reformation of the Gentiles, and the establishment of the church among them. By the lame men who shall leap as a hart, are signified those who are not in genuine good, because not in the knowledges of truth and good. By the tongue of the dumb which shall sing, is signified confession of the Lord by those who are in ignorance of truth. For in the wilderness shall waters break out, signifies that there shall be truths where there was none before; and rivers in the plain of the wilderness, signifies that there shall be intelligence where there was none before; wilderness denoting where there is no truth, and the plain of the wilderness where there is no intelligence. Waters denote truths, and rivers intelligence.

sRef Isa@41 @18 S5′ [5] Again:

“I will open rivers upon high places, and fountains in the midst of the valleys; I will make the desert a pool of waters, and the dry land springs of waters” (xli. 18).

This is said of the salvation of the Gentiles by the Lord. To open rivers upon high places, denotes to impart interior intelligence; and to open fountains in the midst of valleys, denotes to instruct the external man in truths; the rest may be seen explained above (n. 483).

sRef Isa@43 @20 S6′ sRef Isa@43 @19 S6′ [6] In the same:

“Behold, I do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the desert, and rivers in the wilderness. The wild beast of the field shall honour me, the dragons and the daughters of the owl; because I gave waters in the desert, and rivers in the wilderness, to give drink to my people, my chosen” (xliii. 19, 20).

These things also said of the Lord, and of a new church from Him, are meant by, “Behold I do a new thing; now it shall spring forth.” By making a way in the desert, and rivers in the wilderness, is signified that there shall be truth, and the intelligence of truth, where they did not exist before; way denotes truth leading to heaven, and rivers denote intelligence; by giving drink to the people, is signified to instruct those who desire to be instructed. By the wild beast of the field, the dragons, and the daughters of the owl, are signified those who know truths and goods from the memory only, yet do not understand and perceive them; such are those who depending entirely upon others, speak truth without any idea of truth.

sRef Isa@44 @3 S7′ [7] Again:

“I will pour waters upon him that is thirsty, and floods upon the dry [ground]; I will pour out my spirit upon thy seed, and [my] blessing upon thine offspring” (xliv. 3).

To pour waters upon him that is thirsty signifies to instruct those in truths who are in the affection for truth. To pour floods upon the dry [ground] signifies to give intelligence to those who are in the desire for truth from good; the signification of pouring out the spirit and blessing is similar; for by the Spirit of God is signified the Divine Truth, and by blessing, the multiplication and fructification thereof, thus intelligence. Who does not see that here and above, waters and streams, desert and wilderness, are not meant, but such things as pertain to the church? Therefore it is also here added, I will pour out my Spirit upon thy seed, and my blessing upon thine offspring.”

sRef Deut@8 @7 S8′ [8] In Moses;

“Jehovah bringeth thee into a land of rivers of water, of fountains and abysses springing out of valley and mountain” (Deut. viii. 7).

The land of Canaan into which Jehovah would bring them, means the church; therefore rivers of water, fountains and depths that spring out of valley and mountain, signify such things as pertain to the church; rivers of water signify the understanding of truth, fountains doctrinals from the Word; depths that spring out of valley and mountain, the cognitions of truth and good in the natural and in the spiritual man.

sRef Isa@33 @21 S9′ sRef Isa@33 @20 S9′ [9] In Isaiah:

“Look upon Zion, and Jerusalem. There Jehovah shall be magnificent unto us, a place of rivers and streams, of breadth of spaces, a ship of oar shall not go therein, nor magnificent ship pass through it” (xxxiii [20,] 21).

Here also, by a place of rivers and streams are signified wisdom and intelligence. The signification of the rest is explained above. (See n. 514:10.)

sRef Joel@3 @18 S10′ [10] In Joel:

“It shall come to pass in that day, that the mountains shall drop down new wine (mustum), and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim” (iii. 18).

This passage is also explained above (n. 433:13 and 483:5). By the fountain which shall go forth out of the house of Jehovah is signified the truth of doctrine descending from the Lord out of heaven; and by the stream of Shittim which it shall water is signified to enlighten the understanding.

sRef Ezek@47 @4 S11′ sRef Ezek@47 @8 S11′ sRef Ezek@47 @5 S11′ sRef Ezek@47 @3 S11′ sRef Ezek@47 @10 S11′ sRef Ezek@47 @1 S11′ sRef Ezek@47 @2 S11′ sRef Ezek@47 @9 S11′ sRef Ezek@47 @7 S11′ sRef Ezek@47 @6 S11′ sRef Ezek@47 @12 S11′ sRef Ezek@47 @11 S11′ [11] In Ezekiel:

“Waters issued out from under the threshold of the house” of God “eastward. The man (vir) brought me, and caused me to return to the brink of the river. When I had returned, behold, upon the bank of the river were very many trees on the one side and on the other. He said every living soul which creepeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish, because these waters shall come thither, and they shall be healed, in order that every thing may live whither the river cometh. By the river upon the bank thereof, on this side and on that side, cometh up every tree for food, whose leaf falleth not, neither is the fruit thereof consumed; it is reborn into its months, because its waters issue out of the sanctuary” (xlvii. 1-12).

These words are also explained above (n. 422:15, 513:7); and from them it is evident that by the waters issuing out of the house of God towards the east is signified the Divine Truth proceeding from the Lord and flowing in with those who are in the good of love; and that by the river, upon the banks whereof is every tree for food, and from the waters of which every soul which creepeth lives, and whence there shall be a very great multitude of fish, is signified intelligence from the reception of Divine Truth, whence are all things in man, his affections and perceptions, as well as his cognitions and scientifics, and thoughts, thence attain spiritual life.

sRef Jer@17 @8 S12′ sRef Jer@17 @7 S12′ [12] In Jeremiah:

“Blessed is the man (vir) that trusteth in Jehovah; he shall be like a tree planted by the waters, and that spreadeth out his roots by the river, nor shall he see when heat cometh, but his leaf shall be green” (xvii. 7, 8).

The tree planted by the waters means the man with whom there are truths from the Lord. By spreading out his roots by the river is meant the extension of intelligence from the spiritual into the natural man. The rest may be seen explained above (n. 481:2).

Where gardens and trees are treated of in the Word, there also irrigating waters and rivers are mentioned, and for this reason, that trees signify perceptions and cognitions; while waters and rivers denote truths, and thence the understanding [of them]. For without the understanding of truths man is like a garden where there is no water, whose trees wither away.

sRef Num@24 @7 S13′ sRef Num@24 @6 S13′ [13] As in Moses:

“As the valleys are they planted, as gardens by the river, as lign aloes which Jehovah hath planted, and as cedar trees beside the waters” (Numbers xxiv. 6, 7).

These words are spoken of the sons of Israel, by whom the church, which was then to be planted, is signified. This church is compared to valleys that are planted, and to a garden by the river, because valleys signify the intelligence of the natural man, and a garden the intelligence of the spiritual man; and it is compared to lign aloes, and to cedar trees, because lign aloes signify those things which belong to the natural man, and cedar trees those that pertain to the rational man. Because all these live from the influx of the Divine Truth from the Lord, therefore they are said to be planted by the river and by the waters, by which is signified inflowing Divine Truth, whence there is intelligence.

sRef Gen@2 @10 S14′ [14] Since by the garden in Eden, or Paradise, are meant the wisdom and intelligence possessed by the Most Ancient people who lived before the flood, therefore where their wisdom is described, the influx of Divine Truth, and therefore of intelligence, is also described by the river which “went out of Eden to water the garden, and from thence it was parted and became into four heads” (Genesis ii. 10, and following verses). The river from Eden denotes wisdom from love, which is Eden; to water the garden denotes to give intelligence, while the intelligence itself is described by the four rivers there treated of; as may be seen explained in the Arcana Coelestia (n. 107-121).

sRef Ezek@31 @3 S15′ sRef Ezek@31 @4 S15′ [15] Again, in Ezekiel:

“Ashur was a cedar in Lebanon. The waters caused it to grow, the abyss made it high so that with its rivers it went round about his plant, and sent out his watercourses unto all the trees of the field” (xxxi. 3, 4).

Ashur signifies the rational man, or the Rational of man; similarly the cedar in Lebanon. And because the genuine Rational is perfected by the cognitions of truth and good, it is said that the waters caused it to grow, and the abyss made it high, waters denoting truths and the abyss the cognitions of truth in the natural man. The increase of intelligence is signified by its rivers running about his plant; and the multiplication of the cognitions of truth, by sending out his watercourses unto all the trees of the field.

sRef Ps@80 @8 S16′ sRef Ps@80 @11 S16′ [16] Again, in David:

“Thou hast brought a vine out of Egypt. Thou hast sent out its shoots unto the sea, and its little branches unto the river” (Psalm lxxx. 8, 11).

By the vine out of Egypt, are meant the sons of Israel, who are called a vine because they represented the spiritual church, which is signified by a vine in the Word; their tarrying in Egypt represented their first initiation into the things of the church, for Egypt signified the scientifics which serve the things of the church. When, therefore, the vine signifies the church, and Egypt, the scientific serving it, the signification in the spiritual sense of bringing a vine out of Egypt is evident. The extension of the intelligence of the church even to things scientific and rational, is signified by, “Thou hast sent out its shoots unto the sea, and its little branches unto the river.” To send out its shoots unto the sea, and its little branches unto the river, denotes multiplication and extension. The sea signifies the Scientific, and the river, which is here Euphrates, the Rational.

sRef Ex@23 @31 S17′ [17] The extension of the church, and the multiplication of its truths, and thence of intelligence, are described by the extension of the land of Canaan to the Sea Suph (Red Sea), to the sea of the Philistines, and to the river Euphrates, in Moses:

“I will set thy bounds from the Sea Suph (Red Sea) even unto the sea of the Philistines, and from the desert even unto the river” (Exod. xxiii. 31).

The boundaries of the land of Canaan signify the ultimates of the church, which are scientific truths, cognitions of truth, and good from the Word, and things rational. The Sea Suph (Red Sea) signifies scientific truth (scientificum verum), the sea of the Philistines, where Tyre and Sidon were, signifies the cognitions of truth and good from the sense of the letter of the Word, and by the river Euphrates is signified the Rational. For scientifics are serviceable to the cognitions of truth and good from the Word, and both these are serviceable to the Rational, and the Rational is serviceable to intelligence, and this comes to pass by means of truths conjoined to spiritual good.

sRef Ps@89 @25 S18′ sRef Zech@9 @10 S18′ [18] Expressions similar to those concerning the church and its extension, are also used concerning the power of the Lord over all things of heaven and the church in David:

“I will set his hand in the sea, and his right hand in the rivers” (Psalm lxxxix. 25).

This is said of David, by whom the Lord is meant. The power of the Lord, even to the ultimates of heaven and the church, thus over the whole heaven, and over every thing of the church, is signified by setting his hand in the sea, and his right hand in the rivers. Power is signified by the hand, and the right hand, and the ultimates of heaven and the church are signified by the sea and the rivers. That the ultimates of heaven are seas and rivers has been frequently shown above. These were represented by the two seas and by the two rivers which formed the boundaries of the land of Canaan. The two seas were the sea of Egypt and the sea of the Philistines, where Tyre and Sidon were; and the two rivers were Euphrates and the Jordan. But the Jordan was the boundary between the land of Canaan interior and exterior; in the latter were the tribes of Reuben and Gad, and half the tribe of Manasseh. Similarly it is said in Zechariah:

“His dominion shall be from sea even to sea, and from the river even to the ends of the earth” (ix. 10).

This also is said concerning the Lord, and similar things are meant. His dominion even to the ultimates of heaven and the church is over all things of heaven and of the church; for the ultimates are the boundaries.

sRef Ps@93 @4 S19′ sRef Ps@93 @3 S19′ sRef Ps@93 @2 S19′ [19] Again, in David:

“Thy throne is established of old; thou art from everlasting. The rivers have lifted up, O Jehovah, the rivers have lifted up their voice; the rivers have lifted up their roaring. Jehovah on high is mightier than the voices of many mighty waters, than the waves of the sea” (Psalm xciii. 2, 3, 4).

These things also are said concerning the Lord. His dominion from eternity to eternity over heaven and earth is signified by thy throne is established of old; thou art from everlasting. The glorification of the Lord on account of His coming, and thence the salvation of the human race, is signified by the rivers lifting up their voice and their roaring. For the rivers, here three times mentioned, signify all things of man’s intelligence, both in the internal and in the external man. The Divine Truth from Him, by means of which are power and salvation, is signified by the voices of many mighty waters, than the waves of the sea. Waters denote truths, and the voices of many mighty waters Divine truths.

sRef Ps@98 @7 S20′ sRef Ps@98 @8 S20′ [20] The glorification and celebration of the Lord from joy of heart are thus described elsewhere in David:

“Let the sea roar, and the fulness thereof, the world, and they that dwell therein. Let the rivers clap their hands; let the mountains be joyful” (Psalm xcviii. 7, 8).

These words signify the glorification of the Lord by the whole heaven. Glorification from the ultimates thereof is signified by the sea roaring and the fulness thereof. The glorification from the whole heaven is signified by let the world roar and they that dwell therein, the world signifying the whole heaven as to its truths, and they that dwell therein signifying the whole heaven as to its goods. For inhabitants, in the Word, signify those who are in the goods of heaven and the church, and thus the goods of them. The glorification of the Lord by means of the truths of intelligence, and the goods of love, is signified by the rivers clapping their hands, and the mountains being joyful. Rivers denote the truths of intelligence, and mountains the goods of love.

sRef Ps@78 @16 S21′ sRef Ps@105 @41 S21′ sRef Ps@78 @15 S21′ sRef Ps@78 @20 S21′ [21] Divine Truth from the Lord, from whose reception there is intelligence, is signified by the waters from the rock in Horeb (Exod. xvii. 6), concerning which it is thus written in David:

“He clave the rocks in the wilderness, and gave them drink as out of the great abysses. He brought streams also out of the rock, and caused waters to run down like rivers. He smote the rock, that the waters gushed out, and the streams overflowed” (Psalm lxxviii. 15, 16, 20).

And again:

“He opened the rock, and the waters gushed out; rivers ran in the dry places” (Psalm cv. 41).

The rock there means the Lord; and the waters which flowed thence mean the Divine Truth from Him, and the rivers mean intelligence and wisdom therefrom. By giving them drink as out of great abysses, is signified to drink in and perceive the interior things of wisdom.

sRef John@7 @37 S22′ sRef John@7 @38 S22′ sRef John@7 @39 S22′ [22] So in John:

Jesus said, “If any man thirst let him come unto me, and drink.” He that cometh to me, “as the Scripture hath said, out of his belly shall flow streams of living water; this spake he of the spirit, which they that believe on him should receive” (vii. 37, 38, [39]).

By coming to the Lord, and drinking, is signified to receive from Him the truths of doctrine, and the faith thereof. That spiritual intelligence springs therefrom is signified by “out of his belly shall flow streams of living water,” living water denoting the Divine Truth which is from the Lord alone; streams the things which are of intelligence, and the belly, thought from the memory, for to this the belly corresponds. And because streams of living water signify intelligence by means of the Divine Truth from the Lord, it is therefore added, “But this spake he of the spirit, which they that believe on him should receive.” The spirit which they should receive from the Lord denotes the Divine Truth, and thence intelligence, wherefore also the Lord calls the spirit which they should receive, the spirit of truth (John xiv. 16-18; xvi. 7-15).

sRef Ps@24 @2 S23′ [23] In David,

Jehovah “hath founded” the world “upon the seas, and established it upon the rivers” (Psalm xxiv. 2).

By the world is signified heaven and the church in their whole compass. The seas signify cognitions and knowledges (scientiae) which are the ultimates of the church, and specifically, the cognitions of truth and good, such as they are in the sense of the letter of the Word. The floods signify introduction by means of these into celestial intelligence. Hence the meaning of these words in the spiritual sense is evident, namely, that the interior things of heaven and the church, which are called celestial and spiritual, are founded upon the cognitions of truth and good, contained in the sense of the letter of the Word, rationally understood. It is said, “He hath founded it upon the seas, and established it upon the floods,” because seas and floods are in the boundaries of heaven, and were represented by the Sea Suph (Red Sea), the sea of the Philistines, the river Euphrates, and the river Jordan, which were the boundaries of the land of Canaan. And because ultimates, in the Word, signify lowest things, it is said that Jehovah hath founded and established the [world] upon them. That the earth is not founded upon the seas and floods, is evident.

sRef Ps@110 @5 S24′ sRef Ps@110 @7 S24′ sRef Ps@110 @6 S24′ [24] Again:

“The Lord at thy right hand hath smitten kings in the day of his wrath. He hath judged among the nations, he hath filled [the earth] with the dead bodies, he hath smitten the head over much country. He shall drink of the stream in the way; therefore shall he lift up the head” (Psalm cx. 5-7).

These things are said concerning the Lord, and His combat against falsities and evils from hell, and their entire subjugation. By kings are meant falsities from hell, and by the nations are meant the evils therefrom. His Divine power is meant by “The Lord at the right hand.” The subjugation and destruction of falsities and evils from the hells, is signified by His smiting them in the day of His wrath, His judging among the nations, and His filling [the earth] with dead bodies. By the head which He smote over much country, is meant the love of self, from which all evils and falsities proceed, and smiting over much country denotes total destruction and damnation. By the stream in the way, of which the head shall drink, and in consequence of which shall exalt itself, is signified the Word in the letter, to drink of it, denoting to learn something therefrom, and to lift up the head, denoting continued resistance. For none of those who are in falsities from evil, can be cast down into hell, before those things which they know from the Word are taken away from them, because all things of the Word communicate with heaven, and by that communication they lift up the head, but when those things are taken away, then they are cast down into hell. This is the meaning of those words, which no one could understand without the spiritual sense, and the knowledge therefrom of the nature of the Word.

sRef Hab@3 @8 S25′ [25] Thus also in Habakkuk:

“Was Jehovah enraged with the rivers? was thine anger against the rivers? was thy wrath against the sea? because thou didst ride upon thy horses, thy chariots salvation” (iii. 8).

These words contain a supplication that the church may be guarded and not perish. The rivers and the sea signify all things of the church, because they are the ultimates thereof, as shown above. Riding upon horses, when stated of Jehovah, that is, of the Lord, signifies the Divine Wisdom which is in the Word; and chariots signify doctrinals therefrom.

sRef Ps@46 @3 S26′ sRef Ps@46 @4 S26′ sRef Ps@46 @2 S26′ sRef Ps@46 @5 S26′ [26] Again, in David:

“Therefore will not we fear, though the earth be changed, and though the mountains shake in the heart of the seas; the waters thereof shall be in tumult and be troubled, the mountains shall tremble with the swelling thereof. There is a river, the streams whereof shall make glad the holy city of God, the dwelling places of the Most High, God is in the midst of her, she shall not be moved” (Psalm xlvi. 2-5).

These words, in the spiritual sense, mean, that although the church with all things thereof, perish, still the Word, and the Divine Truth therein, shall not perish. For the earth signifies the church, mountains signify the goods of love, and waters, truths, and by being changed, shaken, put in tumult, troubled, and trembling, are signified the states thereof, when they perish, and falsities and evils enter in their place, consequently, the states of the church when its goods are vastated and its truths desolated. The details of this passage may be seen explained above (n. 304:17 and 405:45). That the Word shall not perish, or the Divine Truth which is for the church, is signified by the river, whose streams shall make glad the city of God, it shall not be changed. A river here has the same signification as fountain, namely the Word, because its streams, which signify truths, are spoken of. The city of God signifies the church as to doctrine, to make glad, signifies influx and reception from joy of heart, and not to be changed signifies not to perish, as to any thing.

sRef Isa@19 @7 S27′ sRef Isa@19 @6 S27′ sRef Isa@19 @5 S27′ [27] Again, in Isaiah:

“Then the waters shall fail in the sea, and the river shall be wasted and dried up, the streams shall recede; the rivers of Egypt shall be minished and dried up, the reed and the flags shall wither. The paper reeds, near the stream, near the mouth of the stream, and all seed of the stream, shall wither, it shall be driven away, and be no more” (xix. 5, 6, 7).

These things are said concerning Egypt, which signifies the Scientific of the natural man. The stream signifies the cognition and perception of truth, and, in the opposite sense, the apperception of falsity. That these would perish is signified by the stream being wasted and dried up, and that thus truths would be no longer, not even natural and sensual truths, which are the lowest of all, is signified by the reed and the flags withering, the paper reeds near the stream, and all the seed of the stream withering, and being driven away, so as to be no more.

sRef Isa@37 @25 S28′ [28] Again, in the same prophet:

“I have digged, and drunk waters; and with the sole of my foot have I dried up all the rivers of Egypt” (xxxvii. 25).

These are the words of Senacherib the king of Assyria, who signifies the Rational perverted, destroying all cognition and apperception of truth; this is signified by his drying up with the sole of his foot all the rivers of Egypt. The rivers of Egypt signify the cognitions and apperceptions of truth, because Egypt signifies the natural man as to scientifics; and cognition and perception belong to the natural man, as intelligence does to the spiritual man.

sRef Ezek@30 @11 S29′ sRef Ezek@30 @12 S29′ [29] So again, in Ezekiel:

“They shall draw their swords against Egypt, that they may fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked; and I will make the land waste, and the fulness thereof, by the hand of strangers” (xxx. 11, 12).

Egypt signifies the Scientific of the natural man, serviceable to the intelligence of the rational and spiritual man. That scientific truths are destroyed, is signified by “They shall draw their swords against Egypt,” swords signifying falsities destroying truths. By the slain are signified those who perish by falsities; by making the rivers dry, is signified that there shall be no more cognition and apperception of truth. To sell the land into the hand of the wicked, and to make it waste by the hand of strangers, signifies to destroy by means of evils and falsities; for strangers denote falsities.

sRef Zech@10 @11 S30′ [30] Again, in Zechariah:

“All the depths of the stream shall be dried up; and the pride of Ashur shall be brought down, and the staff of Egypt shall pass away” (x. 11).

All the depths of the river shall be dried up (that is the Euphrates), signifies that all subtle reasonings from [man’s] own intelligence shall perish. The pride of Ashur, signifies [man’s] own intelligence which pertains to the perverted Rational. The staff of Egypt shall depart away, signifies that the scientifics serviceable to such reasonings shall avail nothing.

sRef Isa@42 @15 S31′ [31] Again, in Isaiah:

“I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools” (xlii. 15).

I will make waste mountains and hills, signifies that the goods of love and charity will perish; and dry up all their herbs, signifies that the truths from those goods shall perish; I will make the rivers islands, and dry up the pools, signifies that intelligence and the cognition of truth shall perish.

sRef Job@14 @10 S32′ sRef Nahum@1 @4 S32′ sRef Job@14 @11 S32′ sRef Isa@50 @2 S32′ sRef Ps@107 @33 S32′ [32] Again, in the same prophet:

“Behold, at my rebuke I dry up the sea, I make the rivers a desert; their fish shall stink, because there is no water, and shall die” (l. 2).

This passage is explained above (n. 342:8).

Again, in Nahum:

“He rebuketh the sea, and maketh it dry, and dryeth up all the streams” (i. 4).

And in David:

Jehovah “turneth rivers into a desert, and the water-springs into dry ground” (Psalm cvii. 33).

And in Job:

“Man giveth up the ghost, and where is he? The waters fail from the sea, and the river is wasted and dryeth up” (xiv. 10, 11).

sRef Isa@18 @2 S33′ sRef Isa@43 @2 S33′ [33] So far it has been shown, that rivers signify the understanding of truth and intelligence. But that in the opposite sense, rivers signify the understanding of falsity, and reasoning from [man’s] own intelligence, which is in favour of falsities in opposition to truths, is evident from the following passages.

Thus in Isaiah:

“He will send messengers on the sea to a nation scattered and peeled, whose land the rivers have spoiled” (xviii. 2).

Rivers here signify the falsities of [man’s] own intelligence, which have destroyed. The explanation of the rest may be seen above (n. 304:22 and 331:5).

So again:

“When thou passest through the waters, I will be with thee; and through the rivers, they shall not overwhelm thee” (xliii. 2).

To pass through the waters and through the rivers, and not to be overwhelmed, signifies that falsities, and reasonings from falsities against truths, shall not corrupt.

sRef Jer@47 @2 S34′ [34] In Jeremiah:

“Behold waters rise up out of the north, and shall be an overflowing stream, and shall overflow the land, and the fulness of it” (xlvii. 2).

Waters out of the north signify the falsities of doctrine from [man’s] own intelligence; these are compared to a stream overflowing the land, because a stream signifies reasoning from falsities, and by the land, is meant the church, whose destruction by falsities is compared to an inundation by a stream.

sRef Ps@124 @5 S35′ sRef Ps@124 @4 S35′ sRef Ps@124 @2 S35′ [35] Again, in David:

“Had it not been Jehovah who was with us, when man rose up against us; then the waters had overwhelmed us, the river had gone over our soul; then the waters of the proud had gone over our soul” (Psalm cxxiv. 2, 4, 5).

By the waters of the proud here mentioned are signified falsities that favour the love of self and confirm it, and also falsities of doctrine from [man’s] own intelligence. A river or stream signifies reasoning from these falsities against truths. It is evident therefore that these words, “Had it not been Jehovah who was with us, when man rose up against us,” signify, when man from himself, from his own love and intelligence rises up and endeavours to destroy the truths of the church. For the subject treated of is Israel, by whom is signified the church. The waters that would have overwhelmed them, and the rivers that would have gone over their soul, signify falsities and reasonings from them, and consequently the destruction of spiritual life, which man receives by means of truths and a life according to them. Waters signify falsities, rivers, reasonings from them, and by overwhelming and going over the soul, is signified the destruction of spiritual life.

sRef Isa@8 @7 S36′ sRef Isa@8 @8 S36′ [36] In Isaiah:

“Behold, the Lord will bring up upon them the waters of the river, strong and many, the king of Assyria, and all his glory; and he shall come up over all his channels, and go over all his banks; and he shall pass through Judah; he shall overflow” (viii. 7, sRef Deut@8 @7 S8′ [8]).

Assyria, and the king of Assyria, in the Word, signify the Rational, here the Rational perverted. Therefore his river, which was Euphrates, means reasoning, and the waters of the river mean falsities confirmed by reasonings; these therefore are signified by the waters of the river, strong and many, which are called strong from desire, and many from falsity. The abundance of falsities from evil destroying the truths of the good of the church, is signified by the waters of the river coming up over all his channels, and going over all his banks, also, by passing through Judah and overflowing. Judah signifies the church where the Word is.

sRef Jer@2 @18 S37′ [37] So in Jeremiah:

“What hast thou to do with the way of Egypt, to drink the waters of Shihor? or what hast thou to do with the way of Assyria, to drink the waters of the river?” (ii. 18).

By the waters of Shihor, or of Egypt, are signified false scientifics, or scientifics that confirm falsities, and by the waters of the river, are signified false reasonings from them, and thus reasonings from [man’s] own intelligence. These words signify that neither the former nor the latter must be received into the mind.

sRef Jer@46 @8 S38′ sRef Matt@7 @27 S38′ sRef Matt@7 @25 S38′ sRef Jer@46 @6 S38′ sRef Jer@46 @7 S38′ sRef Luke@6 @48 S38′ sRef Ps@18 @4 S38′ sRef Jonah@2 @3 S38′ [38] Again, in the same prophet:

“They have stumbled and fallen toward the north by the river Euphrates. Who is this that cometh up as a stream, [whose waters] are put in commotion like streams? Egypt cometh up as a stream, and as streams his waters are put in commotion; for he saith, I will ascend, and I will cover the earth; I will destroy the city and the inhabitants thereof” (xlvi. 6, 7, 8).

These words signify the destruction of the church and its truths by false reasonings from confirming scientifics. By the north are signified those with whom falsity prevails, and whence it proceeds. The river Euphrates signifies false reasonings; Egypt, confirming scientifics; the waters put in commotion signify falsities themselves; and ascending, covering the earth, destroying the city and them that dwell in it, signify the destruction of the church and of its doctrine. The earth denotes the church, city the doctrine of truth, and they that dwell in it, its goods. Similar things are signified by the Nile the river of Egypt, and by the Euphrates the river of Assyria, in other parts of the Word; as in Isaiah vii. 18, 19; xi. 15, 16; Ezek. xxix. 3, 4, 5, 10; xxxi. 15; xxxii. 2; Psalm lxxiv. 14, 15; Psalm lxxviii. 44; Exod. vii. 17-21; also by the rivers of Babylon (Psalm cxxxvii. 8). Since all spiritual temptations are caused by falsities which break into the thoughts, and infest the interior mind, thus by reasonings from them, therefore also temptations are signified by inundations of waters, and by a bursting in of streams and torrents, as in Jonah:

“Thou didst cast me into the deep, into the heart of the seas; and the stream compassed me about; all thy billows and thy waves passed over me” (Jonah ii. 3).

And in David:

“The cords of death (Sheol) compassed me, and the floods of Belial made me afraid” (Psalm xviii. 4).

And in Matthew:

“The rain descended, and the streams came, and the winds blew and beat upon that house; and it fell not; for it was founded upon a rock” (vii. 25).

So in Luke:

“And when the flood arose, the stream beat vehemently upon that house, but could not shake it; for it was founded upon a rock” (vi. 48).

sRef Rev@8 @11 S0′ 519. And the name of the star is called Wormwood.- That this signifies truth mingled with the falsity of evil, is evident from the signification of name, as denoting the quality of a state, and the quality of a thing; see above (n. 148); and from the signification of a star, here, of the great star burning as it were a lamp, as denoting the truth of the Word falsified by proprium-love; and from the signification of wormwood, as denoting truth mingled with the falsity of evil. Wormwood has this signification from its bitterness, and bitterness arises from the mixing of that which is sweet with that which is not sweet and opposite. Bitterness, therefore, such as that of wormwood and gall, denotes, in the spiritual sense, truth mingled with falsity which is the opposite of truth, and is the falsity of evil. For relish and taste signify the affection of knowing and becoming wise, hence that which is savoury signifies what is delightful and pleasant belonging to wisdom; and delicacies, because they are savoury, signify the truth of wisdom. That this is from correspondence, may be seen in the Arcana Coelestia (n. 3502, 3536, 3589, 4791-4805). That wormwood, and also gall, from their bitterness, signify truth mingled with the falsity of evil, is evident also from that which follows in this verse; for it is said that “many men died of the waters because they were made bitter.” This signifies that all such perished as to spiritual life, by means of truths falsified. For truths make the spiritual life of man, but falsities of evil extinguish it; and when truths are mingled with falsities of evil they are no longer truths, but truths falsified; and truths falsified are in themselves falsities. There were falsities of such a kind with the Jewish nation, while the falsities which existed amongst the upright Gentiles, were of another kind; the latter falsities are signified by vinegar, but the former, by gall and wine mingled with myrrh, in the Evangelists.

sRef Matt@27 @34 S2′ sRef Matt@27 @38 S2′ sRef John@19 @30 S2′ sRef John@19 @28 S2′ sRef John@19 @29 S2′ [2] And when they were come unto a place called Golgotha, They gave Jesus vinegar to drink mingled with gall; but he would not drink. When they had crucified Him, “one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink” (Matthew xxvii. [33,] 34, 48; Mark xv. 23, 36).

“After this, Jesus knowing that all things were now consummated, that the Scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar; and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, it is consummated” (John xix. 28, 29).

Every circumstance related in the Evangelists concerning the passion of the Lord, signifies, in the spiritual sense, the state of the church at that time with respect to the Lord and the Word. For the Lord was the Word, because He was the Divine Truth; and as the Jews had treated the Word, or the Divine Truth, so they treated the Lord concerning which fact see above (n. 64, 195). Their giving to the Lord vinegar mingled with gall, which was also called wine mingled with myrrh, signified the quality of the Divine Truth from the Word with the Jewish nation, namely, that it was mingled with the falsity of evil, and thus altogether falsified and adulterated, therefore He would not drink it. But their afterwards giving to the Lord vinegar in a sponge, and placing hyssop about it, signified the quality of falsity among the upright Gentiles, which was falsity arising from ignorance of the truth, in which there was something good and useful; as this falsity is accepted by the Lord, He therefore drank that [which corresponded to it]. The hyssop which they placed about it, signified the purification thereof; the Lord’s saying, “I thirst,” signified Divine spiritual thirst, which is of Divine Truth and Good in the church, by which mankind are saved. Concerning the quality of the falsity of evil with the Jewish nation and that of the falsity of ignorance with the upright Gentiles, in which was good, see the Doctrine of the New Jerusalem (n. 21).

sRef Ps@69 @22 S3′ sRef Ps@69 @21 S3′ sRef Ps@69 @23 S3′ [3] The same is signified by gall and vinegar in David:

“They gave me gall for my meat; and in my thirst they gave me vinegar to drink. Let their table become a snare before them; and let their reward be a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake” (Psalm lxix. 21-23).

This is said concerning the Lord, and gall, vinegar, and thirst have a signification similar to that explained above. By their table becoming a snare before them, is signified error in regard to every truth of doctrine from the Word, for a table denotes all spiritual food, and spiritual food signifies every thing of doctrine from the Word. Their eyes being darkened that they should not see, signifies understanding of truth; their loins being made to shake, signifies the will of good, and its marriage, union with the understanding of truth; the same is also signified by loins in other parts of the Word.

sRef Lam@3 @18 S4′ sRef Lam@3 @19 S4′ sRef Lam@3 @15 S4′ [4] So in Lamentations:

“He hath filled me with bitterness, he hath made me drunk with wormwood; therefore I said, My victory hath perished, and my hope from Jehovah; Remember mine affliction and my misery, the wormwood and the gall” (iii. 15, 18, 19).

This passage also treats of the Lord. That the Lord found nothing but falsities and falsified truths in the church, which was at that time with the Jews, is signified by, “He hath filled me with bitterness, he hath made me drunk with wormwood.” Wormwood denotes the falsity of evil mingled with truths, thus that which is falsified. The combat of the Lord with the hells, and His despair that the Jewish nation would ever be brought to receive and acknowledge truths, is signified by, my victory hath perished, and my hope from Jehovah; Remember mine affliction and my misery, the wormwood and the gall. For spirits who are in the falsities of evil and yet in truths from the sense of the letter of the Word, make a somewhat long resistance before they are subdued, and cast down into hell. The reason of this is, that by means of truths they have communication with heaven, and this communication and resulting conjunction must be broken off, and taken away, before they are cast down; this involves despair concerning victory, such as the Lord suffered upon the cross, when He said, “I thirst,” and they gave Him vinegar.

sRef Jer@8 @14 S5′ sRef Jer@9 @15 S5′ sRef Jer@23 @15 S5′ sRef Jer@9 @16 S5′ [5] In Jeremiah:

“Jehovah God hath cut us off, and given us water of gall to drink” (viii. 14).

And again:

“Behold, I will feed them, even this people, with wormwood, and give them waters of gall to drink. I will scatter them also among the nations; and I will send a sword after them, till I have consumed them” (ix. 15, 16).

And again, in the same prophet:

“Behold, I will feed them with wormwood, and make them drink waters of gall; for from the prophets of Jerusalem hypocrisy hath gone forth into all the land” (xxiii. 15).

These things are also said concerning the Jewish nation, which, in a thousand ways, perverted the Word, falsified its truth, and adulterated its good. Wormwood signifies the evil of falsity, and waters of gall, the falsity of evil, both being mixed with the truths and goods of the Word. That they were of themselves, and from the heart, in evils and falsities thence, is signified by Jehovah feeding them with wormwood, and making them drink waters of gall; for evil and falsity are attributed to Jehovah, that is to the Lord, although they are of man himself; the reason of which has been shown above in various places. By the hypocrisy which is gone forth into all the land from the prophets of Jerusalem, is signified such mingling of falsity and truth, because they spoke truths and taught falsities. They spoke truths when [they spoke] from the Word, and taught falsities when [they taught] from themselves and their own doctrine. Their destruction by means of the evils of falsity and the falsities of evil, is signified by, I will scatter them among the nations, and I will send a sword after them. To scatter among the nations, denotes to destroy by means of the evils of falsity, and to send a sword after them denotes to destroy by means of the falsities of evil. That nations signify evils, may be seen above (n. 175:14, 331); and that sword signifies the combat of truth against falsity, and, the combat of falsity against truth, and its destruction, may also be seen above (n. 131, 367).

sRef Amos@6 @12 S6′ sRef Amos@6 @11 S6′ sRef Amos@5 @7 S6′ [6] So in Amos:

“Behold, Jehovah will smite the great house with sprinklings, and the little house with breaches. Shall horses run upon the rock? will one plough there with oxen? for ye have turned judgment into gall, and the fruit of justice into wormwood” (vi. 11, 12).

And in the same:

“They have turned judgment to wormwood, and thrust down justice to the earth” (v. 7).

Jehovah will smite the great house with sprinklings, and the little house with breaches, signifies much perversion and falsification of truth among the learned, and some with the unlearned, a great house signifying a learned man, and a little house, an unlearned man; sprinklings denote truths destroyed by falsities, and breaches, the same, but in a less degree. That there is no understanding of truth, and will of good where the falsity of evil is, is signified by, “Shall horses run upon the rock? will one plough there with oxen?” Horses running denote the understanding of truth, and ploughing with oxen denotes the will of good. That this is the result of their falsifying the truths and adulterating the goods of the Word, is signified by the words, “for ye have turned judgment into gall, and the fruit of justice into wormwood;” judgment signifying the truth of the Word, and the fruit of justice the good thereof.

sRef Deut@32 @33 S7′ sRef Deut@32 @32 S7′ [7] That the sons of Jacob, who were called Israelites and Jews were of such a character, is plainly declared by Moses in his song, in which they are thus described:

“Of their vine the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter; their wine (vinum) is the venom of dragons, and the cruel gall of asps” (Deut. xxxii. 32, 33).

A vine signifies the church, which is said to be of the vine of Sodom, and of the fields of Gomorrah, because Sodom signifies every kind of evil arising from the love of self, and Gomorrah all the falsities of those evils. Grapes signify the goods of the church, and clusters, the truths of the church. That instead of the goods of the church, they had evils and falsities of the worst kind mingled with truths, is signified by their grapes are grapes of gall, their clusters are bitter. Wine (vinum) signifies the truth and good of faith; that this is external in which there is evil from the interior, is signified by their wine is the venom of dragons, and the cruel gall of asps. That the sons of Jacob were of such a nature and quality, although the church was with them, may be seen in the Doctrine of the New Jerusalem (n. 248).

sRef Deut@29 @18 S8′ [8] That gall and wormwood signify evil and falsity mingled with good and truth, is still further evident from these words in Moses:

“Lest there should be among you, man, or woman, or family, or tribe, whose heart looketh back this day from Jehovah our God, to go and serve the gods of the nations; lest there be among you a root that beareth gall and wormwood” (Deut. xxix. 18).

Here also, gall and wormwood signify the mingling of good and truth with evil and falsity, which is the case when other gods are worshipped with the heart, and Jehovah only with the lips; for then the external sounds like good, and appears like truth, but the internal is evil and falsity. And when the interiors are evils and falsities, and the exteriors goods and truths, then both are mingled together with the result that the good becomes gall, and the truth becomes wormwood. Similarly when man in his heart hates his neighbour, and denies the truths of the church, and yet outwardly shows charity towards his neighbour, and professes the truths of the church, then there is in him a root producing gall and wormwood, for the evils and falsities from the interior enter, and mingle with the goods and truths which he manifests in externals.

sRef Job@20 @15 S9′ sRef Job@20 @12 S9′ sRef Job@20 @16 S9′ sRef Job@20 @14 S9′ sRef Job@20 @13 S9′ [9] So in Job:

“Though evil be sweet in his mouth, though he hide it under his tongue; though he spare it, and forsake it not, but keep it still within his mouth; his bread in his bowels shall be changed, it is the gall of asps in the midst of him. He hath swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly. He shall [suck] the venom of asps, the viper’s tongue shall slay him” (xx. 12-16).

This is a description of the hypocrisy from which a man speaks things holy, and pretends to have good affections while inwardly he denies and blasphemes. His interior quality is described by his hiding evil under his tongue, and keeping it within his mouth; that consequently good is infected with evil, and cast out, is signified by “yet his bread in his bowels shall be changed, and the gall of asps in the midst of him,” bread denoting the good of love, and in his bowels denoting interiorly, and the gall of asps, good mingled with evil. That similarly truth is cast out by falsity, is signified by he hath swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly. This falsity is meant by the gall of asps.

[10] It must be observed, that good and evil, and the truth of good and the falsity of evil are mingled together, when evil and falsity are in man’s spirit, but good and truth in his bodily actions and speech. For that which is in man’s spirit, that is, what is interior, acts into that which is of the body, or exterior; for it inflows and causes the exterior, which appears to be good and true, to be bitter like gall and wormwood, although apparently sweet before men. And because the good and truth of man’s mouth and speech are of such a quality, therefore after death, when he becomes a spirit, the good is separated from the evil, and the falsity from truth, and good and truth being thus taken away, man’s spirit becomes entirely his own evil and falsity. But it must be observed, that the mingling of good and evil, and of truth and falsity, is not the profanation of good and truth, for only those who have first received truth and good in their heart and faith, and afterwards in heart and faith deny them, are guilty of profanation.

sRef Rev@8 @11 S0′

520. And the third part of [the waters] became wormwood. That this signifies that all truth in the understanding and in doctrine became such, is evident from the signification of the third part, which denotes all, here all truth in the understanding, and in doctrine, because stated of rivers and fountains of waters, which signify the understanding of truth, and doctrine from the Word. That the third part signifies all, may be seen above (n. 506). And from the signification of wormwood, which denotes truth mingled with the falsity of evil, as explained in the article above. It is therefore evident, that the third part becoming wormwood, signifies that all truth in the understanding and in doctrine was intermingled with the falsity of evil. Truth is intermingled with the falsity of evil, when evils of the life, which are adulteries, whoredoms, murders, hatreds of various degrees, enmities, injustice for the sake of gain, artful and secret thefts and robberies, cunning, deceit, and other things of a similar nature, are confirmed by the sense of the letter of the Word; also when falsities of religion are thus confirmed by those who are in the love of self, and thence in the pride of [their] own intelligence. The reason why truths are then mingled with the falsities of evil, is, that all things of the Word are truths, but when they are applied and made use of to confirm evils of the life, and false principles of religion, then the truths of the Word are intermingled with the falsities of evil, and they are consequently no longer truths, but truths falsified, which in themselves are falsities. In order that the truths of the sense of the letter of the Word may continue to be truths, they must be applied to confirm goods of the life, and true principles of religion, but if they are drawn aside and diverted from this application as their end, they are no longer truths, because there is not any perception of truth in them. Perception of truth comes from good, but not from evil.

[2] In every detail of the Word there is a marriage of good and truth, therefore, if in the truths of the Word, there is not good from the person who perceives them they are without their consort, and may be applied for the purpose of every evil desire, and of every kind of false principles, and consequently become falsities of evil. In this way the truths of the Word are falsified by all those who from self love are in the pride of [their] own intelligence. For interiorly evils of every kind from the love of self are dominant, and falsities of every kind from the pride of [man’s] own intelligence, while outwardly, in the speech and in preaching, there are truths from the Word, which before those who are in simple good sound like truths, but so far as the person speaking or preaching is concerned, they are interiorly full of falsities of every kind. The truth of the Word with such persons is like a vessel pure and shining, wherein are foul waters which are not seen through the vessel by those who are in simple good, but clearly by the angels of heaven.

sRef Rev@8 @11 S0′ 521. And many men died of the waters.- This signifies that all who were of such a character perished by means of the falsities into which the truths of the Word were changed, is evident from the signification of many in the Word, which are all who are of such a nature and from the signification of dying, as denoting to perish as to spiritual life, and to be damned (concerning this see n. 78, 186, 383, 487); and from the signification of waters, as denoting falsities, in this case the falsities of evil, because they became wormwood. For all spiritual life, which is also called life in the Word, and life eternal, comes to man by means of truths, and all spiritual death, which is damnation, comes upon him through the falsities of evil, and especially the falsities of evil, into which he converts the truths of the Word. The meaning of many men died of the waters, because they were made bitter, is therefore evident from these things.

sRef Rev@8 @11 S0′ 522. Because they were made bitter.- That this signifies, because the truths of the Word were falsified, is evident from the signification of the waters in the rivers and in the fountains, which denote truths of the understanding and truths of doctrine; see above (n. 518); and from the signification of bitter and bitterness, which denote what is falsified by an intermingling of truth with the falsities of evil. For bitter here means the bitter of wormwood, and wormwood, on account of its bitterness, signifies truth mingled with the falsity of evil, thus truth falsified, as explained above (n. 519). Bitter, in the Word, signifies what is undelightful, but the bitter of wormwood signifies one kind of undelightfulness, the bitter of gall another, the bitter of hemlock another, and the bitter of unripe fruit another, while the bitter which is neither from herbs nor fruit, another; the latter signifies a grief of mind and anxiety arising from various causes.

sRef Num@5 @21 S2′ sRef Num@5 @23 S2′ sRef Rev@10 @10 S2′ sRef Rev@10 @9 S2′ sRef Num@5 @20 S2′ sRef Num@5 @22 S2′ sRef Num@5 @19 S2′ sRef Num@5 @29 S2′ sRef Isa@24 @7 S2′ sRef Num@5 @27 S2′ sRef Num@5 @28 S2′ sRef Ex@12 @8 S2′ sRef Num@5 @25 S2′ sRef Num@5 @24 S2′ sRef Isa@24 @9 S2′ sRef Num@5 @26 S2′ sRef Num@5 @15 S2′ sRef Ex@15 @25 S2′ sRef Num@5 @18 S2′ sRef Num@5 @17 S2′ sRef Num@5 @16 S2′ sRef Ex@15 @24 S2′ sRef Num@9 @11 S2′ sRef Num@5 @14 S2′ sRef Ex@15 @23 S2′ sRef Num@5 @12 S2′ sRef Num@5 @13 S2′ [2] From these things the signification of bitternesses in the following passages is evident; as in Isaiah:

“Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness that put bitter for sweet, and sweet for bitter. Woe unto them that are mighty to drink wine (vinum), and men of strength to mingle strong drink (sicera)” (v. 20, 22).

Again, in the same prophet:

“The new wine (mustum) mourneth, the vine languisheth, all the merry-hearted do sigh. They shall not drink wine (vinum) with a song; strong drink shall be bitter to them that drink it” (xxiv. 7, 9).

Again in Moses:

“The waters in Marah, which they could not drink on account of their bitterness, were healed by wood cast into them (Exod. xv. 23-25).

At the time of the passover they ate unleavened bread with bitter herbs (Exod. xii. 8; Num. ix. 11).

Again, waters that caused the curse were given to a woman accused of adultery by her husband, and, if she was guilty, those waters became changed into bitterness in her, and her belly swelled and her thigh fell away (Num. v. 12-29).

The little book which the prophet was told to eat, was sweet as honey in his mouth, but his belly was made bitter by it (Apocalypse x. 9, 10), similarly elsewhere.

But here where it is said that many men died of the waters, because they were made bitter, the bitter of wormwood is meant, the signification of which bitterness has just been explained.

sRef Rev@8 @12 S0′ 523. Verse 12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; and so that the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. “And the fourth angel sounded,” signifies influx out of heaven, and thence a fourth change; “and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars,” signifies that all the good of love perished, all the good and truth of faith, and all cognition of good and truth; and “so that the third part of them was darkened,” signifies they were all converted into falsities of evil, and into evils of falsity; “and the day shone not for a third part of it, and the night likewise,” signifies that the light of spiritual truth, and the light of natural truth, were completely extinguished.

sRef Rev@8 @12 S0′ 524. And the fourth angel sounded, signifies influx out of heaven, and thence a fourth change, as above (n. 502, and what follows).

sRef Rev@8 @12 S0′ 525. And the third part of the sun was smitten, and the third part of the moon, and the third part of the stars.- That this signifies that all the good of love, all the good and truth of faith, and all cognition of good and truth perished, is evident from the signification of the third part, as denoting all (see above, n. 506); from the signification of the sun, which denotes the good of love from the Lord; and from the signification of the moon, which denotes the good and truth of faith from the Lord (see above, n. 401); and from the signification of stars, which denote the cognitions of good and truth, also, from the Lord (see above, n. 72, 402); and from the signification of being smitten, when stated of the goods of love and faith, and of the cognitions of good and truth, as denoting to perish. It is therefore evident, that by the third part of the sun being smitten, and the third part of the moon, and the third part of the stars, is signified that all the good of love, all the good and truth of faith, and all cognition of good and truth, perished. The sun, moon, and stars, here mentioned, do not mean the sun, moon, and stars, seen by the eyes of men in our solar world, but the sun, moon, and stars, seen by the eyes of angels in the spiritual world; for there the Lord appears as a sun before the eyes of those who from Him, are in the good of love to Him, and as a moon before those who are in the good and truth of faith; hence it is that the sun signifies the good of love, and the moon the good and truth of faith. That sun, that moon, and those stars, were seen by John, as is evident from the fact of his being in the spirit when he saw them. That the Lord appears as a sun and as a moon in the angelic heavens may be seen in the work concerning Heaven and Hell (n. 116-125). It is from appearance that those things are said to have been smitten, for when the good of love, and the good and truth of faith are no longer with man, they appear to him to have, as it were, no existence and to have perished; and the Word in the sense of the letter is written according to appearances.

sRef Rev@8 @12 S0′ 526. And the third part of them was darkened.- That this signifies that all those things were changed into falsities of evil, and into the evils of falsity, is evident from the signification of darkness which denotes falsities, and hence of being darkened which denotes to be changed into falsities. The reason why it denotes to be changed into the falsities of evil and the evils of falsity is, that it is said the third part of the sun was darkened, the third part of the moon, and the third part of the stars; and the sun signifies the good of love, the moon, the good and truth of faith, and the stars, the cognitions of good and truth. Therefore the third part of the sun being darkened, signifies that the good of love was changed into evil, and the falsity thence, which is the falsity of evil. For good is changed into evil, and thence falsity, but the truth of faith, signified by the moon, is changed into falsity, and thence evil, which is the evil of falsity. The evil of falsity is the falsity of doctrine, from which proceeds evil of life, and the falsity of evil is evil of life, from which proceeds falsity of doctrine.

[2] The reason why darkness signifies falsity, is, that light signifies truth, and falsity is the opposite of truth, as darkness is of light. Moreover, when a man does not possess the light of life, which is the Divine Truth, the shadow of death is then in him, which is falsity. For man, from his proprium, is in every evil, and the falsity therefrom, and he can be removed from them only by means of the truths of the church; where therefore there are no truths, there the falsities of evil are. That truths are the only means by which man can be removed from evils, purified and reformed, may be seen in the Doctrine of the New Jerusalem (n. 24).

sRef Joel@2 @31 S3′ [3] That darkness in the Word, signifies falsities of various kinds, is evident from the following passages.

In Joel:

“The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah come” (ii. 31).

By the sun being turned into darkness, and the moon into blood, is signified the same as by the third part of the sun and the third part of the moon being darkened, namely, that at the end of the church the falsity of evil will be in the place of the good of love, and the evil of falsity in the place of the truth of faith. Similar things are signified elsewhere also in the Word, where mention is made of the darkening of the sun and moon.

sRef Ezek@32 @8 S4′ sRef Joel@2 @2 S4′ sRef Joel@2 @1 S4′ sRef Isa@13 @10 S4′ sRef Ezek@32 @7 S4′ sRef Joel@2 @10 S4′ sRef Joel@3 @15 S4′ sRef Matt@24 @29 S4′ sRef Joel@3 @14 S4′ [4] Thus in Isaiah:

“For the stars of the heavens, and the constellations thereof, shall not give their light; the sun shall be darkened in his rising, and the moon shall not cause her light to shine” (xiii. 10; xxiv. 21, 23).

In Ezekiel:

“When I shall extinguish thee, I will cover the heavens; and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not make her light to shine. All the luminaries of light in the heavens will I make dark over thee, and set darkness upon thy land” (xxxii. 7, 8).

Again, in Joel:

“The day of Jehovah is near in the valley cut off. The sun and the moon are darkened, and the stars have withdrawn their shining” (iii. 14, 15).

In the same:

“The day of Jehovah cometh, a day of darkness and thick darkness, a day of cloud, and obscurity, the earth quaketh before him, the sun and moon are darkened, and the stars have withdrawn their shining” (ii. 1, 2, 10).

And in the Evangelists:

“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven” (Matt. xxiv. 29; Mark xiii. 24, 25).

These things are said concerning the last time of the church, when there are no longer any spiritual good and truth, or good and truth of heaven and the church, but only evil and falsity. That the goods and truths of the church, which are called the goods of love and the truths of faith, are changed into evils and falsities, is signified by the sun and moon being obscured and darkened, and the stars not giving their light. The last judgment, which then follows, is signified by the day of Jehovah great and terrible; and because this takes place when the church is in darkness and thick darkness, therefore it is also called a day of darkness, and of thick darkness, and also a day of cloud and obscurity, as also in the following passages.

sRef Amos@5 @18 S5′ sRef Isa@8 @22 S5′ sRef Zeph@1 @14 S5′ sRef Zeph@1 @15 S5′ sRef Isa@5 @30 S5′ sRef Isa@60 @2 S5′ sRef Amos@5 @20 S5′ sRef Jer@13 @16 S5′ [5] In Amos:

“Woe unto you that desire the day of Jehovah! what to you is the day of Jehovah? It is a day of darkness and not light. Shall not the day of Jehovah be darkness, and not light? even thick darkness, and no brightness in it?” (v. 18, 20).

And in Zephaniah:

“The day of Jehovah, a day of wasteness and desolation, a day of darkness and thick darkness, a day of clouds and gloominess” (i. 14, 15).

And in Isaiah:

“In that day he shall look into the land, which behold is darkness and sorrow, and the light becomes darkened in the ruins thereof” (v. 30).

And again:

“He shall look unto the earth; and, behold, distress and thick darkness, the gloom of straitness; and driven with thick darkness” (viii. 22).

And again:

“Behold, darkness shall cover the earth, and thick darkness the people” (lx. 2).

So in Jeremiah:

“Give glory to Jehovah your God, before he cause darkness, and before your feet stumble upon the mountains of twilight, then shall we look for light, but he will turn it into the shadow of death, and make it thick darkness” (xiii. 16).

These passages also relate to the last time of the church, when the Lord shall come into the world, and judgment be accomplished; because at that time there is no longer any good of love, or truth of faith, but evil of falsity, and the falsity of evil, that day is therefore called a day of darkness and of thick darkness.

sRef Matt@27 @45 S6′ [6] The same is signified by the darkness over all the land from the sixth hour to the ninth, when the Lord was crucified (Matt. xxvii. 45; Mark xv. 33; Luke xxiii. 44-49). By the darkness over all the land was represented, that in the entire church there was nothing but evil and the falsity thence and the falsity and the evil thence. The three hours also signify what is full and absolute; for all the details related in the Evangelists concerning the passion of the Lord, contain in them interior things of heaven, and signify celestial Divine things, and these can be made evident only by means of the internal spiritual sense.

sRef Isa@5 @20 S7′ [7] That falsity is signified by darkness, is still further evident from the following passages.

Thus in Isaiah:

“Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness” (v. 20).

To put darkness for light, and light for darkness, signifies to call falsity truth, and truth falsity; that darkness denotes falsity and light truth, is clear, for good and evil are first mentioned, afterwards therefore, truth and falsity.

sRef John@3 @19 S8′ [8] So in John:

“And this is the judgment, that light is come into the world, and men loved darkness rather than light, for their works were evil” (iii. 19).

The Lord here calls Himself the light because He was the Divine Truth itself when in the world; therefore light signifies the Lord as to Divine Truth, and also Divine Truth from the Lord; and because darkness is opposed to light, therefore the darkness which men loved rather than the light, signifies the infernal falsity, which is the falsity of evil. That the falsity of evil is here meant by darkness, is evident from the words, for their works were evil. The falsity of evil exists from evil works or evils of the life; for as good conjoins to itself truth, so evil conjoins to itself falsity, the one is from the other.

sRef John@8 @12 S9′ sRef John@1 @5 S9′ sRef John@1 @4 S9′ sRef John@12 @46 S9′ sRef John@12 @35 S9′ [9] Similar things are signified by light and by darkness in the following passages in John:

“In him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness comprehended it not” (i. 4, 5).

Again:

Jesus said, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (viii. 12).

And again:

Jesus said, “Walk while ye have the light, lest darkness come upon you; for he that walketh in the darkness knoweth not whither he goeth. I am come a light into the world, that whosoever believeth on me may not abide in darkness” (xii. 35, 46).

In these passages darkness signifies infernal falsity. For light of which darkness is the opposite, signifies Divine truth. Light signifies Divine Truth, because light in the heavens in its essence, is the Divine Truth proceeding from the Lord; see in the Heaven and Hell (n. 126-140). Since the Divine Truth is the light in the heavens, it follows that the falsity of evil, which is the falsity in the hells, is darkness; it does not indeed appear as darkness to those who are in the hells, for they do see one another, but the light (lumen) by which they see is like that from ignited charcoal, and such light, when the light of heaven flows into it, becomes complete darkness. For this reason the caverns and dens in which [the infernals] are, appear, to those who are in the heavens, like gloomy caves.

sRef Ps@143 @3 S10′ sRef Matt@8 @12 S10′ [10] From these considerations it is evident why darkness signifies the falsities of evil, and why the Lord said that those who are cast into hell should be cast into outer darkness (Matt. viii. 12; xxii. 13; xxv. 30).

So in David:

“The enemy persecuteth my soul; he hath smitten my life down to the ground; he hath made me to sit in darkness, as the dead of the world” (Psalm cxliii. 3).

Here, by the enemy who persecuteth his soul, is signified, in the spiritual sense, evil; therefore his being made to sit in darkness, signifies to be in falsities.

sRef Isa@59 @9 S11′ [11] So in Isaiah:

“Therefore is judgment far from us, neither doth justice overtake us; we look for light, but, behold darkness; for brightness, but we walk in thick darkness” (lix. 9).

By judgment is far from us, is signified that there is no understanding of truth; neither doth justice overtake us, signifies that there is no good of life; we look for light, but, behold, darkness, signifies expectation of truth, but behold falsity; and for brightness, but we walk in thick darkness, signifies the expectation of goods by truths, but behold the life of falsity from evils. For brightness signifies the goods of truth, because light signifies truth, and truth is resplendent from good; thick darkness signifies the falsities of evil, and to walk signifies to live.

sRef Luke@22 @53 S12′ [12] So in Luke:

“But this is your hour, and the power of darkness” (xxii. 53).

This the Lord said to the chief priests, the rulers of the temple, and the elders who took Him by means of Judas. The power to do this wickedness the Lord calls the power of darkness, because they were in the falsities of evil, in falsities concerning the Lord, and in evils against Him; by darkness is here also meant hell, because such falsities of evil are there.

sRef Luke@11 @34 S13′ sRef Luke@11 @36 S13′ sRef Luke@11 @35 S13′ [13] So again:

The lamp of the body is the eye; if therefore thine eye is clear, thy whole body also shall be full of light; but if thine eye is evil, thy body also is full of darkness. Take heed, therefore, that the light which is in thee be not darkness. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a lamp doth give thee light” (xi. 34, 35, 36; Matt. vi. 22, 23).

The eye here signifies the understanding, and the pure or single eye, the understanding of truth from good; but the evil eye signifies the understanding of falsity from evil; the body which is said to be either full of light or darkness, signifies the whole man. It may then be concluded that the signification of these words in their series, is, that the whole man is of such a nature as the quality of his understanding from the will. For every man is his own good and his own truth, because he is his own love or his own affection, therefore his nature is entirely such as that of his understanding from the will. For all truth is of the understanding, and all good of the will; the body being only obedience, because it is the effect from an efficient cause, and the efficient cause is the understanding from the will; the quality therefore of the one is according to the quality of the other, since every effect derives all that it has from the efficient cause. That care must be taken, lest truth once perceived in the understanding and received into the will, be turned into falsity, which is done from evil, is meant by, “Take heed, therefore, that the light which is in thee be not darkness,” for falsities consequently become worse; therefore it is said in Matthew in the passage already quoted, “If, therefore, the light which is in thee be darkness, how great is that darkness.”

sRef Ex@10 @22 S14′ sRef Ex@10 @21 S14′ sRef Isa@47 @5 S14′ sRef Ex@10 @23 S14′ [14] Darkness also signifies the falsities of evil in the prophet Isaiah:

“Sit thou silent, and enter into darkness, O daughter of the Chaldeans; for they shall call thee no more the mistress of kingdoms” (xlvii. 5).

Here, the daughter of the Chaldeans signifies the falsification of truth, and hence darkness signifies the falsities of evil, since evil falsifies truth. The falsity of evil was also signified by the thick darkness, which was over all the land of Egypt, during three days, while the children of Israel had light in their dwellings (Exod. x. 21, 22, 23); also by the darkness in Gen. xv. 12, 17, and in many other passages.

sRef Luke@1 @78 S15′ sRef Isa@9 @2 S15′ sRef Luke@1 @79 S15′ sRef Matt@4 @16 S15′ sRef Isa@42 @16 S15′ sRef Isa@58 @10 S15′ sRef Isa@49 @9 S15′ sRef Isa@29 @18 S15′ sRef Micah@7 @8 S15′ [15] It has been shown so far, that darkness, in the Word, signifies the falsities of evil; that darkness also signifies falsities not of evil, such as were the falsities of religion with the upright Gentiles, originating in ignorance of the truth [shall now be shown]. That these falsities are also called darkness, is clear from the following passages:

In Isaiah:

“The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined” (ix. 2).

And in Matthew:

“The people which sat in darkness saw great light; to them which sat in the region and shadow of death light is sprung up” (iv. 16).

And in Luke:

The dayspring from on high hath appeared “to them that sit in darkness and in the shadow of death” (i. 78, 79).

Again, in Isaiah:

“And if thou draw out thy soul to the hungry, and satisfy the afflicted soul then shall thy light rise in darkness, and thy thick darkness be as the noon day (lviii. 10).

Again:

“He shall say to the bound, Go forth; to them that are in darkness, Show yourselves” (xlix. 9).

Again, in the same prophet:

“And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness” (xxix. 18).

And again:

“And I will bring the blind by a way that they have not known; I will make darkness light before them, and crooked things straight (xlii. 16).

And in Micah:

“When I sit in darkness, Jehovah shall be a light unto me” (vii. 8).

In these passages, darkness signifies the falsities of ignorance, such as formerly existed, and at this day exist, with the upright Gentiles. These falsities are altogether distinct from the falsities of evil, for the latter contain in themselves evil, because they are from evil, while the former contain in themselves good, for they have good for an end. Those therefore who are in those falsities can be instructed in truths, and also when instructed they receive truths in the heart, because the good, which is in their falsities, loves the truth, and also conjoins itself with the truth when it is heard. The case is different with the falsities of evil; these are averse to, and reject all truth, because it is truth, and does not therefore agree with evil.

[16] In the Word, darkness also signifies mere ignorance arising from the deprivation of truth; as in David (Psalm xviii. 29; Psalm cxxxix. 11, 12). Darkness also signifies natural light (lumen naturale), for this, in comparison with spiritual light, is like darkness; wherefore also the angels, when they look down into the natural light of man, such as is in the natural cognition of men, regard it as darkness, and the things which are in it, as in darkness; this light (lumen), is signified by the darkness mentioned in Genesis (i. 2-5). And because the sense of the letter of the Word is natural, therefore this also in the Word is called a cloud, and also darkness, in comparison with the internal sense, which is the light of heaven, and is called glory.

sRef Rev@8 @12 S0′ 527. “So that the day shone not for a third part of it, and the night likewise.” – That these words signify that the spiritual light of truth and the natural light of truth were altogether extinguished, is evident from the signification of day, which denotes spiritual light, and from the signification of night, which denotes natural light. These things are signified, because it was said above, that the third part of the sun, the third part of the moon, and the third part of the stars, were darkened, and by day is meant the light of the sun, and by night, the light of the moon and stars, because the sun gives light during the day, and the moon and the stars give light in the night. Something shall first be said concerning light from the sun, which is called the light of the day, and concerning light from the moon and the stars, which is called the light of the night.

[2] Light from the sun, which is called the light of the day, and also day, means spiritual light, such as the angels enjoy who see the Lord as a sun; and light from the moon and stars, called the light of the night, and also night, means natural light (lux naturalis), such as the angels enjoy who see the Lord as a moon. That the Lord appears to the angels as a sun, and also as a moon, may be seen in the Heaven and Hell (n. 116-125). Those heavens that are in the spiritual affection of truth, that is, who love truth because it is truth, behold the Lord as a sun; and because this is spiritual, therefore the light which is from the Lord as a sun is spiritual. But those heavens that are in the natural affection of truth, that is, who love truth in order to be learned and to instruct others, behold the Lord as a moon, these being in the love of it for the sake of what is useful for themselves, and not for the sake of truth itself, they are therefore in the light which proceeds from the Lord as a moon. This light differs from that which proceeds from the Lord as a sun, as the light of day from the sun differs from the light of the night from the moon and stars in our world. Just as the lights with them differ, so also do the truths, because the Divine Truth proceeding from the Lord is the cause of all light in the heavens; see in the Heaven and Hell (n. 126-140).

[3] Those therefore who are in spiritual light, are in genuine truths, and also when they hear truths, which they did not know before, they at once acknowledge them, and perceive that they are truths. It is different with those who are in natural light; these, when they hear truths, receive them because they are uttered by men of reputation, in whom they repose confidence, although they do not see and perceive [them to be truths]; most of these therefore are in faith from others, but still in a life according to faith. Into these heavens all those come who have lived well, although they have been in falsities of doctrine; nevertheless falsities are there continually purified, until at length they appear as truths. From these considerations the signification of the day shining not for a third part thereof, and the night likewise, is evident. That the third part signifies all, fulness and completeness, may be seen above (n. 506).

sRef Gen@1 @14 S4′ sRef Gen@1 @15 S4′ sRef Gen@1 @17 S4′ sRef Gen@1 @5 S4′ sRef Gen@1 @3 S4′ sRef Gen@1 @4 S4′ sRef Gen@1 @16 S4′ sRef Gen@1 @19 S4′ sRef Gen@1 @18 S4′ [4] The signification of day and night here is similar to that of day and night in the first chapter of Genesis; where it is said:

“God said, Let there be light; and there was light. And God saw the light, that [it was] good; and God divided between the light and the darkness. And God called the light Day, and the darkness he called Night. And there was evening and there was morning the first day” (i. 3, 4, 5).

Afterwards it is said:

“And God said, Let there be luminaries in the expanse of the heavens to divide between the day and the night and they shall be for signs, and for seasons, and for days, and years. And God made two great luminaries; the great luminary to rule the day, and the lesser luminary to rule the night; and the stars. And God set them in the expanse of the heavens to give light upon the earth; and to rule over the day and over the night, and to divide between the light and between the darkness. And there was evening and there was morning, the fourth day” (i. 14-19).

The light which was made on the first day, signifies Divine light, which in itself and in its essence is Divine Truth, thus spiritual light, which enlightens the understanding. The subject treated of in that chapter, in the internal sense, is the establishment of a church by the Lord amongst the most ancient people. And because the understanding must first be enlightened, for without such enlightenment from the Lord there can be no reformation, consequently no church in man, therefore light is first spoken of, or it is said that there was light [lux] on the first day. The words “God saw the light, that it was good,” signify that enlightenment and reception with them was good. But darkness signifies the light [lumen] which is in the natural man, which is also called natural light (lumen naturale); because this light compared with spiritual light (lux spiritualis) is like darkness, it is therefore meant by darkness.

For every man has a lower or exterior mind, and a higher or interior mind; the lower or exterior mind is the natural mind, and is called the natural man, but the higher or interior mind is the spiritual mind, and is called the spiritual man. The reason why the mind is called the man, is, because man is man by virtue of mind. These two minds, the higher and lower, are perfectly distinct. Man by means of the lower mind, is in the natural world, together with men there, but by means of the higher mind he is in the spiritual world with the angels there. These two minds are so distinct, that man while in the world does not know what takes place in his higher mind, and when he becomes a spirit, which is immediately after death, he does not know what takes place in his lower mind. It is therefore said that God divided between the light and between the darkness, and called the light day, and the darkness night. It is consequently evident that day signifies spiritual light (lux spiritualis), and darkness, natural light (lux naturalis). Because all the heavens are so distinct, that those who are in spiritual light may be in light from the Lord as a sun, and those who are in spiritual natural light may be in light from the Lord as a moon, as was said in the article above, it is therefore said, “Let there be two luminaries in the expanse of the heavens to divide between the day and between the night, and to rule in the day and in the night, and to divide between the light and the darkness.” From these things, therefore, it is evident that by day is there meant spiritual light, and by night, natural light, which in heaven is called spiritual-natural light.

sRef Jer@33 @25 S5′ sRef Jer@33 @21 S5′ sRef Jer@33 @26 S5′ sRef Jer@33 @20 S5′ sRef Ps@74 @16 S5′ sRef Jer@31 @35 S5′ sRef Ps@136 @7 S5′ sRef Ps@136 @6 S5′ sRef Ps@136 @8 S5′ sRef Ps@136 @5 S5′ sRef Ps@136 @9 S5′ [5] Similar things are signified by day and night in the following passages.

In David,

Jehovah “who by understanding made the heavens, who spreadeth forth the earth above the waters, who made great luminaries, the sun to rule by day, the moon and stars to rule by night” (Psalm cxxxvi. 5-9).

So in Jeremiah:

“Jehovah giveth the sun for a light of the day, and the statutes of the moon and of the stars for a light of the night” (xxxi. 35).

Again, in David:

“The day is thine, Jehovah, the night also is thine; thou hast prepared the light and the sun” (Psalm lxxiv. 16).

And in Jeremiah:

“If ye shall have rendered void my covenant of the day, and my covenant of the night, and that there shall not be day and night in their season; my covenant also may be broken with David my servant, that he shall not have a son to reign upon his throne, and with the Levites the priests, my ministers. If I shall not have fixed my covenant of the day and of the night, and the statutes of the heaven and the earth; then cast I away the seed of Jacob and David” (xxxiii. 20, 21, 25, 26).

Here by the covenant of the day, and the covenant of the night, are meant all the statutes of the church, prescribed to the children of Israel in the Word, by means of which they had conjunction with heaven, and by means of heaven with the Lord. They are called the covenant of the day and of the night, because they are for heaven and also for the church, the spiritual things which are represented and signified being for heaven, and the natural things which are representative and significative being for the church. Therefore the covenants of the day and of the night are there called the statutes of the heaven and the earth, and the covenant of the night is called the statutes of the moon and stars; to render void, signifies not to keep. That no otherwise would there be conjunction with the Lord by the Divine Truth, nor by the Divine Good, is signified by, “My covenant with David my servant also shall not be broken, that he shall not have a son to reign upon his throne, and with the Levites the priests, my ministers.” The covenant with David denotes conjunction with the Lord by means of the Divine Truth, no son upon his throne denotes no reception of the Divine Truth by any one, and the covenant with the Levites the priests, my ministers, denotes conjunction with the Lord by means of the Divine Good.

sRef Ps@139 @12 S6′ sRef Ps@139 @11 S6′ sRef Isa@30 @26 S6′ [6] So again, in David,

“If I say, Surely the darkness shall cover me; even the night shall be light for me. Yea, the darkness shall not make darkness before thee; but the night shall be as bright as the day; as the darkness so the light” (Psalm cxxxix. 11, 12).

These words signify that the natural man equally as the spiritual is enlightened by the Lord. Natural light is signified by darkness and night; and spiritual light, by light and day; “the night shall be as bright as the day, and as the darkness so the light” signifies the same as these words in Isaiah:

“The light of the moon shall be as the light of the sun” (xxx. 26).

These things are said in order that it may be known, that by the day which shone not for the third part of it, is signified spiritual light, and by the night which shone not in like manner, is signified natural light, thus that they have the same signification as light from the sun, and light from the moon.

sRef Rev@8 @13 S0′ 528. Verse 13. And I beheld, and I heard one angel flying in the midst of heaven, saying with a great voice, Woe, woe, woe, to them that dwell on the earth, by reason of the other voices of the trumpet of the three angels which are about to sound!- “And I beheld, and I heard one angel flying in the midst of heaven,” signifies the Lord enlightening all in the heavens concerning the state of the church at its end; “saying with a great voice,” signifies in manifestation; “Woe, woe, woe, to them that dwell on the earth by reason of the other voices of the trumpet of the three angels which are about to sound,” signifies grievous lamentation over the changes of the state of the church, on account of the turning away from good and truth, and thence damnation.

sRef Rev@8 @13 S0′ 529. And I beheld, and I heard one angel flying in the midst of heaven.- That this signifies the Lord enlightening all in the heavens concerning the state of the church at its end, is evident from the signification of seeing and hearing, as denoting to open the understanding to perceive, concerning which we shall speak presently; and from the signification of angel, as denoting the Lord; that angels in the Word mean the Divine Truth proceeding from the Lord, thus the Lord Himself, as to Divine Truth, may be seen above (n. 130, 200, 302); here the Lord, as to revealing what the quality of the church would be in the last times as to the reception of the Divine Truth; and from the signification of flying, as denoting to enlighten and impart understanding, concerning which also we shall speak presently; and from the signification of “in the midst of heaven,” as denoting in the whole heaven, or all who are in the heavens. That in the midst signifies in the whole, and thus all, may be seen above (n. 213). It is evident therefore, that, “I beheld, and I heard an angel flying in the midst of heaven,” signifies the enlightenment of all in the heavens concerning the state of the church at its end. Illustration concerning the state of the church is signified, because this is the subject treated of in what follows. The reason why seeing and hearing signify the opening of the understanding to perceive, is, that to see signifies to understand, and to hear signifies to perceive. That to see signifies to understand, may be seen above (n. 260); and that to hear signifies to perceive, may also be seen above (n. 14, 108).

sRef 2Sam@22 @11 S2′ sRef Ps@18 @10 S2′ [2] To fly, when stated of the Lord, signifies to enlighten, because “to fly” is used in reference to the understanding, and to the extension of the sight thereof round about; when therefore it is stated of the Lord, it signifies the enlightenment of the understanding. That to fly when stated of the Lord signifies omnipresence, may be seen above (n. 282); it therefore also signifies enlightenment, for where the Lord is present, there is illustration. The same is signified by flying, in David:

God “rode upon a cherub, and did fly; yea, he was carried upon the wings of the wind” (Psalm xviii. 10; 2 Sam. xxii. 11).

A cherub signifies the inmost heaven; riding signifies to give understanding, and to enlighten, flying, and being carried upon the wings of the wind, have a similar signification. But by riding is signified to give understanding and to enlighten, here the inmost heaven, signified by a cherub. Flying also signifies to give understanding to and to enlighten the middle heaven; but by being carried upon the wings of the wind, signifies to give understanding and to enlighten the ultimate heaven. That to ride signifies to give understanding, may be seen above (n. 355, 364); and that cherub signifies the inmost heaven, may be seen above (n. 313, 322, 362, 462). To fly signifies to enlighten the middle heaven, because this heaven is the spiritual heaven, and spiritual things in the Word are signified by various birds, and by their wings and flights. The reason why to be carried upon the wings of the wind signifies to enlighten the ultimate heaven is, that wings pertain to flying, and here signify illustration; and wind signifies the Spiritual of this heaven. By all these things is therefore described the omnipresence of the Lord in the heavens, and hence also the enlightening of the understanding; for as was said above, where the Lord is present, there is enlightenment.

sRef Rev@8 @13 S0′ 530. Saying with a great voice.- That this signifies manifestation, is evident from the signification of saying with a great voice, which denotes manifestation, in the present case, concerning the future state of the church about the time of its end, which is predicted in that which follows. It is said a great voice, because it is stated of the Lord, and addressed to the whole heaven, as stated just above.

sRef Rev@8 @13 S0′ 531. Woe, woe, woe, to them that dwell on the earth by reason of the other voices of the trumpet of the three angels which are about to sound.- That this signifies grievous lamentation over the changes of the state of the church at its end, on account of aversion from good and truth, and thence damnation, is evident from the signification of woe, which denotes lamentation over aversion from good and truth, and consequent damnation; and from its being said three times, which denotes grievous lamentation, concerning which we shall speak presently; from the signification of them that dwell on the earth, as denoting those who are of the church, the earth denoting the church, as may be seen above (n. 29, 304, 417); and from the signification of the voices of the trumpet of the three angels which are about to sound, as denoting the changes of the state of the church; for by the angels sounding the trumpets, are signified changes from influx out of heaven; see above (n. 502). That three signifies what is complete even to the end, will be seen in the following article. It is therefore evident that these words, “Woe, woe, woe, to those that dwell on the earth by reason of the other voices of the trumpet of the three angels which are about to sound,” signify grievous lamentation over the changes of the state of the church at its end, on account of aversion from good and truth, and consequent damnation.

sRef Rev@9 @12 S2′ sRef Rev@11 @14 S2′ sRef Luke@17 @1 S2′ sRef Luke@22 @22 S2′ [2] That woe signifies lamentation over calamity, danger, misery, destruction, and so forth, is clear from the passages in the Word where it occurs; but here it signifies lamentation over aversion from good and truth, and consequent damnation, because this is the subject treated of in that which follows. And because aversion from good and truth becomes successively more grievous in the church, even unto its end, therefore it is three times named, to denote every successive increase of the grievousness of evil. This is evident from the following passages, where it is said,

“One woe is past; and behold, there come two woes more hereafter” (ix. 12).

And afterwards:

“The second woe is past; and behold, the third woe cometh quickly” (xi. 14).

That woe in the Word signifies lamentation over various accidents, especially over the evils which devastate the church, is evident from various passages therein; as in Matthew:

“Woe unto you, scribes and pharisees, hypocrites!” (xxiii. 13, 14, 15, 16, 23, 25, 27, 29).

And in Luke:

“Woe unto that man by whom the Son of man is betrayed!” (xxii. 22).

Again, in the same:

“Woe unto him, through whom offences come!” (xvii. 1).

And in Isaiah:

“Woe unto them that join house to house” (v. 8).

“Woe unto them that rise up early in the morning, that they may follow strong drink” (v. 11).

“Woe unto them that draw iniquity” (v. 18).

“Woe unto them that call evil good, and good evil” (v. 20).

“Woe unto them that are wise in their own eyes” (v. 21).

“Woe unto them that are mighty to drink wine (vinum)” (v. 22).

See also Isaiah, chap. iii. 11; x. 1; xvii. 12; xviii. 1; xxix. 1, 15; xxx. 1; xxxi. 1; xxxiii. 1; xlv. 9, 10, etc.; Jeremiah xxii. 13; Ezek. xiii. 3; Apoc. xviii. 16, 19.

sRef Rev@8 @13 S0′ 532. Since all numbers in the Word signify things and states, and the compound numbers derive their significations from the simple numbers of which they are compounded, and since the simple numbers are principally two, three, five, and seven, it is important to point out their signification in the Word, and at present, that of the number three, because it is said; “Woe, woe, woe, to them that dwell on the earth by reason of the voices of the trumpet of the three angels which are yet to sound!” That all numbers, in the Word, signify something pertaining to a thing and to state, may be seen above (n. 203, 429); and that the greater and complex numbers signify the same as the simple numbers from which they arise by multiplication, and that the simple numbers are two, three, five, and seven, may also be seen above (n. 430).

sRef Isa@16 @14 S2′ [2] That by three in the Word is signified what is full and complete, and hence an entire period, greater or less, from beginning to end, is evident from the following passages; thus in Isaiah:

“Within three years, as the years of an hireling, the glory of Moab shall be contemned, with all that great multitude; and the remnant shall be very small and feeble” (xvi. 14).

Here by Moab are meant those who are in falsities from evil. His glory, and that great multitude, mean those falsities themselves. By the three years within which his glory shall be contemned, is signified that which is complete and consummated; it is therefore said, “then the remnant shall be very small,” which signifies that it shall be no more. Three years are spoken of, which means consummation, thus, from beginning to end. It must be observed, that the same is signified by three years, as by three months, three weeks, three days, and three hours, for times, in the spiritual sense, signify states, and three times, whether greater or less, a full state.

sRef Isa@20 @3 S3′ sRef Isa@20 @4 S3′ [3] Again, in the same prophet:

“Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Cush; so shall the king of Assyria lead the captivity of Egypt, and the multitude of Cush that is to be carried away; boys and old men, naked and barefoot” (xx. 3, 4).

Egypt and Cush do not mean Egypt and Cush, but Egypt means the External or Natural as to the Scientific, and Cush the External or Natural as to worship. When these are without an internal spiritual, they are also without truth and good, for all the truth, and all the good in the natural or external man, is from influx from the Lord through the spiritual man; and when it is destitute of truth and good, then the natural or external man, as to the things therein, is like a man naked and barefoot. That there will be only reasonings from falsities, and that these things will destroy, is signified by the king of Assyria leading the captivity of Egypt, and by the multitude of Cush, that is to be carried away naked and barefoot. By the boys and old men, whom the king of Assyria shall lead away, naked and barefoot, is signified that all innocence and all wisdom would perish. Their total and complete destruction was represented by the prophet going three years naked and barefoot; three years signifying an entire period from beginning to end, and therefore, total destruction.

[4] So in Hosea:

Jehovah “after two days will revive us; on the third day he will raise us up” (vi. 2).

To revive after two days, and to raise up the third day, signifies to reform and restore the church, the third day denoting full reformation and restoration, wherefore it is said, that Jehovah shall then raise them up; that neither two days are meant nor the third day is evident.

sRef Num@19 @21 S5′ sRef Mark@12 @6 S5′ sRef Mark@12 @5 S5′ sRef Num@19 @20 S5′ sRef Num@19 @11 S5′ sRef Mark@12 @4 S5′ sRef Num@19 @22 S5′ sRef Josh@1 @11 S5′ sRef Ex@19 @18 S5′ sRef Lev@7 @17 S5′ sRef Lev@7 @16 S5′ sRef 1Ki@18 @34 S5′ sRef Num@19 @16 S5′ sRef Mark@15 @25 S5′ sRef Luke@13 @33 S5′ sRef Num@19 @14 S5′ sRef Num@19 @15 S5′ sRef Dan@10 @3 S5′ sRef Num@19 @18 S5′ sRef Dan@10 @4 S5′ sRef Dan@10 @2 S5′ sRef Josh@3 @2 S5′ sRef Num@19 @17 S5′ sRef Num@19 @12 S5′ sRef Ex@10 @23 S5′ sRef Ex@10 @22 S5′ sRef Num@19 @19 S5′ sRef 1Ki@17 @21 S5′ sRef Num@19 @13 S5′ sRef Luke@13 @32 S5′ sRef Lev@7 @18 S5′ sRef Matt@13 @33 S5′ sRef Lev@19 @24 S5′ sRef Lev@19 @25 S5′ sRef Matt@28 @1 S5′ sRef 1Sam@3 @2 S5′ sRef Lev@19 @23 S5′ sRef Deut@26 @12 S5′ sRef Matt@27 @45 S5′ sRef 1Sam@3 @8 S5′ sRef John@21 @17 S5′ sRef Matt@27 @50 S5′ sRef 2Sam@24 @11 S5′ sRef Ex@3 @18 S5′ sRef Matt@12 @40 S5′ sRef 1Sam@3 @7 S5′ sRef 1Sam@3 @6 S5′ sRef 1Sam@3 @5 S5′ sRef 1Sam@3 @3 S5′ sRef Ex@19 @1 S5′ sRef 2Sam@24 @12 S5′ sRef 2Sam@24 @13 S5′ sRef 1Sam@3 @4 S5′ sRef 1Sam@20 @12 S5′ sRef Matt@26 @61 S5′ sRef Num@31 @23 S5′ sRef Num@31 @24 S5′ sRef Matt@26 @69 S5′ sRef Num@31 @22 S5′ sRef Num@31 @21 S5′ sRef Jonah@1 @17 S5′ sRef 1Sam@20 @19 S5′ sRef Matt@16 @21 S5′ sRef Matt@26 @34 S5′ sRef Ex@19 @11 S5′ sRef 1Sam@20 @5 S5′ sRef Ex@19 @16 S5′ sRef 1Sam@3 @1 S5′ sRef Ex@19 @15 S5′ sRef Num@31 @20 S5′ sRef Matt@26 @71 S5′ sRef John@21 @15 S5′ sRef John@21 @16 S5′ sRef 1Sam@20 @41 S5′ sRef Matt@26 @70 S5′ sRef Matt@26 @72 S5′ sRef Matt@26 @74 S5′ sRef Matt@26 @75 S5′ sRef Matt@26 @73 S5′ sRef Num@31 @19 S5′ sRef 1Sam@20 @35 S5′ sRef 1Sam@20 @20 S5′ sRef 1Sam@20 @36 S5′ [5] Since the number three signified completeness even to the end, therefore that number was adopted in the representative church, and used as often as completeness was represented, as is evident from these things in the Word. They were to go a three days’ journey, and sacrifice (Exod. iii. 18; v. 3); in the third month after their departure from Egypt, they came to mount Sinai (Exod. xix. 1); they were commanded to prepare themselves against the third day, because on the third day Jehovah would descend upon mount Sinai (Exod. xix. 11, 15, 16, 18). For three days there was darkness in the land of Egypt (Exod. x. 22, 23). During three years the fruits of the trees planted in the land of Canaan were to be uncircumcised (Levit. xix. 23-25). No part of the flesh of the sacrifice was to be left till the third day (Levit. vii. 16, 17, 18; xix. 6, 7). The water of separation was to be sprinkled upon the unclean on the third day, and on the seventh, day (Num. xix. 11-22). Those who touched what was slain, were to be cleansed the third day, and the seventh day (Num. xxxi. 19-25). Joshua commanded the people, that within three days they should pass over Jordan (Joshua i. 11; iii. 2). Jehovah called Samuel three times, and three times Samuel ran to Eli, and the third time Eli understood that Jehovah called Samuel (1 Samuel iii. 1-8). Jonathan told David to hide himself in a field until the third evening, and afterwards Jonathan threw three arrows to the side of the stone, and David bowed himself three times to the earth before Jonathan (1 Sam. xx. 5, 12, 19, 20, 35, 36, 41). Three things, were proposed to David, of which he was to choose one, a famine of seven years, or he should flee three months before his enemies, or a pestilence should be in the land three days (2 Sam. xxiv. 11-13). Elijah stretched himself upon the son of the widow three times (1 Kings xvii. 21). Elijah commanded them to pour water upon the burnt-offering, and upon the wood three times, and they poured it three times (1 Kings xviii. 34). Jonah was in the belly of the whale three days and three nights (Jonah i. 17; Matt. xii. 40). Daniel mourned three weeks (Dan. x. 2, 3, 4). The third year was the year of tenths (Deut. xxvi. 12). The Lord said of the man who planted a vineyard, that he sent his servants three times, and afterwards his son (Mark xii. 2-6; Luke xx. 12, 13). The Lord said to Peter, that before the cock should crow twice, he would deny him thrice (Matt. xxvi. 34, 69, to the end; Luke xxii. 34, 57-61; John xiii. 38). The Lord said three times to Peter, Lovest thou me? and feed my lambs and my sheep; and the third time Peter was grieved (John xxi. 15, 16, 17). The Lord said, that the kingdom of heaven was like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened (Matt. xiii. 33; Luke xiii. 21). The Lord said, I do cures to-day and to-morrow, and the third day I shall be perfected (Luke xiii. 32, 33). The Lord said that He should be in the heart of the earth three days and three nights (Matt. xii. 40). He said that He should rise again the third day (Matt. xvi. 21; xvii. 22, 23; xx. 18, 19; Luke xviii. 32, 33; xxiv. 46). He said that He was able to destroy the temple of God, and to build it in three days (Matt. xxvi. 61; xxvii. 40; John ii. 19, 20). He prayed three times in Gethsemane (Matt. xxvi. 39, 42, 44); He was crucified at the third hour (Mark xv. 26); and then there was darkness over the whole land for three hours, from the sixth hour to the ninth, when He said, it is finished, and expired (Matt. xxvii. 45; Mark xv. 33, 37; John xix. 30). The Lord rose again the third day (Matt. xxviii. 1; Mark xvi. 2; Luke xxiv. 1; John xx. 1).

[6] It is evident from these references that the number three signified what was consummated or complete to the end, and therefore an entire period, greater or less, from beginning to end. From this simple number many compound numbers derive their significations, as 6, 9, 12, 60, 72, which consequently signify all truths and goods in the aggregate. Similarly the numbers 30, 300, 3000; for, as shown above, the compound numbers derive their significations from the simple numbers of which they are compounded. Moreover, it is to be observed, that the number three, in the Word, is used in reference to truths, and two and four, to goods. The reason of this is that two and four signify conjunction, while three signifies fulness; and spiritual conjunction is love, and all good is of love, and spiritual fulness is formed by means of truths. Those who do not know that all numbers in the Word are significative, think and believe that nothing more is meant when the numbers two and three, also three and four, are mentioned, than two and three, or a few, whereas they denote all who are in good and truth, as in the following passages.

sRef Isa@17 @6 S7′ [7] Thus, in Isaiah:

“Gleaming grapes shall be left in it, as in the shaking of an olive tree, two-three berries in the top of the bough, four-five in the branches of the fruit-bearing [olive]” (xvii. 6).

The subject here is the vastation of the church, and these words are said of the remaining few who are in good and truth. Comparison is made with the shaking of an olive tree, because the olive tree signifies the church as to the good of love, and the branches the truths therefrom. Two-three signify the few who are in good, and thence in truths, two denoting good, and three denoting truths; and four-five signify the few who are in good, four denoting those who are in good, and five denoting few. And because four-five signify the few who are in good, therefore it is said, four-five, in the branches of the fruit- bearing [olive], the fruit-bearing olive signifying those in the church who are in good as to life; and in consequence of this signification of those numbers, it is said two-three, four-five, and not two and three, four and five.

sRef Amos@4 @8 S8′ [8] So in Amos:


“Two-three cities wandered into one city, to drink waters, but yet they were not satisfied” (iv. 8).

This is said respecting the defect of truth at the end of the church, and means that they who then desire truth from a spiritual affection will not find any in doctrines, wherever they may enquire. It is therefore said, “two-three cities wandered into one city, to drink waters, but yet they were not satisfied.” By two-three cities are signified those who are in the affection of truth from good. City signifies the truth of doctrine. By drinking waters is signified to learn truths; by wandering is signified to enquire; and by not being satisfied is signified not to find truth which in itself is truth. Two-three cities are mentioned, because by two-three are signified those who are in good and thence in truths.

sRef Zech@13 @8 S9′ sRef Zech@13 @9 S9′ [9] So in Zechariah:

“It shall come to pass, that in all the earth, two parts therein shall be cut off, they shall expire; but the third shall be left therein. Yet I will bring the third part through the fire, and will try them” (xiii. 8, 9).

Here also the subject is the vastation of the church as to good. That all good is about to perish is signified by its being said, “In all the earth two parts therein shall be cut off, and they shall expire,” in the whole earth denoting the church universal, and two parts all good. That something of truth would remain, but scarcely any genuine truth, is signified by, “The third part shall be left therein, yet I will bring the third part through the fire, and will prove them.” By the third part are meant the remaining truths; proving the genuineness of these is signified by bringing them through the fire. To prove by fire is to prove by the affection of love, with which if the truth does not agree it is not genuine truth, for fire, in the Word, signifies love; when the good of love perishes, the truth also becomes not truth, because all truth derives its essence from good.

sRef Matt@18 @20 S10′ [10] The signification of these words of the Lord in Matthew is therefore evident:

“Where two and three are gathered together in my name, there am I in the midst of them” (xviii. 20).

Here, two and three do not mean two and three, but they who are in good and in truths thence; neither by the name of the Lord is meant His name, but all the good of love and the truth of faith by which He is worshipped (see above, n. 102, 135).

sRef Luke@12 @0 S11′ sRef Luke@12 @52 S11′ sRef Luke@12 @53 S11′ [11] From this also the signification of the words of the Lord in Luke is evident:

“From henceforth there shall be five in one house divided, three against two, and two against three” (xii. 52).

These words mean, that after the coming of the Lord, when He Himself has become known, and the interior things of the Word have been revealed by Him, and with Him, then both in the church in general, and with the man of the church in particular, there will be dissension between good and truth, and between truth and good. This is understood by five being divided in one house, three against two, and two against three; house denoting the church in general, and with the man of the church in particular, and three denoting truths, and two denoting goods. The statement that five shall be divided, signifies that such dissension shall exist with those who are reformed; therefore, it follows also that “the father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother” (ver. 53). For father signifies the good of the church, son the truth of the church, mother the truth of the church, and daughter its good. Who cannot see that the numbers five, two, and three, would not be mentioned here unless they were significative? Five, in the Word, when two and three follow, signifies all those; but when preceded or followed by the numbers ten or twenty, five then signifies some and few.

sRef Amos@1 @11 S12′ sRef Amos@1 @9 S12′ sRef Amos@1 @3 S12′ sRef Amos@1 @13 S12′ sRef Amos@1 @6 S12′ sRef Ex@20 @5 S12′ sRef Deut@24 @16 S12′ sRef Num@14 @18 S12′ sRef Ezek@18 @20 S12′ [12] Similar things are meant in the precept of the decalogue by “the third and fourth generation,” or by “the third and fourth sons,” upon whom Jehovah will visit the iniquity of the parents (Exod. xx. 5; Num. xiv. 18; Deut. v. 9, 10). By the third and fourth generation are signified all who are in falsities from evil. The third generation signifies those who are in falsities of evil, and the fourth generation those who are in evils of falsity; for, in the opposite sense, three signifies falsities, and four evils. Who does not see that it would be contrary to the Divine justice to visit the iniquity of the parents upon the sons, even to the third and fourth generation? For the Lord teaches that “The soul that sinneth, it shall die; the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him” (Ezek. xviii. 20; Deut. xxiv. 16; 2 Kings xiv. 6). It is evident therefore, that the expression third and fourth generation does not mean third and fourth generation, but that which those numbers signify. Similar things are signified by “For three and four transgressions” (Amos i. 3, 6, 9, 11, 13; ii. 1, 4, 6). From this it is evident how great are the interior things contained merely in numbers in the Word, and these things no one can know without the spiritual sense.

sRef Rev@9 @1 S0′ sRef Rev@9 @2 S0′ 533. CHAPTER IX.

1. AND the fifth angel sounded, and I saw a star from heaven fallen unto the earth; and to him was given the key of the well of the abyss.

2. And he opened the well of the abyss; and there arose a smoke out of the well, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the well.

3. And out of the smoke came forth locusts upon the earth; and unto them was given power, as the scorpions of the earth have power.

4. And it was said to them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but those men only who have not the seal of God in their foreheads.

5. And to them it was given that they should not kill them, but that they should torment them five months; and their torment was as the torment of a scorpion when it striketh a man.

6. And in those days men shall seek death, and shall not find it; and shall desire to die, and death shall flee from them.

7. And the likenesses of the locusts were like unto horses prepared for war; and on their heads as it were crowns like gold, and their faces were as the faces of men.

8. And they had hair as the hair of women, and their teeth were as the teeth of lions.

9. And they had breastplates, as it were breastplates of iron and the voice of their wings was as the voice of chariots of many horses running to battle.

10. And they had tails like unto scorpions; and there were stings in their tails; and their power was to hurt men five months.

11. And they had a king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in Greek he hath the name Apollyon.

12. One woe is past; behold there come yet two woes after these.

13. And the sixth angel sounded, and I heard one voice from the four horns of the golden altar which is before God,

14. Saying to the sixth angel, who had the trumpet, Loose the four angels that are bound at the great river Euphrates.

15. And the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year, that they should slay the third part of men.

16. And the number of the armies of the horsemen was two myriads of myriads; and I heard the number of them.

17. And thus I saw the horses in the vision, and them that sat on them having breastplates fiery, and purple, and sulphurous; and the heads of the horses as the heads of lions; and out of their mouths went forth fire, smoke, and brimstone.

18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which went forth out of their mouths.

19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.

20. And the rest of men who were not killed in these plagues, yet repented not of the works of their hands, that they should not adore demons, and idols of gold, and silver, and brass, and stone, and wood, which can neither see, hear, nor walk.

21. And they repented not of their murders, nor of their sorceries, nor of their fornications, nor of their thefts.

EXPLANATION.

Verses 1, 2. AND the fifth angel sounded, and I saw a star from heaven fallen unto the earth; and to him was given the key of the well of the abyss. And he opened the well of the abyss; and there arose a smoke out of the well, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the well.- “And the fifth angel sounded,” signifies influx out of heaven manifesting that the state of the church was altogether changed; “and I saw a star from heaven fallen unto the earth,” signifies the cognitions of truth falsified, and thus turned into falsities; “and to him was given the key of the well of the abyss,” signifies communication and conjunction with the hells; “and he opened the well of the abyss,” signifies communication and conjunction with the hells, where and whence such falsities are; “and there arose a smoke out of the well, as the smoke of a great furnace,” signifies dense falsities thence from the evils of earthly and corporeal loves; “and the sun and the air were darkened by reason of the smoke of the well,” signifies that the light of truth from the Lord became thick darkness by means of infernal falsities.

sRef Rev@9 @1 S0′ 534. And the fifth angel sounded.- That this signifies influx out of heaven manifesting that the state of the church was altogether changed, is evident from the signification of sounding with a trumpet, as denoting influx out of heaven, and a change of the state of the church (see above, n. 502). Here it denotes, that the state of the church was altogether changed, for it was said just above, concerning the three last times in which the angels sounded, “woe, woe, woe, to them that dwell on the earth, by reason of the other voices of the trumpet of the three angels who are about to sound.” The change described in that which now follows, is, that all truth was destroyed, and that falsity taking the place of it opened the hells, whence falsities issued forth.

sRef Rev@9 @1 S0′ 535. And I saw a star from heaven fallen unto the earth.- That this signifies the cognitions of truth falsified, and thus turned into falsities, is evident from the signification of stars, which denote the cognitions of good and truth (see above, n. 72, 402); and from the signification of falling and falling from heaven, which denotes to perish, and this is the case with the cognitions of truth when they are denied, and falsified; in this case, when they are falsified. For this book does not treat of those who deny truths, but of those who falsify them, since those who deny truths are not amongst those who are in the former heaven, and are cast down thence into hell at the day of a last judgment, for these are cast thither immediately after death; but those who falsify truths from various causes are treated of in this book, because they made themselves a heaven which was afterwards destroyed. The cognitions of good and truth from the Word are falsified by those, who acknowledge the Word, but apply it in favour of their own loves, and of the principles which are from their own intelligence, for thus they turn the truths of the Word into falsities, and thus the cognitions of good and truth with them perish. From these considerations it is evident that the star from heaven fallen unto the earth, signifies that the cognitions of truth were falsified, and thus turned into falsities (similarly above, n. 517).

sRef Rev@12 @4 S2′ sRef Rev@12 @8 S2′ sRef Luke@10 @18 S2′ sRef Matt@24 @29 S2′ sRef Dan@8 @10 S2′ sRef Rev@12 @9 S2′ sRef Rev@6 @13 S2′ [2] That to fall down, or to fall from heaven to the earth, signifies to perish, that is, no longer to have a place in heaven, but to be cast down thence and conjoined with hell, is evident from what follows, where it is said, “And to him was given the key of the well of the abyss,” and that “he opened it,” the well of the abyss denoting the hell where and whence are the falsities of evil. The signification of falling from heaven unto the earth, above in the Apocalypse, is similar:

“And the stars of heaven fell unto the earth” (vi. 13).

And again:

The dragon “with his tail drew the third part of the stars of heaven, and did cast them to the earth” (xii. 4).

And in Daniel:

And the horn of the he-goat “waxed great, even to the host of the heavens; and it cast down some of the host, and of the stars to the ground, and trampled upon them” (viii. 10).

And in Matthew:

“Immediately after the tribulation of those days shall the sun be darkened, and the stars shall fall from heaven” (xxiv. 29).

The same is also signified by the words of the Lord in Luke:

Jesus said, “I beheld Satan as lightning falling from heaven” (x. 18).

Satan means all the falsity that destroys truth, for the hells where such falsities are, and whence they arise, are called Satan, and the hells where and whence the evils are which destroy goods, are called the Devil, wherefore by Satan as lightning falling from heaven, is meant, that all the falsity which destroyed the truth of the Word, was cast down out of heaven. The same is meant by the great dragon being cast upon the earth and his angels with him, whose place was no more found in heaven (Apoc. xii. 8, 9). From these considerations it is evident, that by falling, and being cast down out of heaven to the earth, is signified, no longer to have a place in heaven, but in hell, consequently to perish. The earth, here also, signifies that which is cursed, as was shown above (n. 304 at the end).

[3] The reason why those who falsify the truths of the Word by interpretations for the purpose of confirming evils of the life, avert themselves from heaven, and turn themselves to hell, is, that the conjunction of heaven with man is by means of the Word, for heaven is in the spiritual sense of the Word, and man is in its natural sense, wherefore the conjunction of heaven with the world is by means of the Word; on this account, also, the Word is called a covenant, and a covenant denotes conjunction. This is the reason why those cannot be conjoined with heaven who apply the Word to evils of the life, and to false principles from [their] own intelligence, and those who are not conjoined with heaven are conjoined with hell; for man must be either in heaven or in hell, as he is not allowed to hang between both. But with those who apply the Word to falsities which do not disagree with good of life, such as the upright Gentiles possess who have not the Word, and the simple-minded in the church who believe in the Lord, and lead a good life, the Lord also applies their falsities to good, and turns them to heaven, since from their falsities they look to good. For the essential thing in heaven is the good of life, which is the same as the good of love to the Lord, and the good of charity towards the neighbour; for according to that good, every one there has intelligence, wisdom, and perception of truth. This therefore is what is meant by the falsification of truth from the Word, here signified by the star from heaven fallen unto the earth.

sRef Rev@9 @1 S0′ 536. And to him was given the key of the well of the abyss.- That this signifies communication and conjunction with the hells, is evident from the signification of a key, which denotes opening, of which we shall speak presently and from the signification of the well of the abyss, which denotes the hells where and whence are the falsities of evils, of which we shall speak in the following articles. It is said, that the key of the well of the abyss was given to the star falling from heaven unto the earth, because the star, in this case, signifies the cognitions of truth from the Word falsified by applications to evils and the falsities thence; and the evils of falsity and the falsities of evil with man, open the hells where similar evils and falsities exist. But what is meant by opening the hells, will also be explained in the following article, for it is said, “And he opened the well of the abyss.”

[2] It is from appearance in the spiritual world that a key signifies opening; for houses and chambers are there, also doors by which they enter, and locks and keys by which they are opened, and they all signify such things as are in man. The house itself corresponds to the interiors of his outer (animus) mind and his inner (mens) mind; similarly the chambers. The doors correspond to the communications between the interiors of the inner and the outer mind; and the key corresponds to admission to and opening from one part into the other. In a word, everything in the houses in which angels and spirits dwell, corresponds to particular things in them. Few spirits recognise (norunt) this, because few know (sciunt) anything of correspondences; for they are in them and therefore do not reflect upon them. The case is similar with man in the world, few know the qualities of their affections and thoughts because they are in them, and therefore do not reflect upon them, although they are innumerable, as is evident from the analytical particulars that have been discovered by many learned men, all of which are operations of the mind. From these facts it may be known, why a key is here mentioned, and why it signifies admission and opening.

sRef Rev@20 @2 S3′ sRef Rev@3 @7 S3′ sRef Luke@11 @52 S3′ sRef Rev@20 @1 S3′ sRef Rev@1 @18 S3′ [3] It has a similar signification in other passages in the Word; thus in Matthew:

Jesus said to Peter, “I will give unto thee the keys of the kingdom of the heavens” (xvi. 19);

this is explained above (n. 206:3); also in Isaiah (chap. xxii. 21, 22), where the same is said concerning Eliakim, as also explained above (n. 206:4).

Again, in the Apocalypse:

“I have the keys of hell and of death” (i. 18), of which above (n. 86).

And again:

“These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth” (iii. 7); see above (n. 205, 206).

And again:

“And I saw an angel coming down out of heaven, having the key of the abyss, and a great chain in his hand. And he laid hold on the dragon, and bound him a thousand years” (xx. 1, 2); this passage will be explained in the following pages.

So again, in Luke:

“Woe unto you lawyers! for ye take away the keys of heaven; ye enter not in yourselves, and them that are entering in ye hinder” (xi. 52).

They were called lawyers, who searched the scriptures, and taught how they were to be understood. And because the sacred Scripture, or the Word, is the means of communication, and thence conjunction with heaven, as stated in the article above, and because truths open the communication, and the goods of truth establish conjunction, whereas truths falsified, which in themselves are falsities of evil, cause disjunction, therefore it is said that they take away the keys of heaven, that is, that by means of truths they could open communication with heaven to those whom they taught. But because they perverted the Word by applying it to their own loves, and thence to false principles, it is therefore said, that they entered not themselves, and hindered those who were entering. From these things also it is evident, that the key which opened the well, signifies communication and conjunction with the hells by means of the falsities into which the truths of the Word are turned by those who falsify them in applying them to evils of life, and to the false principles thence conceived.

sRef Rev@9 @2 S0′ 537. And he opened the well of the abyss.- That this signifies communication and conjunction with the hells, where and whence such falsities are, is evident from the signification of opening, which here denotes to communicate and conjoin, concerning which we shall speak presently; and from the signification of the well of the abyss, which denotes the hell where and whence such falsities are. The reason why these hells are called in the Word wells of the abyss, is because a well signifies the Word in the sense of the letter, and the truth of doctrine thence, but in the opposite sense the Word falsified, and the falsity of doctrine thence. The abyss and the depth of the sea signify hell. The reason why this signifies the hell where those are who falsified the truths of the Word by application to evils of life, is, because to those who are above, those hells appear like seas, and those therein as if in the depths of them. I have seen those seas or hells, and also those who are in the depths of them, and also they have spoken with me therefrom, and said that they were not in waters, but on dry ground. It is therefore evident, that the waters of those seas are appearances corresponding to the falsities in which the inhabitants are. The waters of those seas are grosser and denser according to the falsifications, and also the depths are various according to the evils from which they are falsified.

[2] But the signification of abyss in the Word will be stated below. The reason why the opening of the well of the abyss signifies communication and conjunction with such hells, is, that the hells are not opened except when evil spirits enter, which takes place when they have spent their period in the world of spirits; for no evil spirit is allowed to go out from hell, after he has been once cast in thither, and if he should go out, he would presently fall back thither. But every man is conjoined with spirits who are in the world of spirits, and with spirits of a quality agreeing with his own; therefore the man who falsifies the Word, by applying it to evils of life, and to falsities confirming those evils, is conjoined with similar spirits, and through them with those hells that are in similar falsities. Every man after death becomes a spirit, and is then immediately bound either to infernal, or to heavenly societies, according to his life in the world; and all spirits, before they are cast down into hell, or raised into heaven, are at first in the world of spirits, and at that time with men who live in the world, the evil spirits with the evil, and the good with the good; by means of these man has communication and conjunction either with the hells or with the heavens. It is therefore plain, that opening the well does not signify to open hell, but communication, and by means of communication, to have conjunction with hell. From all the hells, also, falsities of evil exhale in great abundance, in which are the spirits who are in the world of spirits, and at the same time those men who are in similar falsities in our world. Neither spirit nor man can be any where else, than where the love of his life is, for that which a man loves, this he wills, thinks, and breathes. Concerning the nature of the world of spirits, see Heaven and Hell (n. 421-431).

sRef Num@21 @16 S3′ sRef Num@21 @17 S3′ sRef Num@21 @18 S3′ [3] A well signifies the Word and the truth of doctrine, and, in the opposite sense, the Word falsified, and thence the falsity of doctrine, because wells contain waters, and waters signify truths, and, in the opposite sense, falsities, as shewn above (n. 71, 483, 518). That a well signifies both the latter and the former, is clear from the following passages in the Word.

In Moses:

“They journeyed to Beer; that is the well whereof Jehovah spake unto Moses, Gather the people together, and I will give them waters. Then Israel sang this song, Spring up, O well; answer ye from it; the princes digged the well, the willing people digged it, by [the direction of] the lawgiver with their staves” (Num. xxi. 16, 17, 18).

That a well here signifies the truth of doctrine from the Word, is evident from the song which Israel sang concerning it. That the well should spring up, and they should answer from it, signifies that doctrine from the Word should teach truth, and that they should receive it. The calling forth of truth is signified by, “Spring up, O well,” and reception and instruction by, “answer ye from it.” The princes digged the well, the willing people digged it, by [the direction of] the lawgiver, with their staves, signifies that those who are in truths and in the goods of truths are enlightened by the Lord, and from Him search out and collect doctrine by means of the Word. Princes denote those who are in truths; the willing people, those who are in the goods of truth; and to dig denotes to search out and collect; lawgiver signifies the Lord as to the Word, and as to doctrine from the Word, and staves signify power and strength of mind, here, from the Lord, by means of the Word, for it is said, by [direction of] the lawgiver. It is therefore evident, what the well here signifies. Israel sang a song concerning this well, because Beer, in the original tongue signifies a well, and a well, in the spiritual sense, signifies the Word and doctrine from the Word. Similarly Beersheba, which is frequently mentioned in the historical parts of the Word.

sRef John@4 @15 S4′ sRef John@4 @10 S4′ sRef John@4 @8 S4′ sRef John@4 @13 S4′ sRef John@4 @12 S4′ sRef John@4 @11 S4′ sRef John@4 @14 S4′ sRef John@4 @9 S4′ sRef John@4 @6 S4′ sRef John@4 @7 S4′ [4] The same is meant by Jacob’s well, at which the Lord sat, and conversed with the woman of Samaria, to whom He said:

“If thou knewest the gift of God, and who it is that saith to thee, [Give me to drink]; thou wouldst ask of him” water, “and he would give thee living water, which shall become a fountain of water springing up unto eternal life” (John iv. 6-15).

The reason why the Lord spoke with the woman of Samaria at that well, was, that by the woman of Samaria is meant the church to be established amongst the Gentiles, and by the Samaritans, who are also mentioned in other passages, are meant the Gentiles, who would receive doctrine from Him, and concerning Him. The well signified doctrine from the Word; the water, the truth of doctrine; and the Lord sitting at the well, the Word or Divine Truth. That salvation is from the Lord by means of Divine Truth from the Word, is signified by the water which He would give becoming a fountain of water springing up unto eternal life.

sRef Gen@26 @22 S5′ sRef Gen@26 @21 S5′ sRef Gen@26 @25 S5′ sRef Isa@51 @14 S5′ sRef Gen@26 @19 S5′ sRef Gen@26 @18 S5′ sRef Gen@26 @32 S5′ sRef Gen@26 @20 S5′ sRef Gen@26 @15 S5′ sRef Gen@21 @25 S5′ [5] The same is also meant by Jacob’s well as by the wells which the servants of Abraham and the servants of Isaac dug, and about which they strove with the servants of Abimelech (Gen. xxi. 25; xxvi. 15, 18-22, 25, 32). The wells which the servants of Abraham and the servants of Isaac dug, signify truths of doctrine, because Abraham, Isaac, and Jacob, in the Word, mean the Lord. But Abimelech king of Gerar, or of the Philistines, means those who place salvation in truths alone without the good of life, just as those who are in faith alone do at this day. And because all truth is from good, or the all of faith is from charity, and because those who separate and shut out good from truth, or charity from faith, do not possess any genuine truth of doctrine, but all the truth of the Word with them is as the meaning of the words merely without any perception of the thing, thus like a shell without a kernel, therefore they quarrel about the truths of faith. This was represented and signified by the strifes of the servants of Abimelech with the servants of Abraham and Isaac concerning the wells. There is an internal spiritual sense in the historical parts of the Word, as well as in the prophetical parts of it, as is evident from the Arcana Coelestia, where the historical facts contained in Genesis and Exodus are explained in regard to their internal spiritual sense, and also the circumstances related concerning the wells of Abraham and Isaac. For what other reason would historical facts regarding wells be related in the Word?

sRef Luke@14 @5 S6′ [6] In Luke:

“Which of you shall have an ass or an ox fallen into a well, and will not straightway pull him out on the sabbath day?” (xiv. 5).

The reason why there was a statute to this purpose enjoined on the Israelites and Jewish nation, was, on account of the spiritual sense contained in it. For all the statutes, judgments, and precepts, given to the children of Israel, signified spiritual things pertaining to heaven and the church. This statute therefore signified that if any one falls into falsity and evil, he must be brought out of it by the truth taught from the Lord on the sabbath day. A well, in the above passage, signifies falsity and the evil of falsity. An ass and an ox signify the truth and good of the natural man; by falling into the well is signified falling into falsity and the evil of falsity; by being drawn out on the sabbath day, is signified to be instructed and consequently led out of these. For the sabbath day there signifies the Lord as to instruction and doctrine, therefore He calls Himself Lord of the Sabbath. That an ass signifies the truth of the natural man, may be seen in the Arcana Coelestia (n. 2781, 5741); and that ox signifies the good of the natural man (n. 2180, 2566, 9134), in the same.

sRef Matt@15 @14 S7′ sRef Ex@21 @34 S7′ sRef Ex@21 @33 S7′ [7] Nearly similar is the spiritual sense contained in these words of Moses:

“And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; the owner of the pit shall make it good, and give money unto the owner of it; and the dead beast shall be his” (Exod. xxi. 33, 34).

Here, by a man opening a pit, is signified if any one shall propagate any falsity which he possesses; or if a man shall dig a pit, signifies if he shall frame or hatch falsity; and an ox or an ass fall therein, signifies the perversion of good and truth in the Natural pertaining to another. The owner of the pit shall make it good, signifies that he with whom the falsity originates, shall amend it; and give money to the owner of it, signifies, by means of truth in him whose good and truth in the Natural has been perverted; and the dead beast shall be his, signifies that the evil, or the falsity, remains with him. These things are more fully explained in the Arcana Coelestia (n. 9084-9089). Here a pit (fovea) has a similar signification to well (puteus).

[8] Thus also in Matt.:

“Blind leaders of the blind. If the blind lead the blind, both shall fall into a pit” (xv. 14; Luke vi. 39).

This the Lord said to the scribes and Pharisees, who, although they had the Word, in which all Divine truths are, yet understood nothing of truth; and because they taught falsities, which were also believed by the people, they are therefore called blind leaders of the blind. The blind in the Word denote those who do not understand truth; and because a pit signifies falsity, it is said that they shall both fall into it.

sRef Ps@69 @15 S9′ sRef Ps@69 @14 S9′ [9] So in David:

“Deliver me out of the mire, and let me not sink; let me be delivered from them that hate me, and out of the deep waters. Let not the waterflood overflow me, neither let the deep swallow me up, and let not the well shut her mouth upon me” (Psalm lxix. 14, 15).

That well here signifies the hell where and whence falsities are, is clear, for it is said, “let not the well shut her mouth upon me,” that is, let not the hell whence falsities are, or the falsities from hell, wholly possess me, so as to prevent my escape. The mire, out of which it is said, “deliver me, and let me not sink,” denotes from the evil of falsity, lest I perish; let me be delivered from them that hate me, and out of the deep waters, signifies to be liberated from the evils and falsities that are from the hells, haters denoting evils thence, and deep waters denoting falsities therefrom; neither let the deep swallow me up, signifies let not the hell where the falsities of evil are, or the falsities of evil from hell.

sRef Ps@55 @23 S10′ [10] Again:

“They make their mouth smooth as butter, and when he draws near the heart of anyone, his words are softer than oil, yet are they drawn swords. Thou, O God, shalt cast them down into the well of the pit” (Psalm lv. 21, 23).

These things are said of those who pretend to have good affections while they speak falsities by means of which they entice. To make the mouth soft as butter, signifies good simulated by the affections, butter denoting the good of external affection. Their words being softer than oil, has a similar signification, oil denoting the good of internal affection; yet are they drawn swords, signifies when yet they are falsities which destroy good and truth, drawn swords denoting falsities destroying. Thou, O God, shalt cast them down into the well of the pit, signifies into the hell where destructive falsities of that kind exist.

sRef Jer@14 @3 S11′ [11] Because pits (foveoe) have nearly the same signification in the Word as wells (putei), for they are like wells, I will also adduce some passages concerning them.

In Jeremiah:

“Their nobles have sent their little ones to no waters; they came to the pits, and found no waters; they returned with their vessels empty” (xiv 3)

Nobles signify those who lead and teach others, little ones, those who are led and taught, and waters, truths; the signification of their nobles sending their little ones to the waters is therefore evident. By the pits in which there were no waters are signified doctrinals in which there were no truths, whence the signification of their coming to the pits and finding no water is evident. That they had no knowledge (scientia) or understanding of truth, is signified by their returning with their vessels empty, vessels denoting in the Word things recipient of truth, consequently scientifics and intellectual things.

sRef Zech@9 @11 S12′ [12] So in Zechariah:

“By the blood of thy covenant I will send forth the bound out of the pit wherein is no water” (ix. 11).

This is spoken respecting the liberation of the faithful by the Lord, who were detained in the lower earth until His coming; and also concerning the enlightening of the Gentiles who were in falsities from ignorance. The blood of thy covenant signifies the Divine Truth proceeding from the Lord, consequently the Word, which is called a covenant, because there is conjunction by means of it, a covenant denoting conjunction. The bound in the pit where there is no water, mean those who are in falsities from ignorance; pit here denoting doctrine not of truth, and also the lower earth where those who were in falsities from ignorance were detained until the coming of the Lord; wherein is no water, denotes where there is no truth. They are called bound, because they could not be liberated from falsities except by the Lord.

sRef Jer@2 @13 S13′ [13] In Jeremiah:

“My people have committed two evils; they have forsaken me the fountain of living waters; and have hewed them out pits, broken pits that can hold no water” (ii. 13).

By hewing out pits, broken pits that can hold no water, is signified to hatch doctrinals from [their] own intelligence, and because these are from the proprium, they are falsities; for the proprium of man is nothing but evil, and being evil it also produces falsity, for evil cannot produce anything else but falsity. This passage is explained above (n. 483:8).

sRef Jer@2 @6 S14′ [14] Again, in the same prophet:

“Jehovah who brought us up out of the land of Egypt, who led us in the wilderness, in a land of solitude and of the pit, in a land of drought and of thick shade, through a land that no man (vir) passed through, and where no man (homo) dwelt?” (ii. 6).

That the wilderness in which the sons of Israel were led, represented and signified the first state of the church to be established with those who are in mere ignorance of good and truth, has been shown in the Arcana Coelestia, in which the book of Exodus is explained. And because that state was represented and signified by their wanderings in the wilderness, it is therefore said that Jehovah led them in a land of solitude and of the pit, a land of drought and of thick shade. The land of solitude and drought means here, as elsewhere in the Word, a state of non-perception of good, and a land of pits and of thick shade, a state of ignorance of truth, and thence a state of falsity. No man passing through, and no man dwelling therein, signifies where there is no understanding of truth, and no perception of good, man (vir) in the Word denoting the understanding of truth, and man (homo), the perception of good, and by their being neither one nor the other, is signified no church either as to truth or as to good.

[15] Again, in Isaiah:

“He who leadeth out shall hasten that it may be opened, but he shall not die in the pit, neither shall his bread fail” (li. 14).

This is said concerning the Lord; His advent is understood by “He who leadeth out shall hasten.” Liberation from the falsities of ignorance is signified by not dying in the pit, wherefore the same is here meant by pit as by the pit mentioned above in which were the bound. That spiritual instruction and nourishment shall not fail, is signified by his bread not failing; for by bread is meant all spiritual food, and spiritual food means instruction in truths and goods, whence come intelligence and wisdom.

sRef Ezek@28 @7 S16′ sRef Ezek@28 @8 S16′ [16] In Ezekiel:

“Behold, therefore I will bring strangers upon thee, the violent of the nations; and they shall draw their swords against the beauty of thy wisdom, and they shall profane thy brightness. They shall let thee down into the pit, and thou shalt die the deaths of them that are slain in the heart of the seas” (xxviii. 7, 8).

These things are spoken of the prince of Tyre, by whom are meant those who from their own intelligence hatch falsities, which destroy the cognitions of truth and good. Their destruction by their own falsities, is signified by, behold, therefore I will bring strangers upon thee, the violent of the nations, strangers denoting falsities which destroy truths, and the violent of the nations, evils which destroy goods. That they shall be destroyed by the falsities which originate in [their] own intelligence, is signified by the words, they shall draw their swords against the beauty of thy wisdom, and they shall profane thy brightness. Swords denote falsities which destroy truths. They shall let thee down into the pit, and thou shalt die the deaths of them that are slain in the heart of the seas; [here] the pit, like a well, signifies infernal falsity, and by them that are slain, are signified those who perish by falsities, the heart of the seas like the abyss signifying the hell where and whence those falsities are.

sRef Jer@38 @11 S17′ sRef Jer@38 @6 S17′ sRef Jer@38 @13 S17′ sRef Jer@38 @10 S17′ sRef Jer@38 @9 S17′ sRef Jer@38 @7 S17′ sRef Jer@38 @8 S17′ sRef Jer@38 @12 S17′ [17] By the pit into which they cast the prophet Jeremiah and out of which Ebed-melech and his men drew him by means of old cast-off clouts and rotten rags (Jeremiah xxxviii. 6-13), is signified the truth of doctrine falsified. The prophet signifies the truth of doctrine, and his being cast into the dungeon, signifies its falsification. The old cast clouts and the rotten rags, by means of which they drew him out, signify the vindication of the truth of doctrine, and restitution, by means of such goods and truths of the sense of the letter of the Word, as were not perceived and understood, and therefore were neglected and rejected; these things are signified by the old things. What other object could there be in mentioning in the Divine Word, that the prophet was drawn out by such things? From these few passages it is evident that a well and a pit in the Word, signify the Word and the truth of doctrine, and, in the opposite sense, the Word falsified, and thence the falsity of doctrine. In some passages also a well and a pit, have the same signification as a fountain, the signification of which in both senses may be seen above (n. 483).

sRef Rev@9 @2 S0′ 538. It was said that the abyss signifies the hells where and whence falsities are. The reason of this signification is, that those hells, where the falsities of evil reign, appear like seas, in the depths of which are the infernal crew, who are in the falsities of evil. They appear like seas, because falsities continually flow out from them and falsities appear like waters, wherefore waters in the Word also signify falsities. The quality of the falsity is also known from the waters themselves. For falsities are of many kinds, as many as there are evils; the falsities which are from grievous evils appear over those hells like gross and black waters, and falsities from the evil of the love of self, like red waters, the quality of the kind of the falsity being distinguishable from the grossness and colour. It must be remembered that in the spiritual world, truths also appear like waters, but like waters of a limpid and pure quality; the reason is, that there are three degrees of the life of man, as there are three heavens. Those in whom the third degree is opened are in an atmosphere pure like the ether; in such an atmosphere are those who dwell in the third or inmost heaven; but those in whom the second degree only is opened, are in an atmosphere like air; in this are those of the second or middle heaven. But those in whom the first degree only is opened, are in all atmosphere, watery as it were, yet limpid and pure; in such are those in the first or ultimate heaven. The reason of this is, that interior perceptions and thoughts, because they are more perfect, correspond to a similar purity of the atmosphere, in which they are; for they diffuse themselves from every angel, and still more from every angelic society, and present a corresponding sphere, and this sphere appears in a purity similar to that in which the perceptions and thoughts of the angels, or their intelligence and wisdom are. This sphere appears as an atmosphere, as an etherial atmosphere in the inmost heaven, as an aerial atmosphere in the middle heaven, and as a limpid watery atmosphere in the ultimate heaven, as stated above. It is therefore evident that an atmosphere of a watery appearance corresponds to natural thought and perception, but that an atmosphere which is as it were thinly watery, corresponds to spiritual natural thought and perception, in which are the angels of the ultimate heaven; but one which is of a grossly watery nature, verging either to black or to red, corresponds to natural thought in which there is nothing spiritual; and natural thought in which there is nothing spiritual pertains to those who are in the hells where falsities reign; for all those who are there are merely natural and sensual. That man has three degrees of life as the three heavens, and that they differ in purity, may be seen in the work concerning Heaven and Hell (n. 33, 34, 208, 209, 211). It is evident from these facts why those hells are in the Word called seas and abysses; seas, because they appear like seas, and abysses from their depth.

sRef Ex@15 @8 S2′ sRef Ex@15 @4 S2′ sRef Ex@15 @5 S2′ [2] That seas, depths, and abysses, signify the hells where and whence the falsities of evil are, is clear from the following passages of the Word.

In Moses:

“Pharaoh’s chariots and his host hath he cast into the sea; the depths covered them; they went down into the depths like a stone. With the blast of thy nostrils the waters were heaped up, the floods stood upright as a heap, and the abysses were congealed in the heart of the sea” (Exod. xv. 4, 5, 8).

These words form part of the song of Moses concerning Pharaoh and his host after they were drowned in the Sea Suph (Red Sea). Pharaoh and his host signify those who are in falsities from evil, and the Sea Suph (Red Sea) signifies the hell where those falsities are. It is therefore evident that by the depths which covered them are signified the hells. What the rest signifies in the spiritual sense, may be seen in the Arcana Coelestia (n. 8272-8279, and 8286-8289), where it is explained.

sRef Isa@51 @10 S3′ sRef Ps@106 @9 S3′ sRef Ps@106 @11 S3′ sRef Isa@63 @13 S3′ sRef Isa@63 @12 S3′ sRef Isa@51 @15 S3′ [3] The signification of the following in David is similar:

“He rebuked the Sea Suph (Red Sea), so that it was dried up; and he led them through the abysses as in a wilderness, and the waters covered their adversaries” (Psalm cvi. 9, 11).

And in Isaiah:

“Art thou not he who dried up the sea, the waters of the great abyss; that hath made the depths of the sea a way for the redeemed to pass over?” (li. 10, 15).

Again, in the same prophet:

“Who divided the waters before them, who led them through the abysses as a horse in the wilderness; they stumbled not” (lxiii. 12-13).

The sons of Israel, before whom the Sea Suph (Red Sea) was dried up that they might pass safely through, mean all those who are in truths from good, whom the Lord defends, lest the falsities of evil which ascend continually from the hells should injure them. This is what is meant by drying up the sea, the waters of the great abyss, and by making the depths thereof a way for the redeemed to pass over; also by leading them through the abysses. For the falsities breathed out from the hells continually cling to man, consequently the hells, for whether we speak of falsities from the hells, or of the hells themselves, it is the same thing; but the Lord continually disperses them with those who are in truths from good from Himself. This, then, is the signification of drying up the sea, and leading them through the abysses. Those who are in truths from good from the Lord, are meant by the redeemed.

sRef Isa@44 @26 S4′ sRef Isa@44 @27 S4′ [4] The same is signified by drying up the abyss and making dry the rivers in Isaiah:

Jehovah “saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof; that saith to the abyss, Be dry, and I will dry up thy rivers” (xliv. 26, 27).

Jerusalem signifies the church of the Lord, and the cities of Judah signify the goods and truths of doctrine; the restoration of the church and of doctrine is signified by being inhabited and built; the dissipation of evils and falsities from the hells, and protection from them, are signified by drying up the abyss and making dry the rivers, as may be seen above.

sRef Zech@10 @11 S5′ [5] The same thing is signified by these words in Zechariah:

“Israel shall pass through the sea of affliction, and shall smite the waves in the sea, and all the depths of the river shall be dried up; and the pride of Assyria shall be cast down, and the staff of Egypt shall depart away” (x. 11).

That those who live in truths from good are defended by the Lord, although falsities from the hells encompass them, is signified by Israel passing through the sea, and smiting the waves in the sea, and all the depths of the river being dried up. For by Israel are meant those who are in truths from good; by the sea is signified hell and all the falsity thence; by the waves of the sea are signified reasonings from falsities against truths; by drying up all the depths of the river is signified to scatter all the falsities of evil, even the more profound. The river Nile denotes the false scientific; wherefore it follows, that “the pride of Assyria shall be cast down, and the staff of Egypt shall depart away.” Assyria signifies reasoning from falsities against truths, and Egypt, the scientific applied to confirm falsities; the pride of Assyria which shall be cast down, signifies [man’s] own intelligence from which reasoning proceeds, and the staff of Egypt, which shall depart away, signifies the power which comes to reasoning through scientifics applied for the purpose of confirmation.

sRef Ezek@31 @15 S6′ [6] In Ezekiel:

“In the day when he shall descend into hell,* I will make him mourn, I will cover upon him the abyss” (xxxi. 15).

This is said of Pharaoh and Assyria; and Pharaoh signifies the same as Egypt, namely, the scientific destroying the truth of the church by application to falsities; and reasoning from them is signified by Assyria. That such are cast down into hell, where those falsities and reasonings from them are, is signified by his going down into hell, and being covered with the abyss. It is therefore evident that the abyss denotes the hell where and whence are the falsities of evil.

sRef Micah@7 @19 S7′ [7] In Micah:

God “will turn again, he will have compassion upon us; he will subdue our iniquities; and he will cast all our sins into the depths of the sea” (vii. 19).

Because the depths of the sea equally as abysses denote the hells where and whence are evils and falsities, therefore it is said that He will cast all their sins into the depths of the sea.

sRef Ezek@26 @19 S8′ sRef Ezek@26 @20 S8′ [8] In Ezekiel:

“When I shall make thee a desolated city like the cities that are not inhabited; when I shall bring up the abyss against thee, and many waters shall cover thee; and I will bring thee down with them that descend into the pit, to the people of an age, and will make thee to dwell in the land of the lower [parts] in the desolations from of old, with them that go down to the pit, that thou have no habitation” (xxvi. 19, 20).

This is said of Tyre, which signifies the church as to the cognitions of truth and good, or as to the truths of the natural man, for the truths of the natural man are the cognitions of truth and good. The vastation of the church as to these things is here treated of; to make Tyre a desolated city, as cities that are not inhabited, signifies its doctrine without truths, and as doctrines that are without good, for truths of doctrine without good are not truths, because all truths are of good. By bringing up the abyss against Tyre, and causing many waters to cover her, is signified immersion in falsities from hell in much abundance, the abyss denoting hell, and many waters denoting falsities in much abundance. With them that descend into the pit, to the people of an age, signifies unto those in hell who were there from the Most Ancient church just before the deluge, and who are called the people of an age, because they were from ancient time, and were, above all others, in falsities of a direful nature. Hence it is evident what is signified by making to dwell in the land of the lower [parts] in the desolations from an age, with them that descend into the pit, that thou have no habitation. Not to have a habitation denotes here not to be in any truths, because not in good. Such also do not dwell in houses but in pits.

sRef Zech@9 @4 S9′ [9] Similar things are signified in Zechariah:

“Behold, Jehovah shall impoverish Tyre, and shall shake out her riches into the sea; and she herself shall be devoured with fire” (ix. 4).

By shaking out her riches into the sea, is signified to cast falsities into hell, the sea denoting the hell where the falsities of evil are, and her riches those falsities themselves.

sRef Ezek@27 @27 S10′ sRef Ezek@27 @26 S10′ [10] So again, in Ezekiel:

“They who contemn thee have brought thee into many waters; the east wind hath broken thee in the heart of the seas. Thy riches, and thy tradings, thy merchandise, thy mariners, and thy pilots, thy calkers, and they who trade thy tradings, and all thy men of war that are in thee, and in all thy company which is in the midst of thee, shall fall into the heart of the seas in the day of thy fall” (xxvii. 26, 27).

These things are also said concerning Tyre and her ships, which signify the cognitions of good and truth, or the truths of the natural man, which they procure for themselves, and sell, but here they denote falsities. The heart of the seas, in which it is said the east wind hath broken her, and into which she shall fall in the day of her fall, signifies the same as the abyss or the hell, whence falsities of doctrine are. The east wind denotes influx out of heaven, and the day of her fall, a last judgment. Her riches signify falsities; tradings and merchandise, the acquisitions and communications thereof; mariners, signify ministers, and pilots, the leaders who lead and teach. The men of war, denote those who defend, and the company, false doctrinals.

sRef Jonah@2 @5 S11′ sRef Jonah@2 @3 S11′ sRef Jonah@2 @2 S11′ sRef Jonah@2 @6 S11′ [11] So in Jonah:

“Out of the belly of hell* cried I, and thou heardest my voice. For thou didst cast me into the deep, even into the heart of the seas; and the stream compassed me about; all thy billows and thy waves passed over me. The waters compassed me about, even to the soul; the abyss closed me round about, the weeds were wrapped about my head. I went down to the cuttings off of the mountains; the bars of the earth upon me for ever; yet hast thou made my life to ascend out of the pit” (ii. 2, 3, 5, 6).

Jonah in the whale three days and three nights, represented that the Lord would be in like manner in the heart of the earth, as He Himself teaches in Matthew (xii. 39, 40; xvi. 4; Luke xi. 29, 30). And the dire temptations of the Lord are described by these words of Jonah; because temptations are the result of inundations of evils and falsities, which ascend from hell, and as it were overwhelm, it is said, that he cried out from the belly of hell and that he was cast into the deep, even into the heart of the seas, which also signifies hell. The stream, and the waters which compassed him about, and the waves and billows which passed over him, signify evils and falsities thence. The abyss which closed him round about signifies the hells where and whence falsities are. The cuttings off of the mountains to which he went down, signify the hells where and whence evils are; that he was as it were bound by them is signified by the weed wrapped about the head, and by the bars of the earth being upon him, weeds denoting being bound by falsities, and the bars of the earth being bound by evils; victory over them from His own power, is signified by, Yet hast thou made my life to ascend out of the pit. It is said, Thou hast made “to ascend”; but by this, when stated of the Lord, is meant that He Himself from His own Divine, thus by His own power, caused Himself to ascend.

sRef Ps@42 @7 S12′ sRef Ps@69 @15 S12′ sRef Ps@69 @2 S12′ sRef Ps@69 @1 S12′ sRef Ps@69 @14 S12′ sRef Ps@88 @6 S12′ sRef Ps@71 @20 S12′ sRef Ps@88 @5 S12′ sRef Ps@88 @4 S12′ [12] Similar things are signified by the following passages in David:

“Abyss calleth unto abyss at the noise of thy water-spouts; all thy waves and thy billows are gone over me” (Psalm xlii. 7).

So again:

“The waters are come in unto my soul. I sink in mire of the deep where there is no standing; I am come into the depths of waters, and the floods overflow me. Deliver me out of the mire, and let me not sink; let me be delivered from them that hate me, and out of the depths of waters. Let not the water-floods overflow me, neither let the pit shut her mouth upon me” (Psalm lxix. 1, 2, 14, 15).

Again:

“Return, quicken me, return, and bring me up again from the abyss of the earth” (Psalm lxxi. 20).

And again:

“I am counted with them that go down into the pit; neglected among the dead, like the slain that lie in the grave, whom thou rememberest no more, and they are cut off from thy hand. Thou hast laid me in the pit of the lower [parts] in dark places, in the deeps” (Psalm lxxxviii. 4, 5, 6).

In these passages in David also the temptations of the Lord, by which He subjugated the hells, and glorified His Human, while in the world, are described. Waves and billows, signify evils and falsities, and abysses and depths of the sea, and also the pit, signify the hells where and whence those evils and falsities are; for as we said above, temptations are as it were immersions into the hells, and obsessions by evils and falsities. These things are signified by lamentations in many places in David, and also in the prophets. For in the spiritual sense of the Word, the temptations of the Lord are much treated of by which He subjugated the hells, and reduced all things to order in the heavens and in the hells, and by which He glorified His Human; they are especially meant by the things predicted in the prophets and Psalms concerning the Lord, and fulfilled by Him, as stated in Luke (xxiv. 44).

sRef Luke@8 @33 S13′ sRef Matt@18 @6 S13′ sRef Jer@51 @42 S13′ sRef Ps@77 @16 S13′ sRef Amos@7 @4 S13′ sRef Rev@17 @8 S13′ sRef Job@38 @17 S13′ sRef Job@38 @16 S13′ sRef Job@28 @14 S13′ sRef Gen@8 @2 S13′ sRef Gen@7 @11 S13′ sRef Rev@11 @7 S13′ sRef Jer@49 @30 S13′ sRef Job@28 @13 S13′ sRef Job@28 @12 S13′ sRef Jer@49 @8 S13′ sRef Rev@20 @3 S13′ sRef Rev@20 @1 S13′ sRef Luke@8 @32 S13′ sRef Luke@8 @31 S13′ sRef Ps@46 @2 S13′ sRef Ps@46 @3 S13′ [13] The abyss, and the sea and the depths thereof, also signify the hells, in the following passages; as in Jeremiah:

“Flee ye, they have turned themselves away, they have cast themselves down into the deep, the inhabitants of Dedan, and Hazor” (xlix. 8, 30).

And again:

“The sea is come up upon Babylon; she is covered with the multitude of the waves thereof” (n. 42).

And in Amos:

“The Lord Jehovih made me to see, and behold calling to contend by fire, he hath devoured the great abyss” (vii. 4).

And in David:

“The waters saw thee, O God, the waters saw thee; they were afraid; the abysses also were troubled” (Psalm lxxvii. 16).

And again:

“We will not fear, when the earth shall be changed and though the mountains shake in the heart of the seas; though the waters thereof shall roar and be troubled” (Psalm xlvi. 2, 3).

And in Moses:

“On the same day were all the fountains of the great abyss broken up, and the flood gates of heaven were opened” (Gen. vii. 11).

And again:

“The fountains also of the abyss, and the flood gates of heaven were stopped” (Gen. viii. 2).

So in Job:

“Where shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof. The abyss saith, It is not in me; and the sea saith, It is not with me” (xxviii. 12, 13, 14).

And again:

“Hast thou entered into the weepings of the sea? or hast thou walked in search of the abyss? Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?” (xxxviii. 16, 17).

So in the Evangelists:

“Whoso shall cause one of these little ones who believe in me to stumble, it were better for him that an ass-millstone were hanged about his neck, and that he were sunk in the depth of the sea” (Matt. xviii. 6; Mark ix. 42; Luke xvii. 2).

And again, we read, that the demons who obsessed the man, entreated Jesus that He would not command them to go into the abyss, therefore He suffered them to enter into the swine (Luke viii. 31, 33; Matt. viii. 31, 32).

And also in the following passages in the Apocalypse:

“The beast that ascendeth out of the abyss and made war” (xi. 7).

“The beast that thou sawest was, and is not; and shall ascend out of the abyss” (xvii. 8).

“I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. And he bound the dragon a thousand years; and cast him into the abyss” (xx. 1, 2, 3).

In these passages also, by the abyss, and by the depth of the sea, is signified the hell where and whence the falsities of evil are. The reason of this is, that the spirits who are there, and who, whilst they lived as men in the world, were in the falsities of evil, appear to dwell as it were in the bottom of seas, and this the more deeply according to the grievousness of the evil from which the falsity was derived.

[14] As abysses signify the hells, where and whence falsities are, so they also signify the ultimates of heaven, where and whence are the cognitions of truth, which are the truths of the natural man. The reason is, that the ultimates of heaven also appear to be as it were in waters, but such as are limpid and clear; for, as was said above, the atmosphere of the highest heaven is as it were ethereal, the atmosphere of the middle heaven as it were aerial, and the atmosphere of the ultimate heaven as it were watery. The reason why this latter atmosphere appears to be watery is, because the truths pertaining to those who are in it, are truths of the natural man, and the atmosphere of the natural man is, as it were, watery; hence also are the appearances of rivers, lakes, and seas, in the spiritual world. Therefore seas also signify cognitions and scientifics in general, or in their whole compass; that these things are signified by seas may be seen above (n. 275, 342).

sRef Ps@104 @6 S15′ sRef Ps@148 @7 S15′ sRef Ps@33 @6 S15′ sRef Ps@33 @7 S15′ sRef Gen@49 @25 S15′ sRef Ps@36 @6 S15′ sRef Deut@8 @7 S15′ [15] The signification of abysses in the following passages is similar; as in Moses:

“Jehovah, thy God, bringeth thee into a good land, a land of rivers of water, of fountains and abysses springing out of the valley and out of the mountain” (Deut. viii. 7),

this passage may be seen explained above (n. 518:8).

So again:

God shall bless Joseph “with blessings of heaven above, blessings of the abyss that lieth under” (Gen. xlix. 25; Deut. xxxiii. 13), (see also above, n. 448:7).

So in David:

“By the word of Jehovah were the heavens made; and all the host of them by the breath of his mouth. He gathereth the waters of the sea together as a heap, putting the abysses in storehouses” (Psalm xxxiii. 6, 7), (see also above, n. 275).

Again:

“Thou coveredst the earth with the abyss as with a garment” (Psalm civ. 6), (see also above, n. 275).

Again:

“Praise Jehovah from the earth, ye sea monsters and all abysses” (Psalm cxlviii. 7).

Abysses in these passages signify the ultimates of heaven, in which are the spiritual-natural angels.

So again, in Ezekiel:

“The waters made it to grow, the abyss made it high” (xxxi. 4), (see above, n. 518:15).

sRef Ezek@31 @4 S16′ sRef Ps@78 @15 S16′ [16] Moreover abysses also signify Divine truths in abundance, and the interior things of Divine wisdom.

Thus in David:

“He clave the rocks in the wilderness, and made [them] drink great abysses” (Psalm lxxviii. 15).

And again: Jehovah, “thy justice is a great abyss” (xxxvi. 6); and in other places.
* Hebrew, Sheol.

sRef Rev@9 @2 S0′ 539. And there arose smoke out of the well, as the smoke of a great furnace.- That this signifies dense falsities thence from the evils of earthly and corporeal loves, is evident from the signification of smoke, which denotes the falsity of evil, of which we shall speak presently; and from the signification of the well of the abyss, which denotes the hell where those are who have falsified the Word (see above, n. 537); and from the signification of a great furnace, which denotes the evils of earthly and corporeal loves, from which such falsities break forth, of which we shall speak in the following article. Smoke signifies the falsity of evil, because it proceeds from fire, and fire signifies the loves of self and of the world, and all evils thence; therefore also the hells which are in falsities from the evils of those loves, and more so where those are who have falsified the Word by applying it to favour those loves, appear in a fire as of a great furnace, from which ascends a dense smoke mixed with fire. I have also seen them, and it was evident that the loves of those who were there caused the appearance of such fire, and that the falsities issuing therefrom presented the appearance of a fiery smoke. But such things do not appear to those who are there; for they are in those loves and in the falsities thence; in them is their life; they are tormented by these in various ways, and not by material fire and smoke, such as are in our natural world as may be better seen from the article in the work concerning Heaven and Hell (n. 566-575), where what is meant by infernal fire and by gnashing of teeth is explained.

sRef Gen@19 @28 S2′ [2] That smoke signifies the dense falsity which goes forth from evil, is evident from the following passages.

Thus in Moses:

Abraham “looked toward the faces of Sodom and Gomorrah, and toward all the faces of the land of the plain, and he saw, and lo, the smoke of the land went up as the smoke of a furnace” (Gen. xix. 28).

Sodom and Gomorrah, in the spiritual sense, mean those who are altogether in the loves of self, therefore the smoke seen by Abraham to rise out of the earth after the burning [of those cities], signifies the dense falsity pertaining to those who are entirely in that love. For those who love themselves above all things, are in the utmost darkness as to things spiritual and celestial, being merely natural and sensual, and altogether separated from heaven; and then they not only deny Divine things, but also contrive falsities, by which they destroy them. These falsities are signified by the smoke seen to arise from Sodom and Gomorrah.

sRef Gen@15 @17 S3′ [3] In the same:

“And the sun went down, and there was thick darkness, and behold a smoking furnace, and a torch of fire that passed between those pieces” (Gen. xv. 17).

These things are said concerning the posterity of Abraham from Jacob, as is evident from the preceding parts of that chapter. The sun going down signifies the last time, when there is a consummation; and thick darkness arising signifies evil in the place of good, and falsity in the place of truth. “Behold a smoking furnace,” signifies very dense falsity from evils; the torch of fire signifies the heat of disorderly desires, and that these separated them from the Lord is signified by its passing between the pieces. These things are more fully explained in the Arcana Coelestia (n. 1858-1862).

sRef Ex@19 @17 S4′ sRef Ex@19 @18 S4′ sRef Ex@20 @19 S4′ sRef Ex@20 @18 S4′ [4] Again, in Moses:

“Moses brought forth the people out of the camp to meet with God; and they stood at the nether parts of the mount. And mount Sinai was altogether on a smoke, because Jehovah descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly” (Exod. xix. 17, 18).

And afterwards it is said:

“And all the people saw the voices and the torches and the voice of the trumpet, and the mountain smoking; and the people saw it, and they were moved and stood afar off. And they said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die” (Exod. xx. 18, 19).

These things represented the nature and quality of that people, for Jehovah, that is the Lord, appears to every one according to his quality. To those who are in truths from good, He appears as a serene light, but to those who are in falsities from evil, as smoke from fire; and because that people was in earthly and corporeal loves, and thence in the falsities of evil, therefore the Lord from mount Sinai appeared to them as a devouring fire, and as the smoke of a furnace. That the sons of Jacob were of such a character is shown in many places in the Arcana Coelestia, from which a number of passages are quoted in the Doctrine of the New Jerusalem (n. 248); and that the Lord appears to every one according to his quality, as a vivifying and recreating fire to those who are in good, and as a consuming fire to those who are in evil, may be seen in the Arcana Coelestia (n. 934, 1861, 6832, 8814, 8819, 9434, 10,551). The signification of the remaining details in the passages above adduced, is also given in the Arcana Coelestia, where the book of Exodus is explained.

sRef 2Sam@22 @9 S5′ sRef 2Sam@22 @8 S5′ sRef Ps@18 @9 S5′ sRef Ps@18 @8 S5′ sRef Ps@18 @7 S5′ [5] The signification of smoke and fire in the following passages in David is similar:

“Because he was wroth, there went up a smoke out of his nostrils, and a fire out of his mouth devoured; coals were kindled by him. He bowed the heaven also, and came down; and thick darkness was under his feet” (Psalm xviii. 7-9; 2 Sam. xxii. 8, 9).

This does not mean that smoke and devouring fire ascended from Him, for there is no wrath in Him; but it is so said, because the Lord thus appears to those who are in falsities and evils, for they view Him from their own falsities and evils.

sRef Ps@104 @32 S6′ sRef Ps@144 @5 S6′ sRef Isa@14 @31 S6′ [6] Similar things are signified by the following in the same:

“He looketh on the earth, and it trembleth; he toucheth the mountains, and they smoke” (Psalm civ. 32).

And again:

“Bow thy heavens, O Jehovah, and come down; touch the mountains, and they shall smoke” (Psalm cxliv. 5).

And in Isaiah:

“Howl, O gate, cry, O city; thou whole Philistia, art dissolved; for there cometh a smoke from the north” (xiv. 31).

By the gate is signified truth which introduces into the church; by city is signified doctrine. By Philistia is signified faith; hence by howl, O gate, cry, O city, thou whole Philistia, art dissolved, is signified the vastation of the church as to the truth of doctrine, and thence as to faith. The north signifies the hell where and whence are the falsities of doctrine and the falsities of faith, and the smoke those falsities themselves. Therefore by smoke coming from the north is signified falsity vastating from the hells.

sRef Nahum@2 @13 S7′ [7] So in Nahum:

“Behold, I will burn her chariot in the smoke, and the sword shall devour thy young lions” (ii. 13).

The subject here treated of is the vastation of the church. By burning the chariot in the smoke is signified the perversion of all the truths of doctrine into falsities, smoke signifying falsity, and chariot denoting doctrine. By the sword shall devour the young lions, is signified that falsities will destroy the principal truths of the church, young lions denoting the principal and defensive truths of the church, and sword denoting falsity destroying truth.

sRef Joel@2 @30 S8′ [8] So in Joel:

“I will show wonders in the heavens and in the earth, blood and fire, and pillars of smoke” (ii. 30).

These things are said concerning the Last Judgment, and by blood, fire, and pillars of smoke, are signified the truth of the Word falsified, the good thereof adulterated, and absolute falsities therefrom. Blood denotes the truth of the Word falsified, fire, its good adulterated, and pillars of smoke denote the absolute and dense falsities thence.

sRef Ps@37 @20 S9′ [9] Again, in David:

“The wicked shall perish, and the enemies of Jehovah as the glory of lambs shall be consumed; in smoke shall they be consumed” (Psalm xxxvii. 20).

By the wicked perishing, and the enemies of Jehovah being consumed in smoke, is signified that they shall perish by means of the falsities of evil. Those who are in falsities are called wicked, and enemies those who are in evils, while smoke denotes the falsity of evil.

sRef Ps@68 @2 S10′ [10] Again:

“As smoke is driven away, so shalt thou drive them away; as wax melteth before the fire, so the wicked shall perish before God” (Psalm lxviii. 2).

The destruction of the wicked is here compared to smoke driven away by the wind, and to wax which melts before the fire, because smoke signifies falsities, and fire, evils.

sRef Isa@51 @6 S11′ [11] So in Isaiah:

“The heavens shall vanish away like smoke, and the earth shall wax old like a garment” (li. 6).

Here also smoke signifies falsity, in which they should perish who were in the former heaven; and by the garment waxing old is signified truth destroyed by the falsities of evil. Comparison is made with smoke vanishing away, and with a garment waxing old, because comparisons in the Word are also correspondences, and are equally significative.

sRef Hos@13 @3 S12′ sRef Hos@13 @2 S12′ [12] So in Hosea:

“They sin more and more, and make them a molten image of their silver, and idols in their intelligence, all of it the work of the craftsmen; therefore they shall be as the morning cloud, and as the early falling dew that passeth away, as the [chaff] that is driven with the whirlwind out of the floor, and as the smoke out of the chimney” (xiii. 2, 3).

By these words are described doctrinals which are from [man’s] own intelligence in which are evils of falsity, and falsities of evil. Such doctrinals are signified by the molten images of silver, and by idols. Their silver signifies that which is from [man’s] own intelligence, and the work of the craftsmen signifies that intelligence; therefore it is also said, that they have made them idols in their own intelligence, all of it the work of the craftsmen. That those doctrinals because they are falsities, would pass away, is signified by their passing away as smoke out of the chimney. The reason why they are said to be as the morning cloud, and as the early falling dew that passeth away, and as [the chaff] out of the floor, is, because the church in its beginning is as the morning cloud, as the early falling dew, and as corn on the threshing floor, by which are signified truths of good, and goods of truth, which yet successively pass away, and are changed into falsities of evil, and into evils of falsity.

sRef Rev@9 @17 S13′ sRef Rev@9 @18 S13′ sRef Rev@14 @10 S13′ sRef Rev@14 @11 S13′ sRef Rev@19 @3 S13′ [13] By smoke is also signified falsity in other passages in the Apocalypse; as in the following:

“Out of the horses’ mouths issued fire and smoke and brimstone. By these was the third part of men killed, by the fire, and by the smoke, and by the brimstone” (ix. 17, 18).

Again:

“The smoke of their torment ascendeth up unto ages of ages” (xiv. 11).

And again:

“The smoke of Babylon rose up unto ages of ages” (xix. 3).

sRef Isa@6 @4 S14′ sRef Rev@15 @8 S14′ sRef Rev@8 @4 S14′ sRef Isa@4 @5 S14′ [14] Because fire signifies love in both senses, both heavenly love and infernal love, and smoke signifies that which flows from love, both the falsity from infernal love, and the truth from heavenly love, therefore smoke also, in a good sense, signifies holy truth; this is what smoke from the fire of the incense offerings signifies, as may be seen above (n. 494), and also in the following passages:

“Jehovah shall create over every dwelling-place of mount Zion, and over her assemblies, a cloud by day and smoke, and the shining of a flaming fire by night; for over all the glory a covering” (Isaiah iv. 5).

This passage may be seen explained above (n. 294:10, 504:11).

Again, in the same prophet:

“The posts of the thresholds were moved at the voice of the seraphim that cried, and the house was filled with smoke” (vi. 4).

And in the Apocalypse it is written:

“The temple was filled with smoke from the glory of God, and from his power” (xv. 8).

And again:

“The smoke of the offerings of incense, with the prayers of the saints, ascended up before God out of the angel’s hand” (viii. 4).

sRef Rev@9 @2 S0′ 540. Since it is said that the smoke arose out of the well like the smoke of a great furnace, and it has been so far shown that smoke signifies dense falsity, it is of importance also to show that a furnace signifies the evils of earthly and corporeal loves, and thus that smoke as the smoke of a great furnace, signifies dense falsities from those loves. This signification of a furnace is also from appearances in the spiritual world. For when the hells in which those loves reign are looked into, they appear like furnaces glowing with fire, and smoke appears over them like that which ascends from furnaces and from places on fire; hence it is that, in the Word, furnaces signify either the hells, or a company of men, or man himself, in whom such loves and disorderly desires reign, or what is the same thing, where the evils are which flow from them.

sRef Matt@13 @41 S2′ sRef Matt@13 @50 S2′ sRef Matt@13 @49 S2′ sRef Matt@13 @42 S2′ [2] These things are signified by furnaces (fornaces et amini), and ovens (furni et clibani) in the following passages;

thus in Matthew:

“The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity; and shall cast them into a furnace of fire. In the consummation of the age the angels shall come forth, and sever the wicked from among the just, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth” (xiii. 41, 42, 49, 50).

It is evident that a furnace of fire (caminus seu fornax) here means the hells. The consummation of the age signifies the last time of the church, when judgment takes place; that the evil have then to be separated from the good and cast into hell, is signified by the angels shall gather all things that cause stumbling and them that do iniquity, and shall separate the evil from among the just, and shall cast them into a furnace of fire. Hell is called a furnace of fire, because it appears fiery from the loves of self and of the world. That the torment arising from these loves is meant by infernal fire may be seen in Heaven and Hell (n. 566-575).

So in Malachi:

“Behold, the day cometh, burning as an oven; in which all who sin insolently, and every worker of wickedness, shall be stubble; and the day that cometh shall set them on fire” (iv. 1).

This also is said concerning the last time of the church, and the last judgment then to take place, both of which are signified by the day that cometh. An oven also means the hell where those are, who confirm themselves in falsities, by doctrine and by a life in evils from earthly and corporeal loves; that they will perish from their own loves, is meant by all who sin insolently, and every worker of wickedness shall be stubble, and the oven shall set them on fire. All who sin insolently are those who, by doctrine, confirm themselves in falsities; and the worker of wickedness, signifies those who by life confirm themselves in evils.

sRef Hos@7 @6 S4′ sRef Hos@7 @5 S4′ sRef Hos@7 @8 S4′ sRef Hos@7 @7 S4′ sRef Hos@7 @4 S4′ sRef Hos@7 @3 S4′ [4] So in Hosea:

“They make the king glad with their wickedness, and the princes with their lies. They are all adulterers; as an oven heated by the baker, the raiser ceaseth from kneading the dough until it be fermented. For they have turned their mind like an oven while they lie in wait; their baker sleepeth all the night; in the morning he burneth as a flaming fire. They all wax hot as an oven, and they will devour their judges; all their kings will fall; there is none among them that calleth unto me. Ephraim is a cake not turned” (vii. 3-8).

By these words, in the spiritual sense, are described the sons of Jacob, and that from the love of self and of the world they turned all good into evil, and thence all truth into falsity. The king whom they make glad by their wickedness, signifies all falsity from evil, for a king signifies truth from good, and, in the opposite sense, falsity from evil; the princes whom they make glad with lies signify the chief falsities. That from their loves they perverted goods and truths, is signified by, They are all adulterers as an oven heated by the baker. To adulterate denotes to pervert good and thence truth, and this is compared to an oven heated by the baker, because falsities that favour their loves they combine together as it were into dough. And because evils and falsities are not separated from the goods and truths derived from the sense of the letter of the Word, but cohere together, it is therefore said, the raiser ceaseth from kneading the dough until it be fermented. Fermentation denotes separation, but here non-separation, for it is said, “He ceaseth from kneading the dough until it be fermented.” The same is signified by Ephraim is a cake not turned, Ephraim denoting the understanding of truth; that hence there remains nothing but the evils which pertain to those loves that falsities favour, is signified by, their baker sleepeth all the night; in the morning he burneth as a flaming fire, they all wax hot as an oven. A comparison is made to a baker and an oven, because they combine doctrine together from falsities, just as a baker makes bread and cakes in his oven; that thus they destroy all the goods and truths which they derive from the Word, is signified by, they will devour their judges and all their kings will fall, judges denoting the goods of truth, and kings, the truths themselves. That this is the consequence of their desiring to be wise of themselves, and not from the Lord, is signified by, there is none among them that calleth unto me. That similar things are meant by those words may be seen merely from common intuition, but that the details signify and describe such things can be seen only by means of the internal sense; thus that kings, princes, judges, and adulterers, as well as an oven and a baker, signify such things as have been stated. Moreover, those who combine truths or falsities together so that they cohere, appear in the spiritual world like bankers kneading dough, with an oven near them.

sRef Lam@5 @10 S5′ [5] So in Lamentations:

“Our skins are blackened as an oven, on account of the storms of famine” (v. 10).

This is a lamentation over the deprivation of truth, and the inundation of falsity; famine signifies the want and deprivation of truth, as may be seen above (n. 386:15), and the storms of famine signify extreme want and also the inundation of falsity, for where there are no truths there are falsities, and storms in the Word have the same signification as inundation. “Our skins are blackened as an oven,” signifies that the natural man is without the light of truth, and thence in the darkness of falsity; here also an oven signifies the fabrication of doctrine from falsities and not from truths. But this is more fully explained above (n. 386:15).

sRef Ezek@22 @21 S6′ sRef Ezek@22 @20 S6′ sRef Ezek@22 @19 S6′ sRef Ezek@22 @22 S6′ sRef Ezek@22 @18 S6′ [6] So in Ezekiel:

“The house of Israel is become dross unto me; all they are brass, and tin, and iron and lead, in the midst of the furnace; they have become the dross of silver. Behold, I gather you into the midst of Jerusalem, a gathering of silver, and brass, and iron, and lead, and tin.” I will gather you “into the midst of the furnace, to blow the fire upon it to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you. As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof” (xxii. 18-22).

By these words are described the false doctrinals which the Jews and Israelites put together from the sense of the letter of the Word, and which they applied to themselves alone, and their own loves. Such doctrines are called the dross of silver, because silver signifies the truth of the Word, and dross, nothing of truth, or that which is withdrawn from truth that is rejected. Those things which are of the sense of the letter of the Word, are signified by brass, iron, tin, and lead, because these things signify the goods and truths of the natural man, for whom are the things contained in the sense of the letter of the Word. And because from this sense they put together their false doctrinals which were traditions, it is said that they shall be melted together; and since they were applied to their loves, which were the love of self and the love of the world, it is said that Jehovah would gather them into the midst of the furnace, to blow the fire upon it, to melt it, fire signifying those loves; and since their doctrinals also are meant, it is said that he would gather them together into the midst of Jerusalem, Jerusalem signifying the church as to doctrine, thus also the doctrine of the church.

sRef Gen@15 @17 S7′ [7] So again, in Moses:

“The sun went down, and there was thick darkness, and behold a smoking furnace, and a torch of fire that passed between those pieces” (Gen. xv. 17).

That the falsities of evil, and the evils of falsity bursting forth from the filthy loves of the Jewish and Israelitish nation, are meant here by the smoking furnace, and by the torch of fire which passed between the pieces, may be seen in the article above. For Abraham desired that his posterity should rule over the whole land of Canaan, and because the Lord foresaw that the church would be instituted with that nation, He therefore made a covenant with Abraham. Nevertheless what their quality would be, is predicted in that vision.

sRef Nahum@3 @15 S8′ sRef Nahum@3 @14 S8′ [8] So in Nahum:

“Draw thee waters for the siege, strengthen thy strongholds, enter into the mire, and tread the pitch, make strong the brick kiln. There shall the fire devour thee, the sword shall cut thee off” (iii. 14, 15).

These words describe the destruction of truth by the falsities of evil; the waters for the siege denote the falsities by which they endeavour to destroy truths. By strengthening the strongholds, is signified to fortify them by such things as appear like truths; by going into the mire, and treading the pitch, is signified to make them appear to cohere together, pitch denoting falsity from evil conjoining. By making strong the brick kiln is signified to repair doctrine formed of falsified truths and fictions, for bricks signify falsities invented and not cohering with truths. By fire shall devour thee, is signified that they shall perish by the evils of their own loves, and by the sword shall cut thee off, is signified that they shall perish by falsities.

sRef Jer@43 @11 S9′ sRef Jer@43 @10 S9′ sRef Jer@43 @12 S9′ sRef Jer@43 @9 S9′ [9] Again, in Jeremiah:

“Take great stones in thy hand, and hide them in the brick kiln, which is at the door of Pharaoh’s house. I will take the king of Babel, and will set his throne upon these stones that thou hast hid. He shall come and smite the land of Egypt. And I will kindle a fire in the houses [of the gods] of Egypt and he at length shall array himself with the land of Egypt, as a shepherd putteth on his garment (xliii. 9-12).

By these things was represented the profanation of truth by reasonings from scientifics falsely applied. The great stones hidden in the brick kiln signify the truths of the Word falsified by fictions originating in [man’s] own intelligence, stones denoting the truths of the Word, and the brick kiln, doctrine formed of things fictitious. The house of Pharaoh signifies the natural man as to the scientifics therein; the door denotes the Sensual Scientific by means of which there is entrance into the natural man, and by means of which falsifications are contrived. The king of Babel signifies the profanation of truth his throne being set upon these stones, and his smiting Egypt, and kindling a fire in the houses thereof, signifies that by the scientifics of the natural man he would pervert all the truths of doctrine, and profane them. That he would subject the natural man to himself as to all things therein, which takes place by means of confirmations of falsities from scientifics, is signified by his arraying himself with the land of Egypt, as a shepherd putteth on his garment; that all things of the natural man would thus perish by the evils of earthly and corporeal loves, is signified by, I will kindle a fire in the houses of Egypt.

sRef Jer@11 @4 S10′ sRef Ps@81 @6 S10′ sRef 1Ki@8 @51 S10′ sRef Deut@4 @20 S10′ [10] Because Egypt signifies the natural man as to the scientific there, and is also signified by a furnace of iron, therefore, in the Word, Egypt is called a furnace of iron;

as in Jeremiah:

“In the day that I brought them forth out of Egypt, out of the furnace of iron” (xi. 4).

And in Moses:

“He hath brought you forth out of the furnace of iron, out of Egypt” (Deut. iv. 20).

Again, in the 1st Book of Kings:

“Thou broughtest forth out of Egypt, from the midst of the furnace of iron” (viii. 51).

And in David:

“I removed the shoulder of Israel from the burden of Egypt, his hands passed away from the furnace” (lxxxi. 6).

The natural man as to the Scientific is signified by the furnace of iron, the furnace denoting the natural man, and iron, the scientific, in this case the false scientific, because it is said, that they were brought out of it. For unless the natural man be led by the spiritual man, it is in falsities and evils, by reason that it has not any light from heaven, for light from heaven flows through the spiritual man into the natural, and enlightens, teaches, and leads. The case is altogether different, when the natural man does not think and act under the guidance of the spiritual man; in such case a man is in a state of servitude, for he thinks and acts from falsities and evils, which are from hell, and therefore in treating of the deliverance of the Israelites out of Egypt, it is also said that they were brought out of the house of bondage. For all freedom of thinking and acting is from the spiritual man, because this man thinks and wills from the Lord out of heaven; and to be led by the Lord is freedom. From these things it is evident whence it is that Egypt is called a furnace of iron, and also a house of bondage; this bondage is also signified by the words, “I removed the shoulder of Israel from the burden of Egypt.” That iron signifies the Scientific pertaining to the natural man, may be seen above (n. 176).

sRef Rev@1 @15 S11′ sRef Lev@2 @7 S11′ sRef Lev@2 @5 S11′ sRef Isa@31 @9 S11′ sRef Lev@2 @4 S11′ [11] As most things in the Word have also an apposite sense, so also has an oven;

thus in Isaiah:

“Saith Jehovah, whose hearth is in Zion, and his oven in Jerusalem” (xxxi. 9).

Here by the hearth is signified the good of love, and by an oven, truth from that good, thus the truth of doctrine. Similar things are also signified by Zion and Jerusalem; Zion signifies the church as to the good of love, and Jerusalem the church as to the truth of doctrine. The oven has a similar signification in Moses where the meat-offering is directed to be prepared in an oven, a baking-pan or a frying-pan (Levit. ii. 4-7).

This is explained in the Arcana Coelestia. A furnace has a similar meaning in the Apocalypse where it is said the feet of the Son of man were like unto burnished brass as if glowing in a furnace (i. 15), (see above, n. 69).

sRef Ps@36 @5 S0′ sRef Rev@9 @2 S0′ 541. And the sun and the air were darkened by reason of the smoke of the well.- That this signifies that the light of truth from the Lord was made thick darkness by infernal falsities, is evident from the signification of the sun and the air being darkened, as denoting the light of truth from the Lord becoming thick darkness, of which we shall speak presently; and from the signification of by reason of the smoke of the well, which denotes by dense falsities from hell, thus by infernal falsities. That smoke signifies dense falsities, and that the well of the abyss signifies the hells where and whence they are, may be seen above (n. 536-539). The darkening of the sun and the air signifies the light of truth from the Lord becoming thick darkness, because the Lord in the angelic heaven is the Sun, and the Divine Truth proceeding from the Lord as the Sun, produces all the light there, and enlightens both the sight and understanding of the angels; when therefore that Sun is obscured there, the light of truth from the Lord, becomes thick darkness; falsities from hell are what cause the obscuration. From the light of heaven turned to thick darkness by the falsities of evil, comes all denial of the Divine and of Divine things by those who are merely natural; for they look at Divine things in thick darkness, and therefore they see them as thick darkness, and deny them. When also the light of heaven flows into those who are in falsities of evil, it actually becomes thick darkness in the spiritual world. For this reason the evil not only do not see and understand spiritual things, that is, those things that are of heaven and the church, but they also in heart deny them. That the Lord in the angelic heaven appears as a sun, and that the Divine Truth proceeding from the Lord as a sun, causes all the light of heaven, thus all the intelligence and wisdom which the angels have, may be seen in Heaven and Hell (n. 116-125, and n. 126-140). It is said that the air also was obscured, because the light of truth is meant, for the air shines with light from the sun. The same is signified by skies in David:

“Thy mercy, O Jehovah, is in the heavens; and thy truth is even unto the skies” (Psalm xxxvi. 5; lvii. 10; cviii. 4).

Mercy signifies the Divine Good of the Divine Love, and truth the Divine Truth, and because Divine Truth is the light of heaven, as just stated, therefore it is said, “Thy truth is even unto the skies.” Skies therefore in the plural signify the Divine Light even to the highest heaven, where it is in the highest degree. Similar things are signified by skies in Psalm lxxvii. 18; Psalm lxxviii. 23, 24.

sRef Rev@9 @5 S0′ sRef Rev@9 @12 S0′ sRef Rev@9 @3 S0′ sRef Rev@9 @4 S0′ sRef Rev@9 @7 S0′ sRef Rev@9 @6 S0′ sRef Rev@9 @11 S0′ sRef Rev@9 @9 S0′ sRef Rev@9 @8 S0′ sRef Rev@9 @10 S0′ 542. Verses 3-12. And out of the smoke came forth locusts [upon the earth]; and unto them was given power, as the scorpions of the earth have power. And it was said to them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but those men only which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should torment them five months; and their torment was as the torment of a scorpion, when it striketh a man. And in those days men shall seek death, and shall not find it; and shall desire to die, and death shall flee from them. And the likenesses of the locusts were like unto horses prepared for war; and on their heads as it were crowns like gold, and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the voice of their wings was as the voice of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails; and their power was to hurt men five months. And they had a king over them, the angel of the abyss, his name in Hebrew is Abaddon, and in Greek he hath the name Apollyon. One woe is past; behold, there come two woes more hereafter.

“And out of the smoke came forth locusts upon the earth,” signifies, that from infernal falsities they became corporeal sensual in the church; “and unto them was given power as the scorpions of the earth have power,” signifies their persuasiveness, and its effect and power. “And it was said to them that they should not hurt the grass of the earth, neither any green thing, neither any tree,” signifies, that they should not hurt any true and living scientific from the sense of the letter of the Word, nor any cognitions of truth and good therein; “but those men only which have not the seal of God in their foreheads,” signifies, but only the understanding of truth and perception of good with those who are not in truths from good from the Lord. “And to them it was given that they should not kill them,” signifies, that they should not be deprived of the faculty of understanding truth and perceiving good; “but that they should torment them five months,” signifies, that by the falsities of evil the understanding should be darkened and drawn away from seeing the truth so long as they are in that state; “and their torment was as the torment of a scorpion, when it striketh a man,” signifies that the darkening and hindering from seeing the truth is from the persuasion with which the mind is infatuated. “And in those days men shall seek death, and shall not find it,” signifies, that in such case they desire to destroy the power to understand truth, but that still they cannot; “and shall desire to die, and death shall flee from them,” signifies that they desire to destroy the power to perceive good, which belongs to spiritual life, but in vain. “And the likenesses of the locusts were like unto horses prepared for war,” signifies that man having become sensual reasons as though from understanding of truth; “and on their heads as it were crowns like gold,” signifies that they seem to themselves, when they reason, to be wise and victorious; “and their faces were as the faces of men,” signifies that they seem to themselves to be spiritual affections for truth. “And they had hair as the hair of women,” signifies that they also seem to themselves to be natural affections for truth; “and their teeth were, as the teeth of lions,” signifies that sensual things, which are the ultimates of the intellectual life, are to them apparently powerful over all things. “And they had breast-plates as it were breast-plates of iron,” signifies the persuasions with which they gird themselves for combats, against which the truths of the spiritual rational man do not prevail; “and the voice of their wings was as the voice of chariots of many horses running to battle,” signifies reasonings as though from truths of doctrine understood from the Word, for which they must zealously fight. “And they had tails like unto scorpions,” signifies sensual scientifics which are persuasive; “and there were stings in their tails,” signifies the craftiness of deceiving by means of them; “and their power was to hurt men five months,” signifies that they would induce stupor as to the understanding of truth, and the perception of good, so long as they are in that state. “And they had a king over them, the angel of the abyss,” signifies that they received influx from the hell where are those who are in the falsities of evil and are purely sensual; “whose name in Hebrew is Abaddon, and in Greek he hath the name Apollyon,” signifies its quality, which is destructive of all truth and good. “One woe is past; and, behold, there come two woes more hereafter,” signifies one lamentation over the devastation of the church, and that lamentation over its further devastation follows.

sRef Rev@9 @3 S0′ 543. And out of the smoke came forth locusts upon the earth. That this signifies that from infernal falsities they became corporeal sensual in the church, is plain from the signification of smoke, which denotes infernal falsity, concerning which see above (n. 539), where it is shewn, that by the well of the abyss, out of which the smoke ascended, is signified the hell where and whence are the falsities of evil which falsify the truths of the Word; consequently, smoke here signifies infernal falsity; and from the signification of locusts, which denote the ultimate Sensual of man which is in the falsity of evil, concerning which we shall speak presently; and from the signification of coming forth upon the earth, as denoting upon the church, for the earth signifies the church. The things also, which are contained in the Apocalypse are predicted concerning the church and its state.

[2] That the locust signifies the ultimate Sensual of man, which is in the falsity of evil, is evident from all the details in this chapter as far as verse 12; and it is evident from the explanation of these that nothing else is meant by locusts. But here it shall first be explained what is meant by the ultimate Sensual of man. It is not the Sensual of sight, hearing, smell, taste, and touch, that is here meant, for these things are proper to the body, but it is the ultimate of thought and affection, which is first opened with infants, and which is of such a nature that they think of nothing else, and are influenced by no other objects than those which make one with the senses above mentioned. For infants learn to think by means of the senses, and to be affected by objects according to the things which have pleased the senses; wherefore, the first Internal that is opened in them is the Sensual, which is called the ultimate Sensual of man, and also the corporeal Sensual. But afterwards, as the infant grows older and reaches boyhood, the more interior Sensual is opened, from which he thinks naturally, and is also affected naturally. At length, when he becomes a youth and young man, the Sensual still more interior is opened, from which he thinks rationally, and, if he is in the good of charity and faith, spiritually; and also he is rationally and spiritually affected. This thought and affection is called the rational and spiritual man, while the former is called the natural man, and the first the sensual man.

[3] With every man, the interiors of his thought and affection, are successively opened, and this by continual influx out of heaven from the Lord; by this influx the Sensual is first formed which is nearest to the body, whence man becomes sensual; afterwards the Natural whence he becomes natural; and after this the Rational and with that the Spiritual, whence he becomes a rational and spiritual man. But this is formed and perfected only in proportion as man thinks concerning God, and Divine things from God, and in proportion as he is affected with them, that is, in proportion as he wills and lives according to them. For if this does not take place, then the spiritual man is opened in a general way, but is not formed, much less perfected. By the opening of the spiritual man in a general way, man has the faculty of thinking, and from thought of speaking rationally, for this is the common effect of the influx of heaven with every man. Hence it is clear, that man has thoughts and affections both spiritual, natural, as well as sensual, and that those have spiritual thoughts and affections who think from God concerning God and Divine things; but that those only have natural thoughts and affections who do not think from God concerning God and Divine things, but only from themselves, or from the world concerning themselves or the world. But it must be understood, that to think from self or from the world is not to think from these but from hell, for he who does not think from God thinks from hell, it being impossible for any one to think from both at the same time.

But those who deny God, and thence the Divine things of heaven and the church, and confirm themselves against them, all become sensual men more or less, according to confirmations. When their minds are engaged upon spiritual things they think only about falsities, and are affected with evils; and if they think about any truths, whether they be spiritual, moral, or civil, it is only from the knowledge (scientia) of such things as are in the memory, and they see nothing beyond causes the most obvious, and which they are also able to confirm; and if they are influenced by goods, it is merely from a delight which is for the sake of themselves, or of the world, thus from some desire pertaining to the love of self, or to the love of the world. The thought of the sensual man is called material thought, and his affection is called corporeal affection, which is cupidity.

[4] Moreover, it is to be observed that all the evils derived by man from his parents, which are called hereditary evils, reside in his natural and sensual man, but not in the spiritual; hence it is that the natural man, and particularly the sensual man is opposed to the spiritual. For the spiritual man from infancy is closed, and it is opened and formed only by Divine Truths received in the understanding and will; and in proportion as the spiritual man is opened and formed, and according to the quality thereof, in the same proportion are the evils of the natural and sensual man removed, and goods implanted in their place. Since all evils reside in the natural and sensual man, it follows that falsities reside there also, because all falsities are of evil; for while man desires, and wills from evil, he thinks and speaks from falsity; for the evil of the will, when it forms itself in the thought, so that its quality is clear to others, or to himself, is called falsity, wherefore falsity is the form of evil, as truth is the form of good.

From these considerations the nature and quality of the man who is called a sensual man is evident, and that a man becomes sensual when he acts out the evils into which he is born and adds more to them from himself. So far as he does this, and confirms himself therein, so far the spiritual man is kept closed; in which case the natural and sensual man denies Divine things which pertain to heaven and the church, and acknowledges only such things as pertain to the world and Nature; in fact, the sensual man, is then so blind as to believe nothing but what he sees with his eyes, and touches with his hands. In this state are many of the learned, however wise and intelligent they may be supposed to be from their ability to speak from the knowledges (scientiae) that are in the memory, and this apparently like rational men; because their spiritual mind is opened in a general way, as is the case with every man, as shown above. Because in that which follows in this chapter much is said concerning the locust, and as the locust signifies the Sensual, which is the ultimate or extreme of the natural man, it is important that the nature and quality of this Sensual should be fully known, and therefore also who and what the sensual man is. I shall, therefore, quote here what has been stated and shown in the Arcana Coelestia on this subject as follows. The Sensual is the ultimate of the life of man, inhering and adhering to his Corporeal (n. 5077, 5767, 9122, 9216, 9331, 9730). He is called a sensual man, who judges all things from the bodily senses, and who, believes nothing but what he can see with his eyes and touch with his hands, saying that this is something, and rejecting everything else (n. 5094, 7693). Such a man thinks in things outermost, and not interiorly from any spiritual light (n. 5089, 5094, 6564, 7693). The interiors of the mind, which sees from the light of heaven, are closed, so that a man sees therein nothing of the truth pertaining to heaven and the church (n. 6564, 6844, 6845). In a word, he is in a gross natural light, and thus perceives nothing that is from the light of heaven (n. 6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624). Hence he is interiorly opposed to the things of heaven and the church (n. 6201, 6317, 6844, 6845, 6948, 6949). The learned, who have confirmed themselves against the truths of the church, are sensual (n. 6316). Sensual men reason with acuteness and readiness, because their thought lies near their speech, so as to be almost in it, and because they place all intelligence in discoursing from the memory alone (n. 195, 196, 5700, 10,236); but they reason from the fallacies of the senses, with which the vulgar are captivated (n. 5084, 6948, 6949, 7693). Sensual men are crafty and malicious above all others (n. 7693, 10,236). The covetous, adulterers, the voluptuous, and the deceitful, are especially sensual (n. 6310); their interiors are unclean and filthy (n. 6201); thereby they communicate with the hells (n. 6311). They who are in the hells are sensual, and the more so the deeper their hells (n. 4623, 6311). The sphere of infernal spirits conjoins itself with the Sensual of man from behind (n. 6312). Those who reasoned from the Sensual, and thence against the genuine truths of faith, were called by the ancients serpents of the tree of knowledge (n. 195, 196, 197, 6398, 6949, 10,313). The Sensual of man, and the sensual man, are further described (n. 10,236); and the extension of the Sensual in man (n. 9731). Sensual things ought to be in the last place and not in the first, and with a wise and intelligent man, they are in the last place, and subject to interior things, but with an unwise man, they are in the first place, and govern, and these are they who are properly called sensual (n. 5077, 5125, 5128, 7645). If sensual things are in the last place, a way is opened by them to the understanding, and truths are perfected by a mode of extraction (n. 5580). The sensual things of man are proximately extant to the world, and admit the things which flow to them from the world, and as it were sift them (n. 9726). The external or natural man communicates by means of those things with the world, but by rational things with heaven (n. 4009). Sensuals thus minister such things as are serviceable to the interiors of the mind (n. 5077, 5081). There are sensual things which minister to the intellectual part, and others which minister to the will part (n. 5077). Unless the thought be elevated from sensual things, man can attain but little wisdom (n. 5089). A wise man thinks above the Sensual (n. 5089, 5094). Man, when his thought is elevated above sensual things, comes into a clearer light, and at length into heavenly light (n. 6183, 6313, 6315, 9407, 9730, 9922). Elevation above things sensual, and withdrawal from them, were known to the ancients (n. 6313). Man in his spirit might see things that are in the spiritual world, if he could be drawn away from the sensual things of the body, and be elevated into the light of heaven by the Lord (n. 4622); the reason of this is, that it is not the body which thinks, but the spirit of man in the body, and in proportion as he thinks in the body, in the same proportion he thinks grossly and obscurely, thus in darkness, but in proportion as he thinks not in the body, he thinks clearly and in the light (n. 4622, 6614, 6622). The ultimate of the understanding is the Scientific Sensual, and the ultimate of the will is sensual delight (n. 9996). What the difference is between the sensual things which are in common with the beasts, and those which are not common with them (n. 10,236). There are sensual persons who are not evil, because their interiors are not shut, in the manner [above described]; concerning their state in the other life see n. 6311.

sRef Ex@10 @14 S6′ sRef Ex@10 @13 S6′ sRef Ex@10 @4 S6′ sRef Ex@10 @6 S6′ sRef Ex@10 @15 S6′ [6] That the locust signifies nothing else but the Sensual of man just described, is evident also from other passages in the Word where the locust is mentioned.

Thus in Moses:

“Moses stretched forth his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all that night; and when it was morning the east wind brought the locust. And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous, before it there was no such locust, neither after it shall there be such. And they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the tree which the hail had left; and there remained not any green thing on the trees, or in the herb of the field, through all the land of Egypt.” And the locust filled the house of Pharaoh, and the house of all his servants, and the house of all the Egyptians (Exod. x. 4, 6, 13-15).

All the miracles in Egypt, as well as all the other miracles recorded in the Word, involve and signify spiritual things pertaining to heaven and the church, consequently the plagues of Egypt signify spiritual plagues. This plague of the locusts denotes the destruction of the whole natural man by the rushing in of evil and falsity from the Sensual. Egypt signifies the natural man as to the Scientific and what is pleasurable therein, and “locust” the falsity and evil of the sensual man vastating the natural man, that is, expelling thence and destroying all the truth and good of the church; therefore it is said, “The locust went up over all the land of Egypt, and rested in all the border of it.” The land of Egypt signifies the Natural of the men of the church, and by the border of Egypt is signified their Sensual. For the Sensual is the ultimate or outermost of the Natural, wherefore it is its boundary; the locust is the falsity and evil therein.

Because the falsity and the evil of the sensual man are the most grievous being corporeal and earthly, therefore it is said that the locust was very grievous, that there was none like it before, nor would there be any such after it. The reason of this was, that the Egyptians had the knowledge (scientia) of correspondences, and from it they had a knowledge of spiritual things pertaining to heaven, but these they turned into what was magical. Because the falsity and evil [of the sensual man] when they break into the natural man, lay it altogether waste, by destroying every truth and every good therein, it is therefore said that the locust “covered the face of the whole earth, so that the land was darkened, and they did eat every herb of the land, and all the fruit of the trees”; the land of Egypt, denoting the Natural of the men of the church, the herb of the land denoting the truth, and the fruit of the tree the good therein. The same is also meant by the locust filling the houses of Pharaoh, and the houses of his servants, and of all the Egyptians, for the house of Pharaoh, and the houses of his servants and all the Egyptians signify the natural mind in its whole extent. For house in the Word signifies the interior things of man which belong to his inner and to his outer mind, and in this case those things which are of his natural mind.

[7] It is said that here by the locust going up over all the land of Egypt, is signified the irruption of falsity and evil out of the sensual man into the natural, when yet the natural man is interior and the sensual exterior, and irruption or influx proceeds not from the exterior into the interior, but from the interior into the exterior. It must be known therefore that the irruption or influx of the sensual man into the natural means the closing up of the natural man until it becomes like the sensual, whence, the extension of the evil and falsity is greater, and both in like manner become corporeal and earthly. Otherwise, however man, from his infancy, learns to separate the sensual man from the natural, by speaking truth and doing good, although from the sensual man he thinks falsity, and wills evil, and he does this until they are altogether separated, which takes place when man is reformed and regenerated by the Lord; but if they are not separated, man cannot do otherwise than think and will insanely, and therefore speak and act insanely.

sRef Ps@78 @46 S8′ sRef Ps@105 @35 S8′ sRef Ps@78 @45 S8′ sRef Ps@105 @34 S8′ [8] Because the locust signifies the Sensual as to falsity and evil, or, what is the same thing, the falsity and evil of the sensual man, therefore the signification of the locust and the grasshopper is similar, as in David:

“He sent a swarm among them, which devoured them; and frogs which destroyed them. He gave also their increase unto the grasshopper, and their labour unto the locust” (Psalm lxxviii. 45, 46).

And again:

“He spake, and the locust came, and the grasshopper, and that without number, which devoured all the herb in the land, and devoured the fruit of their ground” (Psalm cv. 34, 35).

But here by locust is signified the falsity pertaining to the sensual man, and by the grasshopper (bruchus) the evil of the same, or the falsity and evil which are in and from the sensual man. This evil is signified by the grasshopper, and this falsity by the locust because the grasshopper also is a locust, which is evident from this fact, that those things were said by David concerning the locusts in Egypt, and yet in Moses the locust only is mentioned, and not the grasshopper.

sRef Joel@2 @25 S9′ sRef Joel@2 @24 S9′ sRef Joel@1 @5 S9′ sRef Joel@1 @4 S9′ [9] Similar things are signified by the locust and the grasshopper in Joel:

“That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the grasshopper eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine (mustum); for it is cut off from your mouth” (i. 4, 5).

So again, in the same prophet:

“And the floors shall be full of pure wheat, and the presses shall overflow with new wine (mustum) and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the grasshopper, and the palmerworm, my great army which I sent among you” (ii. 24, 25).

That these injurious creatures signify falsities and evils vastating or consuming the truths and goods of the man of the church, is evident, since it is said, that “all drinkers of wine (vinum) should howl for the new wine (mustum) which is cut off from your mouth,” and by wine and new wine is signified the truth of the church; and also since it is said that their floors should be full of wheat, and their presses should overflow with new wine and oil, for by the floor is signified the doctrine of the church, by the wheat and the oil are signified its goods, and by the new wine (mustum), its truths.

sRef Nahum@3 @15 S10′ sRef Nahum@3 @17 S10′ sRef Nahum@3 @16 S10′ [10] So in Nahum:

“The fire shall devour thee; the sword shall cut thee off, it shall devour thee as the grasshopper; multiply thyself as the grasshopper; multiply thyself as the locust. Thou hast multiplied thy merchants above the stars of the heavens; the grasshopper spread itself abroad, and fled away. Thy crowned are as the locust, and thy captains as the locust of locusts which sit in the fences in the day of cold, the sun ariseth, they flee away, and their place is not known where they are” (iii. 15, 17).

These things are said concerning the “city of bloods,” which signifies doctrine fashioned from falsified truths, thus from falsities. The destruction of those who are in a faith and life according to that doctrine, is signified by the fire shall devour thee; the sword shall cut thee off. The fire which shall devour, signifies evil destroying good, and the sword, falsity destroying the truth; and since the evil and falsity from the sensual man are meant, it is therefore said, “The grasshopper shall devour thee; multiply thyself as the grasshopper; multiply thyself as the locust. Thou has multiplied thy merchants above the stars of heaven.” This multiplication is said to be like that of the grasshopper and the locust, because the Word is very extensively falsified by those who are sensual, thus by the sensual man, for the sensual man is signified by the grasshopper and locust, as was stated above.

The reason why the sensual man falsifies the Word more than others, is, that the ultimate sense of the Word, which is the sense of the letter, is for the natural and sensual man, but the interior sense, for the spiritual man. It is for this reason that a man when he is not a spiritual, but a natural and sensual man, and is in evil, and thence in falsities, does not see the goods and truths which are in the Word, but applies its ultimate sense to confirm his falsities and evils. Merchants signify those who falsify, communicate, and sell. Thy crowned are as the locusts, and thy captains as the locust of locusts, signifies that the primary and chief things of doctrine, which is the “city of bloods,” are falsities of evil, and that also those falsities of evil proceed from them. Which sit in the fences in the day of cold, signifies in the truths of the Word, which do not appear as truths, because they are falsified, and are from evil, fences denoting truths that are not apparent, because falsified, and the day of cold denoting the state of the love of evil. The sun ariseth, they flee away, and their place is not known where they are, signifies that they consume all truth and good, so that none remains. The expression “multiplying as the locust” has a similar signification in Jeremiah (xlvi. 20, 22, 23), also in the book of Judges (vi. 5; vii. 12).

sRef Deut@28 @38 S11′ [11] Falsity in the extremes, or the densest falsity, is also signified by the locust in Moses:

“Thou shalt carry much seed into the field, but shall gather little in; for the locust shall consume it” (Deut. xxviii. 38).

This was one of the curses if they did not observe and do the commandments of Jehovah. By the seed of the field is meant the Word, and by the locust, the dense falsity from the sensual man, which consumes and destroys. The same is signified by “locust” in Amos (vii. 1, 2); Isaiah (xxxiii. 3, 4); and in David, (Psalm cix. 22, 23).

sRef Isa@40 @22 S12′ [12] Since the Sensual of man is the ultimate and lowest of the life of man’s thought and affection, as stated above, and as that which is lowest is small, when viewed from those things that are in a higher and more exalted place, it is therefore compared to locusts, as in Isaiah:

Jehovah “who sitteth upon the circle of the earth, and the inhabitants thereof are as locusts” (xl. 22).

These words signify that men, as to intelligence, are in the lowest things, and the Lord in the highest.

sRef Num@13 @33 S13′ [13] Similarly, men, viewed by those who regard themselves as superior to others, are compared to locusts, in Moses:

The explorers of the land of Canaan said: “We saw the Nephilim; the sons of Anak, which come of the Nephilim; and we were in our own sight as locusts, and so we were in their eyes” (Num. xiii. 33).

That Nephilim and the Anakim in the Word signify those who are fully convinced of their own superiority and wisdom above others, and, in the abstract sense, dire persuasions, may be seen in the Arcana Coelestia (n. 311, 567, 581, 1268, 1270, 1271, 1673, 3686, 7686). That they were seen, and also appeared to themselves, as locusts, is agreeable to appearances in the spiritual world, for there, when those who are persuaded of their own superiority look at others, they see them as little and vile, and these also then appear such to themselves.

sRef Matt@3 @4 S14′ [14] Since the locust signifies the Sensual, which is the ultimate of the life of man’s thought, or the ultimate in which the understanding closes, and upon which it rests, therefore this ultimate is, as it were, the basis and foundation upon which stand the interior or higher things, pertaining to the understanding and will of man; similarly the interior and higher things, called in the Word spiritual and celestial. And since everything must have a foundation in order to endure and subsist, therefore the sense of the letter of the Word, which is the ultimate [sense] and the basis, is natural and sensual, and is also meant, in a good sense, by the locust, consequently also its truth and good; for this reason John the Baptist ate locusts, and the sons of Israel were allowed to eat them. It is said of John the Baptist that he had raiment of camel’s hair, and a leathern girdle about his loins, and ate locusts and wild honey (Matt. iii. 4; Mark i. 6). John the Baptist was thus clothed because, like Elias, he represented the Word; and by raiment of camel’s hair, by a leathern girdle, and by eating locusts and wild honey, he represented its ultimate sense, which, as was said is natural-sensual, because it is for the natural-sensual man. Raiment signifies truth which clothes good; camel’s hair signifies the ultimate of the natural man, which is sensual; locusts and wild honey also signify the ultimate in regard to appropriation, or the Sensual; the locust signifies the Sensual as to truth; wild honey, the Sensual as to good; and eating, the appropriation thereof.

It is to be observed, that in ancient times, when churches were representative churches, all who were in ministries were clothed according to their representations, and also ate in agreement with the same.

sRef Lev@11 @22 S15′ sRef Lev@11 @21 S15′ sRef Lev@11 @20 S15′ [15] That the children of Israel were allowed to eat the locust, is evident from these words in Moses:

“Every winged creeping thing that goes upon four feet, shall be an abomination. But what goeth upon four, which hath legs above its feet, to leap withal upon the earth, ye may eat,” among which the locust also is named (Lev. xi. 20, 21, 22).

They were allowed to eat locusts because locusts have legs above their feet to leap with, for legs signify natural good conjoined to spiritual good, and feet, natural truth from that good; and all truth which is from good ought to be appropriated and conjoined to man, but not the truth which is not from good, for this truth is conjoined with some evil; wherefore it is said that the winged creeping thing going upon four which hath no legs above its feet was an abomination. It is said also to leap upon the earth, because leaping, when stated of birds, signifies to live, equally as walking when used in reference to the animals of the earth; and spiritual life is from truths from good, which are signified by leaping with the feet above which are legs; but spiritual death is from truths conjoined to evil, which is signified by going upon four feet above which are no legs, wherefore to eat such things, is said to be an abomination.

sRef Job@39 @20 S16′ sRef Job@39 @19 S16′ [16] Because a horse signifies the Intellectual, and a locust the Sensual which is the ultimate of the Intellectual, and the intellect lives whilst it is in its ultimate, therefore the ancients spoke of horses leaping and jumping like the locust.

Thus in Job:

“Dost thou give the horse strength? dost thou clothe his neck with shaking? Dost thou make him to leap as the locust? the glory of his nostril is terror” (xxxix. 19, 20).

The quality of the understanding is here described by a horse, as being robust, moving and curving its neck, and walking by leaps; and because the ultimate of the understanding is the Sensual, which is signified by the locust, and the life of the understanding in this ultimate is signified by jumping and walking by leaps, therefore it is said that the horse leaps like the locust. The most ancient books, amongst which is the book of Job, were written by pure correspondences; for the knowledge (scientia) of correspondences was then the knowledge of knowledges (scientia scientiarum), and those who could write books abounding in the more significant correspondences, were esteemed above others. The book of Job is of this kind. But the spiritual sense from the correspondences brought together therein does not treat of the holy things of heaven and the church, like the spiritual sense in the prophets, therefore that book is not amongst the books of the Word; nevertheless passages are quoted from it on account of the correspondences in which it abounds.

sRef Rev@9 @3 S0′ 544. And unto them was given power, as the scorpions of the earth have power.- That this signifies their persuasive [power], and its effect and potency is evident from the signification of a scorpion, which denotes the infatuating and suffocating persuasive [power] of which we shall speak presently; and from the signification of power, which denotes potency and effect, in this case, the potency of the sensual man from the persuasive [power] and its effect, because it infatuates and suffocates. What this persuasive [power], signified by the scorpion, is, and its nature, scarcely any one in the world yet knows, because the persuasive [power] of the spirit of the sensual man is that in which he is when he becomes a spirit, but not while he lives as a man in the world. The reason is, that a man in the world rarely utters what his spirit thinks and intimately loves, for he has been taught from infancy to converse about such things as pertain to civil and moral life, and even such as pertain to spiritual life, although his spirit, which thinks and wills inwardly, is differently inclined. While man’s spirit dwells in the body, it makes a show of such things before the world, because otherwise he cannot secure favour, so as to attain the ends which his spirit aims at, and which are principally honours and gains, and a name and reputation on account of them. This is the reason why the nature and quality of the infatuating and suffocating persuasive [power], signified by the scorpion, are not known in the world. Such, however, is its nature with the spirits in whom it is operative, that it infuses itself into the exterior mind (animus) and interior mind (mens) of another, and lulls asleep, and almost extinguishes his Rational and Intellectual, so that he cannot know otherwise than that which he speaks is true even if it be most false. Those who are under such persuasive influence do not speak from any kind of reason, but from a blind faith without reason, because from the ultimate Sensual, for in this no reason exists, but only a persuasive faith inflated by the fire of the love of self, and grounded in such things as proceed from the body, and flow in from the world. It is this fire which inflates, draws out and infuses itself into another; wherefore those are more especially in this persuasive [power], who have filled themselves with falsities from the love of self, and have believed themselves to be wiser than others. This persuasive [influence] is called infatuating, because it stupefies the understanding; and it is called suffocating, because it takes away from another the power of free respiration; for every one’s respiration synchronizes with the thought of his mind. But because such a persuasive [influence] is most hurtful and pernicious, because it brings on swooning, as it were, in the mind of another, so that he can see nothing rationally, therefore spirits are severely prohibited from using it, and those who do use it are separated from others, and are either punished or sent down into hell. For in the spiritual world every one is allowed to confirm the opinions of his mind, whether true or false, by things rational and intellectual, but not by any persuasive fascination. But more concerning this persuasive [power], may be seen in the Arcana Coelestia; as, that those affected by it are inwardly bound (n. 5096); that those who make use of it shut up the Rational of others, and, as it were, suffocate them (n. 3895, 5128). That the Nephilim, Anakim, and Rephaim, mentioned in the Word, were, above all others, in direful persuasions of falsity (n. 581, 1268, 1270, 1271, 1673, 7686). That before the coming of the Lord, they infested all in the other life by their direful persuasions, and almost extinguished their spiritual life (n. 7686). That they were cast into hell by the Lord, when He was in the world, and that that hell still appears as under a misty rock, and those who approach near to it fall into a swoon (n. 311, 581, 1268, 1270, 7686). Concerning my own experience of some of the devils from that hell, who were permitted to assault me with their influence, seen, n. 1268, 1271. Concerning the mischief arising from the persuasion of falsity (n. 794, 806). That there are many kinds of persuasions of falsity (n. 1673, 1675). Such a deadly persuasive [power] is signified by the scorpion, because the scorpion, when it stings a man, induces a similar mental swooning, and thence death, if a remedy be not applied.

sRef Luke@10 @19 S2′ sRef Luke@10 @18 S2′ [2] Destructive persuasions are also signified by scorpions, in the following passages:

Thus in Luke:

Jesus said to the seventy whom He had sent out, “I beheld Satan as lightning falling from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy, so that nothing shall by any means hurt you” (x. 18, 19).

That serpents and scorpions do not here mean serpents and scorpions, is evident, for the Lord says, that He saw Satan as lightning falling from heaven, and that He gives them power (potestas) over all the potency (potentia) of the enemy. Serpents and scorpions therefore, in the internal sense, signify the crew of Satan, who had been in the subtle and direful persuasions of falsity, by which men would be spiritually destroyed after death, unless defended by the Lord. The antediluvians, who were called Nephilim, were in such persuasive [power] above others, and, unless the Lord, when in the world, had subdued them and cast them into hell, and closed it, no mortal could have been saved; for they infested, and almost destroyed, whomsoever they met in the spiritual world. That the Lord freed the spiritual world from these and similar spirits, is meant by His seeing Satan falling from heaven, and by His giving to those who are in truths from good derived from Him the power of treading upon serpents and scorpions.

sRef Ezek@2 @4 S3′ sRef Ezek@2 @6 S3′ [3] This direful persuasive [power] is also signified by scorpions, in
the following passage of Ezekiel:

“Son of man, be not afraid of them, and of their words, for they are refractory and thorny with thee, and thou dost dwell among scorpions; be not afraid of their words, nor be dismayed at their faces.” For they are “hard in their faces, and obdurate in heart” (ii. 6, 7).

By dwelling among scorpions is meant, among those who have persuaded themselves, and strongly persuade others, to admit falsities, and who do not admit any truth; therefore they are called refractory and thorny, likewise hard in faces, and obdurate in heart. In the case of those who are strongly persuaded of falsity, the interiors of the rational mind are closed, and therefore they think and speak only from the ultimate Sensual, which is hard and stubborn, and also hardens and renders stubborn the interiors of others to whom it addresses itself when it is enkindled by the fire of the love of self. For, in the spiritual world, there is a communication of minds, that is, of thoughts and affections, and from those who are in such persuasive [power], there is infusion; hence result the effects above mentioned.

sRef Deut@8 @15 S4′ [4] So in Moses:

Jehovah God, “who led thee through that great and terrible wilderness of the serpent, the fiery flying serpent and the scorpion” (Deut. viii. 15).

The journeyings and wanderings of the children of Israel in the wilderness for forty years, represented and signified the temptations of the faithful, and as these are caused by the injections and persuasions of falsities from evil spirits, it is said, that they were led through a terrible wilderness of the serpent, the fiery flying serpent and the scorpion. Moreover, serpents in general signify the ultimate Sensual of man, and the various species of serpents signify various states of that Sensual as to evils and falsities. For sensual men are, above all others, crafty and malicious, and themselves believe, and induce others to believe, that they excel in ability, understanding, and judgment; but I can affirm, that they have neither understanding nor judgment, but are as stupid, in regard to the essentials of faith and life, as they are ingenious in contriving evils and persuading falsities. And wickedness, as is well known, is not wisdom, for wisdom is of truth from good, but wickedness is of falsity from evil, and falsity from evil destroys truth from good, because they are opposites, and what is opposite destroys.

sRef Rev@9 @4 S0′ 545. And it was said to them, that they should not hurt the grass of the earth, neither any green thing, neither any tree. That this signifies that they should not injure any true and living scientific from the sense of the letter of the Word, nor any cognitions of truth and good therein, is evident from the signification of not hurting, which denotes not to injure; and from the signification of grass, which denotes the true scientific; and from the signification of green thing as denoting the living scientific; concerning which see above (n. 507). And as every scientific is true and living from the Word, therefore by not hurting the grass of the earth, nor any green thing, is signified the true and living scientific from the Word; and from the signification of trees, as denoting the cognitions of truth and good, also from the Word; concerning which see above (n. 109, 420).

[2] By scientifics from the Word are meant all things of the sense of the letter, in which what is doctrinal does not appear; but by the cognitions of truth and good are meant all things of the sense of the letter of the Word, in which and from which doctrinal things are. That they should not injure any true and living scientific, nor the cognitions of truth and good from the Word, means that the sensual man, by his persuasive [power], shall not pervert any sense of the letter of the Word, by denying it to be true, for if he does this, all is lost with him, since there is then no hope of his reformation, nor has he any power to understand the truth of the church. For he who denies the Word to be Divine in the entire sense of the letter, breaks off his connection with heaven, since the conjunction of man with heaven is by means of the Word; as may be seen in the work concerning Heaven and Hell (n. 303-310). The quality of the state of the man of the church when near its end is here described, namely, that from internal or spiritual he becomes external and sensual. But still, lest he should altogether perish, it is provided, and care is taken, by the Lord, that he may not injure any thing in the sense of the letter of the Word by denying it to be true and living, that is, Divine, although by the sense of the letter he confirms his own falsities and evils. For so long as he does not deny the Divine in the Word, he still hears or reads it, and by that means is in some kind of conjunction with heaven. It is therefore evident, that these words signify, that this [principle] of the church would still remain; but by the following words he should hurt those men only who had not the seal of God in their foreheads, is signified that that ultimate Sensual should only do injury to the understanding of truth with those who are not in truths from good from the Lord.

sRef Rev@9 @4 S0′ 546. Put those men only who have not the seal of God in their foreheads.- That this signifies that [they should hurt] only the understanding of truth and the perception of good, with those who are not in truths from good from the Lord, is evident from the signification of man, as denoting the affection of truth and thence intelligence and wisdom; see above (n. 280); but in the present case the understanding of truth and the perception of good, of which we shall speak presently; and from the signification of having the seal of God in their foreheads, as denoting to be in truths from good from the Lord; see above (n. 427).

[2] By man is signified the understanding of truth and the perception of good, because it is by means of these that a man is a man; when therefore man is mentioned in the Word, it means in the spiritual sense that, by means of which a man is a man, for this is his Spiritual. Man has two faculties in which all his life consists, understanding and will. As is the quality therefore of the understanding and will, such is the man; if he has the understanding of truth and the will of good, he is truly man, for truth and good are from the Lord, and it is from the Lord alone that man is man; as may appear from what is said, and shown in the work concerning Heaven and Hell (n. 59-102); but if he has not the understanding of truth and the will of good, but in the place of truth, falsity, and in the place of good, evil, then indeed he is called man, but still he is not man, except from this fact only, that he has the power to understand truth, and perceive good. Of this power we shall speak in the following article.

From these considerations it is clear that men, in the Word, mean such things as constitute men, and, in the present case, the understanding of truth and the perception of good.

[3] That that understanding of truth and the perception of good are here meant by men, is evident from this fact, that it is said of the locusts, that they should hurt men, but not the grass of the earth, the green thing, and the trees; and by the locust is signified the ultimate of the life of man, which is called the Sensual. This, when it is in the persuasion of falsity, and reads or hears the Word, still does not hurt or injure any thing of the Word in the sense of the letter, this sense being for the natural-sensual man, which he therefore believes, although he applies it to confirm his falsities; but it hurts and injures the understanding of truth and the perception of good. For the sensual man cannot elevate his thought above the sense of the letter of the Word, and if he attempts to elevate it, he either falls into falsity, or his persuasive faith concerning the Word perishes. From these things, the meaning of these words that the locusts should not hurt the grass of the earth, nor any green thing, neither any tree, but only those men who had not the seal of God in their foreheads, is evident.

sRef Rev@9 @5 S0′ 547. And to them it was given that they should not kill them. – That this signifies that they should not be deprived of the faculty of understanding truth and of perceiving good, is clear from the signification of men, as denoting the understanding of truth and the perception of good (see above, n. 546); and from the signification of killing them, as denoting to destroy as to spiritual life, concerning which see above (n. 315); but in the present case, to deprive of the faculty of understanding truth and perceiving good. This is here signified by killing men, because every man is born into the faculty of understanding truth and perceiving good; for this faculty is the very spiritual power by which every man is differentiated from beasts. This faculty man never destroys, for if he were to destroy it, he would be no longer a man but a beast. It appears indeed as though the sensual man, who is in the falsities of evil, has destroyed it, because he neither understands truth nor perceives good when reading the Word or when hearing it from others, but still he has not destroyed the faculty itself of understanding and perceiving, but only the understanding of truth and the perception of good, so long as he is in the falsities in which he has confirmed himself from evil; for then he is averse from hearing truth, which he appears, as it were, not to be able to understand; but if the persuasion of the falsity which thus hinders be removed, he then, as a spiritual-rational man, understands and perceives that truth is truth, and that good is good.

[2] That this is the case, I have been permitted to learn by much experience. For there were many of the infernal crew, who had confirmed themselves in falsities against truths, and in evils against goods, who thence became of such a character, that they did not desire to hear anything, of truth, much less to understand it, and of these therefore others formed an opinion that they could not understand truth. But the same spirits, when the persuasion of the falsity was removed from them, came into the power and faculty of understanding truth, equally as those who were in the understanding of truth and in the perception of good; but presently, having relapsed into their former state, they seemed again as though they could not understand truth, indeed they were exceedingly indignant at having understood, saying then, that nevertheless it was not truth. For affection which is of the will is the cause of all the understanding that pertains to man, the very life of the understanding being therefrom. Consider whether anyone can think without affection, and whether the affection be not the very life of the thought, consequently the life of the understanding. By affection is meant the affection which is of love, or love in its continuity. From these things it is evident that man can indeed destroy the understanding of truth and the perception of good, which is effected by the falsities of evil, but that still he does not, on that account, destroy the faculty of understanding truth and of perceiving good, since, if he destroyed that, he would no longer be a man, the human itself consisting in this faculty. It is by virtue of this faculty, that man lives after death, and then appears as a man; for the Divine is conjoined with that faculty. Hence it is, that although man, as to his twin lives, which are the life of his understanding and the life of his will, is averse to the Divine, yet by virtue of his ability to understand truth and to perceive good, he has conjunction with the Divine, and thence lives to eternity. From these things, then, it is clear, that by its being given to the locusts not to kill men, is signified, that still they should not be deprived of the faculty of understanding truth and of perceiving good.

sRef Rev@9 @5 S0′ 548. But that they should torment them five months.- That this signifies that the understanding should be darkened by the falsities of evil, and be drawn away from seeing truth, so long as they are in that state, is evident from the signification of tormenting, which denotes to darken as to the understanding, and to be withdrawn from seeing truth, of which we shall treat presently; and from the signification of five months, as denoting so long as they remain in that state. To torment here signifies to darken as to the understanding, and to be drawn away from seeing truth, because it is stated of the locusts, and their power of hurting like scorpions, and by the locusts is meant the ultimate of the life of man, which is called the Sensual, and by the power of hurting like scorpions is signified the persuasive [power], which is of such a nature, as to take away from the understanding the light of truth, and bring on infernal darkness; therefore it now follows, that their torment was as the torment of a scorpion when he strikes a man, for the scorpion signifies such a persuasive [power], as may be seen above (n. 544). This is said to torment, because it is said above, that the locusts should hurt men, but should not kill them; and he who hurts, and does not kill, torments. The persuasive [power] also in the sensual man, that is in the falsities of evil, hurts the understanding by darkening and drawing it away from seeing truth, although it does not deprive it of the power of understanding and perceiving; and because it is compared with the pain inflicted by a scorpion when it strikes a man, it is said to torment.

[2] The reason why five months signify so long as men are in that state, is, that a month signifies a state, and the number five signifies somewhat, and hence also, so long as. Months signify states, because all times, in the Word, as ages, years, weeks, days, and hours, signify states of life; hence also months, see the Heaven and Hell (n. 162-169).

That five signifies somewhat, is evident from those passages in the Word, where that number occurs. For the numbers 10, 100, 1000, signify much and all, hence five signifies somewhat. For those numbers which signify much, arise from the number five, which signifies somewhat, and the numbers that are compounded and derived, take their signification from the simple numbers, from which, by multiplication, they are compounded and derived, see above (n. 429, 430:2). The number five also signifies so long as, because it is said, five months, and by five months is there signified a state of duration. This signification of five months appears to be a remote one, from this fact, that man so long as he lives in the world, is in natural thought, and natural thought derives its ideas from spaces and times, and also from numbers and measures; for these things are proper to nature, because all things in nature are determined by them. But spiritual thought is without any fixed idea of space, time, number, and measure; and therefore it appears far fetched and strange to man in the world, that five months should signify “so long as that state continues,” that is to say, so long as the state of the persuasion of falsity continues, for so long is the understanding darkened, and drawn away from seeing the truth; but when the persuasion of falsity is removed, man comes into the faculty of seeing truth, if he desire to see it, and this faculty is given to every man.

sRef Matt@25 @2 S3′ sRef Matt@25 @1 S3′ [3] That five, in the Word, signifies somewhat and some, also all of such a quality, and similar things, is clear from the following: Jesus said that the kingdom of the heavens is like to ten virgins of whom “five were wise, and five were foolish” (Matt. xxv. 1, 2). The Lord compared the kingdom of the heavens to ten virgins, because the kingdom of the heavens signifies the church, and a virgin has a similar signification; and ten virgins signify all who are of the church. It is said, that five were wise and five foolish, because five signifies some of them, or all who are of such a quality on one part. That a virgin signifies the church, is evident from many passages in the Word, where mention is made of the virgin of Zion, the virgin of Jerusalem, the virgin of Israel, for these signify the church.

sRef Luke@19 @15 S4′ sRef Luke@19 @17 S4′ sRef Luke@19 @19 S4′ sRef Luke@19 @18 S4′ sRef Luke@19 @13 S4′ sRef Luke@19 @14 S4′ sRef Luke@19 @16 S4′ [4] The same is signified by ten, and by five, in the parable of the Lord concerning the nobleman who gave talents (minoe, mna [Greek]) to his servants to trade with, and one made of his talent ten talents, and another made five talents of his talents, and therefore they had authority over as many cities (Luke xix. 13-20). The numbers ten and five were mentioned by the Lord, because ten signifies much, and five, somewhat; but by their trading is signified the acquisition and procuring of heavenly intelligence; and by their having authority over cities, is signified intelligence and wisdom, for a city signifies in the Word, doctrine, and to have authority over it, signifies to be intelligent and wise, and over ten cities, signifies much, and over five, signifies some.

sRef Luke@14 @19 S5′ sRef Luke@16 @28 S5′ sRef Luke@16 @27 S5′ [5] Also some, and all who are of such quality, are signified by the number five in the parable of the Lord concerning the rich man and Lazarus, in which it is said that the rich man told Abraham that he had five brethren, and he besought that Lazarus might be sent to them (Luke xvi. 27, 28). The rich man said that he had five brethren because by five are signified all who are of such a quality.

Similarly, in the parable of the Lord concerning those who were invited to the great supper, one of them excused himself on the ground that he had bought five yoke of oxen, and must go to prove them (Luke xiv. 19). By oxen in the Word are signified the natural affections, and by five yoke of oxen are signified all those affections or disorderly desires that lead away from heaven; heaven and the church, in regard to spiritual nourishment or instruction, are signified by the great supper to which they were invited. Who cannot see that the number five in these four parables involves some interior truth, since it is used by the Lord?

sRef Isa@19 @19 S6′ sRef Isa@19 @18 S6′ [6] So again, in Isaiah:

“In that day there shall be five cities in the land of Egypt speaking with the lips of Canaan, and swearing to Jehovah of hosts. In that day shall there be an altar to Jehovah in the midst of the land of Egypt” (xix. 18, 19).

In that day, signifies the coming of the Lord; “five cities in the land of Egypt speaking with the lips of Canaan,” signifies, that some who are then natural shall become spiritual, and shall acknowledge the truths of genuine doctrine, and shall worship the Lord from the good of charity. These things are explained in detail above (n. 223:14). Here, therefore, mention is made of five cities, as some at that time are meant, and also some truths of doctrine.

sRef Ex@22 @1 S7′ sRef Luke@12 @52 S7′ sRef Isa@17 @6 S7′ [7] So again:

“Gleaning grapes shall be left in it, as the shaking of an olive tree, two-three berries in the top of the bough, four-five in the branches of the fruitful tree” (xvii. 6).

And Jesus said in Luke:

“From henceforth there shall be five in one house divided, three against two, and two against three” (xii. 52).

That in these passages five also signifies some, and all who are of such a quality, may be seen above (n. 532), where both these passages are explained.

A law was given to the Israelites that he who stole, or slew, or sold an ox, should restore five oxen (Exod. xxii. 1). Here an ox, in the spiritual sense, means the good of the natural man; by restoring five oxen for an ox, is signified that he shall sufficiently amend what he had perverted and extinguished. To steal means to take away, to kill is to extinguish, and to sell is to pervert.

sRef Gen@41 @34 S8′ sRef 2Sam@2 @23 S8′ [8] By the fifth part also is signified as much as is sufficient in the following passages: Lev. v. 16; vi. 5; xxii. 14; xxvii. 13, 15, 19, 27, 31; Num. v. 6-8. The same is also signified by the fifths which Pharaoh took up from the land of Egypt during the seven years of plenty (Gen. xli. 34; xlvii. 24). Again, the same is signified by Abner’s smiting Asahel with the hinder end of his spear at the fifth [rib] (2 Sam. ii. 23); at the fifth rib signifies as much as was sufficient for death; for the same number that signifies somewhat, and the all of one part, also signifies as much as is sufficient, when it is used of quantity, and so long as, when it is used of time.

sRef Matt@14 @15 S9′ sRef Isa@30 @17 S9′ sRef Matt@14 @17 S9′ sRef Luke@9 @13 S9′ sRef Matt@14 @21 S9′ sRef Matt@14 @20 S9′ sRef Luke@9 @15 S9′ sRef Luke@9 @16 S9′ sRef Luke@9 @14 S9′ sRef Matt@14 @16 S9′ sRef Matt@14 @19 S9′ sRef Matt@14 @18 S9′ sRef Mark@6 @39 S9′ sRef Mark@6 @40 S9′ sRef Mark@6 @41 S9′ sRef Mark@6 @43 S9′ sRef John@6 @9 S9′ sRef Mark@6 @38 S9′ sRef John@6 @11 S9′ sRef John@6 @12 S9′ sRef Mark@6 @42 S9′ sRef John@6 @10 S9′ sRef John@6 @13 S9′ sRef Lev@26 @8 S9′ [9] Since this number signifies some, and the all of one part, therefore it also signifies little and few, when a great quantity, which is also marked by numbers, follows or precedes; for then the all of one part is respectively few.

Thus in Isaiah:

“One thousand at the rebuke of one; at the rebuke of five shall ye flee” (xxx. 17).

And in Moses it is said among the curses that five should chase a hundred, and a hundred, ten thousand (Levit. xxvi. 8). And in the Evangelists it is stated that the Lord fed five thousand men with five loaves and two fishes (Matt. xiv. 15-22; Mark vi. 38-43; Luke ix. 13-16; John vi. 9-13). The taking up of twelve baskets of the fragments on that occasion signifies fulness, thus fulness of instruction, and also full benediction.

sRef Ex@26 @3 S10′ sRef Luke@12 @7 S10′ sRef Luke@12 @6 S10′ sRef Ex@26 @1 S10′ [10] In Luke by five are signified few, where it is said,

“Are not five sparrows sold for two farthings, and not one of them is forgotten before God? Fear not therefore; ye are of more value than many sparrows” (xii. 6, 7).

Here five sparrows are mentioned, because five denotes what is few and of little value compared to men, for it is afterwards said, “ye are of more value than many sparrows.” Any one can see that this number would not have been mentioned so often by the Lord unless it had been significative. Since five signifies all of one part, therefore it was also commanded that over the tabernacle they should make ten curtains, five curtains to be coupled together one to another, and five curtains to be coupled one to another (Exod. xxvi. 1, 3). That ten signifies all in the aggregate, and five the all of one and of the other part, may be seen in the Arcana Coelestia (n. 9595, 9604).

sRef Rev@9 @5 S0′ 549. And their torment was as the torment of a scorpion when it striketh a man.- That this signifies darkening, and hindering from seeing truth, is the result of the persuasion with which the mind is infatuated, is evident from the signification of torment, as denoting the darkening of the mind, and the hindering of it from seeing truth; see above (n. 548); and from the signification of a scorpion, as denoting the persuasive [power] infatuating and suffocating; see also above (n. 544). Therefore by their torment being as the torment of a scorpion when it striketh a man, is signified that the darkening and hindering of the mind from seeing the truth, is the result of the persuasion with which it is infatuated; concerning the nature and origin of the persuasive [power] which infatuates, and as it were suffocates, see above (n. 544). That persuasive [power] is said to be infatuating, because it takes away the use of reason, to such a degree that reason, or the rational mind, sees nothing but that which is spoken by him who possesses that persuasive faculty; for it excites in a moment every thing that consents, and covers over every thing that dissents, and therefore the mind becomes infatuated, because darkened, and drawn away from seeing the truth. That persuasive [power] is also said to be suffocating, because it deprives the understanding of the power of thinking freely, and of extending its view in every direction, as is the case with every rational man, and when this is the case the respiration labours; for the voluntary respiration derives its all from the understanding, therefore it also accommodates itself to the thought thereof, just as the motion of the heart derives its all from the will, and accommodates itself to the affection thereof. That the respiration of the lungs corresponds to the understanding and its thought, and the motion of the heart to the will and its affection, may be seen in the Arcana Coelestia (n. 1119, 3883-3896, 9281). That a strong persuasive [influence] has not only the power of infatuating, but also of suffocating, I have been permitted to learn by real experience.

sRef Rev@9 @6 S0′ 550. And in those days men shall seek death, and shall not find it.- That this signifies, that in such case they will desire to destroy the faculty of understanding truth, but that still they cannot, is evident from the signification of in those days, as denoting at that time, namely, when the man of the church from internal becomes external, or from rational becomes sensual; and from the signification of seeking death, as denoting a desire to destroy the faculty of understanding truth, of which we shall speak presently; and from the signification of not finding it, as denoting not to be able to destroy. That by seeking death is here signified a desire to destroy the faculty of understanding truth, is clear from what precedes, because it follows as a consequence; for it was said, that the locusts should hurt the men only who had not the seal of God on their foreheads, and afterwards, that to them it was given that they should not kill them, but should torment them, which signifies that they should injure only the understanding of truth and the perception of good with those who are not in truths from good from the Lord, but that still they should not deprive them of the faculty of understanding truth, and perceiving good; see above (n. 546, 547). It therefore follows, that by the death which they seek, and desire, is signified the privation of the faculty of understanding truth and perceiving good, and to destroy these would be to destroy that life which is properly human; for in such case a man would be no longer a man, but a beast, as said above; and hence it is evident, that the privation of that life is what is signified here by death. They desire to destroy the two faculties of that life which is truly human, because sensual men, from the persuasion concerning the falsities of evil in which they are, do not desire to understand truth and perceive good, for they are delighted with their own falsities of evil, and hence with thinking from the delight of falsity, and with willing from the delight of evil, wherefore they avert themselves from good and truth, because these are the opposites; some are sad because of them, some feel disgust at them, and some reject them with anger, every one according to the quantity and quality of the falsity of which he is persuaded. In a word, such a sensual man does not admit rational considerations from the understanding against the falsities of evil in which he is, and therefore he does not desire to understand and to become rational, although he has the power of becoming so, because he is a man. This, therefore, is the signification of “they shall seek death, and shall not find it.”

sRef Rev@9 @6 S0′ 551. And shall desire to die, and death shall flee from them.- That this signifies, that they desire to destroy the faculty of perceiving the good which pertains to spiritual life, but in vain, is evident from the signification of dying, which here denotes to destroy the faculty of perceiving good, of which we shall speak presently, and from the signification of death shall flee from them, as denoting that they cannot destroy, thus that they desire in vain. By dying is here signified to destroy the faculty of perceiving good, and by dying mentioned above is signified to destroy the faculty of understanding truth, because every man has two lives, the life of the understanding, and the life of the will. The life of the understanding is the faculty of understanding truth, and the life of the will is the faculty of perceiving good; hence death is the deprivation of both the one and the other. Death in the first case signifies the deprivation of the faculty of understanding truth, and in the second, the deprivation of the faculty of perceiving good, because both these lives are the subject of that which precedes, and because, in the Word, where truth is treated of, good is also treated of, and this on account of the marriage of good and truth in every detail of it; see above (n. 238, 288, 484). It is therefore evident that by the death here mentioned, is signified the deprivation of the faculty of perceiving good. It is for this reason that two nearly similar expressions are used together, and also that to seek death is stated of those things that belong to the understanding, and to desire death, of those which belong to the will. For since the spiritual life proper to man rests in these two faculties, therefore also it is signified that they desire to destroy spiritual life. To every man there is also given the faculty of perceiving good, as well as that of understanding truth. For truth loves good, and good loves truth, and therefore they continually desire to be conjoined, and they are conjoined, as will and understanding, or as affection and thought; when this conjunction takes place, then the understanding thinks truth from the affection of thinking it, and then the understanding sees it, and the will perceives it. To perceive truth from the affection of the will is to perceive good, for truth is changed into good, when man wills it or is affected by it, that is, while he loves it; for this reason every thing that is loved is called good.

sRef Rev@9 @7 S0′ 552. And the likenesses of the locusts were like unto horses prepared for war.- That this signifies that man having become sensual reasons as though from the understanding of truth, is evident from the signification of locusts, which denote the men of the church who have become sensual by means of the falsities which are from evil; see above (n. 543); and from the signification of horses prepared for war, which denote reasonings, in this case, as though from the understanding of truth, because it is said that they were like unto them; that horses signify the understanding, may be seen above (n. 355, 364); and all understanding is of truth. And because war, in the Word, signifies spiritual combat, which is that of falsity against truth, and of truth against falsity, therefore horses prepared for war signify reasonings, in this case, as though from the understanding of truth, for by means of reasonings spiritual combats take place. The subject treated of in what now follows as far as verse 12, is the sensual man who is in falsities from evil, as to his quality in respect to understanding and will, and he is described by locusts, and their various appearances. For all the affections, and thence the thoughts of man, are represented in the spiritual world by various beasts of the earth, and by birds, and they are also presented to view in correspondent forms. And the beasts represented there, according to the affections of the spirits from which they are, appear like the beasts of our world, but sometimes with successive change and variety approximating to forms made up of different beasts, moreover they are also clothed and decorated as to their heads and bodies with various kinds of adornments. I have frequently seen such things, and the qualities of the affections and inclinations of those who were represented were thence made evident to me. It is from this representation of affections and thoughts in the spiritual world by beasts and birds, that beasts and birds, in the Word, signify similar things.

[2] That sensual men, who are in falsities from evil, are represented, and thence signified by locusts, was shown above (n. 543). Their quality is now described by the various forms, and by various adornments of the locusts; as that they were like unto horses prepared for war; that on their heads as it were crowns like gold; that their faces were like the faces of men; and that they had hair like the hair of women, and teeth like the teeth of lions; also that they had breast-plates, and various other things. All these things are representatives, such as exist in the spiritual world, corresponding to falsities from evil, and to the persuasive [power] of the sensual man. Yet no one could know these things without the knowledge of correspondences; neither could the quality of the sensual man be known, and the quality of his persuasive [power]. The reason why the sensual man, who is in falsities from evil, reasons as though from the understanding of truth, is that he is in the persuasion that falsity is truth, and that evil is good; and so long as he is in that persuasion, he cannot see any thing rationally and intellectually, but that of which he has become persuaded he believes to be a mark of the loftiest reason and of superior understanding. For his Rational and Intellectual are closed, and hence he is in a persuasive faith concerning those things which he thinks and speaks. That the sensual man reasons acutely and with readiness, because his thought is so near his speech as to be almost in it, and because he places all intelligence in discoursing from the memory alone, may be seen in the Arcana Coelestia (n. 125, 196, 5700, 10,236).

sRef Rev@9 @7 S0′ 553. And on their heads as it were crowns like gold.- That this signifies, that they appear to themselves, when they reason, to be wise and conquerors, is evident from the signification of head, which denotes wisdom and intelligence, of which we shall speak presently; and from the signification of a crown of gold, as denoting a reward of victory (see above, n. 358). A crown like gold signifies the reward of victory, because kings, in ancient times, when in combats with their enemies, wore crowns of gold upon their heads, besides various other insignia which were then the mark of kings. The reason was, that kings represented the Lord as to Divine Truth, and Divine Truth fights from Divine Good; this therefore was represented by a crown of gold, while wisdom itself and intelligence were represented by the head upon which the crown was. Hence crowns were assigned to martyrs, for they fought from Divine Truth against falsities from evil, which are from hell, and came off conquerors, because they maintained the combat even unto death which they feared not. From these things it is evident, that by [the locusts] having upon their heads as it were crowns like gold, is signified, that those who are sensual men, from the persuasion of falsity in which they are, appear to themselves to be wise and conquerors.

[2] Since the locusts are described as to their heads, their faces, and their breasts, upon which were breast-plates, and as to their tails, their hair and teeth, it is important that the signification of their heads and the rest should be known.

The head, in the Word, signifies wisdom and intelligence, because these reside in it; but when those are treated of who are not in any wisdom and intelligence, because in falsities from evil, then the head signifies folly and insanity, because falsities and evils are therein and therefrom. In the present case, however, as those who are sensual and in the persuasion of falsity are treated of, the head properly signifies folly and insanity, for they see falsities as truths, and evils as goods, being perpetually in visions from fallacies. It is therefore said of them, that “on their heads as it were crowns like gold, and their faces as the faces of men,” and many things that follow, all of which were appearances originating in their fantasy, wherefore, it is said, “as it were crowns,” and “like gold.” It is evident, from this that those appearances were not real, but fallacious appearances. For all the appearances which exist in the heavens are real, because they are correspondences. For the interior things pertaining to the affections and thence thoughts of the angels, when they pass to the sight of their eyes, are clothed in forms such as appear in the heavens, and because they are visible, they are called appearances, and are said to be correspondences, and they are real because from creation. But the case is otherwise in regard to the appearances in some of the hells, where are those who are in persuasions of falsity from evil; from these persuasions fantastic visions exist, in which there is inwardly nothing real, therefore they also vanish away upon the influx of only a single ray from the light of heaven. Of such a nature are the appearances here related concerning the locusts. But concerning appearances in the spiritual world, as well real as not real, see Heaven and Hell (n. 170-176); as also above in the explanation (n. 369, 395).

sRef Rev@9 @7 S0′ 554. And their faces were as the faces of men.- That this signifies that they appear to themselves as spiritual affections for truth, is evident from the signification of faces, as denoting the interiors of the mind and affection; see above (n. 412); and from the signification of man, as denoting the spiritual affection for truth, and thence intelligence and wisdom; see above (n. 280). And because faces are types of the interiors of man, they therefore signify the same as men themselves, namely, affections of truth. But in the present case it is said that they appear to themselves as affections for truth, and thence to be intelligent and wise, because it is stated of the locusts that their faces were seen as the faces of men.

[2] The locusts appeared with such faces, on account of the strong persuasive [power] which sensual men possess who are in falsities from evil, and who are signified by the locusts, the persuasive [power] itself presenting such appearance, but this only before themselves, and before such others as are also in falsities from evil, but not before the angels of heaven. The reason of this is, that the angels are in the light of heaven, and whatsoever they see, they see from that light; and the light of heaven, because it is Divine Truth, dissipates everything that is imaginative originating in the persuasive [power]. Sensual men appear to themselves to be such, because sensual men persuade themselves that they are in truths from good above others, although they are in falsities from evil; for they cannot view anything interiorly from heaven, but only outwardly from the world, and those who see from the world alone see only from an illusory light, from which they imagine themselves to be wiser and more intelligent than others, not knowing wherein intelligence and wisdom consist, and whence they come. It is from this persuasive faith that they believe themselves to be in the spiritual affection for truth, this therefore is signified by the faces of the locusts appearing like the faces of men.

[3] But these things must be illustrated by experience from the spiritual world. All in the heavens, are men as to their faces and the other parts of the body, for they are in the spiritual affection for truth, and the spiritual affection for truth is itself in form a man, because this affection is from the Lord, who is the only Man, and because from Him the entire heaven conspires to the human form; hence it is that the angels are the forms of their own affections, which also appear from their faces. But these things are amply explained in Heaven and Hell (n. 59-102). But in hell, where all are external and sensual, because in falsities from evil, they also appear to themselves as men, even as to their faces, but only amongst their own; but when they are seen in the light of heaven, they appear as monsters, with horrible faces, and sometimes in place of the face only something hairy, or with a horrible grate of teeth, and sometimes ghastly pale, as though dead, in which there is not any living human faculty, for they are forms of hatred, revenge, and cruelty, in which there is spiritual death, because in opposition to the life which is from the Lord. That they appear amongst themselves with a face like men, is the result of fantasy and persuasion therefrom. Concerning these appearances see also in Heaven and Hell (n. 553).

sRef Rev@9 @8 S0′ 555. And they had hair as the hair of women.- That this signifies that they also seem to themselves to be natural affections for truth, is evident from the signification of hair, as denoting things pertaining to the natural man, and specifically truths scientific therein; see above (n. 66); and from the signification of women, as denoting affections, of which we shall speak presently. Hair signifies those things that pertain to the natural man, because the head signifies those things that pertain to the spiritual man, and all things of the natural man clothe all things of the spiritual man, as the hair invests the head. The head also corresponds to things spiritual, and the hair to things natural, therefore they are also significative. It is from this correspondence that the angels appear adorned with beautiful hair, and that, according to its orderly arrangement, gracefulness and neatness, the quality of the correspondence of their natural man with the spiritual, may be known. Now since women signify affections, it is evident, that by the [locusts] having hair as the hair of women, is signified that those meant by the locusts appear to themselves as natural affections [for truth]. This is also evident from the series of things treated of; for their faces being as the faces of men, signifies the appearing to be as it were spiritual affections for truth; therefore it now follows, that by their hair being as the hair of women, is signified the appearing to be as it were natural affections for truth. Presently also it is said of their teeth that they were as the teeth of lions, which signify the ultimates of the natural man as to knowledge and as to power. In the prophetic Word the terms woman, daughter, and virgin are frequently used. But hitherto the signification of them has not been known. That a woman, daughter, and virgin, are not meant, is very evident, for they are mentioned where the church is treated of; but the spiritual signification of them may be seen from the series of the things treated of in the spiritual sense.

sRef Jer@44 @7 S2′ sRef Ezek@9 @6 S2′ sRef Lam@5 @12 S2′ sRef Lam@5 @11 S2′ sRef Jer@51 @22 S2′ [2] That a woman signifies the church as to the affection for truth, and thence the affection for the truth of the church, is clear from the following passages in the Word.

Thus in Jeremiah:

“Wherefore commit ye evil against your souls, to cut off from you man and woman, infant and suckling, out of Judah?” (xliv. 7).

Again, in the same prophet:

“I will disperse man and woman; I will disperse old and young, and I will disperse the young man and the virgin” (li. 22).

So in Ezekiel:

“The old man and young man, both the virgin, the infant, and the women, slay to destruction” (ix. 6).

And in Lamentations:

“They ravished the women in Zion, and the virgins in the cities of Judah. Princes were hanged up by their hand; the faces of elders were not honoured” (v. 11, 12).

Here, by man and woman, old man and infant, youth and virgin, are not meant man, woman, old man, infant, youth, and virgin, but everything pertaining to the church. By man and woman are signified truth and its affection, by old man and infant, wisdom and innocence, by youth and virgin, the understanding of truth and the affection for good. That such things are signified is evident from the fact that the church is treated of in these chapters, and its desolation as to its good and truth, wherefore by those names are signified such things as pertain to the church. For the Word is interiorly spiritual, because it is Divine, wherefore if by man and woman, old man and infant, young man and virgin, such were meant, the Word would be natural and not spiritual; but when by man and woman is meant the church as to truth and its affection, by old man and infant, the church as to wisdom and innocence, and by young man and virgin, the church as to intelligence and its affection, then it becomes spiritual. Man also is man, by virtue of the church being in him, and where the church is, there is heaven. When, therefore, mention is made of an old man, a young man, a male infant (homo infans), a male (homo vir), a woman, and a virgin, these expressions signify whatever pertains to the church, corresponding to their age, sex, inclination, affection, intelligence, and wisdom.

sRef Isa@4 @2 S3′ sRef Isa@3 @25 S3′ sRef Isa@4 @1 S3′ [3] That by woman is signified the church as to the affection for truth, or the affection for the truth of the church, is also clear from these words in Isaiah:

“Then seven women shall take hold of one man in that day, saying, We will eat our own bread, and wear our own apparel; only let us be called by thy name; take away our reproach” (iv. 1).

The subject here is the end of the church, when there is no longer any truth, for these words precede: “Thy men shall fall by the sword, and thy strength in the war” (iii. 25), which signify that the understanding of truth would be destroyed by falsities, so that there would be no longer resistance in combats; and these words follow: “In that day shall the branch of Jehovah be beautiful and glorious” (iv. 2). This is said concerning the coming of the Lord, and signifies that truth should spring up anew in the church. By seven women taking hold of one man, is signified that from affection they would desire and seek truth, but would not find it, man denoting truth, women affections or desires for truth, and seven what is holy. That they would not find instruction in genuine truths, and thus spiritual nourishment, is signified by their saying, “We will eat our own bread, and wear our own apparel,” bread denoting instruction and spiritual nourishment, and apparel truth clothing good. That it is truth only which can be applied, and by application conjoined, is signified by, only let us be called by thy name. And because all beauty is from the spiritual affection for truth and conjunction therefrom, and otherwise there is no beauty, therefore it is added, “take away our reproach.”

sRef Jer@31 @21 S4′ sRef Jer@31 @22 S4′ [4] So in Jeremiah:

“Return, O virgin of Israel, return into thy cities. How long wilt thou go about? for Jehovah hath created a new thing in the earth, A woman shall compass a man” (xxxi. 21, 22).

The subject here is the spiritual captivity in which the church was before the coming of the Lord. The church is said to be in spiritual captivity, when there is no truth, and yet truth is desired; in such captivity were the Gentiles, with whom the church was established. Return, O virgin of Israel, return into thy cities, signifies, that they should return to the truths of doctrine, the virgin of Israel denoting the church, and her cities truths of doctrine; for Jehovah hath created a new thing in the earth, a woman shall compass a man, signifies the establishment of a new church, in which truth will be conjoined to its affection. To create a new thing in the earth denotes to establish that new thing; woman denotes the church as to the affection for truth, man denotes truth, and to compass denotes to be conjoined.

sRef Isa@54 @6 S5′ sRef Isa@54 @7 S5′ [5] And in Isaiah:

“As a woman forsaken and afflicted in spirit, Jehovah hath called thee, and a woman of youth, when she is cast off, said thy God. For a small moment have I forsaken thee; but with great mercies will I gather thee again” (liv. 6, 7).

Here also by a woman forsaken and afflicted in spirit, is meant the church, which is not in truths, but still in the affection or desire for them, woman denoting the church, which is said to be forsaken when it is not in truths, and afflicted in spirit, when in grief from the affection or desire for truths. By a woman of youth is meant the Ancient Church, which was in truths from affection; and by the same cast off, is meant the Jewish church, which was not in truths from any spiritual affection; the establishment of a new church by the Lord, and liberation from spiritual captivity, are meant by, “for a small moment have I forsaken thee; but with great mercies will I gather thee again.”

sRef Jer@9 @21 S6′ sRef Jer@9 @20 S6′ [6] And in Jeremiah:

“Yet hear the word of Jehovah, O ye women, and let your ear perceive the word of his mouth, that ye may teach your sons mourning, and a woman her companion, lamentation. For death is come up through the windows, and is entered into our palaces, to cut off the infant from the broad way, and the young man from the streets” (ix. 20, 21).

The reason why it was said to the women, that they should hear and perceive, is, that they signify the church from the affection for and reception of truth. By the sons whom the women should teach mourning, and by the companion whom a woman should teach lamentation, are signified all who are of the church; by sons, they who are in the truths of the church; by companion, she who is in the good thereof, while mourning and lamentation signify that these things were to be done on account of the church vastated as to its truths and good; by death is come up through the windows, and is entered into our palaces, is signified the entrance of infernal falsity into the understanding, and thence into everything of thought and affection, windows denoting the understanding, and palaces, everything, of thought and affection; to cut off the infant from the broad way, and the young man from the streets, signifies the vastation of truth in the birth, and of the truth that is born, infant in the broad way denoting truth springing up, or in the birth, and young men in the streets denoting the truth that is born.

sRef Ezek@23 @3 S7′ sRef Ezek@23 @2 S7′ sRef Ezek@23 @4 S7′ [7] So in Ezekiel:

“There were two women, the daughters of one mother, and they committed whoredoms in Egypt; they committed whoredoms in their youth; the name of the elder, Oholah, and the name of her sister, Oholibah; and they bare sons and daughters. Samaria is Oholah, and Jerusalem Oholibah” (xxiii. 2-4).

Since Samaria, the metropolis of the Israelites, signifies, in the Word, the spiritual church, and Jerusalem, the metropolis of the Jews, the celestial church, each as to doctrine, therefore they are called women. And, because both those churches act as one, they are therefore called the daughters of one mother, for a mother also signifies the church, and also Oholah and Oholibah, or the tent or habitation of God, have the same signification, for this signifies heaven where Divine Truth and Divine Good are, consequently, also, where the church is; for the church is the heaven of the Lord on earth. By their committing whoredom in Egypt in their youth, is signified, that they were then in no truths, but in falsities, for in Egypt they had not the Word. This was afterwards given to them through Moses and the prophets, and thus the church was instituted among them. To commit whoredom in Egypt, signifies, to falsify truths by scientifics (scientifica) pertaining to the natural man, and to falsify truths there, denotes to turn holy things into magic, as the Egyptians did. The sons and daughters whom they brought forth, signify the falsities and evils of the church.

sRef Micah@2 @9 S8′ sRef Micah@2 @8 S8′ [8] So in Micah:

“Ye strip the coat from them that pass by securely that are returned from war. The women of my people have ye cast out from the house of their delights” (ii. 8, 9).

Here, by stripping the coat from them that pass by securely who are returned from war, is signified to deprive of truths all those who are in truths, and who have combated against falsities. Those who pass by securely denote all those who are in truths; men returning from war, denote those who have been in temptations, and have combated against falsities. By casting out the women of the people from the houses of their delights, signifies to destroy the affections for truth, and thereby the pleasures and happiness of heaven. The women of the people denote the affections for truth, and the houses of their delights the pleasures and happiness of heaven, for these are the affections, for good and truth.

sRef Zech@14 @2 S9′ [9] So in Zechariah:

“For I will gather all nations to Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women shall suffer violence” (xiv. 2).

By all nations are signified evils and falsities of every kind; by Jerusalem is signified the church; by city, doctrine; by house, everything that is holy of the church; by women are signified the affections for truth, and by their suffering violence is signified that truths shall be perverted, and that thence the affections for truth will perish.

sRef Zech@12 @13 S10′ sRef Zech@12 @14 S10′ sRef Zech@12 @11 S10′ sRef Zech@12 @12 S10′ [10] So again, in the same prophet:

“In that day shall there be a great mourning in Jerusalem, and the land shall mourn every family apart; the family of the house of David apart, and their women apart; the family of the house of Nathan apart, and their women apart; the family of the house of Levi apart, and their women apart; the family of Simeon apart, and their women apart; all the families that remain, every family apart, and their women apart” (xii. 11-14).

The signification of David and his house, also of Nathan, Levi, and Simeon, and their houses, has been already shown in the explanations above. David signifies the Divine Truth, Nathan, the doctrine of truth, Levi, the good of charity, and Simeon means truth and good as to perception and obedience. It is said that the families shall mourn apart, and their women apart, because by families are signified the truths of the church, and by women, the affections for truth which mourn apart when truth mourns that there is no affection for it, and affection, that there is no truth for it. These things are said concerning the mourning over all and every thing pertaining to the church as being vastated and destroyed, for each and all things of the church are signified by all the families that remain, by which are meant the tribes. That the twelve tribes signify all things of the church in the aggregate, may be seen above (n. 430, 431). Jerusalem signifies the church and its doctrine.

sRef Matt@24 @41 S11′ sRef Matt@24 @40 S11′ [11] Thus also in Matthew:

“Then shall two be in the field, the one shall be taken, and the other left. Two women shall be grinding at the mill, and one shall be taken, and the other left” (xxiv. 40, 41).

The “two” (duo) mean men, and the “two” (duoe) mean women and by men are signified those who are in truths, and by women those who are in good from the affection for truth. Here also by men are signified those who are in falsities, and by women, those who are in, evils from affection for falsity; for it is said that one shall be taken, and the other shall be left; that is, that those will be saved who are in truths from affection, and those will be condemned who are in evils from affection. Field signifies the church; to grind at the mill, signifies to procure for themselves truths of doctrine from the Word; while those who apply them to good are signified by those who shall be taken, and those who apply them to evil are signified by those who shall be left; but this passage is explained in the Arcana Coelestia (n. 4334, 4335).

sRef Lev@26 @26 S12′ [12] So in Moses:

“I will break for you the staff of your bread, that ten women shall bake your bread in one oven, and they shall deliver you your bread again by weight; and ye shall eat and not be satisfied” (Levit. xxvi. 26).

These words in the spiritual sense, mean that truth from good, by which men are spiritually nourished, shall fail; for bread signifies every kind of spiritual food that is for the nourishment of the man of the church. Women signify those of the church who are in the affection for truth. By ten women baking bread in one oven, is signified, that they shall search for truth that may be conjoined to good, but shall only find a very little; for to bake signifies to prepare and conjoin so as to serve for the use of life. To deliver the bread by weight, signifies that it is rare; and to eat and not be satisfied, signifies, because truth from good is so scanty and rare, as scarcely to yield any spiritual nourishment for the soul.

sRef Deut@22 @5 S13′ sRef Gen@5 @2 S13′ sRef Gen@1 @27 S13′ [13] Again, in Moses:

“A woman shall not wear the raiment of a man, neither shall a man put on a woman’s garment; for whosoever doeth so is abomination unto Jehovah thy God” (Deut. xxii. 5).

Here a man (vir) and his raiment signify truth, and a woman and her garment the affection for truth. These are distinct in every man (homo), as understanding and will, or as thought which is of the understanding and affection which is of the will, and unless they were distinct, the sexes would be confounded, and no marriage would be effected, in which the man (vir) is the truth of the thought, and the woman the affection. That man and woman were both so created that they might be two and yet one, is evident from the book of Genesis, in which it is said concerning their creation, “So God created man (homo) into his own image, in the image of God created he him; male and female created he them” (Gen. i. 27; v. 2).

sRef Gen@2 @23 S14′ sRef Gen@2 @24 S14′ [14] And afterwards:

“The man said, This is now bone of my bones, and flesh of my flesh; therefore she shall be called wife, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh” (Gen. ii. 23, 24; Mark x. 6-9).

Here, by man (homo) is meant the church in general and in particular. The church in particular is the man of the church, or the man in whom the church is. By God creating man into His own image, is signified into the image of heaven. For by God, or Elohim, in the plural, is signified the proceeding Divine which makes heaven; and the man who is a church, is a heaven in the least form, for he corresponds to all things of heaven; see Heaven and Hell (n. 7-12, 51-58). By male is signified here, as above, the truth of the understanding, and by female, the good of the will. The wife said to be bone of the bones, and flesh of the flesh of the man (vir), signifies that good, which is the wife, is from the truth which is the man. Bone signifies truth before it is vivified, that is, conjoined to good, such as is the truth of the memory with man; and since all good is formed from truths, it is said, “because she was taken out of man.” That a man (vir) shall leave his father and mother, and shall cleave to his wife, signifies that truth must be of good, and that hence both shall become one good; this is signified by their being one flesh, flesh signifying good, and also man (homo). The things now stated cannot enter into the understanding of man, with few exceptions, unless it be known that the subject treated of in the first two chapters of Genesis is the new creation, or regeneration of the men of the church. In the first chapter their regeneration is treated of, in the second chapter their intelligence and wisdom; and by male and female, or by man (vir) and wife, is meant, in the spiritual sense, the conjunction of truth and good, which is called the heavenly marriage. Into this marriage man comes when he is regenerated and becomes a church; and man is regenerated and becomes a church when he is in good and thence in truths, which is meant by the words “a man (vir) shall leave his father and mother, and cleave to his wife, and they shall be one flesh.” But a still clearer idea may be obtained, upon this subject, from what is said in the Doctrine of the New Jerusalem, concerning good and truth (n. 11-19); concerning the will and understanding (n. 28-33); concerning regeneration (n. 173-182); also concerning good from which truths are derived (n. 24).

sRef Num@31 @18 S15′ sRef Num@31 @17 S15′ sRef Num@31 @16 S15′ [15] Since by man and woman is signified the conjunction of truth and good, therefore Moses, when he saw that the sons of Israel took to themselves the female captives of the Midianites their enemies, commanded that they should kill every woman that had known man (vir) by lying with him, but that they should keep alive the women that had not known [man] (Num. xxx. 16-18). These things were commanded because a woman (femina) not conjoined to a man signified the church as to the affection for truth, or for conjunction with truth; but a woman (mulier) conjoined to a Midianitish man, signified good adulterated. For the Midianites represented, and thence signified, the truth which is not truth because not from good, consequently falsity; and hence it was that the women were to be slain who had known man, and that those who had not known man were to be preserved alive. That the Midianitish women signified the defilement of good by falsities, and thence good adulterated and profaned, which is foul adultery, is evident from the circumstances related concerning the whoredom of the sons of Israel with the women of the Midianites (Numbers xxv.).

sRef Rev@12 @1 S16′ sRef Rev@12 @2 S16′ sRef Rev@12 @5 S16′ sRef Rev@12 @6 S16′ sRef Rev@12 @16 S16′ sRef Rev@12 @15 S16′ sRef Rev@12 @13 S16′ sRef Rev@12 @7 S16′ sRef Rev@12 @8 S16′ sRef Rev@12 @12 S16′ sRef Rev@12 @11 S16′ sRef Rev@12 @17 S16′ sRef Rev@12 @3 S16′ sRef Rev@12 @4 S16′ sRef Rev@12 @10 S16′ sRef Rev@12 @18 S16′ sRef Rev@12 @14 S16′ sRef Deut@21 @12 S16′ sRef Deut@21 @11 S16′ sRef Deut@21 @13 S16′ sRef Rev@12 @9 S16′ [16] He who does not know that a woman signifies the spiritual affection for truth, and he who does not know that the evils and falsities which are present in every one are in the natural man, and not any in the spiritual man, cannot know the signification of that which is written concerning a female captive, in Moses:

“If thou seest in captivity a beautiful woman,” from thine enemies, “and hast a desire unto her, that thou wouldst have her to thy wife; thou shalt bring her into the midst of thy house, where she shall shave her head and pare her nails; then she shall put the raiment of her captivity from off her, and bewail her father and her mother a month of days, afterwards thou shalt go in unto her, and know her, and she shall be thy wife” (Deut. xxi. 11-13).

By a woman, is signified the church as to the spiritual affection for truth, or the spiritual affection for truth pertaining to the man of the church, but by a beautiful captive woman is signified the religion of the Gentiles in whom is the desire or affection for truth. By her being brought into the midst of the house, and there shaving her head, paring her nails, and afterwards putting the raiment of her captivity from off her, is signified being led into the interior or spiritual things of the church, and by means of them rejecting the evils and falsities of the natural and sensual man. The midst of the house signifies things interior, which are spiritual things; the hair of the head, that was to be shaved, signifies the falsities and evils of the natural man; the nails, that were to be pared, signify the falsities and evils of the sensual man; and the raiment of captivity signifies the falsity of the religion in which he who desires truth from affection is, as it were, held captive. The latter and the former things therefore he will reject, because they are in the natural and sensual man, as was said above. That she should bewail her father and mother a month of days, signifies that the evils and falsities of his religion should be buried in oblivion; that the man should afterwards go in unto her, and know her, and that she should be his wife, signifies that thus truth, which is the man (vir), should be conjoined with its affection, which is the wife (uxor).

No one can know why this statute was given, unless he understand, from the spiritual sense, what is signified by a woman taken captive from the enemy, what by the midst or inmost of the house, what by hair, nails, and the raiment of captivity, and unless he know something concerning the conjunction of truth and good, for on this conjunction are founded all the precepts in the Word concerning marriages. The church as to the affection for truth is also signified by the woman clothed with the sun, labouring to bring forth, before whom stood the dragon when she brought forth the man-child; and who afterwards fled into the wilderness (Rev. xii. 1 to end). That the woman here signifies the church, and the man-child whom she brought forth, the doctrine of truth, will be seen in the explanation below.

sRef Jer@7 @17 S17′ sRef Jer@7 @18 S17′ [17] Since a woman signifies the church as to the affection for truth from good, or the affection for truth from good pertaining to the man of the church, also in the opposite sense a woman signifies the lust of falsity from evil; for most things in the Word have also opposite significations. This is also signified in the following passages, by woman and women.

Thus in Jeremiah:

“Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The sons gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of the heavens, and to pour out drink-offerings unto other gods” (vii. 17, 18).

What these prophecies involve, cannot be known, unless it be known what is signified by the cities of Judah, the streets of Jerusalem, the sons, the fathers, and the women, also what is signified by gathering wood, by kindling a fire, by kneading the dough, and what by cakes, by the queen of the heavens, and by drink-offerings; but when the significations of such things are known, and substituted in their place, then the spiritual sense involved in these prophecies results. The cities of Judah signify the doctrinals of the church; the streets of Jerusalem, the truths thereof; in the present case, falsities; sons denote those who are in truths of doctrine, in this case, those who are in falsities, who are said to gather wood when they procure for themselves falsities from evils. Fathers denote those who are in the goods of the church, in this case, those who are in evils, who are said to kindle a fire when they approve and excite from the love of evil. Women denote the affections for truth from good, in this case, the disorderly desires of falsity from evil; they are said to knead the dough, when they fabricate doctrine from these and according to them. To make cakes to the queen of the heavens, signifies to worship infernal evils of every kind, to make cakes denoting to worship from evils, and the queen of the heavens, denoting all evils in the aggregate; for the queen of heavens signifies the same as the host of the heavens. To pour out drink-offerings unto other gods signifies to worship from falsities, other gods denoting infernal falsities; for God, in a good sense, signifies proceeding Divine Truth, but other gods signify infernal falsities, which are falsities from evil.

sRef Isa@3 @12 S18′ [18] In Isaiah:

“As for my people, their oppressors, little children, and women rule over them. O my people, thy leaders cause thee to err, and have blotted out the way of thy paths” (iii. 12).

Oppressors, little children, and women, signify those who violate, are ignorant of, and pervert, truths. Oppressors mean those who violate truths; little children, those who are ignorant of them, and women, the lusts which pervert them. Thy leaders who cause to err, signify those who teach; to blot out the way of their paths, signifies so that truth which leads is not known.

sRef Isa@27 @11 S19′ [19] Again, in the same prophet:

“When the harvest withereth, they who break in pieces, the women shall come, and set it on fire; for it is a people of no understanding” (xxvii. 11).

This is said concerning the vastated church. By the harvest withering, are signified the truths of good destroyed by evil loves; by the women who set it on fire, are signified the lusts of falsity, which altogether consume.

sRef Isa@32 @9 S20′ sRef Isa@32 @10 S20′ [20] So again:

“Rise up, ye women that are at ease; hear my voice, ye confident sons (filii); in your ears perceive my speech, for the vintage shall fail, the gathering shall not come” (xxxii. 9, 10).

By the women who are at ease, are meant the lusts of those who care not that the church is vastated. The confident sons signify the falsities of those who trust in [their] own intelligence; women and sons signify all those who are such in the church, whether men or women; by the vintage which shall fail, and by the gathering which shall not come, is signified, that the truth of the church shall be no more; for vintage and vine both signify the truth of the church, whence the meaning of “the gathering” thereof is evident.

sRef Ezek@18 @6 S21′ sRef Ezek@18 @5 S21′ [21] Again, in Ezekiel:

“A just man (vir), who hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled the wife of his companion, neither hath come near to a menstruous woman” (xviii. 5, 6).

The man who has not eaten upon the mountains, is described as just, which signifies that his worship is not from infernal loves, for to sacrifice upon mountains and to eat of things sacrificed has this signification. Neither hath lifted up his eyes to the idols of the house of Israel, signifies, that his worship is not from the falsities of doctrine, for idols signify those falsities, and the house of Israel signifies the perverted church where those falsities are. Neither hath defiled the wife of his companion, signifies, who does not adulterate the good of the church and of the Word. Neither hath come near to a menstruous woman, signifies, who does not defile truths by the lusts of falsity.

sRef Lam@4 @10 S22′ [22] So in Lamentations:

“The hands of the pitiful women have sodden their own children, so, that they became their food, in the breach of the daughter of my people” (iv. 10).

These words signify the destruction of the truth and good of doctrine from the Word by means of falsities, and the appropriation of those falsities, and the consequent vastation of the church. By the pitiful women are signified the affections for falsity as if it were truth. By their having sodden their children, is signified the destruction of the truths and goods of doctrine from the Word by falsities; by their being meat for them, is signified the appropriation of falsities; and by the breach of the daughter of my people, is signified the vastation of the church. Women also signify evil desires in the Apocalypse (xiv. 4; xvii. 3); concerning which see the explanation below.

sRef Rev@9 @8 S0′ 556. And their teeth were as the teeth of lions.- That this signifies that sensual things, which are the ultimates of the intellectual life, are to them apparently powerful over all things, is evident from the signification of teeth, which denote things sensual, which are the ultimates of the natural life as to the understanding, of which we shall speak presently; and from the signification of lions, which denote the truths of the church as to power, but which in this case, denote falsities destroying truths, thus also as to power, see above (n. 278). Falsities are here denoted, because by the locusts are signified the corporeal sensual who are in the falsities of evil. The reason why they appear to themselves to be in understanding, and thence in power over all things, is, that the persuasive [power] itself, treated of above, resides in the Sensual, which is the ultimate of the natural life. For this [Sensual], or the sensual man, is in self-confidence, and in the belief that he is wiser than others, for he cannot weigh and explore himself, because he does not think interiorly; and when he is persuaded of this, then this confidence and belief are in every thing which he utters. Hence because the tone of his utterance is derived from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect which is particularly manifest in the spiritual world, where a man speaks from his spirit. For the affection of self-confidence, and of the belief derived therefrom that a thing is so, is in the spirit of man, and the spirit of man speaks from affection. It is otherwise in the natural world, in which the spirit of man speaks by means of the body; and, on account of the world, brings forth such things as are not from the affection of his spirit, which he rarely manifests, lest the quality thereof should be known. This is the reason that it is not known in the world, that there exists a persuasive [power] of such an infatuating and suffocating quality as is in the spirit of the sensual man, who believes himself to be wise above others. From these things it is evident why by their teeth being like the teeth of lions is signified that sensual men appear to themselves to be as it were in understanding, and thence in power over all things. That teeth signify things sensual, which are the ultimates of the natural life as to knowledge (scientia), is evident from the correspondence of teeth, upon which see Heaven and Hell (n. 575), and the Arcana Coelestia (n. 5565-5568).

sRef Ps@57 @4 S2′ [2] That teeth have this signification is also evident from the following passages of the Word;

as in David:

“My soul, I lie down in the midst of lions; whose teeth are spear and darts, and their tongue a sharp sword” (Psalm lvii. 4).

Lions signify those who by means of falsities destroy the truths of the church; their teeth, which are spear and darts, signify the scientifics (scientifica) which they apply to confirm falsities and evils, and so to destroy the truths and goods of the church. Their tongue a sharp sword, signifies crafty reasons from falsities, which are called a sharp sword, because a sword signifies falsity destroying truth.

sRef Ps@58 @6 S3′ [3] Again:

“O God, destroy their teeth, in their mouth; break out the jaw teeth of the young lions” (Psalm lviii. 6).

Their teeth in their mouth signify the scientifics from which they produce falsities; the jaw teeth of the young lions signify the truths of the Word falsified, which in themselves are falsities, and by means of which they are especially capable of destroying the truths of the church.

sRef Joel@1 @7 S4′ sRef Joel@1 @6 S4′ [4] So in Joel:

“A nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the jaw teeth of a great lion. It reduces my vine to wasteness, and my fig-tree into foam” (i. 6, 7).

By a nation coming up upon the land is here signified evil devastating the church, a nation denoting evil, and land denoting the church; by their being strong, and without number, is meant that they are powerful and manifold, the term strong being used of the power of evil, and without number, of the power of falsity; whose teeth are the teeth of a lion, signifies destroying falsities; the jaw teeth of a great lion, signify [truths] falsified; by reducing the vine to wasteness and the fig-tree into foam, is signified the destruction of truths spiritual and truths natural, truths spiritual are those of the spiritual sense of the Word, and truths natural those of the sense of its letter; see also above (n. 4036), where this is explained. The teeth of lions in these passages, signify the same things as the teeth as of lions here in the Apocalypse. Teeth properly signify those things which are in the memory only, and which are brought forth thence; for those things which are in the memory of the sensual man correspond to the bones and teeth.

sRef Dan@7 @5 S5′ sRef Dan@7 @7 S5′ [5] Again, in Daniel:

“A second beast like to a bear,” came up from the sea, and it had three ribs in the mouth of it between the teeth of it; and it was said unto it, Arise, devour much flesh. Afterwards, a fourth beast came up, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and ground in pieces, and trampled the residue with the feet of it” (vii. 5, 7).

The beast which came up from the sea, means the love of dominion to which holy things serve as the means, and the four beasts signify the successive increase thereof.

This second beast, like a bear, signifies the second state, when such dominion is confirmed by means of the Word. Those who do this also appear in the spiritual world like bears. The three ribs in the mouth between the teeth, signify all things of the Word, which they apply, and which they understand only according to the letter. The three ribs denote all things of the Word, in the mouth, denotes which they apply in teaching, between the teeth of it, denotes which they only understand as to the letter, that is, according to the quality of the sensual man. And it was said unto it, Arise, devour much flesh, signifies, that they applied many things, and thereby destroyed the genuine sense of the Word. By the fourth beast which came up from the sea, dreadful and terrible, and strong exceedingly, is signified the fourth and last state, when, by holy things, as means, they established for themselves a dominion over heaven and earth. This state being profane, and of a powerful nature, is called dreadful and terrible, and strong exceedingly. Its great iron teeth signify falsities from the sensual man, which are hard against the truths and goods of the church. By devouring and grinding in pieces, is signified, that they perverted and destroyed; and by trampling the residue with the feet, is signified, that what they could not pervert and destroy they defiled and blotted out through the evils of natural and corporeal loves; the other details concerning these beasts, are explained above (n. 316:15).

sRef Deut@32 @24 S6′ [6] Again, in Moses:

“I will also send the tooth of beasts upon them, with the poison of the crawling things of the earth” (Deut. xxii. 24).

The Israelitish and Jewish people were threatened with this amongst many other evils, if they did not keep and do the statutes and commandments. By the tooth of beasts, are signified falsities from evils of every kind; and the poison of the crawling things of the earth, signifies those who kill, and altogether extinguish spiritual life. Beasts, in the Word, signify such things as pertain to the natural man, and crawling things of the earth, the things that pertain to the sensual man; and when these are separated from the spiritual man, they are simply falsities from evils, because they are such things as belong to the body only, to which they adhere, and to the world, to which they are closely related; and in spiritual things all thick darkness arises from the body and the world.

sRef Ps@3 @7 S7′ [7] Again, in David:

“Arise, O Jehovah; save me, O my God; for thou smitest all mine enemies upon the cheek; thou breakest the teeth of the ungodly” (Psalm iii. 7).

Here, by smiting the enemies on the cheek, is signified the destruction of the interior falsities of those who are against the goods and truths of the church, such persons, with their falsities of evil, being meant by enemies in the Word. To break the teeth of the ungodly signifies to destroy exterior falsities, which are founded upon the fallacies of the senses, and confirmed by them.

sRef Matt@7 @12 S8′ sRef Matt@5 @42 S8′ sRef Matt@5 @41 S8′ sRef Matt@5 @40 S8′ sRef Matt@5 @38 S8′ sRef Matt@5 @39 S8′ [8] Since in David the expressions to smite the cheek, and break the teeth occur, and by them is signified to destroy interior and exterior falsities, the meaning of smiting on the cheek in Matthew is evident:

“Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat (tunica = chiton), let him have thy robe (pallium = imation) also; and, whosoever shall compel thee to go a mile, go with him twain. Give to every one that asketh thee, and from him that would borrow of thee turn not thou away” (v. 38-42).

That these words are not to be understood according to the letter, is evident to every one. For who is bound by Christian love, to turn the left cheek to him who smites the right, and to give the robe to him who would take away the coat? In a word, who is there who is not allowed to resist evil? But because all things which the Lord uttered, were in themselves celestial Divine, it is evident that these words, as well as the rest which the Lord spoke, contain a celestial sense. The reason why the law was given to the sons of Israel, that they should give an eye for an eye, and a tooth for a tooth (Exod. xxi. 23, 24; Levit. xxiv. 20; Deut. xix. 21), was, that they were external men, and were consequently only in the representatives of things celestial, and not in celestial things themselves, and therefore they were not in charity, in mercy, in patience, or in any spiritual good, and hence were in the law of retaliation. For the heavenly law, and consequently the Christian law, which the Lord taught in the Evangelists, is:

“All things whatsoever ye would that men should do to you, do ye even so to them; this is the law and the prophets” (Matthew vii. 12; Luke vi. 31).

Because this is the law in heaven, and from heaven in the church, therefore also every evil has with itself a corresponding punishment, called the punishment of evil, which is in the evil, as if conjoined with it. From this proceeds the punishment of retaliation, which was prescribed to the sons of Israel, because they were external and not internal men.

Internal men, as the angels of heaven are, do not desire to retaliate evil for evil, but from heavenly charity they forgive, for they know that the Lord defends against the evil all who are in good, that He defends according to the good which they possess, and that He would not defend, if, on account of the evil done to them, they were to be fired by enmity, hatred, and revenge, for these things turn protection aside. These, therefore, are the things involved in the above words of the Lord, but their signification shall be given in order.

[9] An eye for an eye, and a tooth for a tooth, signifies, that in the measure that one takes away from another the understanding of truth, and the sense of truth, in the same measure they are taken away from himself, the eye signifying the understanding of truth, and a tooth, the sense of truth, for the tooth denotes truth and falsity, as found in the sensual man. That he who is in Christian-good, will permit an evil person to take those things away as far as he can, is described in the reply which the Lord gives upon the same subject; the precept not to resist evil, signifies, that it is not to be resisted with violence, nor retaliated, for the angels do not fight with the evil, much less do they return evil for evil, but they permit them to do it, because they are defended by the Lord, and hence no evil from hell can possibly hurt them. But whosoever shall smite thee on thy right cheek, turn to him the other also, signifies, that if any one shall desire to injure the perception and understanding of interior truth, it should be permitted so far as he makes the attempt, the cheek signifying the perception and understanding of interior truth, the right cheek the affection, and thence perception thereof, and the left, the understanding thereof, and because the cheek is mentioned, therefore also smiting is named, by which is meant to injure. For all things connected with the mouth, as the throat, the mouth itself, the lips, the cheek bones, the teeth, signify such things as pertain to the perception and understanding of truth, because they correspond to them, therefore they are used to express such things in the sense of the letter of the Word, which consists of pure correspondences. If any man will sue thee at the law, and take away thy coat, let him have thy robe also, signifies that, if any one desire to take away the interior truth in thee, that he shall be allowed also to take away exterior truth, the coat (tunica = chiton), signifying truth interior, and the robe (pallium = imation), truth exterior. This also the angels do when they are with the evil, for the evil cannot take away any thing of truth and good from the angels, but they can from those, who on that account burn with enmity, hatred and revenge, for these evils avert and reject the protection which is from the Lord. And whosoever shall compel thee to go a mile, go with him twain, signifies, if any one desire to lead away from truth to falsity, and from good to evil, that he shall not be opposed, because he is not able to accomplish it, a mile signifying the same as a way, namely, that which leads away and leads. Give to every one that asketh thee, signifies that it should be permitted; and from him that would borrow of thee turn thou not away, signifies, to instruct if any one desire to be instructed, for the evil desire this in order that they may pervert and deprive, which, however, they cannot do. This is the spiritual sense of the above words, wherein those things now explained lie deeply hidden, which are more especially for the angels, who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil try to seduce them. That the evil opposed to those whom the Lord defends are such, I have been permitted to know by much experience; for they have continually laboured with all their might, and in every possible way, to deprive me of truths and goods, but in vain.

From what has been stated, it may be in some degree evident that by a tooth is signified truth or falsity in the Sensual, which is the ultimate of the intellectual life of man. That this is signified by a tooth, is evident from the Lord’s reply, where in the perception and understanding of truth are treated of, which the evil try to take away from the good.

sRef Jer@31 @30 S10′ sRef Jer@31 @29 S10′ [10] That teeth have this signification is further evident from the following passages; as in Jeremiah:

“In those days they shall say no more, The fathers have eaten the wild grape, and the teeth of the sons are made blunt. But every one shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt” (xxxi. 29, 30; Ezek. xviii. 2, 3, 4).

That this means that the sons and descendants shall not incur punishment for the evils of their parents, but every one for his own evil, is clear. By eating the wild grape is signified to appropriate to themselves the falsity of evil, for a wild grape, which is a bitter and bad grape, denotes the falsity of evil, and to eat, signifies to appropriate to oneself; and by the teeth being made blunt, is signified to be thence in the falsity of evil. For the teeth here, as above, signify falsities in ultimates, or in the sensual man, in which the evils of the parents, which are called hereditary, principally lie concealed with the children, and to be made blunt, signifies the appropriation of falsity from evil. For man is not punished on account of hereditary evils, but for his own, and if he causes hereditary evil to become actual evil in himself, wherefore it is said, “Every man shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt.”

sRef Job@19 @19 S11′ sRef Job@19 @20 S11′ [11] So in Job:

“All men abhor me; my bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth” (xix. 19, 20).

These words, in the sense of the letter, mean, that he became both lank and lean; but the spiritual sense, signifies that temptations so suppressed the interiors of his mind, that he became sensual, and thought only in things most external, but still did not think falsities but truths; this is signified by escaping with the skin of his teeth, teeth without skin denoting falsities, but with skin, not falsities, because still in some degree clothed.

sRef Amos@4 @6 S12′ [12] So in Amos:

“I have given to you emptiness of teeth in all your cities, and want of bread in all your places” (iv. 6).

By emptiness of teeth in cities, is denoted a scarcity of truth in doctrines; and by want of bread in [all] places, a scarcity of good from these in the life.

sRef Zech@9 @7 S13′ [13] So in Zechariah:

“I will take away her bloods out of her mouth, and her abominations from between her teeth” (ix. 7).

This is spoken concerning Tyre and Zidon, which signify the cognitions of truth and good, here, these falsified. By taking away bloods from the mouth is signified the falsifications of the cognitions of truth; and by abominations from between the teeth, are signified the adulterations of the cognitions of good; the cognitions of good are also truths, for to know good is from the understanding, and the understanding is of truth.

sRef Ps@124 @4 S14′ sRef Ps@124 @5 S14′ sRef Ps@124 @6 S14′ [14] So in David:

“The waters had overwhelmed us, the waters of the proud had gone over our soul. Blessed be Jehovah, who hath not given us a prey to their teeth” (Psalm cxxiv. 4, 5, 6).

By waters overwhelming, are signified the falsities which inundate, and, as it were, overwhelm man when he is in temptations; hence, it is said, “Blessed be Jehovah, who hath not given us a prey to their teeth,” that is, to the hells which, by means of falsities, destroy truths, thus, to destroying falsities.

sRef Job@29 @17 S15′ [15] Again, in Job:

“I brake the jaw teeth of the wicked, and plucked the spoil out of his teeth” (xxix. 17).

These words of Job are spoken concerning himself, and by his saying, “I brake the jaw teeth of the wicked,” is signified that he fought against falsities, and conquered them, the jaw teeth of the wicked signifying scientifics from the sense of the letter of the Word, applied to confirm falsities by means of which truths are destroyed. His delivering others from falsities by instructing them, is signified by, I plucked the spoil out of his teeth.

sRef Mark@9 @25 S16′ sRef Lam@2 @16 S16′ sRef Job@16 @9 S16′ sRef Mark@9 @18 S16′ sRef Ps@37 @12 S16′ sRef Mark@9 @17 S16′ sRef Micah@3 @5 S16′ sRef Ps@35 @15 S16′ sRef Ps@35 @16 S16′ sRef Ps@112 @10 S16′ [16] Since the teeth signify falsities in things outermost, by gnashing of teeth is signified, to combat with vehemence and anger from falsities against truths, in the following passages.

Thus in Job:

“He teareth me in his wrath and hateth me; mine enemy gnasheth against me with his teeth; he sharpeneth his eyes against me” (xvi. 9).

And in David:

“The lame whom I knew not are gathered together against me, they tear me, nor are they silent. They gnashed against me with their teeth” (Psalm xxxv. 15, 16).

Again:

“The wicked plotteth evil against the just, and gnasheth upon him with his teeth” (Psalm xxxvii. 12).

Again:

“The wicked shall see, and be grieved; he shall gnash with his teeth and melt away” (Psalm cxii. 10).

And in Micah:

“Against the prophets that make my people err, that bite with their teeth” (iii. 5).

And in Lamentations:

“All thine enemies have opened their mouth against thee,” O daughter of Jerusalem; “they have hissed and gnashed with the tooth” (ii. 16).

And in Mark:

A certain one said to Jesus, “I have brought unto thee my son, who hath a dumb spirit; and wheresoever he taketh him, he teareth him; and he foameth and gnasheth with his teeth, and pineth away; I spake to thy disciples that they should cast him out; and they could not.” And Jesus said unto him, “Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him” (ix. 17, 18, 25).

He who does not know the spiritual sense of the Word, may suppose that it is said in the above passages that they gnashed their teeth, merely for the reason that they were angry and intended evil, because they then pressed their teeth together; but it is said that they gnashed their teeth because the endeavour to destroy and the act of destroying truths by means of falsities are meant; this is said in the Word because the teeth signify falsities in outermost things, and gnashing signifies eagerness in fighting on behalf of them. This effort and act are also from correspondence.

[17] Such also was the deaf and dumb spirit which the Lord cast out; for all spirits are from the human race, and this spirit was from that kind of men, who had fought eagerly for falsities against truths; for this reason he who was obsessed by him foamed, and gnashed with his teeth. He is called by the Lord deaf and dumb, because he did not wish to perceive and understand truth, for such are signified by the deaf and dumb. And being firm and obstinate against truths, and having confirmed himself in falsities, therefore that spirit could not be cast out by the disciples; for they could not dissipate the falsities for which he had fought, since they were not yet in the fitting state, therefore the disciples were on that account rebuked by the Lord. That this spirit was of such a nature, but not the one obsessed by him, is signified by the spirit tearing him, and by the obsessed pining away, and also by the fact that the Lord commanded the spirit to enter no more into him.

sRef Luke@13 @28 S18′ [18] From these considerations it is evident what is signified by gnashing of teeth, mentioned in Matthew viii. 12; xiii. 42, 50; xxii. 13; xxiv. 51; xxv. 30; Luke xiii. 28. By the gnashing of teeth in the hells is meant the continual disputation and combating of falsities amongst themselves, and against truths, consequently of those who are in falsities, conjoined with contempt of others, enmity, derision, scorning, blaspheming and these also break forth into attempts to tear each other in pieces, for every one fights for his own falsity from the love of self, of erudition, and of fame. These disputations and combats are heard outside those hells as gnashings of teeth, and are also turned into gnashings of teeth when truths flow in thither out of heaven; more may be seen upon this subject in the Heaven and Hell (n. 575).

[19] It is from this fact that the teeth of the evil correspond to falsities in the ultimates of their intellectual life, which are called corporeal sensual, that the spirits who are of such a nature appear deformed in the face, of which the teeth form a prominent part, standing out and extended like a grating in a kind of a gaping grin, and this because such grinning of teeth corresponds to the love and desire of fighting on behalf of falsities against truths.

[20] Teeth correspond to the ultimates of the intellectual life of man, which are called sensual, and these are in falsities of evil when they are separated from the truths of the interior understanding, which are called spiritual, but they correspond to truths of good in the Sensual when these are not separated, therefore, in the Word, they also signify ultimate truths, as in Job (xix. 19, 20); Amos (iv. 6), explained above.

sRef Gen@49 @12 S21′ [21] And because the Lord glorified His whole Human, that is, made it Divine, therefore it is said of Him, in Moses,

“Red in the eyes from wine, and white in the teeth from milk” (Genesis xlix. 12).

By red in the eyes from wine, signifies that His Intellectual was Divine Truth from Divine Good; and by white in the teeth from milk, is signified that His Sensual similarly was Divine Truth from Divine Good; for by Shiloh in that chapter [v. 10] is meant the Lord.

[22] Because teeth correspond to the ultimates of the intellectual life, which are called sensual, therefore good spirits and angels have teeth equally as men, but with them they correspond to truths in the ultimate Sensual, for the Sensual with them is not separated from the truths of the interior understanding which are called spiritual.

sRef Rev@9 @9 S0′ 557. And they had breast-plates, as it were breast-plates of iron.- That this signifies the persuasions with which they gird themselves for combats, against which the truths of the spiritual rational man do not prevail, is evident from the signification of breast-plates, or coats of mail, which denote defences against evils and falsities in combats, but here defences of evils and falsities against goods and truths, because the subject treated of has reference to those who are in falsities of evil against truths. Persuasions are here signified by breast-plates, because sensual men, who are in the falsities of evil, and who are here described, do not fight from reason against truths, for they do not see truths but only falsities, and therefore they are in the persuasion that falsities are truths, consequently they fight solely from the persuasion of falsity, and this persuasion with them is of such a nature, that the truths which the spiritual-rational man brings forth are of no avail, for they are repelled as a sword from a breast-plate or coat of mail. Hence by breast-plates as it were breast-plates of iron, are signified persuasions against which truths do not prevail. That the persuasive influence with sensual men is of such an infatuating and suffocating nature, that the spiritual Rational cannot prevail against it, may be seen above (n. 544, 549, 556). Moreover, breast-plates, or coats of mail, cover that part of the body which is called the breast, or thorax, which signifies the spiritual affection for truth. All affection also is indicated in the tone of the voice, which together with the speech goes forth from the breast. But those signified by locusts, and who are sensual men that are in falsities, have no other affection than the affection of the love of self. This affection is full of self-confidence and of the persuasion that their falsity is the truth, and because this is indicated in the tone of the voice which together with the speech goes forth from the breast, therefore the locusts appeared in breast-plates which were as breast-plates of iron. Iron also signifies truth in ultimates, and also what is false there, and at the same time hard; and the persuasive power therein, causes the falsity to be so hard that the truths opposed to it rebound, as though they were of no account or avail. Because the persuasion of sensual men, who are in falsities from self-confidence, is of such a nature, and with spirits is so powerful, as to suffocate and extinguish the Rational of other spirits with whom they converse, therefore in the world of spirits it is severely prohibited, and those who make use of it are sent amongst spirits where they are harassed even to swooning by persuasions still stronger from other spirits, and this until they desist.

sRef Jer@46 @4 S2′ [2] Since breast-plates, or coats of mail, were used in wars, and to put them on signified to gird themselves for war and thus to fight, therefore, in the Word, they who were girt for battle are said to put on coats of mail.

Thus in Jeremiah:

“Harness the horses; and get up, ye horsemen; and stand forth with your helmets; furbish the spears, and put on coats of mail” (xlvi. 4).

By these words is not meant the combat of one army against another, but the combat of the spiritual-rational man against the natural man, who, from scientifics falsely applied, fights against truths and goods. For the subject here treated of is the army of Pharaoh, king of Egypt, whom the king of Babylon smote, and by Pharaoh king of Egypt is meant the natural man, and by the king of Babylon near Euphrates is meant the spiritual-rational man, wherefore, Harness the horses; and get up, ye horsemen, and stand forth with your helmets; furbish the spears, and put on the coats of mail, signifies such things as relate to the combat of the spiritual-rational man against the natural man who is in falsities. Horses denote those things that pertain to the understanding, the chariots to which they are harnessed, those things that pertain to doctrine. Horsemen denote the intelligent, helmets things pertaining to reason, spears truths combating, and the coats of mail the might and strength of combating and resisting; these are denoted by the coats of mail, because they gird the breast, and all the strength to combat and resist is from the breast by means of the arms.

sRef Isa@59 @17 S3′ sRef Jer@51 @3 S3′ [3] Again, in the same prophet:

“Against Babel let him bend, let the archer bend his bow, against [her] he will lift himself up in his coat of mail” (li. 3).

Here also the coat of mail is used for the power of combating and resisting.

So in Isaiah:

“He put on justice as a coat of mail, and a helmet of salvation upon his head” (lix. 17).

These words treat of the Lord, and of the subjugation of the hells by Him. His putting on justice as a coat of mail, signifies His zeal to deliver the faithful from hell, and the Divine Love of saving the human race. And since it was from the zeal of Divine Love, and the power thence, that the Lord fought and conquered, therefore His justice is called a coat of mail. But the helmet of salvation signifies the Divine Truth from the Divine Good, by means of which there is salvation, for a helmet signifies the same as the head, because it is put on the head. That the head, when used in reference to the Lord, signifies the Divine Truth and the Divine Wisdom, will be seen in the following pages.

sRef Rev@9 @9 S0′ 558. And the voice of their wings was as the voice of chariots of many horses running to battle.- That this signifies reasonings as though from truths of doctrine understood from the Word for which they must zealously combat, is evident from the signification of the voice of wings, as denoting reasonings, concerning which in what follows; and from the signification of the voice of chariots, as denoting doctrinals or truths of doctrine from the Word, concerning which also in what follows; and from the signification of horses, as denoting the understanding of the Word; see above (n. 355, 364, 372, 373, 381, 382); and from the signification of running to battle, as denoting the eagerness of combating, for war signifies spiritual combat, and to run denotes eagerness for it. From these considerations it is evident that the voice of their wings being as the voice of chariots of many horses running to battle, signifies reasonings as though from truths of doctrine understood from the Word, for which they must zealously fight. In order that these things may be understood, it must be observed, that spiritual combats, which are for truths against falsities, are maintained from the Word, and are confirmed by a series of arguments and conclusions, by which the mind is enlightened and fully convinced. This, therefore, is the signification of the voice of their wings being as the voice of chariots of many horses running to battle. The reasonings of the sensual man from falsities and on behalf of falsities, appear, in external form, to be quite similar to those of the spiritual man, but in the internal they are altogether dissimilar, for they do not possess any series of arguments and conclusions, but only persuasions derived from sensual scientifics, with which the mind is infatuated but not convinced; the nature of these scientifics will be explained in the following article. That wings signify spiritual truths, and that hence the voice of wings signifies discussions from them, consequently reasonings, and in the highest sense the Divine Spiritual, which is the Divine Truth, may be seen above (n. 283). But that chariots signify doctrinals, or truths of doctrine, was shown above (n. 355), when explaining the signification of a horse, as denoting the Intellectual, and, where the Word is treated of, as denoting the understanding of the Word.

sRef Rev@9 @10 S0′ 559. And they had tails like unto scorpions.- That this signifies sensual scientifics, which are persuasive, is evident from the signification of tails, as denoting sensual scientifics, concerning which in what follows; and from the signification of scorpions, as denoting things persuasive, infatuating, and suffocating (see above, n. 544). Hence tails like unto scorpions signify sensual scientifics, which are persuasive. Tails signify sensual scientifics, because the tails which the animals of the earth have, are continuations of the spine of the back, which is called the spinal marrow, and this is a continuation of the brain, and the brain like the head, signifies intelligence and wisdom, because intelligence and wisdom reside there in their beginnings, and because tails are the ultimates of it, they signify sensual scientifics, for these are the ultimates of intelligence and wisdom.

[2] Sensual scientifics are those scientifics which enter from the world through the five senses of the body, and hence, viewed in themselves, are material, corporeal, and worldly, as compared with those which are more interior. All those who are in the love of self, and have confirmed themselves against Divine and spiritual things, are sensual men, and when they think in their spirit, as is the case when they are left to themselves, they think concerning things Divine and spiritual things from sensual scientifics, and therefore they reject Divine and spiritual things as not worthy of belief, because they do not see them with their eyes, or touch them with their hands, and they apply their own scientifics, which they have made sensual and material, for the purpose of destroying them.

Take for example, learned men of this kind who are skilled in natural philosophy, anatomy, botany, and the other branches of human learning; when such persons see the wonderful things that exist in the animal and vegetable kingdoms, they say in their hearts that all these things are from nature, and not from the Divine, because they believe in nothing but what they can see with their eyes, and touch with their hands. For they cannot raise their minds, and thus see those things from the light of heaven, this light being thick darkness to them, but they keep their minds fixed on earthly things, almost like the animals of the earth, with which they also compare themselves. In a word, with such persons, all knowledges (scientiae) become sensual. For as is the man himself, such are all things pertaining to his understanding and will. If the man is spiritual, all things become spiritual; if he is only natural, all things become natural and not spiritual; if he is sensual, all things become sensual, and this is the case, however learned and scholarly he may appear to be before the world. But since all men have the faculty of understanding truths and perceiving goods, they are able to speak, by virtue of this faculty, as though they were spiritual-rational, but still they are sensual as to the spirit, for when such persons speak before the world, they do so not from the spirit, but from the memory which pertains to the body. These things are stated in order that it may be known what sensual scientifics are.

[3] The reason why these are exceedingly persuasive is, that they are the ultimates of the understanding; for the understanding terminates therein, as in its ultimates, and these captivate the vulgar, because they are appearances arising from such things as they see with their eyes in the world; and as long as the thought adheres in them, the mind cannot be disposed to think interiorly or above them, until they are removed. For the interior things of the mind all terminate in ultimates, and rest upon them as a house upon its foundation, wherefore [sensual scientifics] are exceedingly persuasive, but only in the case of those whose minds cannot be elevated above sensual things. But with those who are in the light of heaven from the Lord, the mind is elevated above these things, and the light of heaven dissipates them. Spiritual men therefore rarely think from sensual things, for they think from things rational and intellectual, while sensual men, who have confirmed themselves in falsities against things divine and spiritual, think only from things sensual when they are left to themselves.

sRef Isa@9 @14 S4′ sRef Isa@9 @15 S4′ [4] That tails signify sensual scientifics, is evident from the following passages.

Thus in Isaiah:

“Jehovah will cut off from Israel head and tail, branch and rush. The old man and honourable, he is the head; but the prophet that teacheth lies, he is the tail” (ix. 14, 15).

These words mean that all intelligence and wisdom are about to perish, and all the knowledge (scientia) of truth. By the head are signified intelligence and wisdom, therefore it is said, “the old man and honourable, he is the head,” for an old man signifies the intelligence of truth, and the honourable, the wisdom of good. But by the tail is signified sensual knowledge (scientificum), which is the ultimate of intelligence and wisdom; when this is not conjoined with spiritual intelligence, it becomes false knowledge, or knowledge applied to confirm falsities, which is sensual knowledge like that of the sensual man, who sees nothing from the understanding. Hence the prophet that teacheth a lie is called the tail; for a prophet signifies the doctrine of truth, and therefore the knowledge (scientia) of truth, but in this case the doctrine and knowledge (scientia) of falsity. For a lie signifies falsity, and the teacher of a lie, him who teaches falsity by applying scientifics from the sense of the letter of the Word to confirm falsities.

sRef Isa@19 @15 S5′ [5] Again, in the same prophet:

“Neither shall there be any work for Egypt, which may make the head and tail, branch and rush” (xix. 15).

Here Egypt signifies the knowledge (scientia) of both spiritual and natural things. By there being no work for it which may make the head and tail, is signified, that it possesses neither spiritual things, nor natural things that confirm the spiritual, the head there denoting the cognitions of spiritual things by means of which comes intelligence, and the tail denoting natural scientifics, which are serviceable to spiritual things as means of intelligence. Similar things are signified by the branch and the rush, the branch denoting spiritual truth, and the rush, the sensual scientific, which is ultimate truth; for if the prior and the posterior, or the first and ultimate, do not make one in man, then he has not the head and the tail.

sRef Deut@28 @13 S6′ [6] So in Moses:

“Thus Jehovah shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath, if that thou hearken unto the commandments of thy God” (Deut. xxviii. 13).

“To make the head” signifies to make [a man] spiritual and intelligent, so that he may be elevated out of the light of the world into the light of heaven; and to make the tail, denotes to make [a man] sensual and foolish, so that he looks not to heaven but to the world; therefore it is said, “and thou shalt be above only, and thou shalt not be beneath.” To be above denotes to be elevated by the Lord so as to look to heaven, and to be beneath denotes not to be elevated by the Lord, but from self, and man from self looks only to the world. For the interiors of man which pertain to thought and affection are raised to heaven by the Lord, when he is in good of life and thence in truths of doctrine, but if he is in evil of life, and consequently in falsities, then lower things look downwards, thus only to his own body and to such things as are in the world, and thus to hell, whence he puts off the nature which is truly human, and puts on the nature of a beast; for beasts look downwards, and to such things only as they meet with in the world and upon the earth. Elevation into the light of heaven by the Lord is an actual elevation of the interiors of man to the Lord, and depression or casting down to such things as are beneath and outside of the eyes, is an actual depression and casting down of the interiors, and when this is the case, then all the thought of his spirit is immersed in the ultimate Sensual.

sRef Deut@28 @43 S7′ sRef Deut@28 @44 S7′ [7] Again, in Moses:

“The sojourner who is in the midst of thee shall ascend high above thee more and more, but thou shalt descend downwards more and more. He shall lend to thee, but thou shalt not lend to him; he shall be the head, but thou shalt be the tail” (Deut. xxviii. 43, 44).

These words must be similarly understood. To be the head signifies to be spiritual and intelligent, and to be the tail signifies to be sensual and foolish; therefore it is also said, “he shall lend to thee, but thou shalt not lend to him,” by which is signified, that he shall teach thee truths, but thou shalt not teach him.

sRef Isa@7 @4 S8′ [8] So in Isaiah:

“Say unto him, Take heed, and be quiet; fear not, neither be fainthearted, for the two tails of smoking fire-brands, for the fierce anger of Rezin and Syria, and of the son of Remaliah” (vii. 4).

Rezin and Syria signify the Rational perverted, and the son of Remaliah the king of Israel, also called Ephraim, signifies the Intellectual perverted. It is the Intellectual in relation to the Word that is signified by the king of Israel and by Ephraim, while it is the Rational in relation to confirmatory knowledges (scientiae) that is signified by Rezin and Syria. For a man must have a Rational in order that he may understand the Word. When these two are perverted, they look only downwards to the earth, and outward to the world, as sensual men do who are in the falsities of evil; therefore they are called tails. A smoking fire-brand signifies the lust (concupiscentia) of falsity, and thence wrath against the truths and goods of the church.

sRef Rev@12 @4 S9′ sRef Ex@4 @4 S9′ sRef Ex@4 @3 S9′ sRef Rev@9 @19 S9′ sRef Lev@3 @9 S9′ [9] So again, in Moses:

“Jehovah said unto Moses, Put forth thy hand, and take the serpent by the tail. And he put forth his hand, and caught it, and it became a rod in his hand” (Exod. iv. 4).

That here also by tail is meant the Sensual, which is the ultimate of the natural, may be seen in the Arcana Coelestia (n. 6951-6955). Since tails signify the ultimates of intelligence and wisdom, which are sensual scientifics, and since all the details of the sacrifices signified celestial and spiritual Divine things, therefore also it was commanded that they should remove the tail near the spine of the back, and also should sacrifice it with other parts there mentioned (Levit. iii 9; viii. 25; ix. 19; Exod. xxix. 22). That the burnt-offerings and sacrifices signified celestial and spiritual Divine things, which are the internals of the church, and from which worship is performed, may be seen in the Arcana Coelestia (n. 2180, 2805, 2807, 2830, 3519, 6905, 8936). Because tails signify sensual scientifics, which, when separated from interior things which are spiritual – that is, when they do not with the interiors, look inwards and upwards, but outwards and downwards – signify falsities confirmed by scientifics, therefore also in the following parts of the Apocalypse, where falsities from that source are treated of, it is said that the tails of the horses seen in the vision were like serpents, having heads with which they do hurt (ix. 19); and afterwards that the dragon drew with his tail the third part of the stars of heaven, and cast them upon the earth (xii. 3, 4). These things may be seen explained below.

sRef Rev@9 @10 S0′ 560. And there were stings in their tails.- That this signifies the craftiness of deceiving by means of them, is evident from the signification of stings, as denoting their craftiness and shrewdness in persuasion on behalf of falsities, therefore it follows, that there was in them the power of hurting men, for he who deceives by craft and shrewdness is specially injurious. Stings were in their tails, because they deceive by means of scientifics sensually perceived, both by means of scientifics from the Word, and scientifics (scientifica) from the world on which human erudition is based. They deceive by means of scientifics from the Word, by explaining it sensually according to the letter, and not according to its interior sense; and by means of scientifics from the world, by using them for confirmation. It must be observed, that sensual men are more crafty and shrewd than others, and consequently in shrewdly deceiving. For as spiritual men are intelligent and prudent, so those who are sensual and in falsities are cunning and crafty, because in evil resides all cunning, and in good, all intelligence.

[2] It is believed in the world, that the crafty and shrewd, are also prudent and intelligent; but craftiness and cunning are not prudence and intelligence, but, in themselves, are insanity and folly. For such persons cut themselves off from eternal happiness, and cast themselves into eternal unhappiness, which is an evidence not of prudence and intelligence, but of insanity and folly. Moreover, all things pertaining to heavenly and angelic wisdom are with such in dense darkness, and where that wisdom is thick darkness, there is folly. That sensual men are crafty and shrewd, is evident from those who are in hell, where all are merely natural and sensual; in these there is so much craftiness and shrewdness as can scarcely be believed by any one; as may be seen in Heaven and Hell (n. 576-581), where the cunning and wicked arts of the infernal spirits are treated of.

[3] That stings signify craftiness, is evident without confirmation from the Word, for in common discourse the crafty devices in speech by which men are deceived are called stings, and the discourse itself is called keen. But stings specifically signify interior falsities, which are such that they cannot be shaken off, because they arise from the scientifics and fallacies of the senses. That these falsities are signified by stings is evident from representatives in the spiritual world. Interior falsities are there represented in various ways by things of a sharp nature, as by the sharp points of swords, by darts, and by pointed things in various forms, and this when the intention is to hurt. For this reason also it is there forbidden to exhibit such things to view, for spirits, at the sight of such things, become furious with a desire of hurting.

sRef Amos@4 @2 S4′ [4] These falsities are also signified by stings in Amos:

“Behold the days shall come upon you, in which they will draw you out with stings, and your posterity with fishhooks” (iv. 2).

By drawing them out with stings is signified to lead them away from truths by scientifics from the Word and the world falsely applied; and to draw away their posterity with fishhooks signifies to do the same thing, by means of the fallacies of the senses, from which the sensual man reasons.

sRef Num@33 @55 S5′ [5] And in Moses:

“If ye will not drive out the inhabitants of the land from before you, those which ye let remain of them shall be thorns in your eyes, and stings in your sides” (Num. xxxiii. 55).

The inhabitants of the land whom they were to expel, signify the evils and falsities of religion, and of doctrine, for these were signified in the abstract sense by the nations of the land of Canaan. Therefore by their being thorns in their eyes, is signified the injury that would be done to the truths of the church by pernicious falsities, and by their being stings in their sides, is signified the injury that would be done by pernicious falsities to the goods of the church. Eyes in the Word, signify the understanding of truth, and sides the things of charity, consequently goods.

sRef Rev@9 @10 S0′ 561. And their power was to hurt men five months.- That this signifies that they would induce stupor as to the understanding of truth, and the perception of good, so long as they are in that state, is evident from the signification of hurting, as denoting to cause injury to anything, in the present case, to stupify, of which hereafter; from the signification of men as denoting, those who understand truth and perceive good, and in the abstract, the understanding of truth and perception of good, because from these a man is a man, see above (n. 546); and from the signification of five months, as denoting so long as they are in that state, see also above (n. 548). The reason why to hurt here signifies to stupify, is, that their tails, as stated above, were like unto scorpions, and by scorpions is signified the persuasive [influence] infatuating and suffocating, consequently also inducing a stupor, for, as said above, that persuasive [influence] is, with spirits, of such a nature that it benumbs the Rational and Intellectual, consequently it induces a stupor.

sRef Rev@9 @11 S0′ 562. And they had a king over them, the angel of the abyss. That this signifies, that they received influx from the hell, where are those who are in the falsities of evil, and purely sensual, is evident from the signification of a king, as denoting truth from good, and in the opposite sense, as in this case, falsity from evil; see above (n. 31); and from the signification of the angel of the abyss, as denoting the hell where the falsities of evil are; for by the angel is not meant a single angel, but the hell in which all such are. That an angel in the Word means entire angelic societies which are in a similar good, may be seen above (n. 90, 302, 307); hence also by an angel in the opposite sense are signified infernal societies that are in similar evil. That the hells where those are who are in the falsities of evil, and who are utterly sensual, are here meant, is because the angel is called the angel of the abyss, the abyss denoting the hell where such are; see above (n. 538); and because this is said of the locusts, which signify men who have become utterly sensual through infernal falsities; see above (n. 543). The reason why having over them a king signifies that [hell] and the receiving of influx therefrom, is, that all evils, and the falsities thence, are from hell, and because all who are in evils and thence in falsities, are ruled and led of the hells, wherefore hell is to them like a king who rules over them, and to whom they yield obedience. Because this is the result of influx at a time when they live in the world, and the efflux thence is what leads, therefore by having a king over them is signified to receive influx.

sRef Rev@9 @11 S0′ 563. His name in Hebrew is Abaddon, and in Greek he hath the name Apollyon.- That this signifies its quality which is destructive of all truth and good, is evident from the signification of name, as denoting the quality of state and the quality of a thing; see above (n. 148); and from the signification of Abaddon in the Hebrew tongue as denoting destruction, and similarly Apollyon in the Greek tongue; consequently the destruction of truth and good, because this is the subject treated of. The reason why the Sensual of man, which is the ultimate of his intellectual life, is destructive of all spiritual truth and good, which is the truth and good of the church, is, that that Sensual lies nearest to the world, and adheres very closely to the body, therefore both from the world and the body it has affections, and thence thoughts, which, regarded in themselves, are diametrically opposed to spiritual affections and thoughts therefrom, which are from heaven. For man, from that Sensual, loves himself and the world above all things, and so far as these loves rule, so far evils and the falsities therefrom dominate, for evils and falsities spring up and go forth from these loves, as from their source. In these loves are all those who become utterly sensual through evils of life and the falsities thence. Any one, by virtue of the faculty of understanding which is given to every man, may see that this is the case. For if that which lies nearest to the world, and adheres very closely to the body dominates, it follows as a consequence, that the world itself and the body itself, with all their pleasures and lusts (concupiscentiae) which are called those of the eye and of the flesh, exercise dominion. And [every one may also see] that a man must be entirely withdrawn and elevated from these sensual things, in order that he may come into spiritual affections, and the thoughts thence. This withdrawing and elevation is effected by the Lord alone, when man suffers himself to be led of the Lord to Himself, and thus to heaven, by the laws of order, which are the truths and goods of the church; and when this is the case, man leaves this ultimate Sensual, as often as he is in a spiritual state, and is kept elevated above it. The reason also of this is, that this Sensual in men is altogether destroyed, for therein is the proprium, into which every one is born, which in itself is nothing but evil. It is evident from these considerations why this Sensual is called destruction, or Abaddon and Apollyon.

[2] It must be observed, that there are three degrees of life in every man, an inmost, a middle, and an ultimate; and that man becomes more perfect, that is more wise, in the measure that he becomes more interior, because by that means he comes more interiorly into the light of heaven; and that he becomes more imperfect, that is, less wise, in the measure that he becomes more exterior, because by that means he comes out of the light of heaven nearer to the light of the world. It is therefore evident what the quality of the merely sensual man is, who sees nothing from the light of heaven, but only from the light of the world, namely, that every thing pertaining to the world, is to him in light and splendour, while every thing pertaining to heaven, is in darkness and thick darkness; and when the latter are in darkness and thick darkness, and the former in light and splendour, it follows that the only fire of life, or the [only] love that enkindles and leads, is the love of self and consequently the love of all evils, and that the only light of life, which lays hold of and instructs the sight of the thought, is that which favours the evils that are loved, and these are falsities of evil. The quality of the utterly sensual man, hitherto treated of in this chapter, is also evident from the above considerations.

sRef Rev@9 @12 S0′ 564. One woe is past; and, behold, there come yet two woes after these.- That this signifies one lamentation over the devastation of the church, and that lamentation over its further devastation follows, is evident from the signification of woe, as denoting lamentation over the evils and the falsities therefrom which vastate the church; see above (n. 532).

sRef Rev@9 @14 S0′ sRef Rev@9 @18 S0′ sRef Rev@9 @19 S0′ sRef Rev@9 @17 S0′ sRef Rev@9 @13 S0′ sRef Rev@9 @15 S0′ sRef Rev@9 @16 S0′

565. Verses 13, 14, 15, 16, 17, 18, 19. And the sixth angel sounded, and I heard one voice from the four horns of the golden altar, which is before God, saying to the sixth angel who had the trumpet, Loose the four angels that are bound at the great river Euphrates. And the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year, that they should slay the third part of men. And the number of the armies of the horsemen was two myriads of myriads; and I heard the number of them. And thus I saw the horses in the vision, and them that sat on them, having breast-plates fiery, purple (hyacinthinos) and sulphurous; and the heads of the horses as the heads of lions; and out of their mouths went forth fire, and smoke and brimstone. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which went forth out of their mouths. For their power is in their mouth, for their tails were like unto serpents, and had heads, and with them they do hurt.- “And the sixth angel sounded,” signifies influx out of heaven manifesting the state of the church at its end, as being completely perverted; “and I heard one voice from the four horns of the golden altar which is before God,” signifies revelation from the Lord out of the spiritual heaven. “Saying to the sixth angel who had the trumpet,” signifies concerning the perverted state of the church at its very end; “loose the four angels that are bound at the great river Euphrates,” signifies reasonings from fallacies, pertaining to the sensual man, which were not received before. “And the four angels were loosed,” signifies liberty to reason from fallacies; “who were prepared for an hour, and a day, and a month, and a year,” signifies continually in the state; “that they should slay the third part of men,” signifies of depriving themselves of all understanding of truth, and thence of spiritual life. “And the number of the armies of the horsemen was two myriads of myriads,” signifies innumerable falsities of evil, from which and on behalf of which there are reasons, which conspire against the truths of good; “and I heard the number of them,” signifies their quality perceived. “And thus I saw the horses in the vision, and them that sat on them,” signifies falsifications of the Word by reasonings from fallacies;” having breast-plates fiery, and purple, and sulphurous,” signifies, combating from the disorderly desires of the love of self and of the love of the world, and from the falsities therefrom; “and the heads of the horses as the heads of lions,” signifies knowledge (scientia) and thought therefrom destructive of truth; “and out of their mouths went forth fire, smoke, and brimstone,” signifies thought, and reasonings therefrom springing from the love of evil, from the love of falsity, and from the lust (concupiscentia) of destroying truths and goods by means of the falsities of evil. “By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which went forth out of their mouths,” signifies, that all understanding of truth, and the spiritual life therefrom were extinguished by them. “For their power is in their mouth,” signifies that sensual thoughts and reasonings thence are very powerful with them; “for their tails were like unto serpents, and had heads,” signifies, that from sensual scientifics, which are fallacies, they reason craftily; “and with them they do hurt,” signifies, that thus they pervert the truths and goods of the church.

sRef Rev@9 @13 S0′ 566. And the sixth angel sounded.- That this signifies influx out of heaven, manifesting the state of the church at its end as being completely perverted, is evident from the signification of sounding a trumpet, as denoting influx out of heaven, whence, in the lower [parts], changes take place, by means of which the quality of the state of the church is manifested; see above (n. 502); in this case, its quality at its end, because the sixth angel sounded. For the successive changes in the state of the church are described by the seven angels who sounded with the trumpets, and in this case its change about the end by the sixth angel sounding, for the end itself, which comes when a last judgment is at hand, is described by the sounding of the seventh angel; and because the state of the church at its end is completely perverted, therefore this is also signified by these words.

sRef Rev@9 @13 S0′ 567. And I heard one voice from the four horns of the golden altar which is before God.- That this signifies revelation from the Lord out of the spiritual heaven, is evident from the signification of hearing a voice, as denoting revelation, because what was revealed by that voice follows; and from the signification of the golden altar which is before God, as denoting the spiritual Divine of which we shall speak presently; and from the signification of the four horns of the altar, as denoting the spiritual Divine in its ultimates. For the horns were in the ultimates of both altars, as well the altar of burnt-offering, as the altar of incense which is the golden altar; and because the horns were the ultimates of those altars, therefore they signified the Divine as to power, for all power is in ultimates, and for this reason the horns of the altars signified the Divine as to omnipotence; concerning the signification of these, see above (n. 316). That the altar of burnt-offering signified the celestial Divine, which is the Divine Good, may be seen above (n. 391:1-21, 490, 496). But that the altar of incense, or the golden altar, represented and thence signified the spiritual Divine, which is the Divine Truth proceeding from the Lord, is evident from its description to be dealt with below.

[2] It shall be first explained here why the voice was heard from the four horns of the altar. The horns, which projected and stood out from the altars above mentioned, signified every thing belonging to them as to power, as is evident from what has been said and shown above (n. 346, 417), and also from what has been said and shown concerning ultimates in the Arcana Coelestia, as, that interiors flow in successively into externals, even into the extremes or ultimates, and that there also they exist and subsist (n. 624, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in the ultimate what is simultaneous (in what order, n. 5897, 6451, 8603, 10,099); that therefore strength and power are in ultimates (n. 9836); that therefore responses and revelations were given in ultimates (n. 9905, 10,548). Since responses and revelations were given in ultimates, it is evident that the reason, why the voice was heard from the four horns of the golden altar, is that the golden altar signifies the spiritual Divine, which is the Divine Truth that reveals, and that the horns signify the ultimates thereof, by means of which revelation is made. The golden altar, upon which they offered incense, signifies the spiritual Divine, which is Divine Truth proceeding from the Lord, because the offerings of incense which were offered upon that altar, signified worship from spiritual good, and the hearing and reception thereof by the Lord; see above (n. 324, 491, 492, 494).

sRef Ex@30 @1 S3′ sRef Ex@30 @7 S3′ sRef Ex@30 @4 S3′ sRef Ex@30 @8 S3′ sRef Ex@30 @2 S3′ sRef Ex@30 @6 S3′ sRef Ex@30 @10 S3′ sRef Ex@30 @9 S3′ sRef Ex@30 @5 S3′ sRef Ex@30 @3 S3′ [3] That the altar of incense signified the spiritual Divine, and that the offerings of incense upon it signified worship from spiritual good, and the favourable hearing and reception of it by the Lord, is evident from the construction of that altar, the details of which represented and signified those things. The construction of the altar of incense is thus described in Moses:

“Thou shalt make an altar of the offering of incense; of Shittim wood, shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be out of it. And thou shalt overlay it with pure gold, the top thereof, and the walls thereof round about, and the horns thereof; and thou shalt make unto it a border of gold round about. And two golden rings shalt thou make to it, under the border of it, upon the two ribs thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. And thou shalt make the staves of Shittim wood, and overlay them with gold. And thou shalt put it before the veil that is over the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon incense of spices in the morning; in the morning, when he dresseth the lamps he shall burn incense upon it. And when Aaron lighteth the lamps between the evenings, he shall burn incense upon it, a perpetual incense before Jehovah throughout your generations. Ye shall offer no strange incense thereon, nor burnt-sacrifice, nor meal-offering; neither shall ye pour drink-offering thereon. And Aaron shall make an expiation upon the horns of it once in a year of the blood of the expiations of sin; once in the year shall he make expiation upon it throughout your generations; this is the holy of holies unto Jehovah” (Exod. xxx. 1-10).

That these details concerning that altar, signify, in the internal sense, worship from spiritual good, which is the good of charity towards the neighbour, and also the favourable hearing and reception of it by the Lord, may be seen in the Arcana Coelestia, (n. 10,176-10,213), where they are explained in their series.

sRef Rev@9 @14 S0′ 568. Saying to the sixth angel who had the trumpet.- That this signifies concerning the perverted state of the church, at its very end, is evident from the signification of saying, as denoting those things which were revealed from heaven, and which now follow; and from the signification of the sixth angel having the trumpet, as denoting concerning the perverted state of the church at its very end. That these things are signified by the sixth angel sounding, is evident from the things stated just above (n. 566).

sRef Rev@9 @14 S0′ 569. Loose the four angels that are bound at the great river Euphrates.- That this signifies reasonings from fallacies pertaining to the sensual man, which were not received before, is evident from the signification of the angels at the river Euphrates, as denoting reasonings from fallacies which are in the sensual man, of which in what follows. And because reasonings from fallacies were not received in the church before, therefore those angels are said to be bound at that river, and are said to be four from the conjunction of falsity with evil, for this number, in the Word signifies the conjunction of good and truth, and in the opposite sense, as here, the conjunction of evil and falsity; see above (n. 283, 384, 532). In the preceding verses the sensual man, who is in the falsities of evil, and the result of the persuasions in which the sensual man is, were treated of, therefore in what now follows, reasonings from the Sensual are dealt with. And because the Sensual reasons only from such things as, in the world, are manifest to the senses, it does so from fallacies, called fallacies of the senses, when it reasons concerning spiritual things, that is, concerning the things of heaven and the church, and therefore it is here said, reasonings from fallacies pertaining to the sensual man; but concerning these fallacies and reasoning from them, more will be said in what follows.

[2] The subject here treated of is the state of the church at its very end, and such state exists when the men of the church, having become sensual, reason from the fallacies of the senses; and when they reason from these concerning the things of heaven and the church, then they absolutely believe nothing, because they understand nothing. It is a thing known in the church, that the natural man does not perceive the things of heaven, unless the Lord flows in and enlightens him, and this takes place by means of the spiritual man; much less can the sensual man [understand and believe], because this is the ultimate of the Natural, to which the things of heaven, called spiritual things, are altogether in thick darkness. Genuine reasonings concerning spiritual things exist from the influx of heaven into the spiritual man, and thence through the rational into the knowledges (scientiae) and cognitions that are in the natural man, by which the spiritual man confirms itself. This method of reasoning concerning spiritual things is according to order. But the reasonings of the natural man and still more of the sensual man concerning spiritual things are altogether contrary to order; for the natural man, and still less the sensual man, cannot flow into the spiritual man, and from itself see any thing there, since physical influx does not exist. But the spiritual man can flow into the natural, and thence into the sensual, for spiritual influx does exist. But upon this subject more may be seen in the Doctrine of the New Jerusalem (n. 51, 277, 278).

[3] From these considerations it is clear that the meaning of the things which now follow, is that at the very end of the church man speaks and reasons concerning spiritual things, or concerning the things of heaven and the church, from the corporeal Sensual, and thus from the fallacies of the senses, consequently, that although he then speaks in favour of Divine things, yet he does not think in favour of them. For man can, from the body, speak differently from what he thinks in his spirit, and the spirit, which thinks from the corporeal Sensual, cannot do otherwise than think contrary to Divine things; but still from the corporeal Sensual he can speak in favour of them, and especially because Divine things are the means of acquiring honours and gain. Every man has two memories, a natural memory and a spiritual memory, and he can think from both, from the natural memory when he speaks with men in the world, but from the spiritual memory when he speaks from his spirit. A man, however, rarely speaks with another from his spirit, but only with himself, which is to think. Sensual men cannot speak or think from their own spirit with themselves otherwise than in favour of nature, consequently in favour of things corporeal and worldly, because they think from the Sensual, and not from the Spiritual, they are even altogether ignorant of what the Spiritual is, because they have closed their spiritual mind, into which heaven flows by virtue of its light.

[4] But let us proceed to explain the signification of the words, the voice which was heard from the horns of the golden altar, saying to the sixth angel, that he should loose the four angels that were bound at the river Euphrates. The river Euphrates signifies the Rational, and therefore reasoning also. The reason of this signification of that river is, that it divided Assyria from the land of Canaan, and by Assyria, or Ashur, is signified the Rational, and by the land of Canaan, the Spiritual. There were three rivers which formed the boundaries of the land of Canaan, in addition to the sea, namely, the river of Egypt, the river Euphrates, and the river Jordan. The river of Egypt signified the knowledge (scientia) of the natural man; the river Euphrates signified the Rational pertaining to man, and derived from knowledges (scientiae) and cognitions, and the river Jordan signified entrance into the internal or spiritual church. For the regions on the other side Jordan where the tribes of Reuben and Gad and the half-tribe of Manasseh had inheritances allotted to them, signified the external or natural church, and because that river was between those regions and the land of Canaan, and afforded a passage, therefore it signified entrance from the external church which is natural, into the internal church which is spiritual. This was the reason that baptism was there instituted, for baptism represented the regeneration of man, by means of which the natural man is introduced into the church, and becomes spiritual.

[5] From these considerations the signification of those three rivers in the Word is clear. All the places too which were outside the land of Canaan, signified such things as pertain to the natural man, whereas those which were within the land of Canaan signified such things as pertain to the spiritual man, thus those which pertain to heaven and the church. Those two rivers, therefore, the river of Egypt, or the Nile, and the river of Assyria, or Euphrates, signified the terminations of the church, and also introductions into the church. Cognitions also and knowledges (scientiae), which are signified by the river of Egypt, introduce, for without cognitions and knowledges (scientiae), no one can be introduced into the church, nor have a perception of those things which pertain to the church. For the spiritual man, by means of the rational, sees its spiritual things in knowledges, as a man sees himself in a mirror, and acknowledges itself in them, that is, its own truths and goods, and moreover confirms its spiritual things by cognitions and scientifics, both by those which are known from the Word, and those which are known from the world.

[6] But the river of Assyria, or the Euphrates, signified the Rational, because by means of it man is introduced into the church. By the Rational is meant the thought of the natural man from cognitions and knowledges, for a man who is imbued with knowledges (scientiae) is able to see things in a series, from primaries and mediates the ultimate, which is called the conclusion, consequently, he can analytically arrange, reflect upon, separate, conjoin things, and at length form conclusions upon them, even to that ulterior end and at length to the ultimate which forms the use that he loves. This then is the Rational, which is given to every man according to uses, which are the ends that he loves.

Because everyone’s Rational is according to the uses of his love, therefore it is the interior thought of the natural man from the influx of the light of heaven; and because man by rational thought is introduced into spiritual thought, and becomes a church, therefore that river signifies the Natural introducing.

[7] It is one thing to be rational, and another thing to be spiritual; every spiritual man is also rational, but the rational man is not always spiritual; the reason is, that the Rational, that is, the thought thereof, is in the natural man, but the Spiritual is above the Rational, and by means of the Rational passes into the Natural, into the cognitions and scientifics of its memory.

[8] But it must be observed, that the Rational does not introduce any one into the Spiritual, but it is so said, only because it appears to be the case. For the Spiritual flows into the Natural by means of the Rational, and thus introduces. For the Spiritual is the inflowing Divine, it is the light of heaven, which is the proceeding Divine Truth. This [light] flows through the higher mind called the spiritual mind, into the lower mind called the natural mind, and conjoins this to itself, and by means of that conjunction causes the natural mind to form one with the spiritual. Introduction is thus effected. Since it is contrary to Divine order for man by his Rational to enter into the Spiritual, therefore in the spiritual world there are angelic guards to prevent this taking place. It is therefore evident, what is signified by the four angels bound at the river Euphrates, and afterwards what is meant by loosing them. By the angels bound at the river Euphrates, is signified guard lest the Natural of man should enter into the spiritual things of heaven and the church, for were this the case there would be nothing but errors and heresies, and at length negation.

[9] In the spiritual world there are also ways that lead to hell, and those that lead to heaven, likewise, ways which lead from spiritual things to natural, and thence to things sensual; and also in those ways guards are placed, lest any one should go in a contrary direction, for he would thence lapse into heresies and errors, as just stated. Those guards are placed by the Lord in the beginning when the church is being established, and are also maintained lest the man of the church, from his own reason or understanding, should introduce himself into the Divine things of the Word, and thence of the church. But in the end, when the men of the church are no longer spiritual, but natural, and many utterly sensual, and there being no way from the spiritual man into the natural with the man of the church, then those guards are removed, and the ways are opened, and being opened, they go in a contrary order, which is brought about by reasonings from fallacies. Hence it comes to pass that the man of the church can speak with the mouth in favour of Divine things, while in heart he thinks contrary to them, or he can speak in favour of them from the body, and think contrary to them from the spirit; for reasoning concerning Divine things from the natural and sensual man produces this effect. The signification of the four angels bound at the river Euphrates and of their being loosed is now evident from these things.

sRef Gen@15 @18 S10′ [10] That the river Euphrates signifies the Rational, by means of which there is a way from the spiritual man into the natural, is clear from the following passages in the Word.

Thus in Moses:

“Jehovah made a covenant with Abraham, saying, Unto thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates” (Gen. xv. 18).

These words, in the sense of the letter, describe the extension of the land of Canaan, but in the internal sense, the extension of the church from its first to its final boundary; its first boundary is the Scientific, which is of the natural man, the other boundary is the Rational, which is of the thought. The Scientific which is of the natural man, is signified by the river of Egypt, or the Nile, and the Rational, which is of the thought, by the river of Assyria, or Euphrates; to these two the spiritual church, signified by the land of Canaan, extends itself, and similarly the spiritual mind of the man of the church. The Scientific and the Rational are both in the natural man, one limit of which is the scientific and cognitive [faculty] (scientificum et cognitivum), and the other is the intuitive and thinking [faculty] (intuitivum et cogitativum), and into these limits the spiritual man flows when it flows into the natural man. The conjunction of the Lord with the church by means of these is signified by the covenant which Jehovah established with Abraham. But these things are signified by the above words in the internal sense, while in the highest sense the union of the Divine Essence (Divine Essentiae) with the Human of the Lord is meant. These words are explained according to that sense in the Arcana Coelestia (n. 1863-1866).

sRef Zech@9 @10 S11′ [11] So in Zechariah:

“His dominion shall be from sea even to sea, and from the river even to the ends of the earth” (ix. 10).

Similarly in David (Psalm lxxii. 8).

These things are said concerning the Lord and His dominion over heaven and earth. By dominion from sea even to sea, is signified the extension of things natural, and by dominion from the river even to the ends of the earth, is signified the extension of things rational and spiritual; see also above (n. 518).

sRef Josh@1 @4 S12′ sRef Deut@1 @7 S12′ sRef Deut@1 @8 S12′ sRef Deut@11 @24 S12′ [12] So in Moses:

“The land of the Canaanites, and Lebanon, unto the great river, the river Euphrates. Behold, I have set the land before you; go in and possess the land” (Deut. i. 7, 8).

And again:

“Every place whereon the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be” (Deut. xi. 24).

So in Joshua:

“From the wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great sea, the going down of the sun, shall be your coast” (i. 4).

In these passages the extension of the church from one boundary to the other is described, one of which pertains to the cognitive and scientific [faculty] and is signified by Lebanon and the sea, and the other pertains to intuition and thinking [faculty], and is signified by the river Euphrates. The extension of the land of Canaan denotes the extension of the church, for by the land of Canaan in the Word, is signified the church. The river is twice mentioned, namely, the great river, the river Euphrates, because by the great river is signified the influx of things spiritual into things rational, and by the river Euphrates, the influx of things rational into things natural, thus by both, the influx of things spiritual through the Rational into things natural.

sRef Micah@7 @12 S13′ [13] So in Micah:

“This is the day in which they shall come even to thee from Assyria, and unto the cities of Egypt, and thence from Egypt even to the river, and to sea from sea, and from mountain to mountain” (vii. 12).

The establishment of the church among the Gentiles by the Lord is described by these words. “This day” signifies the Lord’s coming; the extension of the church among them from one end to the other is signified by “they shall come from Assyria, and unto the cities of Egypt, and from Egypt to the river.” The extension of truth from one end to the other is signified by to sea from sea, and the extension of good by from mountain to mountain.

sRef Ps@80 @11 S14′ sRef Ps@80 @8 S14′ sRef Gen@2 @14 S14′ [14] In David:

“Thou hast caused a vine to go forth out of Egypt; thou hast cast out the nations and planted it, thou hast sent out her boughs unto the sea, and her branches unto the river” (Psalm lxxx. 8, 11).

By the vine which God caused to go forth out of Egypt are meant the sons of Israel, also the church is signified, for a vine signifies the spiritual church, which church was also signified by the sons of Israel. And because the church is called a vine, it is therefore said, “Thou hast planted it; thou hast sent out her boughs unto the sea, and her branches unto the river,” by which is described the extension of the spiritual things of the church, the sea denoting one extremity thereof, and the river, which means the Euphrates, denoting the other. By the Euphrates, which was the fourth river that went out of Eden (Gen. ii. 14), is also signified the Rational, for the garden in Eden, or Paradise, signifies wisdom. The signification of the three other rivers may be seen explained in the Arcana Coelestia (n. 107-121).

[15] Because the river Euphrates signifies the Rational, therefore, it signifies, in the opposite sense, reasoning. Reasoning here means thought, and argumentation from fallacies and falsities, but by the Rational are meant thought and argumentation from knowledges (scientiae) and truths. For every Rational is trained by knowledges (scientiae), and formed by truths, wherefore he who is led by truths, or whom truths lead, is called a rational man. But a man who is not rational can reason, for by various reasonings he can confirm falsities, and also induce the simple to believe them, and this is principally done through the fallacies of the senses, concerning which more will be said below.

sRef Jer@2 @18 S16′ [16] This reasoning is signified by the river Euphrates in the following passages:

“Now what hast thou to do with the way of Egypt, to drink the waters of Shihor? or what hast thou to do with the way of Assyria, to drink the waters of the river?” (Jeremiah ii. 18).

These words signify, that spiritual things must not be investigated by means of the scientifics (scientifica) of the natural man, nor by reasonings therefrom, but by means of the Word, thus out of heaven from the Lord. For those who are in spiritual affection, and thought thence, see the scientifics of the natural man, and the reasonings therefrom, as it were, below them, but no one can see spiritual things from the latter, for lower things may be viewed on all sides from higher ground, but not conversely. To investigate spiritual things by means of the scientifics of the natural man, is signified by “what hast thou to do with the way of Egypt, to drink the waters of Shihor?” And by reasonings therefrom is signified by “what hast thou to do with the way of Assyria, to drink the waters of the river?” Egypt and its river signify the scientifics of the natural man, and Assyria and its river signify reasonings from them.

sRef Isa@7 @20 S17′ [17] So again, in Isaiah:

“In that day shall the Lord shave with a razor that is hired, in the passages of the river, by the king of Assyria, the head, and the hair of the feet; and it shall also consume the beard” (vii. 20).

These words refer to the state of the church at its end, when the Lord was about to come. That reasonings from falsities, would then deprive the men of the church of all wisdom and spiritual intelligence, is described by the above words. Such reasonings are signified by “by the king of Assyria, in the passages of the river,” that is, the Euphrates. The deprivation of spiritual wisdom, and of intelligence thence, is signified by the hair of the head and of the feet being shaved with a razor that is hired, and by the beard being consumed. For hairs signify natural things into which spiritual things operate, and wherein they close, therefore in the Word they signify the ultimates of wisdom and intelligence, the hair of the head signifies the ultimates of wisdom, the beard signifies the ultimates of intelligence, and the hair of the feet, the ultimates of knowledge (scientia). Without these ultimates, things prior can no more exist than a column without a base, or a house without a foundation. That those who have deprived themselves of intelligence by reasonings from fallacies and from falsities, appear bald in the spiritual world, may be seen above (n. 66).

sRef Jer@46 @10 S18′ sRef Jer@46 @2 S18′ sRef Jer@46 @6 S18′ sRef Isa@8 @7 S18′ sRef Isa@8 @8 S18′ [18] Again, in the same prophet:

“Behold, the Lord bringeth up upon them the waters of the river strong and many, the king of Assyria, and all his glory; and he shall come up over all his channels, and go over all his banks; he shall pass through Judah; he shall overflow and go over” (viii. 7, 8).

These words signify, that in the church the Word generally and in all its details, will be falsified by reasonings based on fallacies and falsities. The waters of the river, strong and many, the king of Assyria, signify reasonings from pure fallacies and falsities. He shall come up over all his channels, and over all his banks, signifies, that the Word generally and in all its details will be falsified. By Judah, which he shall overflow and pass through, is signified the church where the Word is, thus the Word.

[19] So again, in Jeremiah:

“Against the army of Pharaoh, king of Egypt, who was by the river Euphrates, which Nebuchadnezzar smote. They have stumbled and fallen toward the north by the bank of the river Euphrates” (xlvi. 2, 6).

These words signify the destruction of the church and its truths by false reasonings from scientifics; by the river Euphrates are signified false reasonings. By Egypt and the army thereof are signified confirmatory scientifics; by the north where they stumbled and fell, is signified whence those falsities arise. This passage also is more fully explained above (n. 518:38).

sRef Jer@13 @11 S20′ sRef Jer@13 @2 S20′ sRef Jer@13 @1 S20′ sRef Jer@13 @3 S20′ sRef Jer@13 @6 S20′ sRef Jer@13 @7 S20′ sRef Jer@13 @4 S20′ sRef Jer@13 @5 S20′ [20] Again, in the same prophet:

Jehovah told the prophet to go and buy a linen girdle and put it upon his loins, but not to put it in water; then that he should go to the river Euphrates and hide the girdle there in a hole of the rock; and he went and hid it by the Euphrates. “After the end of many days, Jehovah said, Arise, go to Euphrates, and take the girdle from thence”; and he went and took it, “and behold the girdle was marred, it was profitable for nothing. As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, that they might be unto me for a name, for a praise, and for a glory, but they did not hear” (xiii. 1-7, 11).

These things represented the quality of the Israelitish and Jewish church and its subsequent state. The girdle of linen which the prophet put upon his loins signifies the conjunction of the church with the Lord by means of the Word; for a prophet signifies doctrine from the Word, and the girdle upon the loins of the prophet signifies conjunction. The falsifications of the Word through evils of life and by falsities of doctrine, and the reasonings thence which favour them, are signified by the girdle being marred in the hole of the rock at Euphrates. For the conjunction of the Lord with the church is by means of the Word, and when this is perverted by reasonings which favour evils and falsities, then there is no longer conjunction, and this is meant by the girdle being profitable for nothing. That this was done by the Jews, is evident from the Word both of the old and of the new testament; from the Word of the new testament, that they had perverted all things written in the Word concerning the Lord, and also all the essentials of the church, and that they had falsified them by their traditions.

sRef Jer@51 @64 S21′ sRef Jer@51 @63 S21′ [21] So again, in Jeremiah:

“When thou hast made an end of reading this book, thou shalt bind a stone to it, and cast it into the midst of Euphrates; and thou shalt say, Thus shall Babylon sink, and shall not rise again” (li. 63, 64).

By the book of the prophet which he read, is specifically meant that Word which was in that book, but in general, the whole Word. By his casting it into the midst of Euphrates, is signified, that the Word, in process of time through the reasonings which favour evils, would be falsified by those who are meant by Babylon, Babylon denoting those who adulterate the Word.

sRef Isa@11 @15 S22′ sRef Isa@11 @16 S22′ sRef Rev@16 @12 S22′ [22] Again, in Isaiah:

“Jehovah shall devote the tongue of the Egyptian sea; and with the vehemence of his wind shall he shake his hand over the river Euphrates, and shall smite it into the seven streams, and make men go over dry shod. Then there shall be a high way for the remnant of his people which shall be left from Assyria; like as it was to Israel when he came up out of the land of Egypt” (xi. 15, 16).

These words signify that all falsities, and reasonings therefrom, shall be dissipated before those who are in truths from good from the Lord, or who belong to the church, and that they shall, as it were, pass safely through the midst of them. This is the case in the spiritual world with those whom the Lord defends. The same thing is here meant by the drying up of the Sea Suph (Red Sea) before the sons of Israel; those who shall pass through under the protection of the Lord are signified by the remnant of the people which shall be left from Assyria, those left from Assyria denoting those who have not perished by reasonings from falsities. The meaning of the following passage in the Apocalypse is similar:

“The sixth angel poured out his vial upon the river Euphrates, and the water thereof was dried up, that the way of the kings who are from the east might be prepared” (xvi. 12).

These words will be more fully explained below in their proper place.

[23] From these things, it is now evident, that the river Euphrates signifies the Rational, by means of which the spiritual mind enters into the natural [mind], and that, in the opposite sense it signifies reasoning from fallacies and from falsities. It must however be observed, that reasonings are in the same degree as the thoughts, for they descend from them; thus there are reasonings from the spiritual man, which however must be called rather conclusions from reasons and from truths; there are reasonings from the natural man, and also from the sensual man. Reasonings from the spiritual man are rational, therefore they must be called rather conclusions from reasons and from truths, because they are from the interior and from the light of heaven; but reasonings from the natural man concerning spiritual things are not rational, however much they may appear to be so in moral and civil matters, which appear before the eyes, for they are from natural light alone. But reasonings from the sensual man concerning spiritual things are irrational, because they are from fallacies, and thence from false ideas. It is this last class of reasonings that is now here treated of in the Apocalypse.

sRef Rev@9 @15 S0′ 570. And the four angels were loosed.- That this signifies liberty to reason from fallacies, is clear from the signification of the four angels bound at the river Euphrates, as denoting reasonings from fallacies pertaining to the sensual man, not received before (see above, n. 569:1); it therefore follows, that by their being loosed is signified that there is now liberty to reason from fallacies. The reason that there is now this liberty, is, that the sensual man reasons only from such things as are in the world, and that he can see with his eyes; but he says that those things which are within or above them have no existence, because he does not see them. For this reason he denies, or does not believe in the existence of those things which pertain to heaven and the church, because they are above his thoughts, and because he ascribes all things to nature. The sensual man thinks thus with himself, or in his spirit, but otherwise before the world, for before the world he speaks from his memory, also concerning spiritual things from the Word, or from the doctrine of the church, and the things which he utters resemble those which are spoken by the spiritual man. Such is the state of the men of the church at its end; and although they may speak eloquently, or preach as it were from a spiritual source, still all this proceeds from the ultimate Sensual, in which their spirit is, which, when left to itself, reasons against these things, because it reasons from fallacies, and therefore from falsities.

sRef Rev@9 @15 S0′ 571. Who were prepared for an hour, and a day, and a month, and a year.- That this denotes continually in the state, is evident from the signification of being prepared for an hour, and a day, and a month, and a year, as denoting to be continually in a state, namely, of depriving themselves of all understanding of truth, and thence of spiritual life, signified by the words which follow: “that they should slay the third part of men.” For by hours, days, months, and years, in the Word, are signified states of life in particular and in general, therefore by being prepared for those times, is signified to be continually in that state. The reason why hours, days, months, and years, in the spiritual sense of the Word, do not signify hours, days, months, and years, is, that times in the spiritual world are not distinguished into such intervals. For the Sun, from which the angelic heaven receives its light and its heat, does not move round, as the sun in the natural world does according to appearance, therefore it is not the cause of either years, months, days, or hours. But times in the spiritual world, which are nevertheless successive like times in the natural world, are distinguished by states of life. What these are, may be seen explained in Heaven and Hell, where it is treated concerning the Sun in heaven (n. 116-125); concerning the changes of the states of the angels in heaven (n. 154-162); and concerning time in heaven (n. 162-199). From these considerations it is evident, that by the angels being prepared for an hour, a day, a month, and a year, is signified to be continually in that state, which is treated of in what follows. That an hour signifies a state, and similarly that a day, a month, and a year signify states, is evident from those places in the Word where they are mentioned, but it would take us too long to quote them here. That such however is the case, is clear from what has been shown concerning time in Heaven and Hell; as well as in the Arcana Coelestia, where it is also shown, that times in the Word do not signify times but states of life (n. 2788, 2837, 3254, 3356, 4814, 4901, 4916, 7218, 8070, 10,133, 10,605). The reason why times signify states, is also, that in the spiritual world there are not fixed times of the day, called morning, noon, evening, and night, nor fixed times of the year, called spring, summer, autumn, and winter, neither changes of light and shade, of heat and cold, as in our world, but instead of these there are changes of state in regard to love and faith, and from these no idea can exist of the intervals into which our times are divided, although times have progression there as in the natural world; concerning which, see Arcana Coelestia (n. 1274, 1382, 3356, 4882, 6110, 7218). And as the Sun of the angelic heaven, which is the Lord, is continually in its rising (in ortu), and does not make revolutions as the sun of our world appears to do, and as only changes of state exist with the angels and spirits according to their reception of the good of love, and of the truth of faith, therefore times correspond to changes of state and signify them (n. 4901, 7381); and therefore angels and spirits think without the idea of time, which is not possible with man (n. 3404).

sRef Rev@9 @15 S0′ 572. That they should slay the third part of men.- That this signifies of depriving themselves of all understanding of truth, and thence of spiritual life, is evident from the signification of slaying as denoting to deprive of spiritual life, concerning which, see above (n. 547); and from the signification of men, as denoting the understanding of truth (see also above, n. 546, 547). That the third part, when used in reference to truths, denotes all, may be seen above (n. 506). Here, therefore, by slaying the third part of men, is signified deprivation of all understanding of truth. It is said that they deprive themselves, because those who have become sensual through evils of life and falsities of doctrine by reasonings from fallacies, deprive themselves of the understanding of truth, but not others, except those who are also sensual. The reason why they thence deprive themselves of spiritual life, is, that man acquires spiritual life through the understanding, for in the measure that the understanding is opened by truths, and suffers itself to be enlightened, in the same measure, man becomes spiritual. But the understanding is opened by means of truths from good, but not by means of truths without good; for so far as man lives in the good of love and of charity, so far he thinks truths; for truth is the form of good, and all good with man pertains to his will, and all truth pertains to his understanding, therefore the good of the will manifests its form in the understanding; the form itself is thought from the understanding originating in the will.

sRef Rev@9 @16 S0′ 573. And the number of the armies of the horsemen was two myriads of myriads.- That this signifies innumerable falsities of evil, from which and on behalf of which there are reasonings, which conspire against the truths of good, is evident from the signification of armies, as denoting the falsities of evil, of which in what follows; and from the signification of horsemen, as denoting reasonings thence; for horses, in the Word, signify the understanding of truth, and in the opposite sense, the understanding perverted and destroyed, as may be seen above (n. 355, 364, 372, 373, 381, 382); horsemen, therefore, in this sense, signify reasonings from falsities, because these are of the understanding perverted and destroyed, for truths form the understanding, but falsities destroy it; and from the signification of two myriads of myriads, as denoting that they are innumerable and conspire against the truths of good; that the term myriads signifies what is innumerable and is used in reference to truths, may be seen above (n. 336). And it is said two myriads of myriads because things innumerable that conjoin, and unite, are signified, for the number two signifies conjunction, agreement, and union, as may be seen above (n. 283, 384). The reason why it is said, against the truths of good, is that the subject treated of in what follows is the destruction of truth by the armies of such horsemen. From these considerations it is clear, that the number of the armies of the horsemen being two myriads of myriads, signifies that the falsities of evil from which, and on behalf of which reasonings exist, are innumerable and conspire against the truths of good.

[2] In the Word, the term armies (hosts) is frequently used, and also the Lord is called Jehovah of Hosts or Zebaoth, and by hosts are there signified truths from good fighting against falsities from evil, and in the opposite sense, falsities from evil fighting against truths from good. Hosts signify such things in the Word, because the wars there mentioned, both in the historical and prophetical parts, signify in the internal sense spiritual wars waged against hell and the diabolical crew there, and such wars have relation to truths and goods combating against falsities and evils, and hence it is that armies signify all truths from good, and in the opposite sense, all falsities from evil. That they signify all truths from good, is evident from this fact, that the sun, the moon, the stars, and also the angels, are called the armies of Jehovah, because they signify all truths from good in their whole extent. Also the sons of Israel, because they signify the truths and goods of the church, are called armies; and because all truths and goods are from the Lord, and He alone combats for all in heaven, and for all in the church, against falsities and evils from hell, therefore He is called Jehovah Zebaoth, that is, [Jehovah] of armies [or hosts].

sRef Isa@40 @26 S3′ sRef Isa@45 @12 S3′ sRef Ps@148 @2 S3′ sRef Jer@33 @22 S3′ sRef Gen@2 @1 S3′ sRef Ps@33 @6 S3′ sRef Isa@34 @4 S3′ sRef Ps@148 @3 S3′ [3] That the sun, the moon, and the stars, are called armies [or hosts], is plain from numerous passages.

Thus in Moses:

“The heavens and the earth were finished, and all the host of them (Gen. ii. 1).

So in David:

“By the word of Jehovah were the heavens made; and all the host of them by the breath of his mouth” (Psalm xxxiii. 6).

Again:

“Praise ye” Jehovah, “all his angels; praise ye him, all his hosts. Praise ye him, sun and moon; praise him, all ye stars of light” (Psalm cxlviii. 2, 3).

And in Isaiah:

“All the host of the heavens shall be dissolved, and the heavens shall be rolled together as a scroll; and all their host shall fall down, as the leaf falleth off from the vine, and as a falling [fig] from the fig-tree” (xxxiv. 4).

And again, in the same prophet:

“I have made the earth, and created man upon it; my hands have stretched out the heavens, and all their host have I commanded” (xlv. 12).

And again:

“Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by name” (xl. 26).

So in Jeremiah:

“As the host of the heavens is not numbered, neither the sand of the sea measured:” (xxxiii. 22).

In these passages, the sun, the moon, and stars, are called a host [or army], because the sun signifies the good of love, the moon, truth from good, while the stars signify the cognitions of truth and good, consequently they signify goods and truths in their whole extent, and they are called an army, because they resist evils and falsities, and continually conquer them as enemies.

sRef Dan@8 @11 S4′ sRef Dan@8 @12 S4′ sRef Dan@8 @13 S4′ sRef Dan@8 @14 S4′ sRef Dan@8 @10 S4′ [4] So in Daniel:

One horn of the he-goat “waxed great, even to the host of the heavens; and it cast down some of the host and of the stars to the ground, and trampled upon them. Yea, it magnified itself even to the prince of the host, and from him the continual [burnt-offering] was taken away, and the dwellingplace of his sanctuary was cast down. And the host was delivered up upon the continual [burnt-offering] for transgression, because it cast down the truth to the ground. One holy one said, How long this vision, the continual [burnt-offering], and the desolating transgression, to give both the holy place and the host to be trampled upon? And he said unto the evening morning” (viii. 10-14).

The signification of the he-goat, here mentioned, of his horns, and of this horn which waxed great even to the host of the heavens, may be seen above (n. 316:16, 336, 535). By the host of the heavens, which he cast down to the earth, are meant the truths and goods of heaven; for the subject here treated of is the last state of the church, when the truths and goods of heaven are thought to be of no importance, and are rejected, which is signified by their being trampled upon; wherefore it also follows, that he cast down the truth to the earth. The prince of the host means the Lord, who is also called Jehovah God Zebaoth, or of armies [or hosts]. That all worship from the good of love and the truths of faith would perish, is signified by the continual [burnt-offering] being taken away from him, and the dwelling-place of his sanctuary being cast down. That this would come to pass at the end of the church, when the Lord would come into the world, is signified by unto the evening morning, the evening denoting the last time of the old church, and the morning, the commencement of the new church.

sRef Rev@19 @19 S5′ sRef 1Ki@22 @19 S5′ sRef Joel@2 @11 S5′ sRef 1Ki@22 @20 S5′ sRef Ps@103 @21 S5′ sRef Rev@19 @14 S5′ sRef Zech@9 @8 S5′ [5] That the angels are called hosts is evident from the following passages.

Thus in Joel:

“Jehovah uttered his voice before his army; for his camp is very great” (ii. 11).

And in Zechariah:

“I will place a camp to my house concerning the army, because of him that goeth away, and because of him that returneth; that the exactor may no more pass through over them” (ix. 8).

And in David:

“Bless ye Jehovah, all ye his hosts, ye ministers of his that do his pleasure” (ciii. 21).

And in the 1st Book of Kings:

Micah the prophet said to the king, “I saw Jehovah sitting on his throne and all the host of the heavens standing by him on his right hand and on his left. And one said on this manner, and another said on that manner” (xxii. 19, 20).

So in the Apocalypse:

“His armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean” (xix. 14).

And again:

“I saw the beast, and the kings of the earth, and their armies gathered together to make war against him that sat on the white horse, and against his army” (xix. 19).

The reason why angels gathered together or a consociation of them are called armies, is, that angels, like armies, signify Divine truths and goods, because they are the recipients of them from the Lord, concerning which, see above (n. 130, 200, 302).

sRef Num@2 @3 S6′ sRef Num@4 @30 S6′ sRef Num@4 @39 S6′ sRef Ex@12 @41 S6′ sRef Ex@7 @4 S6′ sRef Num@1 @3 S6′ sRef Num@4 @3 S6′ sRef Num@2 @9 S6′ sRef Ex@6 @26 S6′ sRef Num@4 @23 S6′ sRef Num@2 @24 S6′ [6] It is for the same reason also, that the sons of Israel are called armies, because they signify the truths and goods of the church.

Thus in Moses:

“Jehovah said, Bring out the sons of Israel from the land of Egypt according to their armies” (Exod. vi. 26).

Again:

“I will bring forth mine army, my people the sons of Israel, out of the land of Egypt by great judgments” (Exod. vii. 4; xii. 17).

Again:

“It came to pass even the self same day, that all the armies of Jehovah went out from the land of Egypt” (xii. 41).

And again:

Thou shalt number “every one going into the army” (Num. i. 3).

Again it is said:

That the camp should be pitched around the tent of meeting, and also that they should set out according to their armies (Num. ii. 3, 9, 24);

and again,

that the Levites were chosen to wait upon the service (militia) to do the work in the tent of meeting (Num. iv. 3, 23, 30, 39).

The sons of Israel were called the armies of Jehovah, because they represented the church, and signified all its truths and goods, as may be seen in the Arcana Coelestia (n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 7957, 8234, 8805, 9340). They were called armies in the plural, because each tribe was called an army, as is evident in Moses, for when it was commanded that all should be numbered according to their armies, they were numbered according to their tribes (Num. i. 3, and following verses). Similarly when the camp was pitched around the tent of Meeting, according to the tribes, it is said “according to their armies” (Num. ii. 3, 9, and following verses). The tribes were called armies, because the twelve tribes taken together represented all the truths and goods of the church, and each tribe some universal essential of it; see above (n. 431).

sRef Isa@29 @6 S7′ [7] From these considerations it is evident, that the truths and goods of heaven and the church are meant by armies in the Word; and from these things the reason why Jehovah is called in the Word, Jehovah Zebaoth, and Jehovah God Zebaoth, that is, of armies, is perfectly clear (as in Isaiah i. 9, 24; ii. 12; iii. 1, 15; v. 7, 9, 16, 24; vi. 3, 5; viii. 13, 18; xiv. 22, 23, 24, 27; xvii. 3; xxv. 6; xxviii. 5, 22, 29; xxix. 6; xxxi. 4, 5; xxxvii. 16; Jerem. v. 14; xxxviii. 17; xliv. 7; Amos v. 16; Haggai i. 9, 14; ii. 4, 8, 23; Zech. i. 3; Malachi ii. 12; and various other places).

sRef Jer@19 @13 S8′ sRef Jer@8 @2 S8′ sRef Deut@4 @19 S8′ sRef Zeph@1 @5 S8′ [8] From these things it is now evident, that armies signify the truths and goods of heaven and the church in their whole extent; and because most things in the Word have also an opposite sense, so also have armies, in which sense they signify falsities and evils in their whole extent. This will appear from the following passages of the Word.

Thus in Jeremiah:

“Upon the roofs” of the houses “they have burned incense unto all the host of the heavens, and have poured out drink-offerings unto other gods” (xix. 13).

And in Zephaniah:

“They worship the host of the heavens upon the house tops” (i. 5).

And in Moses:

“Lest thou bow thyself and worship the sun, and moon, and the stars, and all the host of the heavens” (Deut. iv. 19; xvii. 3).

And in Jeremiah:

“They shall spread” the bones brought out from the sepulchre “before the sun, and the moon, and all the host of the heavens, whom they have loved, and whom they have served” (viii. 2).

Here by the host of the heavens, are meant the sun, moon, and stars, because these signify all goods and truths in the aggregate, but, in this case, all evils and falsities in the aggregate; for the sun, in the opposite sense, as here, signifies all evil springing from the love of self, the moon, the falsity of faith, while the stars signify falsities in general. That by the sun, moon, and stars, in the natural world, when they are worshipped instead of the sun and moon of the angelic heaven, are signified abominable evils and falsities, may be seen in Heaven and Hell (n. 122, 123), and also above (n. 401, 402, 525). And since truths from good fight against falsities from evil, and, on the contrary, falsities from evil against truths from good, therefore they are called armies. There is therefore continual combat, because evils and falsities continually exhale from the hells, and endeavour to destroy the truths from good that are in heaven, and from heaven, and which continually offer resistance. For everywhere in the spiritual world there is an equilibrium between heaven and hell; and where an equilibrium exists, there two forces continually act against each other, one acting and the other reacting, and continual action and reaction is continual combat; but an equilibrium is always provided by the Lord, as may be seen in the Heaven and Hell (n. 589-596, and n. 597-603). And because there is such a continual combat between heaven and hell, therefore, as all things of heaven are called armies, so also are all things of hell.

All things of heaven have reference to goods and truths, and all things of hell, to evils and falsities. Hence it is that in the following passages hosts signify the falsities of evil.

sRef Isa@34 @2 S9′ [9] Thus in Isaiah:

“The anger of Jehovah is against all nations, and his wrath against all their army; he hath devoted them, he hath delivered them to the slaughter” (xxxiv. 2).

Here nations signify evils, and army, falsities from evil; the total destruction of these is signified by he hath devoted them, he hath delivered them to the slaughter.

sRef Isa@13 @4 S10′ [10] Again:

“The voice of a multitude in the mountains, like as of a great people; the voice of the tumult of the kingdoms of nations gathered together; Jehovah Zebaoth leadeth the army” (xiii. 4).

Here the voice of a multitude in the mountains, signifies falsities from evils, a multitude denoting falsities, and mountains denoting evils. Like as of a great people, signifies the appearance as it were of truth from good, the words, like as, denoting appearance, “people” denoting those who are in truths, and thus truths, while great is used in reference to good. The voice of the tumult of the kingdoms of nations gathered together, signifies dissension in the church springing from evils and falsities thence, the voice of the tumult denoting dissension, kingdoms, the church as to truths and falsities, and nations gathered together, as to evils and the falsities therefrom conspiring against the goods and truths of the church. Jehovah Zebaoth leadeth the army, signifies that it is accomplished by the Lord, for this is ascribed to the Lord, as is plain from the fifth verse immediately following in which it is said: “Jehovah cometh with the weapons of his anger, to destroy the whole land.” This is attributed to the Lord just as evil, the punishment of evil, and the destruction of the church are also ascribed to Him in other passages of the Word, because such is the appearance of things, for the sense of the letter of the Word is written according to appearances. But in the spiritual sense, such things mean that the man of the church himself does them.

sRef Jer@51 @3 S11′ sRef Ex@14 @28 S11′ [11] Again, in Jeremiah:

“Spare ye not her young men; give to the curse all her host” (li. 3).

The subject here treated of is Babylon; and by not sparing her young men, is signified the destruction of confirmed falsities. By giving to the curse all her army, is signified the total destruction of falsities from evils pertaining to her, thus the destruction of Babylon. Falsities from evil are signified also by the army of the Chaldeans, and the army of Pharaoh (Jeremiah xxxvii. 7-11, and following verses);

and in Moses, by

“The waters returned, and covered the chariots, and the horsemen, and all the army of Pharaoh” (Exod. xiv. 28; xv. 4);

this is explained above (n. 355:37), and in the Arcana Coelestia (n. 8230, 8275).

sRef Dan@11 @15 S12′ sRef Dan@11 @25 S12′ sRef Dan@11 @13 S12′ [12] So in Daniel:

“The king of the north shall return, and shall set forth a multitude greater than the former, and after the end of the times of the years he shall come with a great army and with much riches. And he shall stir up his powers and his heart against the king of the south with a great army; and the king of the south shall stir himself up to battle with a very great and mighty army; but he shall not stand” (xi. 13, 25).

The subject treated of in that chapter is the war between the king of the north and the king of the south, and by the king of the north are meant those within the church who are in the falsities of evil, and by the king of the south, those within the church who are in the truths of good; there collision and combat at the end of the church, in the spiritual sense are described by their war; therefore by the army of the king of the north are meant falsities of every kind, and by the army of the king of the south truths of every kind.

sRef Luke@21 @20 S13′ [13] So in Luke:

“When ye shall see Jerusalem compassed with armies, then know that the devastation thereof is nigh” (xxi. 20).

In that chapter the Lord speaks of the consummation of the age, which signifies the last time of the church. Jerusalem means the church as to doctrine; and its being compassed with armies, means the possession of it by falsities. That then the destruction of it comes, and presently the last judgment, is signified by its desolation being then nigh. It is supposed that these things were said concerning the destruction of Jerusalem by the Romans, but from the details of the chapter it is evident that it treats of the destruction of the church at its end; similarly in Matthew xxiv. from the first verse to the last, an explanation of which is given in the Arcana Coelestia. Nevertheless this is not opposed to the literal meaning concerning the destruction of Jerusalem, but that destruction represented and therefore signified the destruction of the church at its end; this is confirmed by every detail in the chapter, considered in the spiritual sense.

sRef Ps@44 @9 S14′ sRef Ps@44 @10 S14′ [14] Again, in David:

“God hath cast off, and put us to shame; and he hath not gone forth with our armies. Thou makest us to turn back from the enemy” (Psalm xliv. 9, 10).

Here by God not going forth with their armies, signifies that he did not defend them, because they were in falsities of evil, for armies denote falsities of evil; therefore it is said that they were cast off, and put to shame, and made to turn back from the enemy, the enemy denoting evil from hell.

sRef Joel@2 @25 S15′ [15] Again, in Joel:

“I will restore to you the years that the locust hath eaten, the canker-worm, and the grasshopper, and the palmer-worm, my great army which I sent among you” (ii. 25).

That the great army signifies falsities and evils of every kind, is evident from this fact, that by those destructive little creatures, – the locust, the canker-worm, the grasshopper, and the palmer-worm, are signified the falsities and evils which vastate or consume the truths and goods of the church, as may be seen above (n. 543:9), where this passage is explained, and where it is shown that the locust and grasshopper signify the falsities [and evils] of the sensual man. The signification of armies in the Word in both senses is now evident from these things. Similar things are signified by hosts (or armies) in the historical parts of the Word, for they, as well as the prophetical parts, contain a spiritual sense; but it shines forth less clearly because the mind, being detained in the historical circumstances, can be scarcely elevated above the worldly things therein so as to see the spiritual things which are stored up in them.

sRef Rev@9 @16 S0′ 574. And I heard the number of them.- This signifies their quality perceived, as is evident from the signification of hearing, as denoting to perceive (see above, n. 14, 529); and from the signification of number, as denoting the quality of the thing treated of, concerning which, see above (n. 429); here, the quality of the falsities of evil that conspire against the truths of good, from which and on behalf of which are the reasonings of the sensual man, which are signified by the number of the armies of the horsemen, spoken of just above. But the quality of these is further described in the next verse in these words: “And thus I saw the horses in the vision, and them that sat on them, having breast-plates fiery, and purple, and sulphurous; and the heads of the horses as the heads of lions; and out of their mouths went forth fire, smoke, and brimstone.” These words are expressive of the quality that is here signified by number. Some reference to number appears to be meant here by number, but in the spiritual world numbers do not exist, for spaces and times there are not measured and determined by numbers, as in the natural world, therefore all numbers, in the Word, signify things, and the number itself signifies the quality of the thing treated of, see above (n. 203, 336, 429, 430); and in Heaven and Hell (n. 263).

sRef Rev@9 @17 S0′ 575. And thus I saw the horses in the vision, and them that sat on them.- That this signifies falsifications of the Word by reasonings from fallacies, is evident from the signification of horses, as denoting the understanding of the Word (see above, n. 355, 364, 372, 373, 381, 382); here the falsifications of it, because it is said, that he saw the horses in the vision, of which in what follows; and from the signification of them that sat on them, as denoting those who are intelligent in the Word, concerning which signification see also the passages above cited, but in this case, reasonings from fallacies concerning the meaning (sensus) of the Word, since the sensual man, and his reasoning from fallacies are here treated of (see above, n. 569); and because it was said that he saw them in the vision, and not, as before, in the spirit.

[2] To see in a vision here signifies from fallacies. For visions, which, and from which, man, or the spirit of man, sees, are of a two-fold kind. There are real visions, and visions that are not real. Real visions are of such things as really appear in the spiritual world, perfectly corresponding to the thoughts and affections of the angels, therefore they are real correspondences. Such were the visions which appeared to the prophets who prophesied truths, and such also were the visions which appeared to John, and which are described throughout the Apocalypse. But visions that are not real are such as appear in the external form like those that are real, but not in the internal, being produced by spirits by means of phantasies. Such were the visions which appeared to the prophets who prophesied vain things or lies. All these visions because unreal were fallacies, and therefore they signify fallacies. And since the horses and them that sat on them were seen by John in such a vision (tali visione), therefore reasonings from fallacies, and thence falsifications of the Word are signified by them.

[3] Because real visions appeared to the prophets, by whom the Word was written, and unreal visions to others who are also called prophets, and since the visions of the latter were vain, are also called lies, it is important to know the nature of visions. All things that really appear in the spiritual world, are correspondences, for they correspond to the interiors of the angels, which pertain to their minds, or to their affection and the thought thence, therefore they also signify such things. For the Spiritual which pertains to the affection, and thence to the thought of the angels, clothes itself with forms like those seen in the three kingdoms of the natural world, the animal, the vegetable, and the mineral, and all these forms are correspondences, such as were seen by the prophets, and which signified the things to which they corresponded.

But in the spiritual world there are also appearances that are not correspondences, which are produced by spirits, especially evil spirits, by means of phantasies, for by means of these such spirits can cause palaces, and houses full of decorations, as well as ornamented garments to appear, and they can also assume beautiful faces, with other things of a similar nature; but as soon as the phantasy ceases, everything that it has produced vanishes, because they are externals in which there is nothing internal. As such visions exist from phantasies, they signify fallacies, because they deceive the senses, and deceptively cause things to appear which resemble those that are real, since these are what are here signified, it is therefore said, “I saw the horses in the vision.” As the subject here is reasonings from fallacies, the nature of fallacies shall be here explained.

[4] There are numerous fallacies in natural, civil, moral, and spiritual things; but as fallacies in spiritual things are here meant, therefore the nature and quality of these shall be illustrated by some examples. The sensual man is in fallacies, because all the ideas of his thought are from the world and enter by means of his bodily senses, therefore he also thinks and forms conclusions from them concerning spiritual things. He does not know what the Spiritual is, and believes that there is nothing above nature, and that, if there is anything, it is natural and material. He cannot apprehend at all, that objects like those in the natural world exist in the spiritual world, for example that paradises, shrubberies, beds of flowers, grass-plots, palaces, and houses can appear there. He calls these things phantasies, although he knows that similar things were seen by the prophets when they were in the spirit. [Sensual men] do not believe that such things exist in the spiritual world, because they believe that whatever they do not see with their eyes, or perceive by some bodily sense, has no existence.

[5] Those who judge from fallacies cannot at all apprehend that man is in a perfect human form after death, nor that the angels are in that form; therefore they deny that men after death have the human form, saying that they are phantoms, without eyes, ears, or mouths, consequently without sight, hearing, or speech, flying about in the air, and waiting for the resurrection of the body, in order to be able to see, hear, and speak. They speak and believe in this way, because from the fallacies of the bodily senses. Those who reason and form conclusions from the fallacies of the senses, ascribe all things to nature, and scarcely anything to the Divine [Being]; and if they do ascribe creation to the Divine [Being], they still suppose that all things have been transferred to nature, and that from it alone all effects proceed, and nothing from the spiritual world. As when they see the wonderful things connected with silk-worms, butterflies, and bees, and the wonderful phenomena seen in the generation of all animals from eggs (omnium animalium ex ovis), and other similar things without number, they regard them as the works of nature only, nor are they able to think anything about the spiritual world and its influx into the natural, and the existence and subsistence of such wonderful things therefrom. When yet the fact is, that the Divine flows in continually through the spiritual world into the natural, and produces such things, and that nature was created to be serviceable for clothing those things which flow in and proceed from the spiritual world. But it would take us to a great length to enumerate all the fallacies in spiritual things, which the sensual man of the church believes. Some of them are stated also in the Doctrine of the New Jerusalem (n. 53).

sRef Rev@9 @17 S0′ 576. Having breast-plates fiery, and purple (hyacinthinos) and sulphurous.- That this signifies reasonings combating from the disorderly desires of the love of self and of the love of the world, and from the falsities therefrom, is evident from the signification of breast-plates, as denoting armour for war, and specifically defences in combats, which are treated of above (n. 557); and from the signification of fire or fiery, as denoting the disorderly desire of the love of self, and thence of all evil (see above, n. 504); and from the signification of purple or purplish (hyacinthinum), as denoting the disorderly desire of the love of the world and thence of every falsity, of which in what follows; and from the signification of sulphur or sulphurous, as denoting the lust (concupiscentia) of destroying the goods and truths of the church by the falsities of evil (see below, n. 578), in this case falsity burning from those two loves. From these considerations it is evident, that breast-plates fiery, purple, and sulphurous, signify reasonings combating from the disorderly desires of the love of self and of the love of the world, and from the falsities thence.

[2] It must be observed in regard to purple (hyacinthinum) that, in the spiritual sense, it signifies the celestial love of truth, but in the opposite sense, the diabolical love of falsity, and also the love of the world. This is evident from the fact that it is of a celestial colour (coloris coelestis) and this colour signifies truth from a heavenly origin, and therefore, in the opposite sense, falsity from a diabolical origin. In the spiritual world there are seen the choicest colours, which derive their origin from good and truth; for colours there are modifications of heavenly light, thus of the intelligence and wisdom of the angels in heaven. For this reason, purple (hyacinthinum), crimson (purpura), and scarlet (coccineus) double dyed, were woven into the curtains of the tabernacle and the garments of Aaron. For the tabernacle represented the heaven of the Lord, the garments of Aaron, the Divine Truth of heaven and the church, while those things of which the tabernacle was constructed, and which formed the texture of the garments of Aaron, represented celestial and spiritual things, which are of the Divine Good and of the Divine Truth.

sRef Num@4 @8 S3′ sRef Num@4 @6 S3′ sRef Num@4 @7 S3′ sRef Ex@26 @4 S3′ sRef Num@4 @12 S3′ sRef Ex@28 @6 S3′ sRef Ex@26 @31 S3′ sRef Num@4 @11 S3′ sRef Ex@27 @16 S3′ sRef Ex@26 @36 S3′ sRef Num@4 @9 S3′ sRef Ex@28 @15 S3′ [3] That the veil before the ark was woven of purple, crimson, scarlet double dyed, and fine linen, may be seen in Exod. (xxvi. 31); and similarly the hanging for the door of the tent (verse 36); and also the hanging for the gate of the court (Exod. xxvii. 16). The loops also on the edge of the curtain of the tent were made of purple (Exod. xxvi. 4); the ephod was made of gold, purple, crimson, scarlet double dyed interwoven (Exod. xxviii. 6); and also the breast-plate of judgment (verse 15); and when they went forward in the wilderness, Aaron and his sons spread a covering of purple upon the ark, upon the table of faces, upon the lampstand and its lamps, upon the golden altar, and upon all the vessels of ministry (Num. iv. 6, 7, 8, 9, 11, 12). The reason of these things was, that the Divine Truth proceeding from the Divine Love, and which was signified by the cloth of purple, embraces and defends all the holy things of heaven and the church, which are represented by these things.

sRef Num@15 @38 S4′ sRef Num@15 @39 S4′ [4] Since purple signified the celestial love of truth, therefore it was commanded that the sons of Israel should make a

“fringe upon the borders of their garments, and put upon the fringe a thread of purple (hyacinthinum), that they might look upon it, and remember all the commandments of Jehovah, and do them” (Num. xv. 38, 39).

The thread of purple was clearly a means of calling to remembrance the commandments of Jehovah. The commandments of Jehovah are the essential truths of heaven and the church, and those who are in the celestial love of truth alone call them to remembrance.

sRef Ezek@27 @7 S5′ sRef Ezek@27 @24 S5′ [5] That purple signifies the love of truth, is plain also from the following passages in Ezekiel:

“Fine linen with broidered work from Egypt was thy spreading forth to be thy sign; purple (hyacinthinum) and crimson (purpura) from the isles of Elisha was thy covering; thy merchants with perfect things, with wrappings of purple, and broidered work and with treasures of rich apparel” (xxvii. 7, 24).

These things are said of Tyrus, which signifies the church as to the cognitions of truth thus also the cognitions of truth pertaining to the church, while the merchandize and tradings mentioned in that chapter describe the procuring of intelligence by means of those cognitions. Broidered work from Egypt signifies the knowledge (scientia) of such things as pertain to the church, and this being in a lower place, and thus round about or without, it is called spreading forth, and said to be for a sign. Purple and crimson from the isles of Elisha, signify the spiritual affection of truth and good; they are therefore said to be for a covering, a covering denoting truth. By wrappings of purple and broidered work, are signified all truths spiritual and natural, and these, together with cognitions from the Word, are meant by treasures of rich apparel.

sRef Ezek@23 @2 S6′ sRef Ezek@23 @4 S6′ sRef Ezek@23 @3 S6′ sRef Ezek@23 @6 S6′ sRef Ezek@23 @5 S6′ [6] Since purple (hyacinthinum) signifies the celestial love of truth, therefore also, in the opposite sense, it signifies the diabolical love of falsity; in which sense also purple (hyacinthinum) is used in the Word. Thus in Ezekiel it is said:

“Two women, the daughters of one mother; In Egypt they committed whoredoms in their youth. Samaria is Oholah, and Jerusalem Oholibah. And Oholah played the harlot while subject to me; and she doted on her lovers, on the Assyrians her neighbours, which were clothed with purple (hyacinthinum), governors and leaders, all of them desirable young men, horsemen riding upon horses” (xxiii. 2-6).

Here Samaria and Jerusalem signify the church, Samaria, the spiritual church, and Jerusalem, the celestial church, which are called Oholah and Oholibah, because those names signify a tent, and a tent signifies the church as to worship. A woman also, in the Word, signifies the church. By their committing whoredoms in Egypt, is signified that they falsified the truths of the church by the scientifics of the natural man. By doting on the Assyrians, is signified that they falsified by reasonings from those scientifics, Ashur and Assyria denoting reasonings. They are said to be clothed in purple, by reason of fallacies and falsities, which in the external form appear like truths, because drawn from the sense of the letter of the Word perversely applied. And from the same appearance they are also called governors and rulers, desirable young men, riding upon horses. For those who reason from their own intelligence appear to themselves, and to others who are in a similar state, to be intelligent and wise, and the things which they speak, to be truths of intelligence and goods of wisdom, when nevertheless they are falsities, and these they love because they are from the proprium. Governors and leaders signify chief truths, and riding upon horses, the intelligent.

sRef Jer@10 @9 S7′ [7] So in Jeremiah:

“Silver spread into plates is brought from Tarshish and gold from Uphaz, the work of the workman, and of the hands of the goldsmith; purple (hyacinthinum) and crimson (purpura) is their clothing; they are all the work of wise men” (x. 9).

The subject here treated of is the idols of the house of Israel, which signify false doctrinals because they are from [man’s] own intelligence, therefore they are called the work of the workman, and of the hands of the goldsmith, and all the work of wise men, and this for the reason that they appear to them as truths and goods. Silver from Tarshish, and gold from Uphaz, signifies what appears in external form as truth and good, because from the sense of the letter of the Word. From these considerations it is evident that, purple (hyacinthinum) signifies the love of falsity, because from the proprium, or [man’s] own intelligence. Purple also signifies the love of the world, because the love of the world corresponds to the love of falsity, as the love of self, signified by fire, corresponds to the love of evil. For all evil is from the love of self, and all falsity from the love of the world originating in the love of self, for spiritual evil, which is signified by the love of the world, is, in its essence, falsity, just as spiritual good is, in its essence, truth, as may be seen in Heaven and Hell (n. 15).

sRef Rev@9 @17 S0′ 577. And the heads of the horses as the heads of lions. That this signifies knowledge (scientia), and thought therefrom, destructive of truth, is evident from the signification of the heads of the horses, as denoting knowledge (scientia) and thought therefrom, as will be seen presently; and from the signification of the heads of lions, as denoting thence the destruction of truth. The heads of lions here signify the destruction of truth, because a lion, in the highest sense, signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying truth, consequently, the destruction of truth; and the head of a lion signifies the powers of the mind by means of which it destroys, and which are reasonings from falsities. That a lion signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying it, may be seen above (n. 278). The reason why the heads of the horses signify knowledge (scientia) and thought therefrom, is, that head signifies intelligence, and horse, the understanding. But as the subjects here treated of are the sensual man and his reasonings from falsities, and as the sensual man who reasons from falsities has no intelligence, but only knowledge (scientia) and thought therefrom, therefore these are here signified by the heads of the horses. That those who are in falsities have no intelligence, but instead of intelligence, only knowledge (scientia), may be seen in the Doctrine of the New Jerusalem (n. 33). The head signifies intelligence, because the understanding and will of man reside in the interior parts of his head, and therefore the senses of sight, hearing, smell, and taste, into which the understanding and will flow from the interior, vivifying them, and also causing them to enjoy their sensations, are in the front part of the head which is the face.

[2] For this reason head, in the Word, signifies intelligence. But because those who receive influx from heaven are alone intelligent, for all intelligence and wisdom flow in out of heaven from the Lord, it follows, that those who are in falsities of evil have no intelligence. For with such the higher and spiritual mind is closed, and only the lower mind, called the natural mind, is open; and this mind, when the higher is closed, receives nothing of truth and good, consequently no intelligence from heaven, but only from the world, therefore such persons, instead of intelligence, have merely knowledge (scientia), and from this thought, from which proceeds reasoning, and by means of this confirmation of falsity and evil against truth and good.

sRef Ezek@16 @12 S3′ [3] That the head, in the Word, signifies intelligence and wisdom, and, in the opposite sense, knowledge (scientia), and thence illusory thought, is evident from the following passages in the Word.

Thus in Ezekiel:

“I put a jewel on thy nose, and earrings in thine ears, and a crown of ornament upon thy head” (xvi. 12).

These things are said concerning Jerusalem, which signifies the church, here its quality at the beginning. The jewel put on the nose signifies the perception of truth from good, earrings in the ears signify hearing and obedience, and a crown upon the head signifies wisdom, for intelligence which is from Divine Truth becomes wisdom from the good of love, signified by a crown of gold.

sRef Rev@12 @1 S4′ sRef Matt@27 @30 S4′ sRef Matt@27 @29 S4′ [4] So in the Apocalypse:

“A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars” (xii. 1).

That the head upon which was a crown of twelve stars, signifies intelligence, will be seen in the explanation in the following pages. The Jews placing a crown of thorns upon the head of the Lord, and smiting His head (Matt. xxvii. 29, 30; Mark xv. 17, 19; John xix. 2), signified that with such ignominy did they treat the Divine Truth itself, and the Divine Wisdom. For they falsified the Word, which is Divine Truth, and contains Divine Wisdom, and adulterated it by their traditions, and by applying it to themselves, thus wishing for a king who should place them above all [the nations] in the whole world. And because the kingdom of the Lord was not earthly but heavenly, therefore they perverted all those things in the Word which referred to Him, and ridiculed the prophecies relating to Him. This was represented by their placing a crown of thorns upon His head, and by their smiting Him on the head.

sRef Dan@2 @33 S5′ sRef Ps@66 @12 S5′ sRef Ps@66 @11 S5′ sRef Dan@2 @32 S5′ [5] It is also said in Daniel, where the subject is the statue of Nebuchadnezzar seen in a dream, that its head was of pure gold, its breast and arms of silver, and its thighs of brass, its legs of iron, its feet part of iron and part of clay (ii. 32, 33). That statue represented the successive states of the church. The head of gold represented and signified the Most Ancient Church, which was in celestial wisdom, and thence in intelligence above [all the churches] that followed; its wisdom and intelligence are meant by the head of gold. That the other parts of the statue signify the states of the churches which followed, may be seen above (n. 176, 411:5).

And in David:

“Thou broughtest us into the net; thou hast laid affliction upon [our] loins. Thou hast caused a man to ride over our head” (Psalm lxvi. 11 12).

Causing men to ride over our head signifies that there was no intelligence, as may be seen above (355:35), where those things are more fully explained.

sRef Deut@1 @13 S6′ sRef Gen@49 @26 S6′ [6] And in Moses:

These blessings “shall come on the head of Joseph, and on the crown of the Nazarite of his brethren” (Gen. xlix. 26; Deut. xxxiii. 13-16).

By blessings coming on the head of Joseph, is signified, that all those things previously mentioned, and which are the blessings of heaven, should be experienced in the interiors of his mind, which are the lives of the understanding and will, for these are the interiors of the mind. By their coming on the crown of the Nazarite of his brethren, is signified, that they should also be experienced in the exteriors of his natural mind, for the Nazariteship signifies the exteriors of the natural mind, since it signifies hairs, or the hair of the head. But these words are more fully explained above (n. 448:7); and in the Arcana Coelestia (n. 6437, 6438).

Again:

“Give you wise men, and intelligent, and I will appoint them for your heads” (Deut. i. 13).

It is said, “for heads,” because wisdom and intelligence are meant, in which they excel the rest, hence it is said, “Give you wise men and intelligent.”

sRef Isa@29 @10 S7′ [7] So in Isaiah:

“Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered” (xxix. 10).

Prophets signify those who teach truths, and are intelligent, and in an abstract sense, the doctrine of truth, and intelligence; therefore it is said, “Jehovah hath closed your eyes, the prophets; and your heads, the seers,” where the prophets are called eyes, and the seers, heads, because the eyes signify the understanding of truth as to doctrine, and by seers, as by the head are signified, intelligence.

sRef Isa@9 @14 S8′ sRef Isa@19 @15 S8′ sRef Isa@9 @15 S8′ sRef Isa@7 @20 S8′ [8] Again:

“[Jehovah] will cut off from Israel head and tail, branch and rush. The old man and honourable, will make the head, but the prophet that teacheth lies, the tail” (ix. 14, 15).

And again:

“Neither shall there be any work for Egypt, which will make the head and tail, branch and rush” (xix. 15).

That He would cut off from Israel head and tail, and that there should not be for Egypt head and tail, signifies that all their intelligence and knowledge of truth would perish, as may be seen above (n. 559:4), where those subjects are more fully explained.

Again, in the same:

“In that day shall the Lord shave with a razor that is hired, in the passages of the river, by the king of Assyria, the head, and the hair of the feet; and shall also consume the beard” (vii. 20).

These words signify that reasonings from falsities would deprive the men of the church of all wisdom and spiritual intelligence, as may be seen above (n. 569:17), where they are explained in detail. It is said, in the passages of the river, because the river Euphrates signifies reasonings from falsities; here therefore invasion thence into the truths of the church, which are destroyed by reasonings from falsities, is signified.

sRef Ezek@5 @2 S9′ sRef Ezek@5 @1 S9′ [9] And in Ezekiel:

“Thou son of man take thee a sharp sword, take thee a barber’s razor, and cause it to pass upon thy head and upon thy beard. Thou shalt burn with fire a third part, and thou shalt smite a third part with the sword, and a third part thou shalt scatter to the wind” (v. 1, 2).

Here also by causing a razor to pass over the head, is signified, to deprive of all intelligence of truth. The reason is, that intelligence perishes unless the ultimates of intelligence exist, signified by the hair of the head, which he was to shave with a razor, by causing it to pass over the head. For to take away the ultimates is like removing the base from a column, or the foundation from a house. Hence it is that in the Jewish church, which was a representative church, it was unlawful to shave the hair of the head, and cause baldness, and similarly with regard to the beard. Therefore also those who are without intelligence appear bald in the spiritual world.

sRef Ezek@7 @18 S10′ sRef Lev@10 @6 S10′ sRef Lev@21 @5 S10′ sRef Ezek@29 @18 S10′ sRef Isa@15 @2 S10′ [10] From these things the signification of a bald head, or baldness, in the following passages is evident.

Thus in Isaiah:

“On all their heads shall be baldness, and every beard cut off”
(xv. 2).

These words denote that there was no intelligence. And in Ezekiel:

“Shame upon all faces, and baldness upon all heads” (vii. 18).

And again, in the same:

“Every head shall be made bald, and every shoulder deprived of hair” (xxix. 18).

These words have a similar meaning. Hence also Aaron and his sons were forbidden to shave their heads and the corner of the beard, concerning which it is said in Moses that Aaron and his sons should not shave their heads, nor rend their garments, lest they should die, and the wrath of Jehovah fall upon the whole congregation (Levit. x. 6).

And again:

“The sons of Aaron “shall not make baldness upon their head, neither shall they shave off the corner of the beard” (xxi. 5).

The beard signifies the ultimate of the rational man, and not shaving the beard, signifies not to deprive themselves of what is rational, by taking away its ultimate; for, as said above, when the ultimate is taken away, the interior also perishes. What is meant by the woman taken captive from the enemy, shaving her head and paring her nails, if she should be desired for a wife, is explained above (n. 555:16).

sRef Deut@21 @12 S11′ sRef Jer@2 @37 S11′ sRef Ezek@27 @30 S11′ sRef Deut@21 @11 S11′ sRef Jer@2 @36 S11′ sRef Jer@14 @4 S11′ sRef Lam@2 @10 S11′ sRef 2Sam@13 @19 S11′ sRef Jer@14 @3 S11′ [11] Because shame was represented by the hands upon the head, it is therefore said in Jeremiah:

“Thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from her, and thy hands upon thy head” (ii. 36, 37).

Again, in the same prophet:

“They were ashamed and confounded, and covered their heads” (xiv. 3).

Because [covering the head with the hands] was representative of shame, therefore Tamar, after she had been disgraced by her brother Ammon, “laid her hand on her head, and went her way crying” (2 Sam. xiii. 19); by putting her hand on her head was signified that there remained no longer any intelligence. Grief also for sin in having acted insanely and foolishly, was represented by sprinkling dust upon the head; and bowing down the head even to the earth also signified cursing; as in Ezekiel:

“They shall cast up dust upon thine head, they shall roll thee in ashes” (xxvii. 30).

And in Lamentations:

“The elders of the daughter of Zion sit upon the ground, and keep silence; they have cast up dust upon their heads; they have girded themselves with sackcloth; the virgins of Jerusalem have hung down their heads to the ground” (ii. 10).

sRef Ps@68 @21 S12′ sRef Gen@3 @15 S12′ sRef Ps@110 @5 S12′ sRef Ps@110 @6 S12′ sRef Ezek@9 @10 S12′ sRef Rev@12 @3 S12′ sRef Ps@110 @7 S12′ [12] But by the head, in the opposite sense, is signified the craftiness pertaining to those who are in the love of ruling; this is meant by the head in Moses, by the seed of the woman bruising the serpent’s head, and the serpent bruising his heel (Gen. iii. 15).

And in David:

“The Lord at thy right hand hath smitten through kings in the day of his wrath. He hath judged among the nations, he hath filled the earth with their dead bodies; he hath smitten the head over much country. He shall drink of the stream in the way; therefore shall he lift up the head” (Psalm cx. 5-7).

This passage is explained above (n. 518:24).

And again:

“God shall bruise the head of his enemies, the crown of the hair to them that walk in guiltiness” (Psalm lxviii 21).

That the craftiness by which they intend and contrive evil for others returns upon themselves, is signified by, “recompensing their way upon their own head” (Ezek. ix. 10; xi. 21; xvi. 43; xvii. 19; xxii. 31; Joel iii. 4, 7). But the signification of the seven heads, in the Apocalypse, upon which were seven diadems (xii. 3; xiii. 1, 3; xvii. 3, 7, 9), will be seen in the following pages. Moreover, the head, being the highest and chief part in man, also signifies various other things, as the summit of a mountain, the top of any thing, what is primary, the beginning of a way, of a street, of a month, and similar things.

sRef Rev@9 @17 S0′ 578. And out of their mouths went forth fire, and smoke, and brimstone.- That this signifies thought and reasonings therefrom springing from the love of evil, and from the love of falsity, and from the lust (concupiscentia) of destroying truths and goods by means of the falsities of evil, is evident from the signification of the mouth as denoting thought and reasoning therefrom of which we shall speak in the explanation of the 19th verse; and from the signification of fire, as denoting the love of self, and the love of evil thence (see above, n. 504, 539); and from the signification of smoke, as denoting the dense falsity springing from the love of evil (see above, n. 494, 539); and from the signification of brimstone, as denoting the lust of destroying the truths and goods of the church by means of the falsities of evil.

sRef Luke@17 @29 S2′ sRef Gen@19 @24 S2′ sRef Luke@17 @30 S2′ [2] That this is the signification of brimstone, is evident from the Word where it is mentioned, as in Moses:

“Jehovah rained upon Sodom and upon Gomorrah brimstone and fire” (Gen. xix. 24).

And in Luke:

“On the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed” (xvii. 29, 30).

The inhabitants of Sodom and Gomorrah, mean those who are in the falsities of evil from the love of self; and since the falsities of evil from that love destroyed them, therefore it rained brimstone and fire, brimstone, from the lust (concupiscentia) of destroying the church by means of the falsities of evil, and fire because that lust burst forth from the love of self. That this would be the case when the Son of man should be revealed, signifies, that then also the falsities of evil from the love of self would destroy the church. Rain of such a kind also appears in the spiritual world, when the evil, who are in falsities from that love, are cast down into hell.

sRef Deut@29 @23 S3′ sRef Deut@29 @22 S3′ [3] So again, in Moses:

What shall your sons “and the stranger say when they shall see the plagues of this land and its sicknesses? The whole land is brimstone, salt, and burning; it is not sown, nor germinates, nor doth any grass grow thereon, like the overthrow of Sodom and Gomorrah, Admah and Zeboim” (Deut. xxix. 22, 23).

These are the curses with which the sons of Israel were threatened if they did not keep the precepts and statutes, and if they worshipped other gods; and because then the church would become vastated and destroyed by the falsities of evil, and the evils of falsity, hence it is said that then the whole land [should be] brimstone, salt, burning, the land denoting the church. By its not being sown, nor germinating, nor any grass growing thereon, is signified, that there should be no more any reception or production of truth from good.

sRef Isa@30 @33 S4′ [4] Again, in Isaiah:

“For Tophet is prepared from yesterday; yea, for the king it is prepared; he shall descend into a deep and wide [place]; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone doth kindle it” (xxx. 33).

Tophet here signifies the hell where the direful and cruel love of destroying all the truths and goods of the church reigns, especially the savage desire of destroying the goods of innocence. That dreadful hell originates in the falsities of evil, and is signified by, he shall descend into a deep and wide [place]. The king, for whom it is prepared, signifies the infernal falsity itself. The pile thereof is fire and much wood signifies evils of every kind which pertain to that love. And because that hell burns from the lust of destroying, it is said that “the breath of Jehovah, like a stream of brimstone doth kindle it.” For there, as soon as they hear the truths of the church from any one, and perceive its goods, they are inflamed with the frenzy of destroying and annihilating them.

sRef Isa@34 @10 S5′ sRef Isa@34 @9 S5′ sRef Isa@34 @8 S5′ [5] Again, in the same prophet:

“The day of the vengeance of Jehovah, the year of retribution for the controversy of Zion. And the torrents thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch; It shall not be quenched night nor day; the smoke thereof shall ascend for ever” (xxxiv. 8, 10).

The day of the vengeance of Jehovah, and the year of retribution for the controversy of Zion, signifies the coming of the Lord, and the last judgment then wrought by Him. By the torrents turned into pitch, and the dust into brimstone, is signified the hell into which those, who are in the falsities of evil, and in the evils of falsity, are cast. The evil of infernal love, and its punishment, are signified by the pitch burning night and day, and not quenched; and the dire falsity from that evil is signified by the smoke ascending for ever.

sRef Ezek@38 @22 S6′ [6] Again, in Ezekiel:

“I will contend with” Gog “with pestilence and with blood; and I will rain upon him, an overflowing rain, and hailstones, fire and brimstone” (xxxviii. 22).

Gog means those who place all worship in a holy and pious external, and not in that which is internal, when yet external is according to the quality of internal worship; and it is said that “Jehovah shall rain upon them an overflowing rain, and hailstones, fire, and brimstone,” which signifies falsities and evils destroying all the truths and goods of the church; fire and brimstone denote the evils of falsity, and the falsities of evil, both being diabolical.

sRef Ps@11 @6 S7′ sRef Job@18 @15 S7′ [7] Again in David:

“Upon the wicked” Jehovah “shall rain snares, fire and brim-stone; and the wind of storms shall be the portion of their cup” (Psalm xi. 6).

These words signify, that the impious are destroyed by their own evils of falsity, and by their own falsities of evil, which destroy in them all the truths of the church. Snares, fire, and brimstone, denote the evils of falsity, and the falsities of evil; and the wind of storms which shall be the portion of their cup, signifies the destruction of all truth. That it does not mean that [Jehovah], shall rain fire and brimstone upon the wicked is clear, for it is also said that snares shall rain upon them; fire and brimstone therefore must mean such things as are wholly destructive of the truths and goods of the church.

sRef Rev@19 @20 S8′ sRef Rev@14 @9 S8′ sRef Rev@14 @10 S8′ sRef Rev@21 @8 S8′ sRef Rev@20 @10 S8′ [8] Similarly in Job:

“Brimstone shall be scattered upon the habitation of the wicked” (xviii. 15);

for brimstone means such falsity of evil as destroys every thing of the church in man; this is falsity from the evil of the love of self such as prevailed with those who lived in Sodom and Gomorrah. It is said of the brimstone, not only that it destroyed the cities and the inhabitants, but also the plain and that which springeth up in the field. That which sprouteth in the field signifies the truth of the church springing up (Gen. xix. 25). The signification of fire and brimstone in the following passages in the Apocalypse is similar:

“If any man worship the beast and his image, he shall be tormented with fire and brimstone” (xiv. 9, 10).

Again:

“The beast, and the false prophet were cast alive into a lake of fire burning with brimstone” (xix. 20).

“The devil was cast into the lake of fire and brimstone, where the beast and the false prophet are” (xx. 10).

“Murderers, and whoremongers, and sorcerers, and idolators, and all liars, shall have their part in the lake which burneth with fire and brimstone” (xxi. 8).

sRef Rev@9 @18 S0′ 579. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which went forth, out of their mouths.- This signifies that all understanding of truth, and spiritual life therefrom, were extinguished by them, as is evident from the signification of the third part of men, as denoting all intelligence or understanding of truth, and as spiritual life is thence, therefore this also is meant; and from the signification of being killed, as denoting to be extinguished, for when the understanding of truth is extinguished, man is spiritually killed (see above, n. 315). That the “third part,” when used in reference to truths denotes all (n. 506); and man denotes the understanding of truth and the perception of good (n. 280, 546); and from the signification of fire, smoke, and brimstone, going forth out of their mouths, which denote the thoughts and thence reasonings springing from the love of evil, from the love of falsity, and from the lust (concupiscentia) of destroying truths and goods by means of the falsities of evil (see above, n. 578). From these things the signification of those words is clear. These things are said concerning the horses in the vision, for out of their mouths went forth fire, smoke, and brimstone. And because the horses seen in the vision signify the falsifications of the Word by reasonings from fallacies, it is evident that fire, smoke, and brimstone signify those things which are the cause, and these are the love of evil and the love of falsity, together with the lust (concupiscentia) of destroying the truths and goods of the church. This is effected by thoughts and reasonings from fallacies concerning the meaning and understanding of the Word; for when man thinks only from fallacies, he thinks solely from those things that appear at first sight in the sense of the letter, and not from any interior literal sense (sensu litterali interiori). He therefore forms the grossest and crudest ideas concerning every doctrinal which he draws from the Word; for example that God is angry and punishes, and casts [men] into hell, that He tempts them, that He repents, and many other things of a similar nature.

Moreover such a man thinks also corporeally and materially of every thing that he reads in the Word, and spiritually of nothing, consequently his thought is merely sensual, and being merely sensual is solely from the love of self and of the world, and when from these it is solely from evils and falsities. When such a man is left to himself, and thinks from his own spirit, he then thinks from the affection of those loves, and conjoins them to those things which are in the Word; and when the Divine things of the Word are conjoined to such loves, then all things therein are adulterated and falsified. For the Divine things of the Word can be conjoined only with celestial love or with spiritual affection, if with some other love or some other affection the higher mind, called the spiritual mind, is closed, and only the lower mind, called the natural mind, is opened. In fact in the case of those who conjoin the truths of the Word with the affection of the love of self the natural mind is also closed, and only the ultimate of this mind called the Sensual is opened, which is closely adherent to the body, and is nearest to the world; for this reason man’s spirit becomes corporeal, and can have no part with angels, for they are spiritual.

sRef Rev@9 @19 S0′ 580. For their power was in their mouth.* – That these words signify that sensual thoughts and reasonings thence are very powerful with them, is evident from the signification of their power, which denotes to be powerful, in this case, to be very powerful; and from the signification of the mouth, which denotes sensual thought and reasoning thence, for the mouth, and the things pertaining to it, signify such things as pertain to the understanding and to thought and speech thence, because these correspond to the mouth. For all the organs which designated by one word are called the mouth, as the larynx, the glottis, the throat, the tongue, the palate, the lips, are organs serviceable to the understanding for expression and utterance; for this reason the mouth signifies thought, and reasoning thence. But because the man’s thought is interior and exterior, or spiritual, natural, and sensual, therefore by the mouth is signified the thought of the man to whom the subject refers; in this case, sensual thought, because the subject treated of is the man who has become sensual through the falsities of evil. Sensual thought is the lowest of all, and is material, and corporeal. In such thought are all those who are in evils of life, and thence in falsities of doctrine, however learned and clever they may be supposed to be, and although they can arrange their falsities attractively, and clothe them in choice and eloquent language.

sRef Matt@15 @11 S2′ sRef Matt@15 @19 S2′ sRef Matt@15 @17 S2′ sRef Ps@37 @30 S2′ sRef Luke@21 @15 S2′ sRef Matt@15 @18 S2′ [2] That the mouth, from correspondence, thus in the spiritual sense, signifies thought, but in the natural sense, utterance, is evident from the following passages.

Thus in David:

“The mouth of the just meditateth wisdom” (Psalm xxxvii. 30).

The mouth here signifies thought from affection, for from that a man meditates wisdom, but not from the mouth and its speech.

In Luke, Jesus said:

“I will give you a mouth and wisdom, which all your adversaries shall not be able to resist” (xxi. 15).

Here the mouth signifies speech from the understanding, thus thought from which man speaks.

So in Matthew:

“Not that which entereth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. Whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth out of the heart. For out of the heart proceed evil thoughts, murders, adulteries, fornications (stupra), thefts, false witness, blasphemies” (xv. 11, 17-19).

Those things which enter into the mouth mean, in the sense of the letter, food of every kind, which, after having performed its use in the body, passes through the belly into the draught. But, in the spiritual sense, that which entereth into the mouth, means all things that enter into the thought from the memory, and also from the world, and these things also correspond to food. Those things that enter into the thought, and not at the same time into the will, do not defile a man, for the memory, and the thought therefrom, are to man only as it were the entrance to him, since the will is the man himself. Those things also which enter the thought and proceed no further, are cast out as it were through the belly into the draught. The belly, from correspondence, signifies the world of spirits, whence thoughts flow in with man, while the draught signifies hell.

[3] It must be observed, that man cannot be purified from evils, and the falsities thence, unless the unclean things that are in him come forth even into the thought, and are there seen, acknowledged, discerned, and rejected. From these things it is evident, that that which enters into the mouth, signifies, in the spiritual sense, that which enters into the thought from the memory and from the world; but that which comes out of the mouth, in the spiritual sense, signifies thought from the will, or from the love. For the heart, from which it comes out into the mouth, and from the mouth, signifies the will and love of man; and since the love and will constitute the whole man, for as is the love so is the man’s quality, therefore those things which proceed therefrom into the mouth, and out of the mouth, make the man unclean. That these are evils of every kind, is evident from the things there enumerated. In this way is this saying of the Lord understood in the heavens. That the heart signifies the will and love, may be seen above (n. 167).

So in Isaiah:

“Then flew one of the seraphim unto me, having a live coal from off the altar in his hand; and he touched my mouth and said, Lo, this hath touched thy lips; therefore thine iniquity is taken away, and thy sin expiated” (vi. 6, 7).

By one of the seraphim touching the mouth and lips of the prophet with a live coal from off the altar, is signified his interior purification, which is that of the understanding and will, and inauguration thence into the function of teaching. The live coal from off the altar signifies the Divine Love, from which is all purification, and the mouth and lips signify thought and affection, or what is the same thing, the understanding and the will, these being purified, a man is removed from iniquity and sin; it is therefore said, “therefore thine iniquity is taken away, and thy sin expiated.” That iniquity is not taken away by the application of a live coal to the mouth and lips, must be evident to every one. That the things pertaining to the mouth correspond to things intellectual, because from them the voice and speech proceed, may be seen in the Arcana Coelestia (n. 8068, 9384), That “from the mouth and from the heart,” denotes from the understanding and the will; in the same (n. 3313, 8068).
* The words “and in their tails,” which occur in the A.V. and R.V., are omitted by Swedenborg, who agrees with Schmidius. The words do not occur in Beza’s Greek Testament (A.D. 1598). In the translation of chapter ix. of the Apocalypse, in passage number 533, these words are left in, but the reader should supply [ ] to indicate that they are not in Swedenborg’s MS., although found in the versions.

sRef Rev@9 @19 S0′ 581. For their tails were like unto serpents, and had heads.- That this signifies that they reason craftily from sensual scientifics, which are fallacies, is evident from the signification of tails, here the tails of horses, as denoting the scientifics which are called sensual, because they are the ultimates of the understanding (see above, n. 559); and from the signification of serpents, as denoting the craftiness of the sensual man, of which in what follows; and from the signification of having heads, as denoting to reason by means of those scientifics. For the head signifies intelligence, therefore to have a head signifies to be intelligent. Reasoning by means of those scientifics, is meant, because “head,” when used in reference to the sensual man, signifies knowledge (scientia), and illusory thought thence, as maybe seen above (n. 577:2), consequently also reasoning by means of sensual scientifics. From these things it is evident that by the tails of the horses being like serpents, and having heads, is signified, that they reason craftily from sensual scientifics, which are fallacies. It is said, that they are fallacies, because sensual scientifics become fallacies when man reasons from them concerning spiritual things; as for example, that dignities and wealth are real blessings; that the glory possessed by the great in the world is heavenly blessedness; and that the Lord desires adoration from man for the sake of His own glory; with other things of a similar nature, and these are fallacies, when they are applied to spiritual things. For the sensual man, not being endued with intelligence, thus thinks, for he cannot possibly know otherwise.

sRef Gen@3 @1 S2′ [2] That serpents, in the Word, signify the craftiness and prudence of the sensual man, is evident from the following passages. In Moses:

“The serpent was more subtle than any wild beast of the field which Jehovah God had made” (Gen. iii. 1).

Here the serpent does not mean a serpent, but the sensual man, and in a general sense, the Sensual itself, which is the ultimate of the human understanding. The man and his wife, signify the Most Ancient Church, which fell away when the men of that Church began to reason concerning Divine things from sensual scientifics, and such reasoning is signified by their eating of the tree of knowledge (scientia); their craftiness in reasoning concerning Divine things from the Sensual, is described by the reasoning of the serpent with the wife of Adam, by which they were deceived. The reason why the serpent was said to be more subtle than any wild beast of the field, is that it is poisonous, and its bite therefore deadly, and that it conceals itself in hiding places. Poison signifies craft and treachery, and thence the bite of the serpent, deadly hurt; and the lurking places from which it bites, and in which it conceals itself, signify craftiness.

[3] It must be observed, that all beasts signify affections pertaining to man, and serpents signify the affections of the sensual man, because they move over the ground upon the belly just like the Sensual of man, for this is in the lowest place, and as it were creeps upon the ground beneath the rest [of the faculties]. Sensual men also, in the spiritual world, dwell in the lower parts, for they cannot be elevated towards the higher, since they are in externals, and form their judgments and conclusions about everything from externals. The evil also, who are in the hells, are mostly sensual, and many of them crafty, wherefore when they are seen from the light of heaven, they appear like serpents of various kinds, and hence it is, that the devil is called a serpent. The reason why the infernals are also crafty, is, that evil conceals in itself every kind of craftiness and cunning, just as good conceals every kind of prudence and wisdom. More may be seen upon this subject in Heaven and Hell (n. 576-581), where the cunning and wicked arts of infernal spirits are treated of.

sRef Job@20 @16 S4′ sRef Rev@12 @14 S4′ sRef Rev@12 @15 S4′ sRef Ps@140 @3 S4′ sRef Ps@58 @4 S4′ sRef Rev@12 @9 S4′ sRef Isa@59 @5 S4′ [4] Hence now it is that the devil or hell is called a serpent in the following passages.

In the Apocalypse:

“The dragon, the old serpent, called the devil, and satan, which deceiveth the whole world” (xii. 9, 14, 15; xx. 2).

And in David:

“They have sharpened their tongues like a serpent; the poison of an asp is under their lips” (Psalm cxl. 3).

These words signify their crafty and treacherous deception.

Again:

“Their poison is like the poison of a serpent,” (Psalm lviii. 4).

And in Job:

“He shall suck the poison of asps; the viper’s tongue shall slay him” (xx. 16).

And in Isaiah:

“They hatched eggs of an asp, and wove the spider’s web; he that eateth of their eggs dieth, and when any one crusheth it there breaketh out a viper” (lix. 5).

This is said of evil men, who by treachery and craft seduce others in spiritual things. The secret evils to which they allure by their craftiness, are signified by the eggs of the asp, which they are said to hatch; their treacherous falsities are signified by the spider’s web which they are said to weave; the deadly hurt which they cause if they are received, is signified by “he that eateth of their eggs dieth, and when any one crusheth it there breaketh out a viper.”

sRef Isa@11 @8 S5′ [5] Because the Pharisees were of such a character, therefore they are called by the Lord, “serpents, a generation of vipers” (Matt. xxiii. 33). That the craftiness and cunning of such could inflict no injury upon those whom the Lord protects, is signified by the following words in Isaiah:

“The sucking child shall play on the hole of the viper, and the weaned child shall put his hand on the basilisk’s den” (xi. 8).

The sucking child and the weaned child in these words signify those who are in the good of innocence, that is, those who are in love to the Lord. The hole of the viper and the den of the basilisk mean hells where treacherous and crafty spirits are, and the entrances into them also appear like dusky holes, and within, like dens.

sRef Luke@10 @19 S6′ sRef Mark@16 @18 S6′ [6] That the craftiness and cunning of infernal spirits should not hurt those whom the Lord protects, is also signified by the words of the Lord, that He would give them power to tread on serpents and scorpions, and over all the power of the enemy (Luke x. 19); also that they should take up serpents; and if they drank any deadly thing, it should not hurt them (Mark xvi. 18). To tread on serpents, signifies to despise and make light of the treacheries, craft, and wicked arts of the infernal crew; therefore it is also said, “and over all the power of the enemy,” the enemy denoting the infernal crew, and his power, craftiness.

sRef Deut@8 @15 S7′ [7] The cunning and craftiness of infernal spirits, who are called collectively the devil and satan, are also meant by serpents in the following passages.

Thus in Moses:

Jehovah God “led thee through that great and terrible wilderness, of the serpent, the fiery flying serpent, and scorpion” (Deut. viii. 15).

The journeyings of the sons of Israel in the wilderness, represented, and thence signified, the temptations of the faithful; the infestations which then take place from the hells by means of evil spirits and genii, are signified by the serpents, fiery flying serpents, and scorpions.

sRef Isa@27 @1 S8′ sRef Isa@14 @29 S8′ sRef Amos@9 @3 S8′ sRef Jer@8 @17 S8′ sRef Jer@46 @23 S8′ sRef Jer@46 @22 S8′ [8] Again in Isaiah:

“Rejoice not thou, whole Philisthea, that the rod of him that smote thee is broken; for out of the serpent’s root shall come forth a basilisk, and his fruit shall be a fiery flying serpent” (xiv. 29).

Philisthea here signifies faith separated from charity; the turning aside of many by the deceptive arguments by which that faith is confirmed, is signified by out of the serpent’s root shall come forth a basilisk, and his fruit shall be a flying fiery serpent.

Again in Jeremiah:

“Behold, I send serpents, basilisks, among you, which will not be charmed, and they shall bite you” (viii 17).

Again:

“The voice thereof shall go like a serpent” (xlvi. 22).

And in Amos:

“Though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them” (ix. 3).

Craftiness is also signified in Isaiah by “Leviathan, that crooked serpent” (xxvii. 1).


sRef Matt@10 @16 S9′ [9] That serpents, in the Word, signify the craft, and also the prudence of sensual men, is evident from the words of the Lord in Matthew:

“Be ye prudent (wise) as serpents, and harmless as doves” (x. 16).

Those who are in good are called prudent, and those who are in evil, are called crafty, for prudence is of truth from good, and craftiness is of falsity from evil; and since these words were spoken to those who were in truths from good, therefore by serpents, in this place, is meant prudence. Because the craftiness of the evil is diabolical, therefore those who practise it are said to eat the dust.

sRef Gen@3 @14 S10′ sRef Micah@7 @17 S10′ sRef Isa@65 @25 S10′ [10] Thus in Moses:

It was said to the serpent,” Thou art cursed above every beast, and above every wild beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” (Gen. iii. 14).

And in Isaiah:

“Dust shall be the serpent’s bread” (lxv. 2 5).

And in Micah:

“They shall lick the dust like a serpent” (vii. 17).

Dust signifies what is cursed; and going upon the belly signifies the Sensual, which is the ultimate of the life of man; and since it is the ultimate of the life, it therefore does not possess intelligence and wisdom, but craft and cunning, which are contrary to intelligence and wisdom.

sRef Gen@49 @17 S11′ [11] Again, in Moses:

“Dan shall be a serpent by the way, an arrow-serpent on the path, biting the horse’s heels, and its rider shall fall backwards” (Gen. xlix. 17).

No one can know the signification of this prophecy concerning Dan unless he understand the signification of a horse and its heels, and also of a serpent. A horse signifies the understanding of truth, and a rider, intelligence; a serpent signifies the Sensual, which is the ultimate of the intellectual life; the heels of a horse signify truths in ultimates, which are sensual scientifics. That the Sensual, by reasonings from fallacies, hurts the understanding and leads it astray, is signified by the serpent biting the heels of the horse, and the horseman falling backwards. These things are said concerning Dan, because the tribe named after him was the last of the tribes, and therefore signified the ultimates of truth and good, consequently the ultimates of the church, as may be seen in Arcana Coelestia (n. 1710, 3923, 6396, 10,335), where this prophecy is explained.

sRef Luke@24 @40 S12′ sRef Num@21 @7 S12′ sRef Num@21 @8 S12′ sRef Num@21 @5 S12′ sRef Luke@24 @39 S12′ sRef Num@21 @6 S12′ sRef Num@21 @9 S12′ sRef Ex@4 @3 S12′ sRef John@3 @15 S12′ sRef John@3 @14 S12′ sRef Ex@4 @4 S12′ [12] The Sensual, which is the ultimate of the intellectual life, is also signified by the crooked serpent, in Isaiah (xxvii. 1); Job (xxvi. 13); also by the serpent into which the rod of Moses was turned (Exod. iv. 3, 4; vii. 9-12); see in the Arcana Coelestia (n. 6949, 7293). The sensual things also, which are the ultimates of the life of man, are signified by “the fiery flying serpents” sent amongst the people, who desired to return to Egypt; but the healing of the wound made by such serpents by the Divine Sensual of the Lord, is signified by the “brazen serpent,” placed upon a pole, at the sight of which they revived (Num. xxi. 5-9). It is said the Divine Sensual of the Lord, because the Lord, when in the world, glorified, that is made Divine, His whole Human, even to the ultimate thereof, as is evident from this fact, that He left nothing in the sepulchre, and that He said unto His disciples, that He had flesh and bones, which a spirit had not (Luke xxiv. 39). The ultimate Sensual, which the Lord also glorified or made Divine, is signified by the brazen serpent set upon a pole, of which the Lord Himself thus spoke in John:

“As Moses lifted up the serpent, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life” (iii. 14, 15).

The Lord was represented by this sign before the Israelitish and Jewish people, because they were utterly sensual, and the sensual man cannot raise his thought, when directed to the Lord, beyond and above the Sensual. For every one looks at the Lord according to the elevation of his understanding; the spiritual man looks to the Divine Rational, and so on. It is evident from these considerations, that the brazen serpent also signifies the Sensual, but the glorified or Divine Sensual of the Lord.

sRef Rev@9 @19 S0′ 582. And with them they do hurt.- That this signifies that thus they pervert the truths and goods of the church, is evident from the signification of hurting, as denoting to pervert the truths and goods of the church by crafty reasonings from sensual scientifics or fallacies. For the horses seen in the vision, of whose tails these things are said, signify falsifications of the Word by reasonings from fallacies, as may be seen above (n. 575). From the horses thus seen by John, the nature and quality of representative appearances in heaven is clear, namely, that affections there, when represented by animals, appear in the forms of such animals as are seen in our world, but still every where with variety as to their members, especially as to their faces, the details of which, from correspondence, signify various things connected with the affection represented. For example, in the present case, horses were seen, whose heads were like the heads of lions, and their tails were like those of serpents, and had heads, and those who sat upon the horses, had breast-plates which were fiery, purple (hyacinthinus), and sulphurous. Animals continually appear in the spiritual world in various forms, and they have also been frequently seen by me. And he who understands correspondences, knows the signification of each. For all the affections which flow from angelic minds, are imaged before their eyes by animals of every kind on the earth, in the air and in the sea, similarly by all those things that are in the vegetable kingdom of the earth, and all those things that are in the mineral kingdom of the earth. This is the reason, that such things in our world were made the representatives of celestial and spiritual things. Such representatives exist in the spiritual world, because interior and exterior spiritual things are there. Interior spiritual things are all those that relate to affection, and to thought therefrom, or to the intelligence of truth, and the wisdom of good; while exterior spiritual things are so created by the Lord, that they may clothe or invest interior spiritual things; and when these are clothed and invested, such forms then exist as are in the natural world, in which, therefore, interior spiritual things ultimately terminate, and in which they ultimately exist.

sRef Rev@9 @20 S0′ sRef Rev@9 @21 S0′ 583. Verses 20, 21. And the rest of the men who were not killed in these plagues, and repented not of the works of their hands, that they should not adore demons, and idols of gold, and silver, and brass, and stone, and wood; which can neither see, hear, nor walk. And they repented not of their murders, nor of their sorceries, nor of their fornications, nor of their thefts.- “And the rest of the men who were not killed in these plagues,” signifies those who have not perished from the disorderly desires (cupiditates) above mentioned; “and repented not of the works of their hands,” signifies, who have not actually turned themselves away from such things as are from the proprium; “that they should not adore demons,” signifies, that they should not worship their own disorderly desires; “and idols of gold and silver, and brass, and stone, and wood,” signifies false doctrinals that are from [man’s] own intelligence, and favour the loves of the body and of the world, and the principles arising therefrom; “which can neither see, hear, nor walk,” signifies, in which and from which there is nothing of the understanding of truth and perception of good, and thus nothing of spiritual life. “And they repented not of their murders,” signifies, who have not actually turned themselves away from extinguishing those things that pertain to the understanding of truth, to the will of good, and to spiritual life thence; “nor of their sorceries, nor of their fornications,” signifies from perverting good, and falsifying truth; “nor of their thefts,” signifies from taking away the cognitions of truth and good, and consequently the means of procuring for themselves spiritual life.

sRef Rev@9 @20 S0′ 584. And the rest of the men who were not killed in these plagues.- That this signifies those who have not perished from the disorderly desires above mentioned, is evident from the signification of the rest of the men who were not killed, as denoting all those who have not perished. That to be killed, in the Word, signifies to be spiritually killed, or to perish in eternal death (morte aeterna), may be seen above (n. 547, 572); and from the signification of “these plagues,” as denoting the disorderly desires above mentioned, or, the disorderly desires springing from the love of evil, and the love of falsity, also the lust (concupiscentia) of destroying the truths and goods of the church by the falsities of evil; all these are signified by the fire, smoke, and brimstone, going forth out of the mouths of the horses, (see above, n. 578). These are called plagues, because by plagues in the Word, are signified such things as destroy spiritual life with men, and therefore the church; they also signify those things that cause death understood in a spiritual sense, and these refer mainly to the disorderly desires arising from the loves of self and of the world; for these loves are the roots from which evils and falsities of every class and species are born and spring up.

sRef Rev@15 @6 S2′ sRef Rev@11 @6 S2′ sRef Rev@18 @8 S2′ sRef Rev@15 @8 S2′ sRef Rev@15 @1 S2′ sRef Rev@16 @21 S2′ [2] Such things are also signified by plagues in the following passages in the Apocalypse:

The two witnesses “have power over waters to turn them to blood, and to smite the earth with every plague as often as they desire” (xi. 6).

So again:

“Men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great” (xvi. 21).

And again:

“In one day shall the plagues come to” Babylon, “death, and mourning, and famine” (xviii. 8).

And again:

“I saw seven angels having the seven last plagues, through which must be consummated the wrath of God” (xv. 1, 6, 8).

By plagues are meant such things as bring spiritual death upon man, which, consequently, altogether destroy and devastate the church with men individually, and thus generally, as will be seen in the explanation of the passages that follow where plagues are mentioned, and especially where the seven last plagues are treated of.

sRef Jer@49 @17 S3′ sRef Jer@50 @13 S3′ sRef Deut@28 @8 S3′ sRef Isa@30 @26 S3′ sRef Jer@30 @12 S3′ sRef Jer@30 @17 S3′ sRef Deut@28 @59 S3′ sRef Jer@30 @14 S3′ sRef Deut@28 @61 S3′ [3] Similar things are understood by plagues in the following passages in the prophets.

Thus in Isaiah:

“The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, in the day that Jehovah shall bind up the breach of his people, and heal the wound of their plague” (xxx. 26).

And in Jeremiah:

“Thy bruise is incurable, and thy plague is grievous. For I have smitten thee with the plague of an enemy. I will restore health unto thee, and I will heal thee of thy plagues” (xxx. 12, 14, 17).

Again, in the same prophet:

“Every one that goeth by” Edom, “shall hiss at all the plagues thereof” (xlix. 17).

Again:

“Every one that goeth by Babylon shall hiss at all her plagues” (l. 13).

And in Moses:

“If thou wilt not observe to do all the words of the law, Jehovah will make thy plagues wonderful, even great plagues, and of long continuance, and evil diseases, and of long continuance. Every disease, and every plague, which is not written in the book of this law, will Jehovah secretly bring upon thee, until thou be destroyed” (Deut. xxviii. 58, 59, 61).

Plagues here signify spiritual plagues, which do not destroy the body, but the soul, and which are also enumerated in that chapter in Deuteronomy (verses 20-68).

sRef Zech@14 @12 S4′ sRef Zech@14 @15 S4′ [4] What plagues signify in the spiritual sense, is described by correspondences in Zechariah:

“This shall be the plague, wherewith Jehovah shall smite all the people that shall fight against Jerusalem; the flesh of each one shall consume away so that he shall stand upon his feet, and his eyes shall consume away in their holes, and his tongue shall consume away in his mouth. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast that shall be in those camps, as this plague” (xiv. 12, 15).

These things are said concerning those who endeavour to destroy the truths of the church by means of falsities. Jerusalem signifies the church as to the truths of doctrine, and to fight against her denotes to endeavour to destroy those truths by means of falsities. That the flesh of each one shall consume away so that he shall stand upon his feet, signifies that all the will of good will perish with those who attempt this, and that thus they will become merely corporeal-natural, for flesh signifies the will and its good or evil, while the feet signify those things that pertain to the natural man; therefore to stand upon the feet signifies to live from them alone. The eyes consuming away in their holes signifies that all understanding of truth shall perish, eyes signifying that understanding and by the tongue consuming away in his mouth, is signified, that all perception of truth and affection for good shall perish. Concerning these things it may be seen above (n. 455:8),where this prophecy also is explained. Almost similar things are signified by the plagues of the horse, the mule, the camel, the ass, and every beast; for by the plague of these is signified the loss of all understanding of truth, both spiritual and natural; and by the plague of the beast is signified the loss of all affection for good.

sRef Luke@10 @30 S5′ sRef Luke@7 @21 S5′ [5] In Luke it is said that in the same hour in which John sent, Jesus “cured many of their diseases and plagues of evil spirits; and unto many that were blind he gave sight” (vii. 21). The plagues of evil spirits mean the obsessions, and calamitous states at that time brought upon men by evil spirits, all of which nevertheless signified corresponding spiritual states. For all the cures of diseases wrought by the Lord signified spiritual healings, and therefore the miracles of the Lord were Divine; as for example, that He gave sight to many that were blind, which signified to impart the understanding of the truths of doctrine to those who were in ignorance of truth. So again, by the wounds (plagas) which the thieves inflicted on the man who went down from Jerusalem to Jericho (Luke x. 30), are also signified spiritual plagues, which were the falsities and evils insinuated into sojourners and Gentiles by the Scribes and Pharisees, as may be seen above (n. 444:13), where the spiritual sense of this parable is explained.

sRef Rev@9 @20 S0′ 585. And repented not of the works of their hands.- That this signifies those who have not actually turned themselves away from such things as are from the proprium, is evident from the signification of repenting as denoting to actually turn away from evil, of which in what follows; and from the signification of the works of their hands, as denoting those things that man thinks, wills, and does, from the proprium. That those things are signified by the works of the hands, will be clear from the passages in the Word that follow; also from this fact, that works are of the will, and thence of the understanding, or of the love and thence of the faith, as may be seen above (n. 98), and that hands signify power, and their hands [their] own proper power, thus also whatever proceeds from the proprium of man.

[2] In regard to the proprium of man, it must be observed, that it is nothing but evil, and the falsity therefrom. The voluntary proprium is evil, and the intellectual proprium thence is falsity; and this proprium man derives principally from parents, grandfathers, and ancestors, in a long series back, so that at length the hereditary [nature], which is his proprium, is nothing but evil successively accumulated and rendered compact. For every man is born into two diabolical loves, the love of self, and the love of the world, and from these loves all evils and falsities proceed, as from their own fountains; and because man is born into those loves, he is also born into evils of every kind. More may be seen concerning this in the Doctrine of the New Jerusalem (n. 65-83).

[3] Because the proprium of man is of such a nature, therefore the Lord, from His Divine mercy, has provided the means by which he may be withdrawn from his proprium; these means are furnished in the Word, and when man acts in accordance with them, that is, when he thinks and speaks, wills and acts, from the Divine Word, then he is kept by the Lord in things Divine, and thus is withheld from his proprium. And as he perseveres in this course, as it were, a new proprium as well voluntary as intellectual, which is altogether separated from his own proprium, is formed in him by the Lord; thus man becomes as it were created anew. This is called his reformation and regeneration by truths from the Word, and by a life according to them. On this subject more may be seen in the Doctrine of the New Jerusalem, in the articles concerning Remission of sins (n. 159-172) and concerning Regeneration (n. 173-186). To repent is actually to turn oneself away from evils, because the quality of every man is according to his life, and the life of man principally consists in willing and thence in acting. It follows from this, that repentance, which is of the thought alone, and thence of the lips, and not at the same time of the will and thence of action, is not repentance, for in such case the life remains of the same quality afterwards as it was before. It is therefore evident, that to repent is actually to turn oneself away from evils, and to enter upon a new life, as may be seen in the Doctrine of the New Jerusalem (n. 159-172).

sRef Jer@25 @7 S4′ sRef Jer@25 @6 S4′ sRef Jer@25 @14 S4′ [4] That the works of the hands signify those things that a man thinks, wills, and does, from the proprium, is evident from the following passages in the Word:

“Provoke me not to anger with the works of your hands, that I may not do evil to you. Yet ye have not hearkened unto me, that ye might provoke me to anger with the works of your hands for evil to you. Many nations and great kings shall make them to serve; and I will recompense them according to their work, and according to the deed of their hands” (Jeremiah xxv. 6, 7, 14).

“Work” and “deed of the hands” mean, in the external sense, their molten images and idols, but in the spiritual sense, the work of their hands signifies all the evil and falsity that proceed from [their] own love and [their] own intelligence. Molten images and idols, which are called the works of their hands, signify similar things, as will be seen in what follows, when the signification of idols is explained. Because the proprium of man is nothing but evil, thus in opposition to the Divine, therefore it is said, “provoke me not to anger with the works of your hands; that I may not do evil to you.” To provoke God to anger signifies to be in opposition to Him, whence man has evil; and since all evils and falsities are from man’s proprium, therefore it is said, “Many nations and great kings shall make them to serve,” by which is signified, that evils from which are falsities, and falsities from which are evils, shall take possession of them, many nations denoting the evils from which falsities arise, and great kings falsities from which evils spring

sRef Jer@44 @8 S5′ sRef Jer@32 @30 S5′ [5] Again, in the same prophet:

“The sons of Israel provoke me to anger with the work of their own hands” (xxxii. 30).

And again:

“Ye provoke me to anger with the works of your own hands, burning incense unto other gods in the land of Egypt” (xliv. 8).

The works of their hands, in the spiritual sense, here mean worship from falsities of doctrine, which are from [man’s] own intelligence, such worship being signified by burning incense to other gods in the land of Egypt, for to burn incense denotes worship, other gods denote falsities of doctrine, and the land of Egypt denotes the Natural, in which the proprium of man resides, and consequently whence [man’s] own intelligence proceeds. This passage of the Word is thus understood in heaven.

sRef Jer@1 @16 S6′ [6] And again:

“I will utter my judgments with them touching their wickedness because they have forsaken me, and have burned incense unto other gods, and bowed themselves to the works of their own hands” (i. 16).

By burning incense unto other gods, is here also signified worship from falsities of doctrine; and by bowing themselves to the works of their own hands, is signified worship from those things that are from [man’s] own intelligence; and that they are from the proprium, and not from the Divine, is signified by that they have forsaken me.

sRef Isa@17 @7 S7′ sRef Isa@17 @8 S7′ [7] Thus also in Isaiah:

“In that day a man shall have respect unto his Maker, and his eyes shall look unto the Holy One of Israel. And he shall not have respect unto the altars, the work of his hands, neither shall regard that which his fingers have made” (xvii. 7, 8).

This is spoken of the coming of the Lord, and a new church at that time. His Maker, to whom it is said a man shall at that day have respect, means the Lord as to Divine Good, and the Holy One of Israel, to whom his eyes shall look, means the Lord as to Divine Truth. The altars, the work of his hands and which his fingers have made, unto which a man shall not have respect, nor shall regard them, signifies worship from evils, and thence from falsities of doctrine originating in [man’s] own intelligence. These words therefore mean that everything of doctrine will be from the Lord, and not from man’s proprium, which is the case when man is in the spiritual affection for truth, that is, when he loves truth because it is truth, and not chiefly for the sake of his own reputation and name.

sRef Isa@37 @19 S8′ [8] Again, in the same prophet:

Jehovah “gave the gods” of the kings of Assyria “to the fire; for they were no gods, but the work of man’s hands, wood and stone” (xxxvii. 19).

The gods of the kings of Assyria signify reasonings from falsities and evils, which are in agreement with man’s proprium, and are therefore also called the work of the hands of man. Wood and stone, or idols of wood and stone, signify the evils and falsities of religion and of doctrine originating in the proprium.

sRef Isa@31 @8 S9′ sRef Isa@31 @7 S9′ [9] Again:

“In that day every man shall cast away the idols of his silver, and the idols of his gold, which your own hands have made unto you for a sin; and then shall the Assyrian fall” (xxxi. 7, 8).

This refers to the restoration of the church; and by the idols of silver, and the idols of gold, which they shall in that day cast away, are signified the falsities and evils of religion and of worship, which they call truths and goods. And since the falsities and evils of religion and of worship are from [man’s] own intelligence, therefore it is said, which your hands have made unto you. That there shall then be no reasonings from such things, is signified by, then shall the Assyrian fall.

sRef Jer@10 @9 S10′ [10] Again, in Jeremiah:

“Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder; purple (hyacinthinum) and crimson (purpura) is their clothing, all the work of wise men” (x. 9).

These describe the falsity and evil of religion and of worship which are confirmed from the sense of the letter of the Word. Silver spread into plates from Tarshish, signifies the truths of the Word in that sense, and gold from Uphaz, signifies the good of the Word in that sense. And because those falsities and evils are from [man’s] own intelligence, therefore they are called the work of the workman, and of the hands of the founder. Also the truth of good, and the good of truth, from the sense of the letter of the Word, by which they confirm, and as it were invest, the falsities of evil and the evils of falsity, which are from [man’s] own intelligence, are signified by the purple and crimson of the raiment, all the work of wise men.

sRef Josh@8 @30 S11′ sRef Ex@20 @25 S11′ sRef Josh@8 @31 S11′ sRef 1Ki@6 @7 S11′ [11] Moreover, the work of the workman, the artificer, and the smith, in the Word, also signifies such [part] of doctrine, religion, and worship, as originates in [man’s] own intelligence; hence it was, that the altar, and also the temple, were, by command, built of whole stones, and not hewn by any workman or artificer. Of the altar it is written as follows in Moses:

“If thou make me an altar of stone, thou shalt not build it of hewn stones; for if thou lift up thy tool upon it, thou wilt profane it” (Exod. xx. 25).

And in Joshua:

“Joshua built an altar unto the God of Israel in Mount Ebal, an altar of whole stones, over which no man had moved iron” (viii. 30, 31).

Again, concerning the temple it is said in the First book of Kings:

“The temple at Jerusalem was built of stone, whole as it was brought away; for there was neither hammer, axe, nor any tool of iron heard in the house while it was building” (vi. 7).

The altar, and afterwards the temple, were in an especial manner representative of the Lord as to Divine Good and Divine Truth, therefore the stones of which they were built, signified the truths of doctrine, of religion, and of worship, stones in the Word also denoting truths. That nothing of [man’s] own intelligence should be added to the truths of doctrine and worship therefrom, and consequently be therein, was represented by the stones of which they were built being whole and not hewn, for the work of the workman, and of the artificer, signified such things. Also the tool, the hammer and the axe, and iron in general, signify truth in its ultimate, and this is especially falsified by man’s proprium; for this truth is the same as the truth of the sense of the letter of the Word.

sRef Isa@64 @8 S12′ sRef Ps@138 @8 S12′ sRef Isa@45 @11 S12′ sRef Isa@60 @21 S12′ sRef Ps@111 @7 S12′ sRef Isa@45 @9 S12′ [12] These things are said concerning the signification of the works of the hands of man; but where works of the hands, in the Word, are ascribed to Jehovah, that is, to the Lord, they signify the reformed or regenerated man, also the church, and, specifically, the doctrine of truth and good pertaining to the church. These things are signified by works of the hands in the following passages.

Thus in David:

The works of the hands of Jehovah “are truth and judgment” (Psalm cxi. 7).

Again:

“Jehovah will perfect for me; thy mercy, O Jehovah, endureth for ever; forsake not the works of thine own hands” (Psalm cxxxviii. 8).

And in Isaiah:

“Thy people are all just; they shall possess the land for ever, the shoots of my plants, the work of my hands, that I may be glorified” (lx. 21).

Again, in the same prophet:

“O Jehovah, thou art our father; we are the clay, but thou our potter; and we all are the work of thy hands” (lxiv. 8).

And again:

“Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Thus saith Jehovah, the Holy One of Israel, and his Maker, They asked me signs upon my sons, and upon the work of my hands they command Me” (xlv. 9, 11).

That here Jehovah, the Holy One of Israel, the Maker, means the Lord, is evident from what follows in verse 13, and the work of his hands means the man who is regenerated by Him, thus the man of the church.

sRef Isa@19 @25 S13′ sRef Deut@33 @11 S13′ [13] And again:

“Jehovah of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance” (xix. 25).

Egypt here signifies the Natural, Assyria the Rational, and Israel the Spiritual; and Assyria is called the work of the hands of Jehovah, because it is this that is reformed in man, for the Rational is that which receives truths and goods, and from this the Natural. The Spiritual, that is to say, the Lord by spiritual influx is that which regenerates. In a word, the Rational is the medium between the Spiritual and the Natural; and the Spiritual, which regenerates, flows in by means of the Rational into the Natural, and thus the latter is regenerated.

Again, in Moses:

“Bless, Jehovah, his strength, and accept the work of his hands ” (Deut. xxxiii. 11).

This is said of Levi, who signifies the good of charity, and, in the highest sense, the Lord as to that good; reformation thereby is meant by the work of his hands.

sRef Rev@9 @20 S0′ 586. That they should not adore demons.- That this signifies that they should not worship their own disorderly desires, is evident from the signification of worshipping, and from the signification of demons, as denoting evil desires. The reason why demons denote evil desires, is, that by demons are meant infernal spirits, and all the spirits in the hells are nothing but evil desires. For all the spirits in the hells, and all the angels in the heavens, are from the human race, and every man after death becomes such as the quality of his life was in the world, consequently the quality of his affection, so that after death man is entirely his own affection, a good man the affection for good and truth, and an evil man the affection for evil and falsity. Every man, also, after death, thinks, wills, speaks, and acts, according to his own affection. The affection for evil and falsity, is what is called desire, and is signified by “demon.” But what is meant by worshipping demons shall also be briefly explained.

[2] Every man is in association with spirits, for without such association and conjunction no one can live, and the spirits attendant on man are in accordance with the quality of his affections or desires. Therefore when man, in his worship, does not look to the Lord or to his neighbour, but to himself and to the world, that is, when he worships God for the sole end of being exalted to honours, and of gaining wealth, or that he may do injury to others, he worships demons; for the Lord is not then present in his worship, but infernal spirits, who are in association with him. These spirits also are so insane as to believe that they are gods, and to be worshipped. For every spirit, as well as every man, who is in the love of self, seeks to be worshipped as a god, and for this reason men after death, on becoming demon-spirits are possessed with that insane desire; this, therefore, is the signification of adoring demons.

sRef Lev@17 @7 S3′ sRef Lev@17 @6 S3′ sRef Deut@32 @16 S3′ sRef Deut@32 @17 S3′ [3] This worship is also understood by sacrificing to demons.

Thus in Moses:

“They provoked him to wrath with strange [gods], with abominations provoked they him to anger. They sacrifice to demons, not to God; to gods whom they knew not” (Deut. xxxii. 16, 17).

Again:

The sons of Israel shall sacrifice at the door of the tent, and “they shall no more offer their sacrifices unto demons, after whom they go awhoring” (Levit. xvii. 7).

The sacrifices which were offered at the door of the tent represented the worship of the Lord, because the altar, and also the tabernacle, represented heaven, where the Lord is present; but the sacrifices which they offered elsewhere, represented worship where the Lord was not present, thus the worship of demons; for all things at that time were representative.

sRef Ps@106 @37 S4′ [4] So in David:

“They sacrificed their sons and their daughters unto demons” (Psalm cvi. 37).

This was utterly infernal; but, in the spiritual sense, sacrificing their sons and daughters, signified by means of their evil desires to pervert and destroy the truths and goods of the church; for sons signify the truths of the church, and daughters its goods.

sRef Isa@13 @21 S5′ sRef Isa@34 @14 S5′ [5] So in Isaiah:

“The tziim shall also meet with the ijim, and the wood demon shall meet his fellow; the bird of night shall also rest there, and find for herself a place of rest” (xxxiv. 14).

Here the subject treated of is the total devastation of the church through corporeal and purely natural lusts (concupiscentiae), from which flow forth evils and falsities of every kind; these lusts are signified by the tziim, and the ijim, and also by the bird of night and the wood demon, or satyr.

sRef Rev@18 @2 S6′ [6] Again, in like manner:

“The tziim shall lie there; and their houses shall be full of ochim; and the daughters of the bird of night shall dwell there, and the wood demons shall dance there” (xiii. 21).

These things are spoken of Babylon. That such merely natural and corporeal lusts (concupiscentiae) are possessed by those meant by Babylon, and constitute the life of their mind, is signified by their houses being filled with such things, and by their dwelling and dancing there. By house is signified the internal or external mind [mens seu animus] of man, with the things contained therein; daughters of the bird of night signify falsities, and wood demons or satyrs, merely corporeal desires.

Similar language is used respecting Babylon in the Apocalypse:

“Babylon is become the habitation of demons, and the hold of every unclean spirit, and a cage of every unclean and hateful bird” (xviii. 2).

The demons cast out by the Lord, by which many were at that time obsessed, signify falsities of every kind, with which the church was infested, and from which it was liberated by the Lord (as in Matt. viii. 16, 28; ix. 32, 33; x. 8; xii. 22; xv. 22; Mark i. 32-34; Luke iv. 33-38, 41; viii. 2, 26-40; ix. 1, 37-44, 49, 50; xiii. 32, and elsewhere).

sRef Rev@9 @20 S0′ 587. And idols of gold, and silver, and brass, and stone, and wood.- That this signifies false doctrinals, which are from [man’s] own intelligence, and favour the loves of the body and of the world, and the principles arising therefrom, is evident from the signification of idols, as denoting falsities of doctrine, religion, and worship, which are from [man’s] own intelligence. But what idols of gold, silver, brass, stone, and wood, signify in particular, is clear from the signification of gold, silver, brass, stone, and wood. Gold signifies spiritual good; silver, spiritual truth; brass, natural good; stone, natural truth, and wood, sensual good; all these goods and truths enter into genuine doctrine, because it is drawn from both the spiritual sense and the natural sense of the Word. When a false doctrinal is confirmed by the spiritual things of the Word, it then becomes an idol of gold and an idol of silver; but when it is confirmed by the natural things of the Word, such as those of the sense of the letter are, it then becomes an idol of brass and stone; and when it is confirmed by the mere sense of the letter, it becomes an idol of wood. For the senses of the Word, both the interior or spiritual, and the exterior or natural, may be used to confirm falsities, as is evident from the numberless heresies which are all confirmed therefrom.

[2] Confirmations of falsities arise through the genuine sense of the Word not being understood; and the reason of this is that the loves of the proprium rule, and consequently the principles which spring from them and when these rule man sees nothing from the light of heaven, but whatever he sees is from the light of the world separated from the light of heaven; and when the light of the world is separated from the light of heaven, then there is thick darkness in spiritual things.

It must be observed that the sons of Israel brought with them from Egypt, and also from the surrounding nations, the abominable custom of worshipping idols; and as they were merely external men, that worship was also implanted in them from natural inclination, as is evident from the idolatries of so many of the kings of Judah and Israel related in the Word, and also from the idolatry of Solomon himself, who was the wisest of them. But still the idols which they made for themselves, and worshipped, where mentioned in the Word, signify, in the spiritual sense, false doctrinals from [man’s] own intelligence, from which, and according to which, worship is performed.

[3] This signification of idols also derives its cause from the spiritual world; there the evil spirits, who contrive for themselves falsity of doctrine, appear as it were to fashion idols, and mark them in various ways, until they appear in the human form as it were. They also make selections from various representatives, and so unite them as to cause them to cohere, and thus produce a resemblance of that form in external things. I have been permitted to see the formation of such idols by the leaders of the church, who had persuaded themselves that falsities were truths; and being very ingenious they could industriously connect together and dress up the details. I have seen such an idol made by the English, by means of which they represented that faith alone is essential to salvation, and produces the goods of charity, without any co-operation on man’s part. The reason why idols are formed in the spiritual world by those who are in falsities of doctrine which are from [man’s] own intelligence, is that Divine truths, from which is the genuine doctrine of the church, induce upon angels the human form, therefore also angels, in the Word, signify Divine truths; hence it is, that falsities of doctrine, which are confirmed from the Word, are embodied as idols in the human form; the truths of the Word, which are falsified, and which they use for purposes of confirmation, induce that form, but because the truths are falsified, an idol having no life is embodied.

sRef Isa@40 @19 S4′ sRef Isa@40 @20 S4′ [4] That idols, graven and molten images, signify the falsities of doctrine, of religion, and of worship, is plain from the following passages in the Word.

Thus in Isaiah:

“The workman casteth a graven image, and the goldsmith spreadeth it over with gold, and forgeth silver chains. He that is so impoverished that he hath no oblation, chooseth wood that will not rot; he seeketh unto him a wise artificer to prepare a graven image, that shall not be moved” (xl. 19, 20).

These words describe how doctrine is contrived and put together by means of falsities, thus by means of such things as are from [man’s] own intelligence, for these are all falsities. The workman, the goldsmith, and the wise artificer whom he chooses, mean one who contrives and fashions such doctrine. That it may appear as good in the external form, is signified by covering it over with gold; that falsities may cohere and appear as truths, is signified by forging chains of silver; that thus it may be acknowledged, and the falsity not be seen, is signified by choosing wood that will not rot, and by preparing a graven image that shall not be moved.

sRef Jer@10 @14 S5′ sRef John@6 @63 S5′ sRef Jer@10 @15 S5′ [5] So in Jeremiah:

“Every man is become foolish from his knowledge; every goldsmith is confounded by the graven image; for his molten image is falsehood, and there is no breath in them. They are vanity, and the work of errors; in the time of their visitation they shall perish” (x. 14, 15; li. 17, 18).

Because a graven image signifies the falsity of doctrine, of religion, and of worship, therefore it is said, “every man is become foolish from his knowledge, every goldsmith is confounded by the graven image.” The knowledge by which man becomes foolish signifies [man’s] own intelligence, while the falsity therefrom is signified by the graven image; the same falsity is also meant by the molten image being a falsehood, vanity, and the work of errors. That there is no spiritual life in falsities, or in those things that are from [man’s] own intelligence, is meant by there being no breath in them; for life is solely in Divine truths, or in truths that are from the Lord, as He teaches when He says:

“The words that I speak unto you, they are spirit, and they are life” (John vi. 63).

sRef Jer@10 @10 S6′ sRef Jer@10 @4 S6′ sRef Jer@10 @8 S6′ sRef Jer@10 @9 S6′ sRef Jer@10 @5 S6′ sRef Jer@10 @3 S6′ [6] Again, in Jeremiah:

“For one cutteth wood out of the forest, the work of the hands of the workman, with an axe. He decketh it with silver and with gold; and fasteneth it with nails and with hammers, that it move not. They are rigid like the palm-tree, but they speak not; they must needs be borne, because they cannot go. But they are altogether deluded and foolish; the wood is a teaching of vanities. Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the goldsmith; purple (hyacinthinum) and crimson (purpura) is their clothing; they are all the work of wise men, But Jehovah is the God of truth, he is the living God, and the king” of an age (x. 3-10).

Here the graven image means falsity of doctrine, of religion, and of worship, ingeniously contrived and fashioned by [man’s] own intelligence, as is evident from the details of the description considered in the spiritual sense. [Man’s] own intelligence, by which the image is cut out and fashioned, is signified by the work of the hands with the axe, and by the work of the workman, and of the hands of the goldsmith, also by the work of wise men; that the work of the hands of the workman and artificer signifies what is from [man’s] own intelligence, was shown in the preceding article. The falsities therefrom are signified by their being altogether deluded and foolish, and the wood a teaching of vanities. That they have no life is signified by their being rigid as the palm tree, and by their being able neither to speak nor to go; to speak and to go denoting to live, while to live signifies to live spiritually. Confirmations from the Word are signified by silver spread into plates which is brought from Tarshish, and by gold from Uphaz, also by their clothing of purple and crimson. Silver from Tarshish signifies the truth of the Word, and gold from Uphaz the good of the Word, both falsified; similarly purple and crimson. That all the truth of doctrine, of religion, and of worship, is from Jehovah, that is from the Lord, is meant by Jehovah is the God of truth, he is the living God, and the king of an age, for the Lord is called God, also the living God, and a king from Divine Truth.

sRef Isa@44 @16 S7′ sRef Isa@44 @15 S7′ sRef Isa@44 @14 S7′ sRef Isa@44 @13 S7′ sRef Isa@44 @12 S7′ sRef Isa@44 @10 S7′ sRef Isa@44 @19 S7′ sRef Isa@44 @11 S7′ sRef Isa@44 @20 S7′ sRef Isa@44 @17 S7′ sRef Isa@44 @18 S7′ sRef Isa@44 @9 S7′ [7] Again, in Isaiah:

“They that make a graven image are all of them vanity, and their most desirable things do not profit; and they are their own witnesses; they see not, neither do they know; for all his fellows shall be ashamed; and the workmen themselves. He fabricateth iron with the tongs, and worketh it in the coals, and with sharp hammers formeth it, so he worketh it by the arm of his strength; he also hungereth until he hath not strength, he drinketh no waters until he is faint. He fabricateth woods, he stretcheth out the line, and describeth it with a rule; he maketh it to his angles, and by a circle he determineth it, that he may make it in the form of a man (vir) according to the beauty of a man (homo), to dwell in his house. To cut out for himself cedars, or he taketh the box-tree, or the oak, and although it be for a man to burn, and he taketh of them to warm himself, and also kindleth it to bake bread, yet he maketh a god, and boweth himself down, he maketh of it a graven image, and adoreth it. They know not, neither do they understand, for they have forgotten, so that their eyes do not see, and their hearts do not understand. And none considereth in his heart, neither is there knowledge and understanding, nor doth he say, Is there not a lie in my right hand?” (xliv. 9-20).

By the whole of this description of the graven image is meant the formation of doctrine from [man’s] own intelligence, and the details of the description signify the particular parts of such formation. For were this not the case what need would there be for such a minute description of the making of a mere graven image? That there was nothing but falsity, because from [man’s] own intelligence, is meant by they that make a graven image are all of them vanity; and their most desirable things do not profit; also by neither is there knowledge and understanding in them, nor doth he say, is there not a lie in my right hand? [Man’s] own intelligence from which the falsity of doctrine is formed, is described by he fabricateth iron with the tongs, and worketh it in the coals, by the arm of his strength. To fabricate iron with the tongs and to work it in the coals, denotes the production of falsities that favour [man’s own] loves. The conjoining of falsities to falsities by means of fallacies, by which they appear as truths, is described by he stretcheth out the line, and describeth it with a rule, he maketh it to his angles, and by a circle he determineth it, that he may make it in the form of a man, according to the beauty of a man, to dwell in his house. By the form of a man (vir) is signified the appearance of truth, and by the beauty of a man (homo), the appearance of intelligence therefrom, and by dwelling in the house is signified the appearance of spiritual life thence. That there was no life of intelligence, and of the perception of truth and good, is signified by, they know not, neither do they understand, for they have forgotten, so that their eyes do not see, and their hearts do not understand. Time does not permit a detailed explanation of this description to be given; enough has been said to enable every one to see that something wiser and more interior is signified than the mere making of a graven image. Let it be understood, that the heavenly wisdom contained in this description is ineffable, and in this wisdom the angels are when it is read by man, although man thinks of nothing but a graven image and the making of it. For there are as many correspondences and interior things of wisdom in the above passage as there are expressions (voces).

sRef Hab@2 @18 S8′ sRef Hab@2 @19 S8′ sRef Hab@2 @20 S8′ [8] So in Habakkuk:

“What profiteth the graven image? that the maker thereof hath graven it; the molten image, and the teacher of a lie? for the fabricator of his own lie trusteth therein, because he maketh dumb gods. Woe unto him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! Behold, it is laid over with gold and silver, and there is no breath in the midst of it. But Jehovah is in the temple of his holiness” (ii. 18, 19, 20).

Since a graven image means the falsity of doctrine, of religion, and of worship, in which there is no spiritual life, because from [man’s] own intelligence, therefore it is said, “What profiteth the graven image that the maker thereof hath graven it; [the molten image,] and the teacher of a lie? the fabricator of a lie trusteth therein.” A lie signifies falsity, and the teacher and fabricator of a lie signifies him who forges it; that there is no intelligence and life therein, or derived therefrom, is signified by making dumb gods, and by there being no breath in the midst of it. That all the truth of doctrine, of the church, and of worship, is from the Lord alone, is signified by Jehovah is in the temple of his holiness. The temple of His holiness is heaven, where Divine Truth is, and whence it proceeds.

sRef Ps@115 @5 S9′ sRef Ps@115 @4 S9′ [9] Again, in David:

“Their idols are silver and gold, the work of man’s hands. They have mouths, but they speak not; eyes have they, but they see not” (Psalm cxv. 4, 5; cxxxv. 15, 16).

Their idols being silver and gold, signifies external worship without internal, confirmed from the sense of the letter of the Word not understood, and also from the fallacies of the senses; the work of man’s hands signifies from [man’s] own intelligence. That the work of man’s hands is that which is from man’s own intelligence may be seen in the preceding article. They have mouths, but they speak not, eyes have they, but they see not, signifies that from these they have neither any thought nor any understanding of truth. The reason why nothing can proceed thence but falsity, is, that the proprium of man is nothing but evil, for it favours his own love and his own intelligence, wherefore they do not study truths for the sake of truths, but only for the sake of fame, of a name, glory, and gain; and when these rule, heaven cannot flow in with its light, and open the sight and impart enlightenment, wherefore such persons see like birds of night, moles, and bats in the dark, according to what is said in Isaiah:

sRef Isa@2 @20 S10′ sRef Isa@2 @18 S10′ sRef Jer@50 @38 S10′ sRef Jer@50 @39 S10′ [10] “In that day a man shall cast his idols of silver, and his idols of gold, which they made for themselves to worship, to the moles and to the bats” (ii. 20).

And in Jeremiah:

“A drought upon waters; and they shall be dried up; for it is the land of graven images, and they glory in horrible things. Therefore tziim and ijim shall dwell there, and the daughters of the bird of night shall dwell therein” (l. 38, 39).

A drought upon her waters signifies that there is no truth; the tziim and ijim signify infernal falsities and evils, and the daughters of the bird of night signify the affections for falsity. These things are said concerning the land of Chaldea and Babylon, which signify the profanations of truth and good by falsities that favour evils, and which they fashion for themselves for the sake of dominion.

sRef Hos@13 @2 S11′ [11] So in Hosea:

“They have made them a molten image of their silver, and idols according to their own understanding, all of it the work of the craftsmen; sacrificing man, they kiss calves” (xiii. 2).

Because a molten image signifies a doctrinal from [man’s] own intelligence, it is therefore said, “They have made them a molten image of their silver, and idols according to their own understanding, all of it the work of the craftsman. And because by this means they destroy spiritual life, and live a merely natural life, it is said “sacrificing man, they kiss calves,” to sacrifice man [homo] denoting to destroy spiritual life, and to kiss calves denoting to become utterly natural.

sRef Jer@8 @19 S12′ sRef Isa@41 @29 S12′ [12] Again, in Isaiah:

“Behold they are all iniquity, their works are nothing; their molten images are wind and emptiness” (xli. 29).

Here by they are all iniquity, their works are nothing, are signified the evils of doctrine, of religion, and of worship; and falsities are signified by their molten images are wind and emptiness, wind and emptiness being used in the Word in reference to falsities from the proprium.

And in Jeremiah:

“Why have they provoked me to anger with their graven images, and with their vanities of strangers?” (viii. 19).

The vanities of strangers also signify, like graven images, the falsities of religion, it is therefore said, “with their graven images, and the vanities of strangers.”

sRef Ezek@14 @6 S13′ sRef Ezek@14 @5 S13′ sRef Ezek@14 @4 S13′ sRef Ezek@14 @3 S13′ [13] And in Ezekiel:

“Every man of the house of Israel who shall have caused idols to ascend upon his heart, and shall have put the stumbling-block of iniquity before his faces, shall yet come to the prophet, shall I Jehovah answer him that cometh with the multitude of his idols?” (xiv. 3-6).

Here also idols denote the falsities of doctrine that are from [man’s] own intelligence; to receive and acknowledge those falsities is signified by causing idols to ascend upon his heart; and to be influenced by them, and live according to them, is signified by putting the stumbling-block of iniquity before his faces. That the Lord cannot reveal genuine truths of doctrine to such persons, so long as they are in those falsities, is signified by if he shall come to the prophet, shall I Jehovah answer him that cometh with the multitude of his idols? The prophet here means one who teaches truths, and, in the abstract sense, the doctrine of genuine truth which is from the Lord, and by the multitude of idols are signified falsities in abundance, for falsities proceed in abundance from a single falsity assumed as a principle, together with falsities united together in a series, wherefore they are called, in the plural, idols, and a multitude of them.

sRef Ezek@36 @25 S14′ [14] Again, in the same prophet:

“I will sprinkle clean waters upon you, and ye shall be cleansed from all your uncleannesses, and from all your idols will I cleanse you” (xxxvi. 25).

Because idols signify falsities of doctrine, it is therefore said, “I will sprinkle clean waters upon you,” for by clean waters are signified genuine truths, and by sprinkling these upon them, is signified to purify from falsities; those falsities are also called uncleannesses, because they are falsities from evil, and falsities that produce evil.

sRef Micah@1 @7 S15′ sRef Micah@1 @6 S15′ [15] So in Micah:

“Therefore I will make Samaria as a heap of the field, and I will make its stones to flow down into the valley, and I will discover the foundations thereof. Then all the graven images thereof shall be beaten to pieces, and all the rewards of her whoredom shall be burned with fire, and all the idols thereof will I lay desolate; for she gathered it from the hire of an harlot, and they shall return to the hire of an harlot” (i. 6, 7).

Samaria, after it became idolatrous, represented the church vastated as to truths of doctrine, and as to goods of life, or destroyed by falsities of doctrine and by evils of life. Devastation as to all the truths of the church, is signified by, it shall be made as a heap of the field; and the stones thereof shall flow down into the valley, and the foundations thereof shall be discovered. The field denotes the church, the heap of the field the devastation thereof; stones denote the truths of the church, and foundations, the natural truths upon which it is founded; the total devastation of these is signified by the stones flowing down into the valley, and the foundations being discovered. The destruction of the church by falsities of doctrine, is signified by the graven images being beaten to pieces, and the idols laid desolate. The rewards of whoredom, which shall be burned with the fire, signify the falsification of truth by its being used to favour the loves of self and of the world.

sRef Isa@31 @7 S16′ sRef Isa@42 @17 S16′ sRef Deut@27 @15 S16′ sRef Isa@30 @22 S16′ sRef Ezek@6 @4 S16′ sRef Isa@48 @5 S16′ sRef Lev@26 @30 S16′ sRef Ezek@6 @5 S16′ sRef Micah@5 @13 S16′ sRef Isa@10 @11 S16′ sRef Isa@21 @8 S16′ sRef Isa@10 @10 S16′ sRef Isa@21 @9 S16′ sRef Deut@7 @25 S16′ [16] The signification of graven images, molten images, and idols, in the following passages is similar.

Thus in Isaiah:

“As my hand hath found the kingdoms of the idols, and their graven images of Jerusalem and Samaria; shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?” (x. 10, 11).

Again:

“Ye shall judge the unclean covering of the graven images of thy silver, and the clothing of the molten image of thy gold; thou shalt cast them away as a menstruous cloth; thou shalt call it dung” (xxx. 22).

And again:

“In that day every man shall cast away the idols of his silver, and the idols of his gold, which your own hands have made unto you for a sin” (xxxi. 7).

And again:

“Lest thou should say, Mine idol hath done this, and my graven image, and my molten image, hath commanded this” (xlviii. 5).

And again:

“They shall turn back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, [Ye are] our gods” (xlii. 17).

So again:

“He said a lion upon the watch tower, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground” (xxi. 8, 9).

And in Ezekiel:

“Your altars shall be destroyed, and your sun statues shall be broken; and I will make your slain men to fall before your idols. And I will lay the carcases of the sons of Israel before their idols” (vi. 4, 5).

And in Micah:

“Thy graven images also will I cut off in that day, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thy hands” (v. 10, 13).

And in Moses:

“And I will cast your bodies upon the bodies of your idols, and my soul shall abhor you” (Levit. xxvi. 30).

Again:

“The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee; for it is an abomination unto thy God” (Deut. vii. 25).

And again:

“Cursed be the man that shall make any graven and molten image, an abomination unto Jehovah, the work of the hands of the craftsman, and shall put it in a secret place” (Deut. xxvii. 15).

sRef Dan@5 @4 S17′ sRef Dan@5 @5 S17′ sRef Dan@5 @3 S17′ sRef Dan@5 @2 S17′ [17] The signification of idols of gold, silver, brass, stone, and wood, is also similar to that of “the gods of gold, of silver, of brass, of iron, of wood, and of the stone,” which king Belshazzar praised, when, with his nobles and wives, he drank wine out of the vessels of gold and silver, which were from the temple of Jerusalem; on account of which the hand-writing appeared on the wall, and the king himself was driven from man, and became like a beast (Dan. v. 1, and following verses). The vessels of gold and silver of the temple at Jerusalem, signify the holy goods and truths of the church; the gods of gold, silver, brass, iron, wood, and stone, which the king of Babylon then praised, mean the same as idols made of such things, and signify the evils and falsities of doctrine and worship, to praise denoting to worship. By drinking out of the vessels of the temple at Jerusalem and at the same time by praising or worshipping the gods, is signified the profanation of good and truth through evils and falsities in worship. And because everything spiritual pertaining to man perishes by profanation, and, without the Spiritual, man is not man, therefore for this reason he was driven out from men, and became like a beast.

sRef Deut@4 @16 S18′ sRef Deut@4 @17 S18′ sRef Deut@4 @18 S18′ [18] Since the external without the internal is not to be worshipped, but the external from the internal, thus the internal in the external, therefore it was forbidden to make any graven image in the likeness of any thing living on the earth. Thus in Moses:

“Lest ye make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth under heaven, the likeness of any thing that creepeth on the earth, the likeness of any fish that is in the waters under the earth” (Deut. iv. 16-18; v. 8).

The reason of this prohibition was, that the Jewish nation, above every other, was in externals without internals, and therefore in the worship of all the external things, which the Gentiles called holy. And to worship external things, except those which represented heavenly things, which were the altar, the sacrifice upon it, the tent of the assembly, and the temple, was idolatrous. These things, indeed, were also idolatrously worshipped by the Jews; but still, because the church with them was representative, their worship was accepted on account of the representation, although it had no influence on their souls, as is evident from the various things stated concerning that nation in the Arcana Coelestia, of which a selection may be seen in the Doctrine of the New Jerusalem (n. 248). And to worship the external elsewhere than where it was commanded, which was near the tent in the wilderness, and near the temple, and in the temple in Jerusalem, was to worship the representative itself without any perception of the thing represented, thus it was to worship the earthly alone without the heavenly. This therefore was prohibited them, and even to such an extent that they were not allowed to make to themselves graven images of such things; for that nation was of such a character that they worshipped them as soon as they saw them made.

[19] The idolatrous worship of images, not only of men, but also of various beasts, birds, and reptiles, that prevailed amongst the Gentiles, took its rise from the knowledge, which they possessed from the ancients, that things celestial and spiritual were signified by them; as for example, that beasts signified affections, birds thoughts thence, and reptiles and fishes the same in the sensual natural man. For this reason when those who were in external worship without internal, heard that the holy things of heaven and the church were signified by such things they began to worship them; as for example the Egyptians, and thence the sons of Israel in the wilderness, and afterwards in Samaria, worshipped calves, because calves signified with the ancients the good affections of the natural man.

sRef Rev@9 @20 S0′ 588. Which can neither see, nor hear, nor walk.- That this signifies in which, and from which there is nothing of the understanding of truth and perception of good, and thus nothing of spiritual life, is evident from the signification of seeing, as denoting to understand truth (see above, n. 11, 260, 529); and from the signification of hearing, as denoting to perceive and obey (see above, n. 14, 249), and as denoting to have understanding to perceive (see note 529); and from the signification of walking, as denoting to live spiritually, and when predicated of the Lord, as denoting life itself (see above, n. 97). Hence it is evident, that by neither seeing, hearing, nor walking, is signified, that there is no understanding of truth and perception of good, and consequently no spiritual life. The reason why these things are not in and from idols, is, that idols signify falsities of doctrine, religion, and worship, and such things are not in falsities, but in truths from good, in and from these, are all understanding, all perception from the will of good, and consequently spiritual life. We say, “consequently,” because spiritual life consists in the understanding of truth, and in perception from the will of good. For truths are in the light of heaven, and so much so that truths themselves give forth light in heaven, and this because the Divine Truth proceeding from the Lord is the cause of all light in the spiritual world; and that light imparts all intelligence and wisdom to the angels. Because, then, truths themselves are of the light, it follows that falsities are not of the light, for they extinguish it, therefore falsities, in the Word, are called darkness (see above, n. 526). And because they are darkness, they are the shadows of spiritual death. It must be observed, however, that the falsities of evil are such darkness, but not the falsities that are not from evil. The reason why to hear, signifies perception from the will of good, and thence obedience, is, that speech enters the ear together with sound, and the truths of speech enter the understanding and thence the thought, and the sounds enter the will and thence the affection. That in the spiritual world sounds manifest and produce affection which is of the will, and the expressions (voces) of sound thought which is of the will, may be seen in Heaven and Hell (n. 236, 241), and above (n. 323:1). It is therefore evident why to hear and to hearken also signify to obey, and the ear and hearing obedience.

sRef Rev@9 @21 S0′ 589. And they repented not of their murders.- That this signifies, who have not actually turned themselves away from extinguishing those things which pertain to the understanding of truth, to the will of good, and to spiritual life thence, is evident from the signification of repenting, as denoting actually to turn one’s self away from, as shown above (n. 585:3); and from the signification of murders, as denoting the extinction of the understanding of truth, of the will of good, and thence of spiritual life. For by man are signified wisdom and the understanding of truth (see above, n. 280, 546, 547), and by slaying is signified to extinguish spiritual life by the falsities of evil (see also above, n. 315, 547, 572). That homicide or the killing of a man signifies the extinction of spiritual life, is clear without confirmations from passages of the Word, from the fact that all the details here mentioned must also be spiritually understood; and to kill spiritually is to extinguish spiritual life, and this is done by the falsities of evil.

sRef John@8 @44 S2′ [2] It is for this reason that the devil is called a murderer from the beginning, by the Lord in John:

“Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh from his own; for he is a liar, and the father of it” (viii. 44).

The Jewish nation itself is meant by these words, which, by its idolatries and traditions, extinguished spiritual life through the falsities of evil. By the father of it, are meant their fathers. Because they extinguished spiritual life through the falsities of evils, it is said, “there is no truth in him. When he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it.” A lie signifies, in the Word, the falsity of evil.

sRef Rev@22 @15 S3′ sRef Isa@14 @19 S3′ sRef Isa@14 @20 S3′ [3] The same is signified by murders, and by a lie, in the following passage in the Apocalypse:

“Without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and doeth a lie ” (xxii. 15).

Because those meant by Babylon, extinguish all Divine truths by means of the falsities of evil, therefore Babylon is called “an abominable branch, the raiment of those that are slain, thrust through with the sword; because thou hast destroyed thy land, thou hast slain thy people” (Isaiah xiv. 19, 20). These things are said of Babylon. Those who have perished through the falsities of evil are said to be thrust through with the sword. To destroy the land signifies [to destroy] the church; and to slay the people signifies to extinguish the truths of the church.

sRef Rev@9 @21 S0′ 590. Nor of their sorceries, nor of their fornications.- That this signifies, from perverting good and falsifying truth, is evident from the signification of sorceries, as denoting the perversions of good, of which we shall speak presently; and from the signification of fornications, as denoting the falsifications of truth (see above, n. 141, 161). That sorceries, in the spiritual sense, signify perversions of good, is evident from this fact, that mention at the same time is made of fornications, and fornications signify the falsifications of truth; and, in the Word, when truth is the subject, good is also treated of, because there is a celestial Divine marriage in every part of it. It is also said, that they repented not of their murders, sorceries, and fornications; and murders signify the extinction of the affection for good, which belongs to the will, and of the perception of truth, which belongs to the understanding (see above, n. 589). And the affection for good, which belongs to the will, is extinguished, when the good of the Word is perverted; and the perception of truth, which belongs to the understanding, when the truth of the Word is falsified. The signification of sorceries is therefore clear.

[2] In ancient times, various kinds of infernal arts, called magic, were in use, some of which are spoken of in the Word (as in Deut. xviii. 9-11). Among these there were also enchantments, by means of which they called forth affections and pleasures which another could not resist. This was effected by sounds and tacit expressions, which they either brought forth or muttered, and which, by analogous correspondences, had communication with the will of another, and excited his affection, and fascinated him to will, think, and act in a certain manner. The prophets were skilled in and also used such enchantments, by means of which they excited good affections, hearkening, and obedience; these enchantments are mentioned in a good sense in the Word in Isaiah (iii. 1, 2, 3, 20; xxvi. 16); Jer. (viii. 17); and in David (Psalm lviii. 4, 5). But because evil affections were excited by the evil by means of such speeches and mutterings, and thus enchantments became magical, therefore they are also spoken of as among the magical arts, and were strictly prohibited (Deut. xviii. 9, 10, 11; Isaiah lxvii. 9, 12; Apoc. xviii. 23; xxii. 15).*
* The following note occurs in the photo-lithograph copy:- De Bileamo, de Jesabele, concerning Balaam, concerning Jezebel.

sRef Rev@9 @21 S0′ 591. Nor of their thefts.- That this signifies from taking away the cognitions of truth and good, and consequently the means of procuring for themselves spiritual life, is evident from the signification of theft, and of stealing, as denoting to take away from any one the cognitions of good and truth, which, may be serviceable as the means of procuring spiritual life for himself; concerning which, see above (n. 193). Theft and stealing have this signification, because wealth, raiment, utensils, and other things which thieves take away, signify the cognitions of truth and good; therefore spiritual theft, or theft in the spiritual sense, denotes the taking away of the latter, as natural theft, or theft in the natural sense, denotes the taking away of the former. That this is signified by theft is evident from the fact, that in this verse the subject especially treated of is the extinction of spiritual life in others, and spiritual life is extinguished by the perversions of good and the falsifications of truth, likewise, by the deprivations of the cognitions of truth and good, by means of which spiritual life is procured; and both the former and the latter are signified by murders, enchantments, fornications, and thefts, as already shown.

sRef Rev@10 @1 S0′ 592. CHAPTER X.

1. AND I saw another strong angel coming down out of heaven encompassed with a cloud and the rainbow over his head, and his face as the sun, and his feet as pillars of fire.

2. And he had in his hand a little book open, and he set his right foot upon the sea, and the left upon the earth.

3. And he cried with a great voice, as a lion roareth. And when he cried, seven thunders uttered their voices.

4. And when the seven thunders uttered their voices, I was about to write; and I heard a voice out of heaven, saying unto me, Seal up the things which the seven thunders uttered, and write them not.

5. And the angel whom I saw standing upon the sea and upon the earth, lifted up his hand to heaven.

6. And sware by him that liveth unto the ages of the ages, who created heaven, and the things that are therein, and the earth, and the things that are therein, and the sea and the things that are therein, that there should be time no longer.

7. But in the days of the voice of the seventh angel, when he is about to sound, the mystery of God shall be consummated, as he hath declared in good tidings to his servants the prophets.

8. And the voice which I heard out of heaven, spake unto me again, and said, Go, take the little book which is open in the hand of the angel who standeth upon the sea and upon the earth.

9. And I went unto the angel and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

10. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey; and when I had eaten it, my belly was made bitter.

11. And he said to me, Thou must prophesy again over peoples, and nations, and tongues, and many kings.

EXPLANATION.

Verse 1. AND I saw another strong angel coming down out of heaven, encompassed with a cloud and the rainbow upon his head and his face as the sun, and his feet as pillars of fire. “And I saw another strong angel coming down out of heaven,” signifies the Lord as to the Word, in this case, as to its ultimate sense, which is called the sense of the letter; “encompassed with a cloud,” signifies the ultimate of the Word; “and a rainbow over his head,” signifies the interior things of the Word; “and his face as the sun,” signifies the Divine Love of the Lord, from which is all Divine Truth which is the Word in heaven and in the church; “and his feet as pillars of fire,” signifies Divine Truth, or the Word in ultimates, sustaining interior things therein, also full of the good of love.

sRef Rev@10 @1 S0′ 593. And I saw another strong angel coming down out of heaven.- That this signifies the Lord as to the Word, in this case, as to its ultimate sense, which is called the sense of the letter, is evident from the signification of a strong angel, as denoting the Lord as to the Word, of which we shall speak presently. The reason why it denotes the Lord as to the Word in its ultimate sense, called the sense of the letter, is, that from that sense the Lord is called strong, for all the strength, and all the power of Divine Truth, exist and consist in its ultimate, consequently in the sense of the letter of the Word, of which also we shall speak presently.

[2] Because the sense of the letter of the Word is here meant, therefore it is said of the angel that he was seen coming down out of heaven, the same being said of the Word, which is Divine Truth; for this descends from the Lord through the heavens into the world, on which account it is adapted to the wisdom of the angels in the three heavens, and also to men in the natural world. For this reason the Word in the first origin of all is wholly Divine, afterwards celestial, then spiritual, and lastly natural. It is celestial for the angels of the inmost or third heaven, who are called celestial angels, spiritual for the angels of the second or middle heaven, who are called spiritual angels, and celestial-natural and spiritual-natural for the angels of the ultimate or first heaven, who are called celestial-natural and spiritual-natural angels, and natural for men in the world; for men, while they live in the material body, think and speak naturally.

This is the reason why the angels of each heaven possess the Word, but with a difference according to the degree of their wisdom, intelligence, and knowledge (scientia); and although it differs as to its sense in each heaven, still it is the same Word. For when the Divine itself, which is in the Word from the Lord, descends to the inmost or third heaven, it becomes celestial Divine; when it descends from this to the middle or second heaven, it becomes spiritual Divine; and when from this heaven it descends to the ultimate or first, it becomes celestial-natural or spiritual-natural Divine; and when it descends thence into the world, it becomes the natural Divine Word, such as it is with us in the letter. These successive derivations of the Divine Truth proceeding from the Lord Himself, exist from correspondences established from creation itself between things higher and lower, on which subject, the Lord willing, more will be said elsewhere.

[3] The reason why all strength and all power are in the ultimates of Divine Truth, that is in the natural sense of the Word, which is the sense of the letter, is, that this sense is the containant of all the interior senses, namely, of the spiritual and celestial, spoken of above; and since it is the containant, it is also the base, and all strength is in the base; for if things higher do not rest upon their base, they fall down and are scattered. Such would be the case with spiritual and celestial things if they did not rest upon the natural or literal sense of the Word, for this not only sustains the interior senses, but also contains them, therefore the Word or Divine Truth, in this sense, is not only in its power, but also in its fulness. But upon this subject more may be seen above; namely, that strength is in the ultimate, because the Divine there is in its fulness (n. 346, 567). It is also further explained in the Arcana Coelestia’ that interior things successively flow into exterior, even into the extreme or ultimate, and that therein they co-exist (n. 643, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in their ultimate what is simultaneous; in what order (n. 5897, 6451, 8603, 10099); that therefore strength and power are in the ultimates (n. 9836); that consequently responses and revelations are given in ultimates (n. 9905, 10548); that therefore the ultimate is more holy than the interiors (n. 9824).

sRef Rev@1 @16 S4′ sRef Rev@1 @15 S4′ [4] From these things, it also follows, that everything of the doctrine of the church ought to be formed and confirmed from the sense of the letter of the Word, and that all the power of doctrine is therefrom (see above, n. 356); this is the reason why the angel coming down out of heaven is called strong. That an angel in the Word, in the highest sense, means the Lord, in the respective sense (sensu respectivo), every recipient of Divine Truth from the Lord, and in an abstract sense, Divine Truth itself, may be seen above (n. 130, 302); here therefore the angel means the Lord as to the Word, because the Word is the Divine Truth itself. That the Lord Himself is here meant by the angel, is evident from a similar representation of Him as to His face, and feet, in the first chapter of this book, where it is said of the Son of man, who is the Lord, that “his countenance shone as the sun in his strength, and that his feet were like unto burnished brass, as if they burned in a furnace” (ver. 15, 16).

sRef Rev@10 @1 S0′ 594. Encompassed with a cloud.- That this signifies the ultimate of the Word, is evident from the signification of being encompassed, as denoting what is outside of one, for that which is around is also outside, since it is beyond in the circumference; in this case therefore it denotes the ultimate; and from the signification of a cloud, as denoting Divine Truth in the ultimates, consequently the Word in the sense of the letter. This signification of cloud is evident from appearances in the spiritual world; also from the Word, where clouds are mentioned. From appearances in the spiritual world, as follows; the whole angelic heaven consists solely of the Divine Truth which proceeds from the Lord, the reception of which makes angels. In the highest heaven this truth appears like the pure aura which is called ether; in the lower heaven, as less pure, almost like the atmosphere, which is called air; in the lowest heaven it appears like a thin watery element, upon which vapour rests like a cloud. Such is the appearance of Divine Truth according to degrees in descent. A similar appearance is seen when the angels of the higher heavens speak concerning Divine truths, their discourse, in such case, appearing to the sight of those who are in the lowest heaven under the aspect of a cloud, which flies hither and thither, while the more intelligent among them know from its motion, brightness, and form, what the angels of the higher heavens are mutually discoursing about. The reason why a cloud signifies Divine Truth in ultimates is therefore evident. Because many expressions in the Word are chosen from appearances in the spiritual world, and consequently have a similar signification, therefore this is the case also with respect to clouds.

sRef Matt@17 @5 S2′ sRef Matt@17 @3 S2′ sRef Matt@17 @2 S2′ sRef Matt@17 @4 S2′ sRef Luke@9 @34 S2′ sRef Matt@17 @1 S2′ sRef Luke@9 @35 S2′ [2] That a cloud signifies in the Word the sense of the letter, which is Divine Truth in ultimates, is evident from the following passages.

Thus in Matthew:

“Jesus taketh Peter, James, and John up to a high mountain, and was transfigured before them; and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. While Peter “was yet speaking, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is my beloved Son, hear ye him” (xvii. 1-10; Mark ix. 1-11).

And in Luke:

While “Peter was thus speaking, there came a cloud, and overshadowed them; and they feared as they entered the cloud. And there came a voice out of the cloud, saying, This is my beloved Son; hear ye him” (ix. 34, 35).

The Lord in this transfiguration also represented the Divine Truth, which is the Word. For the Lord, when He was in the world, made His Human Divine Truth, and when He departed out of the world, He made His Human Divine Good by union with the Divine itself, which was in Him from conception. That the Lord made His Human Divine Truth when He was in the world, and afterwards Divine Good, may be seen in the Doctrine of the New Jerusalem (n. 303, 304, 305, 306), and that the Lord is the Word (n. 263). For this reason all the circumstances of the transfiguration of the Lord, signify Divine Truth proceeding from the Divine Good of the Lord. The Divine Good of the Divine Love, which was in Him, and from which was the Divine Truth in His Human, was represented by His face shining as the sun, for the face represents the interiors, therefore these shine forth through the face, and the sun signifies the Divine Love; see above (n. 401:3, 424:1-10). The Divine Truth was represented by the Lord’s garments which were like the light. Garments in the Word signify truths, and the garments of the Lord the Divine Truth; see above (n. 64, 271, 395); on this account also they appeared like the light; for Divine Truth is the cause of light in the angelic heaven, and is therefore signified by light in the Word; concerning which more may be seen in Heaven and Hell (n. 126-140). Because the Word, which is the Divine Truth, was represented, therefore Moses and Elias were seen speaking with him, Moses and Elias signifying the Word, Moses the historical, and Elias the prophetical Word; but the Word in the letter was represented by the cloud which overshadowed the disciples, and into which they entered. For the disciples, in the Word, represented the church, which, at that time and afterwards, was only in truths from the sense of the letter. And because revelation and responses are given by means of the Divine Truth in ultimates, as stated in the article above, and this truth is the truth of the sense of the letter of the Word, therefore a voice was heard out of the cloud, saying, “This is my beloved Son, hear ye him,” denoting that He is the Divine Truth, or the Word.

sRef Dan@7 @13 S3′ sRef Rev@14 @14 S3′ sRef Matt@24 @30 S3′ sRef Rev@1 @7 S3′ [3] He who does not know that a cloud in the spiritual sense of the Word means the Word in the letter, cannot know the interior truth involved in these words; That in the consummation of the age “they shall see the Son of man coming in the clouds of heaven with power and glory” (Matt. xxiv. 30; Mark xiii. 26; xiv. 61, 62; Luke xxi. 27).

And in the Apocalypse:

“Behold,” Jesus Christ “cometh with clouds; and every eye shall see him” (i. 7).

And again:

“And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man” (xiv. 14).

And in Daniel:

“I saw in visions of the night, and behold, one like the Son of man came with the clouds of the heavens” (vii. 13).

He who is ignorant of the fact that clouds signify the truths of the Word in the sense of the letter, cannot but suppose that in the consummation of the age, that is, in the end of the church, the Lord will come in the clouds of heaven, and manifest himself to the world. But it is well known that since the giving of the Word, the Lord manifests Himself by means of that alone, for the Word, which is the Divine Truth, is the Lord Himself in heaven and in the church. From this it is first evident, that the manifestation there predicted signifies His manifestation in the Word; and the manifestation of the Lord in the Word was accomplished by His opening and revealing its internal or spiritual sense, for in this sense is the Divine Truth itself, such as it is in heaven, and the Divine Truth in heaven is the Lord Himself there. It is now therefore evident that by the Lord’s coming in the clouds of heaven with glory, is signified the revelation of Him in the sense of the letter of the Word from its spiritual sense. The clouds of heaven signify those things that are of the sense of the letter, and glory those that are of the spiritual sense, as may be seen in Heaven and Hell (n. 1); and the revelation itself of the spiritual sense, in the White Horse; the Son of man also signifies the Lord as to Divine Truth, as may be seen above (n. 63, 151).

sRef Isa@19 @1 S4′ [4] That a cloud signifies the Divine Truth in ultimates, consequently the Word in the sense of the letter, is still further evident from the following passages.

Thus in Isaiah:

“Behold, Jehovah rideth upon a light cloud, and cometh into Egypt; and the idols of Egypt are put in commotion before Him, and the heart of the Egyptian melteth in the midst of him ” (xix. 1).

By Egypt in these words is not meant Egypt, but the natural man separated from the spiritual, which is then in falsities and evils, and by means of these perverts all the truths and goods of the church. That those falsities and evils destroy it, when truth from good flows in from the Lord, is described by these words of the prophet understood in the internal sense. Jehovah riding upon a light cloud, signifies the Lord enlightening the understanding with truths, to ride, when used in reference to Jehovah, or the Lord, denoting to enlighten the understanding, and a light cloud denoting truth; that then the idols of Egypt are put in commotion, and the heart of the Egyptian melteth, signifies, that the evils and falsities of the natural man separated from the spiritual, then destroy him, idols denoting falsities, the heart denoting evils, and Egypt, the natural man.

sRef Deut@33 @26 S5′ sRef Deut@33 @27 S5′ [5] So in Moses:

“There is none like unto the God of Jeshurun, who rideth in heaven and in his magnificence upon the clouds, the dwelling-place of the God of antiquity, and underneath (are) the arms of the world” (Deut. xxxiii. 26, 27).

Here also by riding in the heaven on the clouds, is signified to enlighten the understanding by the influx of spiritual truth into natural truth, which is the truth of the sense of the letter of the Word. Because the Divine Truth in the heavens is spiritual, and the Divine Truth in the earths (terris) is natural, and the latter is enlightened by the former, therefore it is said, “and in his magnificence upon the clouds.” “The dwelling-place of the God of antiquity,” denotes the Divine Truth with the angels, while the expression “the arms of the world” denotes truths with men; the truths of the sense of the letter of the Word are meant by the arms of the world, for that sense is the very strength of Divine Truth, arms signifying strength. That the strength of Divine Truth is in the sense of the letter of the Word may be seen in the article above.

sRef Ps@18 @10 S6′ sRef Ps@18 @11 S6′ sRef Ps@18 @12 S6′ [6] So in David:

God “rode upon a cherub, and did fly; yea he was carried upon the wings of the wind. He made darkness his hiding-place; his pavilion round about him, darkness of waters, clouds of the heavens. At the brightness before him the clouds passed” (Psalm xviii. 10-12).

Here also the enlightenment of the Word is described, and thence the enlightenment of the church. Enlightenment by the influx of Divine Truth out of the heavens is signified by, he rode upon a cherub, and did fly. Divine truth in ultimates, which is enlightened, is signified by the wings of the wind, darkness of waters, and clouds of the heavens; the various degrees of the understanding which receives enlightenment are signified by those things. That the obscurities of the ultimate sense are consequently removed, is meant by, at the brightness before him the clouds passed.

sRef Ezek@10 @3 S7′ sRef Ps@68 @4 S7′ sRef Ezek@10 @4 S7′ [7] So again:

“Sing unto God, praise his name; extol him that rideth upon the clouds” (Psalm lxviii. 4).

By Him that rideth upon the clouds, is here also meant the Lord as to enlightenment. Clouds denote truths in the ultimates, which are enlightened, and this enlightenment takes place by the influx of light, which is Divine Truth, out of the spiritual world or heaven.

sRef Nahum@1 @3 S8′ [8] So in Nahum:

“The way of Jehovah is in storms and tempest, and the clouds are the dust of his feet” (i. 3).

Truth in ultimates, which is the truth of the sense of the letter of the Word, is called the clouds, the dust of the feet of Jehovah, because it is the natural and lowest [truth], in which the Divine Truth in heaven, which is spiritual, terminates, and upon which also it subsists. Divine Truth in ultimates, because little understood unless it be enlightened out of heaven, and therefore a ground of disputation and controversy, is meant by the storm and the tempest, in which is the way of Jehovah, spiritual storm and tempest denoting disputation concerning the genuine sense [of the Word], which nevertheless the Lord enlightens by influx in the case of those who desire the truth.

sRef Ps@89 @37 S9′ sRef Ps@89 @36 S9′ [9] So in David:

“His seed shall be for ever, and his throne as the sun before thee. It shall be established for ever as the moon, and as a faithful witness in the clouds” (lxxxix. 36, 37).

These things are said of the Lord, and by the seed which shall endure for ever, is signified the Divine Truth from Him. His throne which shall be as the sun, and as the moon, signifies heaven and the church, as to the good of love, and as to the truth of faith; throne signifies heaven and the church, “as the sun” signifies as to the good of love, and “as the moon” signifies as to the truth of faith. A faithful witness in the clouds, signifies that He is the Divine Truth; for “witness,” when used in reference to the Lord, signifies that which goes forth from Him, and this bears witness concerning Him because it is of Him.

sRef Ps@104 @3 S10′ [10] Again:

Jehovah “layeth his chambers in the waters; who maketh the clouds his chariot; who walketh upon the wings of the wind” (Psalm civ. 3).

These few words are descriptive of heaven and the church, and at the same time of doctrine from the Word. Jehovah layeth his chambers in the waters, signifies that the Lord forms heaven and the church from Divine Truths; waters signify Divine Truths, the chambers of Jehovah signify the heavens and the church, and to lay, signifies to form. Who maketh the clouds his chariot, signifies doctrine from ultimate Divine Truths, clouds denoting ultimate Divine Truths, such as are in the sense of the letter of the Word, and a chariot denoting doctrine; this is said because everything of the doctrine of the church must be formed from, and confirmed by the sense of the letter of the Word. Who walketh upon the wings of the wind, signifies life communicated to doctrine from spiritual influx, to walk signifying to live, and, when used in reference to the Lord, life itself, the wings of the wind denoting the spiritual things of the Word. That waters signify truths, maybe seen above (n. 71, 483, 518, 537, 538).

sRef Isa@5 @6 S11′ [11] So in Isaiah:

“I will lay” my vineyard “waste; I will even command the clouds that they rain no rain upon it” (v. 5, 6).

These words mean that then there shall be no understanding of Divine Truth or the Word in the church; the vineyard denotes the church, clouds denote the Word in the letter, and by their raining no rain, is meant that there shall be no understanding of Divine Truth from the Word.

sRef Ps@147 @8 S12′ [12] Again, in David:

Jehovah, “who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains” (Psalm cxlvii. 8).

To cover the heavens with clouds, signifies to defend and keep together the spiritual things of the Word which are in the heavens, by natural truths such as are in the sense of the letter of the Word. Who prepareth rain for the earth, signifies instruction thence for the church; who maketh grass to grow upon the mountains, signifies nourishment by means of it for those who are in the good of love.

sRef Judg@5 @4 S13′ sRef Isa@45 @8 S13′ [13] The same is signified by the following words in Isaiah:

“Drop down, ye heavens, from above, and let the clouds pour down with justice; let the earth open, and bring forth salvation” (xlv. 8).

And in Judges:

“Jehovah, when thou wentest out of Seir, when thou marchedest out of the field of Edom, the earth trembled, and the heavens also dropped, the clouds also dropped waters” (v. 4).

Going forth out of Seir, and marching out of the field of Edom, signifies in reference to Jehovah, the enlightenment of the Gentiles by the Lord, when He assumed the Human. By the earth trembling, is signified the completely changed state of the church at that time. By the heavens dropping, and the clouds dropping waters, are signified instruction, influx, and the perception of Divine Truth; to drop signifies instruction and influx, water denotes truths, the heavens denote the interior things of truth, and clouds, the exterior, such as they are in the sense of the letter of the Word.

sRef Job@26 @9 S14′ sRef Ps@77 @17 S14′ sRef Job@26 @8 S14′ [14] Again, in David:

“The clouds dropped waters; the skies uttered a voice, thy darts also went forth” (Ps. lxxvii. 17).

By the clouds dropping waters, is signified that genuine truths are from the sense of the letter of the Word; by the skies uttering a voice is signified influx from the heavens; by thy darts also went forth, are signified Divine Truths therefrom.

So in Job:

God “bindeth up the waters in his clouds; and the cloud is not rent under them. He spreadeth his cloud upon” his throne (xxvi. 8, 9).

Here, also, clouds denote ultimate truths in order, and because these contain in themselves and include spiritual truths, so that they may not be dissipated, this is expressed and signified by God binding up the waters in His clouds, and by the cloud not being rent. Because exterior truths which are called natural, also encompass and enclose interior truths, which are called spiritual, and are proper to the angels of the heavens, this fact is expressed and signified by, “He spreadeth his cloud upon his throne.”

sRef Isa@4 @5 S15′ sRef Isa@18 @4 S15′ [15] And in Isaiah:

“Jehovah said, I will take my rest, and I will behold in my dwelling-place as a clear heat upon light, and like a cloud of dew in the heat of harvest” (xviii. 4).

A cloud of dew signifies truth fructifying from good.

Again, in the same prophet:

“Jehovah will create upon every dwelling-place of Mount Zion, and upon all her assemblies, a cloud by day, and the smoke and shining of a flaming fire by night; for over all the glory shall be a covering” (iv. 5).

Here the dwelling-place of Mount Zion signifies the good of the celestial church, and her assemblies signify the truths of that good; its defence, lest it should be injured from too much light or from too much shade, is signified by the cloud by day, and the smoke and shining of a flaming fire by night. And since all spiritual good and truth are preserved by natural good and truth from being injured, it is therefore said that upon all the glory shall be a covering, glory denoting spiritual good and truth.

sRef Ex@33 @10 S16′ sRef Ex@33 @9 S16′ sRef Ex@14 @21 S16′ sRef Ex@14 @20 S16′ sRef Ex@19 @9 S16′ sRef Ex@14 @19 S16′ sRef Ex@24 @17 S16′ sRef Ex@24 @18 S16′ sRef Ex@24 @16 S16′ sRef Ps@105 @38 S16′ sRef Ex@24 @15 S16′ sRef Ps@78 @14 S16′ sRef Ex@19 @16 S16′ sRef Ex@34 @5 S16′ sRef Ex@19 @18 S16′ sRef Ex@13 @21 S16′ sRef Ps@105 @39 S16′ [16] The same is signified by, “The cloud upon the tabernacle by day and the fire by night” (Exod. xl. 36-38; Num. ix. 15-17 to end; x. 11, 12, 34; xiv. 14; Deut. i. 33). Also by Jehovah going before them by day in a pillar of a cloud, and by night in a pillar of fire (Exod. xiii. 21), and by the pillar of a cloud that stood between the camp of the sons of Israel and the camp of the Egyptians (Exod. xiv. 19-21).

And in David:

God led them in a cloud by day, and all the night in the light of fire (Psalm lxxviii. 14).

And again:

“Egypt was glad when they departed; for the fear of them fell upon them. He spread a cloud for a covering; and fire to give them light in the night” (Psalm cv. 38, 39).

The reason why a cloud was upon the tabernacle by day, and a fire by night, was, that the tabernacle represented heaven and the church, the cloud, the presence of the Lord by means of Divine Truth, and the fire, His presence by means of Divine Good, which is called the good of faith, each ultimate in order, therefore they were as coverings for the tabernacle; on this account it is said in the passages adduced above from David and Isaiah: “Over all the glory shall be a covering and, “be spread a cloud for a covering.”

The same is signified by the cloud which covered Mount Horeb, and into which Moses entered; also by the cloud in which Jehovah descended on Mount Sinai, and by the pillar of a cloud which stood at the door of the tent of Moses (Exod. xxiv. 15-17, 18; xix. 16, 18; xxxiv. 5; xxxiii. 9, 10).

sRef Job@37 @15 S17′ sRef Ezek@1 @4 S17′ [17] This is also the signification of the cloud in the following passages in Ezekiel:

“I looked, and behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it” (i. 4).

And again:

“The cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court. Then the glory of Jehovah went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of Jehovah’s glory” (x. 3, 4).

The cherubim here signify the Lord’s care, that he may not be approached except through the good of love; hence cherubim signify the heavens, particularly, the inmost or third heaven, because the angels of that heaven receive Divine Truth in the good of love, therefore it is Divine Truth that defends, which, in its essence, is the good of love. This Divine Truth, as it descends out of the inmost heaven into the lower heavens, and at length into the world where men are, from being pure becomes gradually denser. This is the reason why it appears in the lowest degree like a cloud, which signifies the Divine Truth accommodated to the apprehension of the angels in the lowest heaven, who are spiritual-natural, and, lastly, to the apprehension of men in the natural world. And because the Divine Truth in this degree is similar to the Divine Truth as it is in the sense of the letter of the Word, therefore a cloud signifies the Word as to the sense of the letter. This Divine Truth is that which filled the court like a cloud, and lastly the house, at the right side of which the cherubim stood. And because this Divine Truth is interiorly spiritual, and shines from celestial light, therefore it is called glory, and it is said that the court was filled with the brightness of the glory of Jehovah. Hence also it is said in Job:

“When” “God causeth the light of his cloud to shine?” (xxxvi. 15).

sRef Ps@148 @4 S18′ sRef Jer@51 @9 S18′ sRef Ps@68 @34 S18′ sRef Isa@14 @14 S18′ sRef Gen@1 @7 S18′ [18] Since the higher heavens appear to the eyes of those who are in the lower heavens as though covered over with a thin bright cloud, because the lower angels cannot behold the higher or interior Divine except according to their quality, therefore also the Divine Truth in the higher heavens, or what is the same thing, the higher heavens themselves, are in some passages of the Word meant by clouds. For whether we say Divine Truth, or the heavens, it is the same thing, since the heavens are heavens from the Divine Truth, and the angels there are angels from the reception of it. In this sense clouds are mentioned in Isaiah:

Lucifer, “thou saidst in thine heart, I will ascend above the heights of the cloud; I will become like the Most High” (xiv. 14).

And in Jeremiah:

“Forsake” Babylon, “and let us go everyone into his own land; for her judgment hath reached unto the heavens, and she hath lifted up herself even to the clouds” (li. 9).

And in David:

“Ascribe ye strength unto God; over Israel is his majesty, and his strength is in the clouds” (Psalm lxviii. 34).

In these passages clouds signify the same thing as the waters above the firmament (Gen. i. 7), and the waters above the heavens (Psalm cxlviii. 4); for clouds are formed of water. That waters signify Divine Truth, may be seen above (n. 7, 483, 518).

sRef Ezek@34 @12 S19′ sRef Deut@5 @22 S19′ sRef Deut@5 @26 S19′ sRef Ezek@30 @18 S19′ sRef Deut@5 @25 S19′ sRef Deut@5 @23 S19′ sRef Deut@5 @24 S19′ sRef Ezek@38 @9 S19′ sRef Joel@2 @2 S19′ [19] Since there are clouds of a thinner and brighter quality, and also of a denser and darker kind, and because the thinner and brighter appear beneath the heavens, but the denser and darker about many of the hells, it is therefore evident that, in the opposite sense, clouds also signify the falsities of evil, which are contrary to truths from good; as in the following passages.

Thus in Ezekiel:

As for Egypt, “a cloud shall cover her, and her daughters shall go into captivity” (xxx. 18).

Again, in the same prophet:

He shall ascend, “like a cloud to cover the land” (xxxviii. 9).

And again:

The sheep “scattered in the day of cloud and thick darkness” (xxxiv. 12).

Hence also the last judgment, when those who are in falsities of evil are about to perish, is called “A day of cloud and obscurity” (Joel ii. 2; Zephaniah i. 15). The signification of “the cloud, and thick darkness,” which appeared to the sons of Israel when the law was given from Mount Sinai, is similar (Deut. iv. 11, 12, 15; v. 22, 26). For although Jehovah, that is, the Lord, descended upon that mountain in a bright cloud, yet it appeared before the eyes of the people, who were in falsities of evil, like a gloomy cloud; see the Arcana Coelestia (n. 1861, 6832, 8814, 8819, 9434, 10,551).

sRef Rev@10 @1 S0′ 595. And the rainbow over his head.- That this signifies the interior things of the Word, is evident from the signification of a rainbow, as denoting the Divine Truth as it is in the spiritual sense of the Word, concerning which we shall speak presently; and from the signification of being over the head, as denoting what is interior; for “above” and “higher” signify within and interior, as is evident from this fact, that when mention is made of “interior,” then “higher” is understood in heaven. For the heavens where the interior angels, or the interiorly wise are, appear also above the heavens where the exterior angels, or the exteriorly wise are. For this reason the three heavens are distinct one from another in regard to altitude, the inmost or third heaven appearing above the middle or second heaven, and this above the ultimate or first.

[2] The reason why higher signifies what is interior, is, that when higher and lower things are together, that is exist simultaneously, as in the head of man, they then co-exist in that order; so that those things which were above in successive order, become interior, and those which were below in successive order, become exterior, consequently higher signifies interior and lower exterior things. This may be illustrated by the idea of a surface (superficies), in the centre of which are purer, and in the peripheries denser things. Things superior and inferior form such a surface, when they become one, and constitute what is simultaneous. The signification of the angel encompassed with a cloud, spoken of above, is clear from these observations, since to be encompassed, for the same reason, and from the same idea, denotes to be from without and below.

[3] A rainbow signifies interior Divine Truth, as the Word is in the spiritual sense, because the light of heaven, like the light of the world, according to its incidence upon objects, and its modification therein, produces variegations of colours, and also rainbows; these also I have been permitted occasionally to see in the angelic heaven, as may be seen described in the Arcana Coelestia (n. 1623-1625). But the rainbows which appear in the angelic heaven differ from the rainbows which appear in the world in this, that the rainbows of heaven are from a spiritual origin, whereas the rainbows of the world are from a natural origin. For the rainbows of heaven are from the light which proceeds from the Lord as the Sun, and because that Sun is in its essence the Divine Love of the Lord, and the light therefrom is Divine Truth, hence the variegations of light, which are seen as rainbows, are diversities of intelligence and wisdom with the angels. It is from this fact that rainbows there signify the form and beauty of spiritual Divine Truth; but the rainbows of the world are from a natural origin, that is from the sun of the world and its light, and are therefore only modifications and consequent variegations of light from the waters falling from a cloud. And since there are coloured appearances in the spiritual world similar to those in the natural world, and such appearances are correspondences, therefore the rainbows of the world signify the same as the rainbows of heaven, that is, spiritual Divine truths in their form and beauty. These truths are such as those of the Word in the spiritual sense.

sRef Ezek@1 @26 S4′ sRef Ezek@1 @27 S4′ sRef Ezek@1 @28 S4′ [4] Similar things are signified by the rainbows in Ezekiel:

“Above the expanse that was over the head” of the cherubim “was the likeness of a throne as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness of the appearance of a man above upon it. And I saw as it were the appearance of a burning coal, as the appearance of fire round about within it, from the appearance of his loins and upward, but from the appearance of his loins and downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the rainbow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of Jehovah” (i. 26-28).

Since the cherubim signify providence and care in order that the Lord may not be approached except by means of the good of love, therefore there appeared a throne, and upon the throne the appearance of a man, and the throne signifies the entire heaven, and the man upon the throne, the Lord Himself. By the appearance of a burning coal, as the appearance of fire, from the appearance of his loins and upward, is signified celestial Divine Love, which reigns in the higher heavens; for the higher heavens are represented by the upper part of the body, from the loins upward, to which they correspond, for these heavens form that [part] in the Grand Man (Maximus Homo), which is heaven. Fire like a burning coal, signifies that love, and similarly the loins, for the loins correspond to the marriage of good and truth, in which those are who are in the higher heavens, therefore heaven is called a marriage, and the Lord is called the Bridegroom and Husband, while heaven and the church are called a bride and wife. That from his loins downward, he appeared as the brightness of fire, which was like a rainbow, signifies spiritual Divine Love, which reigns in the lower heavens, for the region of the body from the loins even to the soles of the feet corresponds to that love. And because that love proceeds from celestial Divine Love, it is called fire and its brightness, Divine Truth from the Divine Good of love being that which shines and presents the appearance of a rainbow. It is therefore evident, that the translucence of spiritual Divine Truth through natural Divine Truth, presents that appearance in the heavens, and is consequently signified by it, as stated above. But these things may be more clearly understood from what is stated in Heaven and Hell concerning heaven, that from the Divine Human of the Lord it has reference to one man (n. 59-86); concerning the correspondence of all things of heaven with all things of man (n. 87-102); and, in the Arcana Coelestia concerning the correspondence of the loins (n. 3021, 4280, 4462, 5060-5062).

sRef Gen@9 @15 S5′ sRef Gen@9 @16 S5′ sRef Gen@9 @17 S5′ sRef Gen@9 @14 S5′ sRef Gen@9 @12 S5′ sRef Gen@9 @13 S5′ [5] The signification of the bow in the cloud, or the rainbow, in the book of Genesis is similar:

“God said” to Noah, “This is the sign of the covenant which I make between me and you and every living soul that is with you, unto the generations of an age; I have set my bow in the cloud, and it shall be for a sign of a covenant between me and the earth. And it shall come to pass that in beclouding myself with a cloud over the earth, that the bow shall be seen in the cloud; and I will remember my covenant which is between me and you and every living soul in all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I see it to remember the everlasting covenant between God and every living soul in all flesh that is upon the earth” (ix. 12-17).

He who does not know that in every part of the Word there is also a spiritual sense, may imagine that the bow in the cloud, called a rainbow, appears as a sign that the earth shall be no more destroyed by a flood, when yet that bow is from causes in nature, and is mediately produced when the rays of light from the sun strike upon the watery particles of rain from a cloud, it is therefore evident that there were also similar bows or rainbows before the flood. By the rainbows, therefore, which are seen by men on earth, from the correspondence between things spiritual and things natural, are understood the rainbows seen by the angels in the spiritual world, all of which exist from the light of heaven and its modification in the spiritual-natural sphere of that world, consequently from spiritual Divine Truth, and its translucence in natural Divine Truth; for all the light in heaven is spiritual, and is in its essence Divine Truth proceeding from the Lord. It is therefore evident that the bow in the cloud, or the rainbow, signifies spiritual Divine Truth, translucent through natural Divine Truth, and this translucence exists with those who are reformed or regenerated by the Lord by means of Divine Truth and a life according to it; the translucence itself also appears in the heavens as a rainbow. By the sign of a covenant is signified the presence and conjunction of the Lord with them, for a covenant denotes conjunction. This sign was given, because the flood, which then destroyed the human race, signified the deadly falsities of evil, by which the posterity of the Most Ancient Church perished; the restitution and establishment of a new church called the Ancient Church by Divine Truth conjoined to spiritual good, which in its essence is charity, is representatively shown by rainbows in heaven, and is therefore signified by rainbows in the world. As these words involve many interior things which cannot be briefly unfolded, they may be seen explained in detail in the Arcana Coelestia (n. 1031-1059).

sRef Rev@10 @1 S0′ 596. And his face as the sun.- That this signifies the Divine Love of the Lord, from which is all Divine Truth which is the Word in heaven and in the church, is evident from the signification of face, when used in reference to the Lord, as denoting the Divine Love, the Divine Mercy, and every good (see above, n. 74, 412); and from the signification of sun, when used in reference to the Lord, as also denoting the Divine Love (see above, n. 401, 525, 527). And because from the Lord as the sun in the angelic heaven proceeds all light there, and since the light there is Divine Truth, therefore this, from which is all Divine Truth, is meant, and because the Word includes all Divine Truth, and since the same Word which is in the world, is also in heaven, and because the strong angel coming down out of heaven means the Lord as to the Word, as may be seen above (n. 593), therefore it is here said the Divine Truth, which is the Word in heaven and in the church. That the same Word which is in the world, is also in heaven, may be seen in Heaven and Hell (n. 259, 261, 303-310).

sRef Matt@22 @39 S0′ sRef Matt@22 @38 S0′ sRef Matt@22 @37 S0′ sRef Rev@10 @1 S0′ sRef Matt@22 @40 S0′ 597. And his feet as pillars of fire.- That this signifies Divine Truth or the Word in ultimates, which is natural, sustaining the interior things therein, also full of the good of love, is evident from the signification of feet, when used in reference to the Lord, as denoting the Divine Good of natural Divine Love, which is the ultimate in Divine order (see above, n. 65, 69); and from the signification of pillars, as denoting lower truths which sustain the higher (see also above, n. 219); and from the signification of fire, when used in reference to the Lord, as denoting the Divine Love (see also above, n. 68, 496, 504). From these things it is evident, that by the feet of the angel seen as pillars of fire, is signified the Divine Truth, or the Word in its ultimates, which, as the natural sustaining the interior things therein, is full of the good of love. Divine Truth in the ultimates means the Word in the sense of the letter; and because this sense is natural, and the Natural is the ultimate of Divine order, therefore it sustains spiritual and celestial Divine Truth, just as pillars sustain a house, and as the feet, sustain the body. For without the natural sense of the Word, interior things, which are spiritual and celestial, would fall to ruin, as a house if its pillars were removed. Therefore all things, even to the most minute details contained in the ultimate, or natural sense of the Word, are perpetual correspondences, that is, they correspond to spiritual and celestial things in the heavens, and therefore are also significative of them. It may, in some degree, be evident from this fact, how the natural Divine Truth, which is the Word in the world, sustains the spiritual and celestial Divine Truth, which is the Divine Truth in heaven, as pillars support a house. It is therefore evident, why the feet of the angel were seen as pillars of fire.

That the Word also in its ultimate or natural sense is full of the good of love, is evident from these words of the Lord:

“Thou shalt love the Lord thy God with all thy heart, and in all thy soul, and in all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang [all] the law and the prophets” (Matt. xxii. 37-40).

Here by the law and the prophets is meant the Word in its entire compass and detail; consequently by these words is meant that each and all things in the Word depend on the good of love to the Lord, and on the good of charity towards the neighbour.

sRef Rev@10 @2 S0′ sRef Rev@10 @3 S0′ sRef Rev@10 @4 S0′ 598. Verses 2-4. And he had in his hand a little book open, and he set his right foot upon the sea, and the left upon the earth. And he cried with a great voice as a lion roareth; and when he cried, seven thunders uttered their voices. And when the seven thunders uttered their voices, I was about to write; and I heard a voice out of heaven, saying unto me, Seal up the things which the seven thunders uttered, and write them not. “And he had in his hand a little book open,” signifies the Word manifested, “and he set his right foot upon the sea, and the left upon the earth,” signifies the sense of the letter which is natural, in which are all things of heaven and the church. “And he cried with a great voice as a lion roareth,” signifies testification of grievous lamentation on account of the desolation of Divine Truth in the church; “and when he cried, seven thunders uttered their voices,” signifies instruction out of heaven, and perception concerning the last state of the church. “And when the seven thunders uttered their voices, I was about to write,” signifies that he was desirous of manifesting that state; “and I heard a voice out of heaven saying unto me, Seal up the things which the seven thunders uttered, and write them not,” signifies a command from the Lord, that those things should be kept back and not yet be manifested.

sRef Rev@10 @2 S0′ 599. And he had in his hand a little book open.- That this signifies the Word manifested, is evident from the signification of a little book open, as denoting the Word manifested. That this is denoted by the little book open, is clear from this fact, that by the strong angel coming down out of heaven, and having in his hand the little book, is represented the Lord as to the Word, and indeed as to its ultimate sense, which is called the sense of the letter (see above, n. 593); and since the Word is manifested as well to angels as to men, it is therefore said, a little book open.

sRef Rev@10 @2 S0′ 600. And he set his right foot upon the sea, and the left upon the earth.- That this signifies the sense of the letter, which is natural, in which are all things of heaven and the church, is evident from the signification of feet, when used in reference to the angel, who means the Lord as to the Word, as denoting the Divine Truth in ultimates, or the Word in the natural sense, which is the sense of the letter (see above, n. 65, 69); feet, in a general sense (communi sensu), signify natural things, because man, from the head to the soles of the feet, corresponds to heaven, which in its whole compass has reference to one Man (unum Hominem); the head corresponds to the inmost or third heaven, the angels of which are celestial; the breast even to the loins corresponds to the middle or second heaven, the angels of which are called spiritual, while the feet correspond to the ultimate or first heaven, the angels of which are celestial-natural and spiritual-natural; but the soles of the feet correspond to the world, in which everything is natural; the reason why the feet signify natural things, is evident from these facts. More may be seen concerning this correspondence, in Heaven and Hell (n. 59-86, and 87-102).

[2] It is therefore evident, why the feet of the angel, by whom the Lord as to the Word is represented, signify the natural sense of the Word which is the sense of its letter; and from the signification of his right foot upon the sea, and the left foot upon the earth, as denoting all things of heaven and the church; for by the right are signified all things of good from which is truth, and by the left, all things of truth from good, and by the sea and the earth are signified all things exterior and interior, pertaining to heaven and the church, by the sea, exterior things, and by the earth, interior things. And because all things of heaven and the church have reference to good and to truth, and also to things exterior and interior, therefore these words signify generally all things pertaining to heaven and the church. The reason why the angel was seen to stand upon the sea, and upon the earth, is, that the outward appearance of things, in the spiritual world, is similar to that of things in the natural world; for example, in the former as in the latter there are seas, and also lands, circumflowing seas, and lands between them (see above, n. 275, 342, 538). From this fact it is clear, that by sea and earth are signified all things of heaven, and also of the church.

[3] Since right and left are mentioned in the Word throughout, and in some places, the right alone, or the left alone is named, I desire to explain, in a few words, the signification of each used separately, and of both together. This may be known by the position of the quarters in the spiritual world, where to the right is the south, to the left the north, in front the east, and behind the west. For an angel is continually turned to the Lord as the Sun, therefore before him is the Lord as the east, and behind him is the Lord as the west, and at his right hand is the south, and at his left hand the north. It is in consequence of this turning, that the right signifies truth in light, and the left, truth in shade; or, what is the same thing, that the right signifies spiritual good, which is truth in light, and the left spiritual truth, which is truth in shade; thus also the right signifies good from which is truth, and the left, truth from good. Such things are signified by all the right and left parts of the body, and also by the right and left parts of the head; as by the right and left eye, the right and left hand, the right and left foot, and so on, the signification peculiar to each member or part being still retained. The general and particular signification of right and left, in the Word of both the New and the Old Testaments, is clear from these few observations, as in the following places.

sRef Matt@6 @4 S4′ sRef Matt@6 @3 S4′ [4] Thus in Matthew:

“When thou doest thine alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret” (vi. 3, 4).

These words signify that good must be done from good, and for the sake of good, and not for the sake of self and the world in order to be seen; by alms is meant every good work; and let not thy left hand know what thy right hand doeth, signifies that good must be done from good itself, and not without good, for otherwise it is not good. The right hand signifies good from which [is truth], and the left hand, truth from good, as stated above; these act as one with those who are in the good of love and charity, but not so with those who in their good actions consider themselves and the world, therefore the left hand here means to know, and to act without good. That thine alms may be in secret, signifies that it may not be for the sake of appearance.

sRef Matt@25 @41 S5′ sRef Matt@25 @34 S5′ sRef Matt@25 @33 S5′ [5] Again:

“And” the king “shall set the sheep on his right hand, but the goats on the left. And he shall say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. And he shall say unto them on the left hand, Depart from me, ye cursed, into eternal fire, prepared for the devil and his angels” (xxv. 33, 34, 41).

He who does not know the signification of sheep and goats in the proper sense, may suppose, that sheep mean all the good, and goats all the evil; but in the proper sense, the sheep mean those who are in the good of charity towards their neighbour, and consequently in faith, and the goats those who are in faith separated from charity, thus all those upon whom judgment is to take place in the last time of the church.

For all those who were in the good of love to the Lord, and therefore in the good of charity and faith, were taken up into heaven before the Last Judgment, and all those who were not in the good of charity, and therefore not in faith, consequently all those who were interiorly and at the same time exteriorly evil, were cast down into hell before the Last Judgment; but those who were interiorly good and not equally so exteriorly, also those who were interiorly evil but exteriorly in good, were all left till the Last Judgment, then those who were interiorly good were taken up into heaven, and those who were interiorly evil were cast down into hell. See what is said upon this fact, from things heard and seen, in the small work on the Last Judgment. From these things it is evident, that goats mean those who were in faith separated from charity, and this is also meant by the he-goat in Daniel (viii. 5-25); and in Ezekiel (xxxiv. 17). It is therefore evident, that by the right hand, where the sheep are, is meant the good of charity and of faith therefrom, and the left hand, where the goats are, means faith separated from charity. The reason why it is said to the sheep, that they should inherit the kingdom prepared for them from the foundation of the world, is, that, in the heavens, at the right hand is the south, where are all those who are in truths from good, for in the southern part the proceeding Divine itself is of such a quality, as is meant by the kingdom prepared from the foundation of the world, therefore they are also called “the blessed of my Father.” By the Father is meant the Divine Good, from which are all things of heaven. It is not said of the goats at the left hand, “prepared from the foundation of the world,” but “eternal fire, prepared for the devil and his angels,” because the evil make hell for themselves. They are called cursed, because the cursed in the Word mean all those who turn themselves away from the Lord, for such reject the charity and faith of the church. The signification of eternal fire may be seen in Heaven and Hell (n. 566, 575).

sRef Matt@27 @38 S6′ [6] The two robbers who were crucified, one on the right, and the other on the left of the Lord, have a similar signification to the sheep and the goats; therefore it was said to the one who acknowledged the Lord, that he should be with Him in paradise (Matt. xxvii. 38; Mark xv. 27; Luke xxiii. 39-43). And in John,

Jesus said to His disciples who were fishing, “Cast the net on the right side of the ship, and ye shall find. They cast therefore, and were no longer able to draw it for the multitude of fishes” (xxi. 6).

sRef John@21 @6 S7′ [7] Since fishing, in the Word, signifies the instruction and conversion of men who are in external or natural good, in which good most of the Gentiles were at that time, for fish signify the things pertaining to the natural man, and a ship signifies doctrine from the Word, therefore the right side of the ship signifies the good of life. It is therefore evident that the signification of the Lord’s commanding them to cast the net on the right side of the ship, is, that they should teach the good of life. That thus they would convert the Gentiles to the church, is signified by their finding in such abundance that they could not draw the net for the multitude of fishes. It must be clear to every one, that the Lord would not have commanded them to cast the net on the right side of the ship, if the right side had not been significative.

sRef Matt@5 @30 S8′ sRef Matt@5 @29 S8′ aRef Matt@5 @28 S8′ [8] Again, in Matthew:

“And if thy right eye hath caused thee to stumble, pluck it out, and cast it from thee. And if thy right [hand] hath caused thee to stumble, cut it off, and cast it from thee” (iv. 29, 30).

That by the right eye and the right hand the Lord did not mean the right eye and the right hand, every one can see from this fact, that the eye was to be plucked out, and the hand to be cut off, if they caused to stumble. But because the eye, in the spiritual sense, signifies everything pertaining to the understanding and thought therefrom, and the right hand everything pertaining to the will and affection thence, it is obvious that by plucking out the right eye, if it caused to stumble, is signified, that if evil be thought, it must be rejected from the thought; and that by cutting off the right hand, if it caused to stumble, is signified, that if evil be willed, it must be shaken off from the will. For neither the eye nor the right hand can cause to stumble, but the thought of the understanding and the affection of the will to which they correspond, can cause to stumble. The reason why the right eye and the right hand are mentioned, and not the left eye and the left hand, is, that by the right is signified good, and in the opposite sense evil, but by the left is signified truth, and, in the opposite sense falsity, and every cause of stumbling is from evil, but not from falsity, unless the falsity be the falsity of evil.

That these things are said concerning the internal man, whose function is to think and will, and not concerning the external, whose function is to see and act, is evident also from the words which immediately precede concerning the woman of another, that merely to look upon her to lust after her is to commit adultery.

sRef Matt@20 @22 S9′ sRef Matt@20 @23 S9′ [9] In the Gospels, the mother of the sons of Zebedee asked Jesus that one of her sons should sit on His right hand and the other on the left in His kingdom; “Jesus said, Ye know not what ye ask, to sit on my right hand, and on my left, is not mine to give, except to those whom it is granted by the Father” (Matt. xx. 20-23; Mark x. 35-40).

The reason why the mother of Zebedee’s children, James and John, made this request was, that by mother is meant the church, by James, charity, and by John, the good of charity in act. These two, or those who are in them, in heaven are at the right and left hand of the Lord. There to the right hand is the south, to the left the north, and in the south are those who are in the clear light of truth from good, while in the north are those who are in the obscure light of truth from good. The Divine itself, proceeding from the Lord as the Sun, produces a Divine sphere of such a nature in those quarters, on which account none can possibly dwell there but those who are in such truths from good. This is signified by its being said, that to sit on the right hand, and on the left hand of the Lord, is only for those to whom it is given or prepared by the Father. By the Father is meant the Divine Good of the Divine Love, from which is heaven, and everything pertaining to heaven. These words of the Lord therefore mean, that the Lord gives to sit on His right hand and on His left in the heavens to those for whom an inheritance in the south and north has been prepared from the foundation of the world.

sRef Ps@89 @11 S10′ sRef Ps@89 @12 S10′ [10] That the right hand means the south in the heavens, is evident in David:

“The heavens are thine, and the earth is thine; thou hast founded the world, and the fulness thereof. The north and the right hand thou hast created them” (Psalm lxxxix. 11, 12).

The heaven and the earth mean the higher and lower heavens, and also the internal and external church. The world and the fulness thereof, mean the heavens, and the church in general as to good and truth, the world means heaven and the church as to good, and the fulness thereof, heaven and the church as to truth. And because these, or those who are in them, are in the north and in the south, and the south is at the right hand of the Lord, therefore it is said, the north and the right hand; and since such is the quality of Divine Truth united to Divine Good in those quarters from the foundation of the world, as said above, it is therefore said, “thou hast founded” and “thou hast created.”

sRef Isa@30 @21 S11′ sRef Isa@30 @20 S11′ [11] And in Isaiah:

“The Lord gave you the bread of adversity, and the waters of affliction, but shall not thy teachers be forced to fly away any more, and thine eyes shall again look to thy teachers; and thine ears shall hear the word saying, This is the way, walk ye in it, when ye go to the right hand, and when ye go to the left” (xxx. 20, 21).

These words treat of the state of those who are in temptations, and who, by means of temptations, and after they are past, admit and receive instruction in the truths of doctrine. The temptations themselves are signified by the bread of adversity, and the waters of affliction; by the bread of adversity are signified temptations as to the good of love, and by waters of affliction are signified temptations as to the truths of faith.

For temptations are of two kinds, as to good which is of love, and as to truth which is of faith; bread signifies the good of love, and waters signify the truths of faith, while adversity and affliction signify states of temptation. Instruction in the truths of doctrine is signified by, thine eyes shall again look to thy teachers, eyes denoting understanding and faith, and teachers doctrine. The good of life according to truths of doctrine is signified by, thine ears shall hear the word, ears denoting obedience, and since obedience is of the life, therefore by hearing the word is signified a life according to the truths of doctrine. Instruction and obedience are further described by the words, “saying, This is the way, walk, ye in it, when ye go to the right hand, and when ye go to the left;” by way is signified truth leading; truth leading to the south in heaven is meant by going to the right, and truth leading to the north there is signified by going to the left.

sRef Isa@54 @2 S12′ sRef Isa@54 @3 S12′ [12] Again, in the same prophet:

“Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; hinder not, lengthen thy cords, and make firm thy nails; for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the nations, and they shall cause the desolate cities to be inhabited” (liv. 2, 3).

The subject here treated of is the establishment of the church among the Gentiles. To enlarge the place of the tent, signifies the increase of the church in regard to worship from good. To stretch forth the curtains of the habitations, signifies the increase of the church as to truths of doctrine. To lengthen the cords, signifies the extension of those doctrines; to make firm the nails, signifies confirmation from the Word. By breaking forth on the right and on the left, is signified amplification as to the good of charity, and the truth of faith, on the right denoting as to the good of charity, and on the left, as to the truth of faith from that good. By the seed which shall inherit the nations, is signified truth by means of which there are goods, seed denoting truth, and nations goods; and by the desolate cities, which the nations shall cause to be inhabited, are signified truths from the goods of life, desolate cities denoting truths of doctrine, where truths did not exist before, nations denoting the goods of life from which are truths, and to dwell denoting to live.

sRef Isa@9 @19 S13′ sRef Isa@9 @20 S13′ sRef Isa@9 @21 S13′ [13] So again:

“In the wrath of Jehovah of hosts is the land darkened, and the people are become as fuel for the fire; they shall not spare a man (vir) his brother. And if he cut off on the right hand, he shall yet be hungry; and if he eat on the left hand, they shall not be satisfied; they shall eat a man (vir) the flesh of his own arm” (ix. 19-21).

These words describe the extinction of good by falsity, and of truth by evil; the extinction of all good and truth, however they may be enquired for, is signified by, if he cut off on the right hand, he shall yet be hungry, and if he eat on the left hand, they shall not be satisfied. The right hand denotes good from which truth comes; the left hand denotes truth from good; to cut and to eat towards those, signify inquiry; to be hungry and not to be satisfied, denotes not to be found, and if found, still not to be received. The rest of the passage is explained above (n. 386:2).

sRef Ezek@1 @10 S14′ [14] And in Ezekiel:

“The likeness of the faces” of the cherubim, “they four had the face of a man, and the face of a lion, on the right side; and the face of an ox on the left side, and they four had the face of an eagle” (i. 10).

The signification of the cherubim, and of their faces, which were as the face of a man, of a lion, of all ox, and of an eagle, may be seen above (n. 277-291). The reason why the face of a man and the face of a lion were seen on the right side, is, that by man is signified Divine Truth in light and intelligence, and by the lion, Divine Truth thence in power, such as it is in heaven in the south; and the face of the ox seen on the left side, signifies the good of truth in obscurity, for an ox signifies the good of the natural man, which is in obscurity with those who dwell in heaven to the north.

sRef Zech@12 @6 S15′ [15] So in Zechariah:

“In that day will I make the governors of Judah like a furnace of fire among the wood, and like a torch of fire in a sheaf; and they may devour all the people round about, on the right hand and on the left; that Jerusalem may yet dwell under herself in Jerusalem” (xii. 6).

The subject here treated of is the establishment of the celestial church, or the church which will be in the good of love to the Lord, and which is meant by the house of Judah. Her governors mean the goods together with the truths of that church; the dispersion of evils and falsities by these is signified by their being made like a furnace of fire among the wood, and like a torch of fire in the sheaf, and by their devouring all the people round about, on the right hand and on the left. The evils that shall be dispersed by that church are signified by the words, “like a furnace among the wood, and like a torch of fire in a sheaf;” and the falsities that shall also be dispersed, are signified by the people round about, whom they shall devour or consume. That that church shall be safe from the infestation of evils and falsities, and shall live in the good of life according to truths of doctrine, is signified by the words, “that Jerusalem shall yet dwell under herself in Jerusalem.” To dwell is used in reference to the good of life, and Jerusalem signifies the church as to the truths of doctrine.

sRef Ezek@21 @15 S16′ sRef Ezek@21 @16 S16′ [16] Again, in Ezekiel:

“I will set the point of the sword against all their gates; it is made into lightning, it is sharpened for the slaughter. Gather thyself, turn to the right hand, arrange thyself, turn to the left hand, whither thy faces nod” (xxi. 15, 16).

These words describe the destruction of truth by deadly falsities. The sword signifies such falsity destroying truth, while the deadly character and enormity of such falsity is denoted by the sword made into lightning, sharpened for the slaughter. That those who are in such falsity are destitute of any good and truth, although they may make diligent enquiry, is signified by, Gather thyself, turn to the right hand, arrange thyself, turn to the left hand, whither thy faces nod.

sRef Zech@11 @17 S17′ [17] And in Zechariah:

“Woe to the worthless shepherd that leaveth the flock! the sword upon his arm, and upon his right eye; his arm shall be clean dried up, and the eye of his right side shall be utterly darkened” (xi. 17).

By the worthless shepherd that leaveth the flock, are meant those who do not teach truth and by it lead to the good of life, and who do not care, whether that which they teach be true or false. By the sword being upon his arm is signified falsity destroying all the good of the will, and by its being upon the eye of his right side falsity destroying all the truth of the understanding. That they shall be deprived of all good and truth is signified by, his arm shall be clean dried up, and the eye of his right side shall be utterly darkened. These words are further explained (n. 131:13, 152).

sRef Ex@29 @20 S18′ [18] Since the right side of the body, and the members of the right side, signify good by means of which there is truth, therefore when Aaron and his sons were inaugurated into the priesthood, it was commanded, that the blood of the ram should be taken, and put upon the tip (auricula) of their right ear, upon the thumb of their right hand, and upon the great toe of their right foot (Exod. xxix. 20).

This was commanded, because blood signified Divine Truth, by means of which is the good of love, for the latter was represented by Aaron, and the former by his sons; and because for the purpose of representing the Divine Good of love, all inauguration is effected by Divine truth, therefore blood was put upon the tip of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot. The tip of the right ear signifies obedience from perception; the thumb of the right hand signifies good in the will, and the great toe of the right foot, good in act.

sRef Lev@14 @17 S19′ sRef Lev@14 @16 S19′ sRef Lev@14 @27 S19′ sRef Lev@14 @28 S19′ sRef Lev@14 @25 S19′ sRef Lev@14 @26 S19′ sRef Lev@14 @15 S19′ sRef Lev@14 @24 S19′ sRef Lev@14 @14 S19′ [19] Since leprosy signifies good consumed by falsities, the way in which this evil can be remedied by Divine means is described by the process of the cleansing of the leper, understood according to the spiritual sense. We shall give only a brief summary of this. The priest was to take of the blood of the offering for sin and put it upon the tip of the right ear of him that was to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, and the priest was to take of the oil from the log and pour it upon the palm of his left hand, and the priest was to dip his right finger in the oil which was in his left palm and sprinkle of the oil with his right finger seven times before Jehovah (Levit. xiv. 14-17, 24-28). Similar things to those above are here signified by the tip of the right ear, the thumb of the right hand, and the great toe of the right foot. The same is also signified by the blood, that is, the Divine Truth, for this purifies man from the falsities which have destroyed the goods pertaining to him; and when he is purified from these, good may be brought forth by means of truths and the man be thus cured of his leprosy.

From what has been stated then it is clear that the right and left signify good from which is truth, and truth from good, as shown above. What other reason could there be for sprinkling the blood upon the right part of those members, and for pouring the oil into the left palm, and sprinkling with the right finger?

sRef Ezek@4 @4 S20′ [20] Similarly the prophet Ezekiel was commanded to lie upon his left side, and lay the iniquity of the house of Israel upon it (Ezekiel iv. 4). A prophet signifies one who teaches, and, in the abstract sense, the doctrine of the church. The left side signifies the doctrine of truth from good, and by means of truths from good, man is purified from his iniquities.

sRef 1Ki@7 @39 S21′ [21] Solomon placed the lavers,

“five near the shoulder of the house on the right hand, and five near the shoulder of the house on the left hand; and he set the” brazen “sea at the right shoulder of the house eastward over against the south” (1 Kings vii. 39).

The reason of this was, that the house or temple represented heaven and the church, and the lavers represented purifications from falsities and evils, and thus preparations for entrance into heaven and the church. The right shoulder of the house signified the south in the heavens, where Divine Truth is in its light, and the left shoulder signified the north, where Divine Truth is in its shade. Thus the ten lavers signified all things pertaining to purification, and all who are purified, and by five on the one side, and five on the other, were signified those, or that kind of men, with whom Divine Truth is in light, and with whom it is in shade. For ten signifies all things and all persons, and five, one part or one kind; the brazen sea represented the common purifier (purificatorium), and the reason why this was placed at the right shoulder of the house eastward over against the south, was, that the Divine Truth, which purifies, proceeds from the Divine Love of the Lord, for the east is where the Lord appears as the Sun; and the Divine Truth, which is the light of heaven from that Sun, is in its clearness and brightness in the south. This was the reason why the common purifier was placed eastward over against the south. These interior things (arcana) of the Word cannot be understood in the world, except from a knowledge of the quarters in heaven, which are different from those in the world. Concerning the quarters in heaven, see what has been said from things seen and heard, in Heaven and Hell (n. 141-153).

sRef Deut@17 @11 S22′ sRef Gen@24 @49 S22′ sRef Deut@17 @20 S22′ sRef Num@20 @17 S22′ sRef Gen@13 @9 S22′ sRef Deut@2 @27 S22′ [22] In the spiritual world, every one enters and walks in ways which lead to those who are in a similar ruling love, and every one is free to go which way he desires, thus in that way into which, and by which, his love leads him, and the ways to the right and the left tend to the one or to the other love, that is, to that which is implanted; for this reason therefore the right and left also signify what is pleasant, free, and desired. Thus in the book of Genesis:

Abraham said unto Lot, “Separate thyself; if to the left hand, I will go to the right; if to the right hand, I will go to the left” (Gen. xiii. 9).

And again, when Abraham’s servant asked Rebecca as a wife for Isaac, he said to Laban:

“Tell me, that I may look to the right hand, or to the left” (Gen. xxiv. 49).

By not departing and going to the right or to the left, is also signified not to go any other way than that in which the Lord Himself leads, and in which the good and truth of heaven and the church lead, thus not to walk erroneously, as that they should not depart from the word of the priest the Levite, and the judge, nor from the precepts in the Word, to the right hand or to the left (Deut. xvii. 11, 20; xxviii. 14; Joshua i. 7; 2 Sam. xiv. 19), and that the sons of Israel should not turn to the right hand or to the left, but should go by the way of the king when they passed through the land of Edom, (Num. xx. 17); and also when they passed through the land of the king of Sihon (Deut. ii. 27). That the right hand signifies complete power, and, when used in reference to the Lord, the Divine Omnipotence, may be seen above (n. 298).

sRef Rev@10 @3 S0′ 601. And cried with a great voice, as a lion roareth.- That this signifies testification of grievous lamentation on account of the desolation of Divine Truth in the church, is evident from the signification of crying with a great voice, as denoting testification of grievous lamentation, of which we shall speak presently; and from the signification of as a lion roareth, as denoting, on account of the desolation of Divine Truth in the church. For a lion signifies Divine Truth in its power, as may be seen above (n. 278), and roaring signifies the effect of grief, on account of the desolation thereof.

sRef Rev@10 @6 S2′ sRef Rev@10 @5 S2′ [2] That this is the signification of crying with a great voice as a lion roareth, is also evident from that which follows in this chapter, in which the desolation of Divine Truth in the church is treated of. For the strong angel coming down out of heaven, means the Lord as to the Word, which is Divine Truth, and it is afterwards said of him that he lifted up his hand to heaven, and sware by Him that liveth unto the ages of the ages, that there should be time no longer. By there being time no longer is signified, that there should be no longer any understanding of Divine Truth, nor, consequently, any state of the church.

sRef Rev@10 @7 S3′ [3] And it is afterwards said, “In the days of the voice of the seventh angel, the mystery of God shall be consummated,” which signifies the last judgment, which takes place when there is no longer any faith of Divine Truth, because there is not any good of charity. It is evident from these things, that by crying with a loud voice as when a lion roareth, signifies testification of grievous lamentation on account of the desolation of Divine Truth in the church.

[4] Moreover, in the Word, mention is frequently made of a lion; and a lion, in the highest sense, signifies the Lord as to Divine Truth, and also heaven and the church as to the same from the Lord, whence a lion also signifies the Divine Truth as to power. Concerning this signification of lion, see above (n. 278). It is therefore evident, that roaring, or the roaring of a lion, signifies ardent affection to defend heaven and the church, and thus save the angels of heaven and the men of the church, which is effected by destroying the falsities of evil by means of Divine Truth and its power. But in the opposite sense roaring, and the roaring of a lion, signify burning desire to destroy and devastate the church, which is effected by destroying Divine Truth by means of the falsities of evil. These things are signified by the roaring of a lion, because a lion roars when it is hungry and seeks its prey, and also when it is enraged against its enemies.

sRef Isa@31 @4 S5′ [5] That such things are signified in the Word by to roar and roaring, is evident from the following passages.

In Isaiah:

“Thus hath Jehovah spoken unto me, Like as the lion roareth and the young lion over his prey, when a multitude of shepherds runneth forth against him, he will not be afraid of their voice, nor abase himself for the noise of them; so shall Jehovah of hosts come down to fight upon mount Zion, and upon the hill thereof” (xxxi. 4).

Jehovah is compared to a lion roaring, because a lion signifies the Lord as to Divine Truth and its power, and roaring signifies the ardour of defending the church against evils and falsities, wherefore it is said, “so shall Jehovah of hosts come down to fight upon mount Zion, and upon the hill thereof.” Mount Zion denotes the celestial church, and the hill thereof, or Jerusalem, the spiritual church; the prey over which the lion roareth, signifies deliverance from hell.

sRef Joel@3 @16 S6′ [6] So in Joel:

“Jehovah shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall tremble; but Jehovah will be a refuge for his people, and a defence of the sons of Israel” (iii. 16).

The defence of the faithful by the Lord, by means of Divine Truth, is described by Jehovah roaring out of Zion, and uttering His voice from Jerusalem. The vehement power of Divine Truth, and the terror arising therefrom, are described by the heavens and earth trembling; while salvation and defence are described by Jehovah being a refuge for His people, and a defence to the sons of Israel; the people of Jehovah and the sons of Israel denote the faithful who are of the church.

sRef Hos@11 @9 S7′ sRef Hos@11 @10 S7′ sRef Hos@11 @11 S7′ [7] And in Hosea:

“I will not return to destroy Ephraim. They shall go after Jehovah; he shall roar like a lion, because he shall roar, and with honour shall the sons from the sea draw near, with honour shall they come as a bird out of Egypt, and as a dove out of the land of Assyria; and I will cause them to dwell upon their houses, saith Jehovah” (xi. 9-11).

Ephraim signifies the church as to the understanding of truth, concerning which what follows is therefore said. To walk after Jehovah signifies to worship the Lord, and to live from Him. He shall roar like a lion, because he shall roar, signifies their defence by Divine Truth. With honour shall the sons from the sea draw near, signifies that those who are in natural good shall draw near to the church; with honour shall they come as a bird out of Egypt, signifies their natural thought from scientific truths (ex scientificis veris), a bird denoting thought, and Egypt what is scientific, which is natural truth. And as a dove out of the land of Assyria, signifies that they shall have rational good and truth, a dove denoting rational good, and the land of Assyria, the church as to rational truth. For with man there are both natural and rational good and truth; the Natural is lower or exterior, and looks to the world, the Rational is higher or interior, conjoining the Natural with the Spiritual. The Natural is signified by Egypt, the Rational by Assyria, and the Spiritual by Israel. And I will cause them to dwell upon their houses, signifies life from the will of good and from the understanding of truth; the human mind, which consists of these, is meant by house, and to live is signified by dwelling.

sRef Amos@3 @8 S8′ sRef Amos@3 @7 S8′ [8] Again, in Amos:

“The Lord Jehovih will not do a word without revealing his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord Jehovih hath spoken, who will not prophesy?” (iii. 7, 8).

Here by the Lord Jehovih not doing a word without revealing His secret to His servants the prophets, is signified, that the Lord opens the interior things of the Word and of doctrine to those who are in truths from good. By revealing His secret is signified to enlighten and to open the interior things of the Word; His servants the prophets signify those who are in the truths of doctrine and who receive. “The lion hath roared, who will not fear?” signifies a powerful revelation and manifestation of Divine Truth. “The Lord Jehovih hath spoken, who will not prophesy?” signifies the reception thereof, and manifestation. The Lord is called Lord Jehovih, when good is treated of.

sRef Zech@11 @3 S9′ [9] Again, in Zechariah:

“The voice of the howling of the shepherds because their magnificence is laid waste; a voice of the roaring of [young] lions because the pride of Jordan is laid waste” (xi. 3).

The voice of the howling of the shepherds because their magnificence is laid waste, signifies the grief of those who teach, because the good of the church has perished. Those who teach truth and by means of it lead to good of life, are called shepherds, and magnificence denotes the good of the church. The voice of the roaring of the young lions because the pride of Jordan is laid waste, signifies grief on account of the desolation of Divine Truth in the church. Those who are in Divine truths are called lions; roaring signifies grief; the pride of Jordan which is laid waste, signifies the church as to the Divine Truth introducing.

sRef Job@37 @5 S10′ sRef Job@37 @4 S10′ [10] Thus also in Job:

God “roareth with his voice, he thundereth with the voice of his majesty; nor yet doth he overthrow when his voice is heard. God thundereth marvellously with his voice” (xxxvii. 4, 5).

By roaring and thundering with the voice is signified the power and efficacy of Divine Truth or the Word.

sRef Jer@51 @39 S11′ sRef Jer@51 @38 S11′ sRef Jer@51 @37 S11′ [11] In the passages quoted, roaring, in an extended sense, signifies the ardent affection to defend heaven and the church, or the angels of heaven and the men of the church which is effected by destroying the falsities of evil by means of Divine Truth, and its power. But by roaring, in the opposite sense, is signified the burning desire to ruin and destroy the church, which is done by destroying Divine Truth by means of the falsities of evil. In this sense “to roar” is mentioned in the following passages.

Thus in Jeremiah:

“Babylon shall become heaps, a dwelling-place of dragons, an astonishment, and an hissing. They shall roar together like lions; they shall growl as lions’ whelps; when they have become warm I will set their feasts, and I will make them drunken, that they may exult, and may sleep the sleep of an age, and not awake” (li. 37, 38, 39).

The destruction of Babylon, so that truth or good shall be no longer found in her, is signified by, Babylon shall become heaps, a dwelling-place of dragons, an astonishment, and an hissing. Babylon signifies those who abuse holy things for the purpose of ruling by them. Their burning desire to destroy Divine Truth by means of the falsities of evil, is signified by, they shall roar together like lions; they shall growl as lions’ whelps. The ardour of those banded together to effect this wickedness is signified by the words “when they have become warm I will set their feasts”; that such shall become insane from the falsities of evil is signified by, I will make them drunken that they may exult. That they will never understand any truth, and therefore will not see life, is signified by, that they may sleep the sleep of an age, and not awake.

sRef Jer@2 @14 S12′ sRef Jer@2 @15 S12′ [12] Again, in the same prophet:

“Is Israel a servant? Is he born of the house? Why has he become a prey? The young lions roar against him, they utter their voice, and make his land waste; his cities are burned, so that there is no inhabitant” (ii. 14, 15).

Is Israel a servant? Is he born of the house, signifies, the church which had been in truths and goods, and that hitherto it is not. Israel signifies the church; a servant, those who are in truths, and born of the house, those who are in goods. Why has he become a prey? signifies the devastation thereof. The young lions roar against him, and utter their voice, signifies the desolation of Divine Truth in the church by the falsities of evil; they make his land waste, signifies the destruction of the church itself by evils. His cities are burned so that there is no inhabitant, signifies the destruction of its doctrinals also by evils, so that no good of the church remains.

sRef Ezek@19 @7 S13′ sRef Ezek@19 @3 S13′ [13] And in Ezekiel:

“One of the cubs, a lioness, rose up; it became a young lion, but it learned to catch the prey; it devoured men, defiled widows, and laid waste the cities, and the land was laid waste, and the fulness thereof, by the voice of his roaring” (xix. 3, 7).

These things are said of the Jewish church, which is here meant by the mother of lions. The young lion signifies the falsity of evil eager to destroy the truth of the church. By catching the prey, is signified the destruction of the truth and good of the church. It devoured men, and defiled widows, and devastated the cities, signifies the destruction of all understanding of truth, and of good that desires truth, and also of doctrinals. Men signify the understanding of truth, widows, good desirous of truth, and cities, doctrinals. The land was laid waste and the fulness thereof, by the voice of his roaring, signifies the devastation of the church, and the extinction of all truth from the Word by the falsity of evil; land denoting the church, fulness denoting the truths thereof from the Word, and the voice of roaring denoting the destroying falsity of evil.

sRef Jer@25 @30 S14′ sRef Jer@25 @29 S14′ sRef Jer@25 @31 S14′ [14] Again, in Jeremiah:

“I call for a sword upon all the inhabitants of the earth. Therefore say unto them, Jehovah shall roar from on high and utter his voice from the habitation of his holiness; in roaring he shall roar against their dwellings. A tumult shall come even to the end of the earth; for the strife of Jehovah is against the nations, judgment shall enter with all flesh; he will give the wicked to the sword” (xxv. 29-31).

Here the vastation of the church is attributed to Jehovah, although men themselves are the cause of it. I call for a sword upon all the inhabitants of the earth, signifies falsity destroying every truth in the whole church. Jehovah shall roar from on high, and utter his voice from the habitation of his holiness, signifies testification of grief in heaven on account of the vastation of Divine Truth. In roaring he shall roar against their dwellings, signifies grievous sorrow and lamentation over all things of the church. A tumult shall come even to the end of the earth, signifies the disturbance of all things of the church from primaries to its ultimates. For the strife of Jehovah is against the nations, judgment shall enter with all flesh, signifies visitation and judgment upon all who are in evils. He will give the wicked to the sword, signifies their destruction from falsities.

sRef Amos@1 @2 S15′ [15] And in Amos:

“Jehovah will roar from Zion, and utter his voice from Jerusalem; so that the habitations of the shepherds shall mourn, and the top of Carmel shall wither” (i. 2).

By roaring from Zion, is signified grievous sorrow, and a voice from Jerusalem signifies lamentation. The mourning of the habitations of the shepherds, and the withering of the top of Carmel, signifies on account of the vastation of all the goods and truths of the church, the habitations of the shepherds signify all the goods of the church, the top of Carmel signifies all the truths thereof, and the mourning and withering denote vastation. The reason why the top of Carmel signifies the truths of the church is, that there were vineyards on Carmel, and the truth of the church is signified by wine (vinum).

sRef Isa@5 @30 S16′ sRef Isa@5 @25 S16′ sRef Isa@5 @26 S16′ sRef Isa@5 @27 S16′ sRef Isa@5 @28 S16′ sRef Isa@5 @29 S16′ [16] Again, in Isaiah:

“The anger of Jehovah is kindled against his people. He hath lifted up an ensign to the nations from far, and hath hissed unto them from the end of the earth. His roaring is like that of a lion, he roareth as the young lions; yea, he rageth and layeth hold of the prey, he seizeth and none taketh from him; and he rageth against them like the raging of the sea; and if one look unto the land, behold darkness and anxiety, and the light is darkened in the ruins thereof” (v. 25-30).

Here also His roar like that of a lion, and as of young lions, signifies grief and lamentation over the vastation of Divine Truth in the church by the falsities of evil. By laying hold of the prey and none taking it from Him, is signified the liberation and salvation of those who are in truths from good. The vastation itself is described by, Behold darkness and anxiety, and the light is darkened in the ruins thereof. Darkness denotes falsities, anxiety evil, the darkening of the light denotes the disappearance of Divine Truth, and ruins signify total subversion.

sRef Ps@32 @3 S17′ sRef Ps@74 @4 S17′ sRef Ps@74 @3 S17′ sRef Job@3 @24 S17′ sRef Ps@38 @8 S17′ [17] So in David:

“The enemy hath destroyed everything in the sanctuary. Enemies roared in the midst of the feast” (Psalm lxxiv. 3, 4).

Enemy signifies evil from hell, the sanctuary signifies the church, and the feast, worship. The signification of these words in a series is therefore evident. That roaring signifies grievous lamentation from grief of heart, is clear from these passages in David:

When I kept silence, my bones waxed old through my roaring all the day long (Psalm xxxii. 3).

And again:

“I am feeble and sore broken; I have roared by reason of the roaring of my heart” (Psalm xxxviii. 8).

And in Job:

“My sighing cometh before my bread, and my roarings are poured out like the waters” (iii. 24).

sRef Rev@10 @3 S0′ sRef Rev@10 @11 S0′ sRef Rev@10 @7 S0′ 602. And when he cried, seven thunders uttered their voices.- That this signifies instruction out of heaven and perception concerning the last state of the church, is evident from the signification of uttering voices, as denoting to instruct, in the present case, to instruct out of heaven, because it is said that the seven thunders uttered; and from the signification of the seven thunders, as denoting the Divine Truth as to understanding and perception (see above, n. 273). The thunders are said to be seven, because seven signifies all things, and what is full, and is used when things holy are treated of (see above, n. 20, 24, 257, 300). The reason why it relates to the last state of the church, concerning which John was instructed out of heaven by voices like thunder, is, that that state is treated of in the present chapter, as is evident from these words (in verse 7): “In the days of the voice of the seventh angel, when he is about to sound, the mystery of God shall also be consummated; as he hath declared in good tidings to his servants the prophets.” And that [Divine Truth] shall still be taught in the church, before that state, which is the end, shall come, is meant by the last words of this chapter, “Thou must prophesy again over peoples, and nations, and tongues, and many kings” (verse 11). It is evident from these things, that by the seven thunders uttered their voices is signified instruction out of heaven, and perception, concerning the last state of the church.

sRef Rev@10 @4 S0′

603. And when the seven thunders uttered their voices, I was about to write.- That this signifies that he was desirous of manifesting that state, is evident from the signification of, when the seven thunders uttered their voices, as denoting instruction out of heaven, and perception, concerning the last state of the church (see just above, n. 602); and from the signification of, “I was about to write,” as denoting to be desirous of manifesting; that to write denotes to manifest is evident.

sRef Rev@10 @4 S0′ 604. And I heard a voice out of heaven saying unto me, Seal up the things which the seven thunders uttered, and write them not.- That this signifies a command from the Lord that those things should be reserved and not yet be manifested, is evident from the signification of hearing a voice out of heaven, as denoting a command from the Lord, which is, “write them not;” and from the signification of sealing up those things which the seven thunders uttered, as denoting that those things in which he was instructed, and which he perceived, concerning the last state of the church should be kept secret and reserved; and from the signification of, “write them not,” as denoting that they are not yet to be made manifest; see just above (n. 603). That to seal up denotes to keep secret, and reserve until another time, is evident from what follows in this book where the middle state of the church is treated of, which occurs between the sounding of the sixth and seventh angels, that is, between the last state but one of the church and its last state, wherefore the things that are to take place in the last state, are those which must be reserved, and not yet manifested.

sRef Rev@10 @5 S0′ sRef Rev@10 @7 S0′ sRef Rev@10 @6 S0′ 605. Verses 5-7. And the angel whom I saw standing upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth unto the ages of the ages, who created heaven, and the things that are therein, and the earth, and the things that are therein, and the sea, and the things that are therein, that there shall be time no longer. But in the days of the voice of the seventh angel, when he is about to sound, the mystery of God shall also be consummated, as he hath declared in good tidings to his servants the prophets.- “And the angel whom I saw standing upon the sea and upon the earth,” signifies the Lord, to whom all things of heaven and the church are subject; “lifted up his hand to heaven,” signifies affirmation before the angels concerning the state of the church; “And sware by him that liveth unto the ages of the ages,” signifies truth from his own Divine; “who created heaven and the things that are therein, and the earth and the things that are therein, and the sea, and the things that are therein,” signifies the Lord as to all things interior and exterior; “of heaven and the church that there shall be time no longer,” signifies that there would be no longer any understanding of Divine Truth, nor any state of the church therefrom. “But in the days [of the voice] of the seventh angel, when he is about to sound,” signifies the last state of the church, and then revelation of Divine Truth; “the mystery of God shall also be consummated, as he hath declared in good tidings to his servants the prophets,” signifies prediction in the Word concerning the coming of the Lord to be fulfilled when the end of the church is at hand.

sRef Rev@10 @5 S0′ sRef Lam@2 @1 S0′ sRef Isa@60 @13 S1′ sRef Isa@66 @1 S1′ sRef Ps@132 @7 S1′ sRef Ps@8 @6 S1′ 606. And the angel whom I saw standing upon the sea and upon the earth.- That this signifies the Lord, to whom all things of heaven and the church are subject, is evident from the signification of an angel coming down out of heaven, as denoting the Lord (see above, n. 593); and from the signification of standing upon the sea and upon the earth, as denoting to whom all things of heaven and the church are subject (see above, n. 600:1-2); hence by standing upon them is signified that they are subject to Him.

Thus in David:

“Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet” (Psalm viii. 6).

This is said of the Lord, whose dominion over all things of heaven and the church, is meant by all things being put under His feet.

And in Isaiah:

“I will make the place of my feet honourable” (lx. 13).

The place of the feet of the Lord, in the general sense, means all things of heaven and the church, because the Lord as the Sun is above the heavens; but, in a particular sense, by the place of His feet is signified the church, for the Lord’s church is with men in the natural world, and the Natural is the ultimate, in which the Divine closes, and upon which it rests, as it were. For this reason the church on earth is also called the footstool of the Lord; as in the same prophet:

“The earth is my footstool” (lxvi. 1; Matthew v. 35).

Also in Lamentations:

“He hath cast down from heaven unto the earth the beauty of Israel, nor doth he remember his footstool” (ii. 1).

And in David:

“We will go into his tabernacles; we will bow down at his footstool” (Psalm cxxxii. 7).

This also is said of the Lord, and by His footstool is signified the church on earth.

[2] From these things it is evident that by standing upon the sea and upon the earth, when used in reference to the Lord, is signified that all things of heaven and the church are subject to Him. But specifically the sea and the earth, upon which He set His feet, signify the ultimate heaven, and the church on earth, as just stated. For the upper parts of the body of the angel, signify the higher heavens, because they correspond to them; for the inmost heaven corresponds to the head, the middle heaven, to the breast, as far as the loins, and the ultimate heaven to the feet, but the church on earth, to the soles of the feet, therefore this latter is meant by His footstool. It may be concluded from this correspondence that in general and particular by the angel standing upon the sea and upon the earth, by whom the Lord is meant, represented the whole heaven, for the Lord is heaven, and His Divine Human forms it according to the image of itself, for this reason the whole heaven in the sight of the Lord is as one man, and corresponds to all things of man, consequently heaven is also called the Grand Man (Maximus Homo). See what is said on this subject in Heaven and Hell (n. 59-102).

sRef Rev@10 @5 S0′ 607. Lifted up his hand to heaven.- That this signifies affirmation before the angels concerning the state of the church, is evident from the signification of lifting up the hand to heaven, as denoting affirmation before angels; that this is concerning the state of the church is evident from that which follows. That affirmation before the angels is here signified by lifting up the hand to heaven, may be concluded from this fact, that affirmations are made by raising the hands to heaven, also from this, that he sware by Him that liveth unto the ages of the ages that there should be time no longer, as immediately follows. To swear is an expression of affirmation, and the time that should be no longer signifies the state of the church.

sRef Rev@10 @6 S0′ 608. And sware by him that liveth unto the ages of the ages.- That this signifies truth from His own Divine, is evident from the signification of swearing, as denoting asseveration and confirmation, and when stated of the Lord, as denoting truth, of which we shall speak presently; and from the signification of, ” him that liveth unto the ages of the ages,” as denoting the Divine from eternity, which alone lives, and which is the source of life to all in the universe, both to angels and men. That this is the signification of him that liveth unto the ages of the ages, may be seen above (n. 289, 291, 349). That to swear signifies asseveration and confirmation, but, in the present case, truth, because from the angel, by whom the Lord is meant, is evident from this fact, that to swear is to assert and confirm the truth of a statement, and when done by the Lord, means Divine verity. For oaths are taken only by those who are not interiorly in truth itself, that is, by those who are not interior but only exterior men; therefore they are never taken by angels, and much less therefore by the Lord. But the reason why He is said to swear in the Word, and why the sons of Israel were allowed to swear by God, is, that they were merely exterior men, and because when the asseveration and confirmation of the internal man, comes into the external, it takes the form of an oath. And in the Israelitish church all things were external, and these represented and signified things internal. The case is similar also in regard to the Word in the sense of the letter. It is therefore evident that by the angel swearing by Him that liveth unto the ages of the ages, is not meant that he thus sware, but that he said in himself that it was the truth, and that this falling into the natural sphere, became, according to correspondences, changed into the form of an oath.

sRef Isa@62 @8 S2′ sRef Amos@8 @7 S2′ sRef Jer@44 @26 S2′ sRef Amos@4 @2 S2′ sRef Jer@51 @14 S2′ [2] Now because to swear is only an external act corresponding to the confirmation of the mind of the internal man, and consequently signifies it, therefore in the Word of the Old Testament it is said to be lawful to swear by God, and even God Himself is said to take an oath. That this signifies confirmation, asseveration, and the absolute truth, or that a thing is true, is evident from the following passages.

Thus in Isaiah:

“Jehovah hath sworn by his right hand, and by the arm of his strength” (lxii. 8).

And in Jeremiah:

“Jehovah of hosts hath sworn by his soul” (li. 14; Amos vi. 8).

And again, in Amos:

“The Lord Jehovih hath sworn by his holiness” (iv. 2).

And again, in the same prophet:

“The Lord Jehovah hath sworn by the excellency of Jacob” (viii. 7).

And in Jeremiah:

“Behold, I have sworn by my great name” (xliv. 26).

Jehovah swearing by His right hand, by His soul, by His holiness, and by His name, signifies by the Divine Truth; for the right hand of Jehovah, the arm of His strength, His holiness, His name, and His soul, mean the Lord as to Divine Truth, thus Divine Truth proceeding from the Lord. The signification of the excellency of Jacob is similar, for the mighty one of Jacob means the Lord as to Divine Truth.

sRef Ps@132 @11 S3′ sRef Isa@45 @23 S3′ sRef Jer@22 @5 S3′ [3] That to swear, when stated of Jehovah, signifies confirmation from Himself, or from His Divine, is evident in Isaiah:

“By myself have I sworn, the word has gone out of my mouth, and shall not be recalled” (xlv. 23).

And in Jeremiah:

“I swear by myself, saith Jehovah, that this house shall become a desolation” (xxii. 5).

Because swearing, when stated of Jehovah, signifies Divine Truth, therefore it is said in David,

“Jehovah hath sworn in truth unto David; He will not turn from it” (Psalm cxxxii. 11).

sRef Isa@14 @24 S4′ sRef Luke@1 @72 S4′ sRef Ps@105 @8 S4′ sRef Ps@89 @35 S4′ sRef Isa@54 @9 S4′ sRef Ps@89 @49 S4′ sRef Ps@89 @3 S4′ sRef Ps@95 @11 S4′ sRef Luke@1 @73 S4′ sRef Deut@1 @35 S4′ sRef Ps@105 @9 S4′ sRef Ezek@16 @8 S4′ sRef Jer@11 @5 S4′ sRef Ps@110 @4 S4′ [4] Jehovah God, or the Lord, never swears, for it does not belong to God Himself, or the Divine Truth, to swear; but when God, or the Divine Truth, wills to have anything confirmed before men, then that confirmation, passing into the natural sphere, becomes an oath or takes the solemn formula of an oath in the world. It is therefore evident, that although God never swears, yet in the sense of the letter of the Word, which is the natural sense, it may be said that He swears. This therefore is the signification of swearing when stated of Jehovah or the Lord in the preceding passages, and also in the following.

Thus in Isaiah:

“Jehovah of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass” (xiv. 24).

And in David:

“I have made a covenant with my chosen, I have sworn unto David my servant. O Lord, thou swearest unto David in truth” (Psalm lxxxix. 3, 35, 49).

And again:

“Jehovah hath sworn, and will not repent” (Psalm cx. 4).

And in Ezekiel:

“I sware unto thee, and entered into a covenant with thee, and thou becamest mine” (xvi. 8).

And in David:

“Unto whom I sware in my anger” (Psalm xcv. 11).

And in Isaiah:

“I have sworn that the waters of Noah should no more go over the earth” (liv. 9).

And in Luke:

“To remember his holy covenant; the oath which he sware to our father Abraham” (i. 72, 73).

And in David:

“He was mindful of his covenant which he made with Abraham, and his oath with Isaac” (Psalm cv. 8, 9).

And in Jeremiah:

“That I may establish the oath which I have sworn unto your fathers” (xi. 5 xxxii. 22).

“The land which I sware to give to your fathers” (Deut. i. 35 x. 11; xi. 9, 21; xxvi. 3, 15; xxxi. 20; xxxiv. 4).

sRef Dan@12 @7 S5′ [5] From these things it is evident what is meant by the angel lifting up his hand to heaven, and swearing by Him that liveth unto the ages of the ages.

Similarly in Daniel:

“I heard the man (vir) clothed in linen, when he held up his right hand and his left hand unto the heavens, and sware by him that liveth unto the ages of the ages” (xii. 7).

This signifies affirmation before the angels concerning the state of the church, that what follows is Divine Truth.

sRef Isa@65 @16 S6′ sRef Ps@63 @11 S6′ sRef Jer@12 @16 S6′ sRef Jer@4 @2 S6′ sRef Isa@19 @18 S6′ sRef Deut@6 @13 S6′ [6] Since the church instituted with the sons of Israel was a representative church, in which all things that were commanded were natural things, representing and consequently signifying spiritual things, therefore the sons of Israel, with whom the church was, were allowed to swear by Jehovah, and by His name, also by the holy things of the church, and this represented, and therefore signified, internal confirmation, and also truth. This will be evident from the following passages.

Thus in Isaiah:

“He who blesseth himself in the earth let him bless himself in the God of truth; and he that sweareth in the earth let him swear by the God of truth” (lxv. 16).

And in Jeremiah:

“Swear by the living Jehovah, in truth, in judgment, and in justice” (iv. 2).

And in Moses:

“Thou shalt fear Jehovah thy God, and serve him, and shalt swear in his name” (Deut. vi. 13; x. 20).

And in Isaiah:

“In that day shall five cities in the land of Egypt swear to Jehovah of hosts” (xix. 18).

And in Jeremiah:

“If in learning they will learn the ways of my people, to swear by my name, Jehovah liveth” (xii. 16).

And in David:

“Every one that sweareth by” God “shall glory, but the mouth of them that speak a lie shall be stopped” (Psalm lxiii. 11).

To swear by God, signifies to speak truth, for it follows, “but the mouth of them that speak a lie shall be stopped.” That they swore by God, see also Gen. xxi. 23, 24, 31; Joshua ii. 12; ix. 20; Judges xxi. 7; 1 Kings i. 17.

sRef Jer@5 @2 S7′ sRef Zeph@1 @6 S7′ sRef Zeph@1 @4 S7′ sRef Mal@3 @5 S7′ sRef Isa@48 @1 S7′ sRef Deut@5 @11 S7′ sRef Hos@4 @15 S7′ sRef Ps@24 @4 S7′ sRef Zeph@1 @5 S7′ sRef Jer@5 @1 S7′ sRef Zech@8 @17 S7′ sRef Jer@5 @7 S7′ [7] Since the ancients were allowed to swear by Jehovah God, it therefore follows that it is a most serious evil to swear falsely or to lie; as is evident from these passages.

Thus in Malachi:

“I will be a witness against the sorcerers, and against the adulterers, and against false swearers” (iii. 5).

And in Moses:

“Thou shall not swear a lie by my name, so that thou profane the name of thy God,” and “thou shalt not take the name of thy God in vain” (Deut. v. 11; Lev. xix. 12; Zech. v. 4).

And in Jeremiah:

“Run ye to and fro through the streets of Jerusalem, and see if there be those that say, By the living Jehovah; surely they swear falsely. Thy sons have destroyed me, and sworn by no god” (v. 1, 2, 7).

And in Hosea:

“Israel, swear not, Jehovah liveth” (iv. 15).

And in Zephaniah:

“And I will cut off them that swear by Jehovah, and that swear by their king; and them that are turned back from Jehovah” (i. 4, 5, 6).

And in Zechariah:

“Love not the oath of a lie” (viii. 17).

And in Isaiah:

“Hear ye this, O house of Jacob, which swear by the name of Jehovah, not in truth, nor in justice” (xlviii. 1).

And in David:

“He that hath clean hands and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm xxiv. 4).

[8] From these passages it is clear, that the ancients, who were in the representatives and significatives of the church, were allowed to swear by Jehovah God, in order to testify truth, and by that oath it was signified that they thought what was true, and willed what was good. But it was more especially permitted to the sons of Jacob, since they were altogether natural and external men, and not internal and spiritual; and mere external or natural men desire to have the truth attested and confirmed by oaths, whereas internal or spiritual men do not desire it, yea, are averse from oaths, and account them horrible, especially those in which God and the holy things of heaven and the church are appealed to, and they are satisfied with saying and with having it said, that a thing is true, or that it is so.

sRef Matt@5 @34 S9′ sRef Matt@5 @33 S9′ sRef Matt@5 @36 S9′ sRef Matt@5 @35 S9′ [9] Since swearing is not of the internal or spiritual man, and since the Lord, when He came into the world, taught men to be internal or spiritual, and to that end afterwards abrogated the external things of the church, and opened the internal things of it, therefore he also forbad swearing by God and by the holy things of heaven and the church. This is clear from his own words in Matthew:

“Ye have heard that it hath been said, Thou shall not swear, but shall perform unto the Lord thine oaths; I say unto you, Swear not at all; neither by heaven; for it is God’s throne; neither by the earth; for it is his footstool; neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black” (v. 33-36).

In this passage those holy things which must not be made use of in taking oaths are mentioned, namely, heaven and earth, Jerusalem and the head. And heaven means the angelic heaven, wherefore it is called the throne of God (that by the throne of God is meant that heaven, may be seen above, n. 253, 462, 477); the earth means the church (see above, n. 29, 304, 413, 417), it is therefore called the footstool of God’s feet (that the footstool of God’s feet means the church, see above, n. 606); Jerusalem means the doctrine of the church, it is therefore called the city of the great God (Dei) (that a city denotes doctrine, may be seen above, n. 223); and the head means intelligence therefrom (see above, n. 553, 578); it is therefore said, “thou canst not make one hair white or black,” which signifies, that man can understand nothing of himself.

sRef Matt@23 @21 S10′ sRef Matt@23 @20 S10′ sRef Matt@23 @17 S10′ sRef Matt@23 @18 S10′ sRef Matt@23 @22 S10′ sRef Matt@23 @16 S10′ sRef Matt@23 @19 S10′ [10] Again, in the same Evangelist:

“Woe unto you, ye blind guides, because ye say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind; for whether is greater, the gold, or the temple that sanctifieth the gold? And whosoever shall swear by the altar, it is nothing but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind; for whether is greater, the gift, or the altar that sanctifieth the gift? Whosoever therefore shall swear by the altar, sweareth by it, and by all things thereon. And whosoever shall swear by the temple, sweareth by it, and by Him that dwelleth therein. And he that sweareth by heaven, sweareth by the throne of God, and by Him that sitteth thereon” (xxiii. 16-22).

The reason why they were not to swear by the temple and by the altar, is, that to swear by them, was to swear by the Lord, by heaven, and by the church. For the temple, in the highest sense, means the Lord as to Divine Truth, and, in the respective sense, heaven and the church as to the same, also all worship from Divine Truth (see above, n. 220). And the altar signifies the Lord as to Divine Good, and, in the respective sense, heaven and the church as to that good, also all worship from Divine Good (see above, n. 391). And because by the Lord are meant all Divine things which proceed from Him, for He Himself is in them, and they are of Him, therefore he who swears by Him, swears by all things that are of Him. Similarly, he who swears by heaven and by the church, swears by all the holy things which pertain to them, for heaven embraces and contains them; and similarly the church; it is therefore said, that the temple is greater than the gold of the temple, because the temple sanctifies the gold, and that the altar is greater than the gift which is upon it, because the altar sanctifies the gift.

sRef Rev@10 @6 S0′ 609. Who created heaven, and the things that are therein, and the earth, and the things that are therein, and the sea, and the things that are therein.- That this signifies the Lord as to all things, interior and exterior, of heaven and the church, is evident from the signification of creating, as denoting not only to cause a thing to be, but also to give it perpetual existence, by holding it together and sustaining it by the proceeding Divine; for the heavens have existed, and do perpetually exist, that is subsist, by the Divine of the Lord, which is called the Divine Truth united to Divine Good, and this received by the angels makes heaven; for this reason when heaven is mentioned, the Lord is meant, because heaven, where the angels are, is heaven from the Lord, that is from the Divine which goes forth from Himself; this, then, is the signification here, of creating; that to create, when spoken of the church, and the men of the church, means to create anew, that is, to regenerate, may be seen above (n. 294); and from the signification of heaven, the earth, and the sea, and the things which are in them, as denoting all things, interior and exterior, of heaven and the church. Heaven, the earth, and the sea, here signify specifically, the higher and lower heavens. Since in the spiritual world the appearance of things is similar to what it is, in the natural world, consequently, there are mountains, lands, and seas, and the mountains there are the higher heavens, because the angels of those heavens dwell upon mountains, and the land and sea there are the lower heavens, for the angels of these heavens dwell below the mountains upon the lands, and as it were in seas (see above, n. 594:18). For this reason the angel who said these things, was seen to stand upon the earth and the sea. The reason why the earth, and the sea, and the things which are in them, also signify all things of the church, both interior and exterior, is, that in the church there are things interior and exterior, just as in the heavens there are things higher and lower, and the former correspond to the latter. That the sea and the earth signify the church as to its exteriors and interiors, may be seen above (600).

According to the sense of the letter, heaven, the earth, and the sea, mean the visible heaven, the habitable earth, and the navigable sea, and the things therein mean the birds, beasts, and fishes. But that these things are not meant by those words, is evident from this fact, that the angel was seen by John, when in the spirit, standing upon the sea and upon the earth. And what is seen in the spirit, is not seen in the natural world, but in the spiritual world, where also, as said above, there are lands and seas, and also angels and spirits therein. Concerning the appearance of seas in that world, and concerning those therein, see above (n. 342).

sRef Rev@10 @6 S0′

610. That there shall be time no longer.- That this signifies that there would be no longer any understanding of Divine Truth, nor any state of the church from it, is evident from the signification of time, as here denoting the state of man as to the understanding of the Word, and therefore the state of the church, because these are the subjects treated of in this chapter. The reason why time signifies state, is, that times in the spiritual world are determined and distinguished only by particular and general states of life. The cause of this is, that the Sun in that world, which is the Lord, is fixed and stationary in the same part of heaven, which is the east, nor is it carried round as the sun in the natural world appears to be. Times are determined by the apparent revolution of this sun, and so exist in general and in particular; in general, the year and its four seasons, which are called spring, summer, autumn, and winter. These four seasons of the year also are the four natural states thereof corresponding to as many states in the spiritual world, which are its general spiritual states. In particular, within those general states in the natural world, there are fixed and stated times, called months and weeks, but especially days, which are distinguished into four natural states, called morning, noon, evening, and night, to which also correspond four states in the spiritual world. Since the Sun, in the spiritual world, as was said above, is not carried round but remains fixed and stationary in the east, therefore there are neither years, months, weeks, days, nor hours, consequently neither are there any determinations by times, but only determinations by states of life, general and particular. For this reason it is not known in the spiritual world what time is, but only what state is; for the determination of a thing gives the idea of it, and the thing is named according to the notion. This then is the reason why it is not known, in the spiritual world, what times are, although they succeed each other there, as in the natural world, but instead of times there are states and their changes; times, therefore, when mentioned in the Word, signify states. Concerning time, and times, in the spiritual world, more, may be seen in Heaven and Hell (n. 162-169); and concerning the changes of state with the angels (n. 154-161).*

[2] Since by time are meant those things that pertain to time in the natural world, as those of the year, and of the day, those of the year being seed time and harvest, and those of the day being morning and evening, the states of the church also are described in the Word by those things which belong to time. By seed time is described and signified the establishment of the church; by harvest, its fructification; by morning, the first time of the church; and by noon to evening, its progression. These natural states also correspond to spiritual states, which are states of heaven and the church. In regard to the church, it passes through those states in general, and so does every man of the church in particular. Every man of the church is also inaugurated into those states from his earliest days, but when the church is at its end, he can then no longer be inaugurated, for he does not receive Divine Truth, but either rejects or perverts it, consequently there can be to him neither seed time nor harvest, that is, neither establishment nor fructification, nor has he morning or evening, that is, neither beginning nor progression. These are the states meant and signified by times in the Word; and because in the end of the church those states cease with the men of the church, it is therefore said here that there shall be time no longer, by which therefore is signified, that there shall be no longer any understanding of Divine Truth or the Word, consequently not any state of the church.

sRef Ezek@7 @7 S3′ sRef Ezek@7 @6 S3′ sRef Ezek@7 @5 S3′ [3] The same is signified by time in Ezekiel:

“The evil, one evil, behold, cometh. The end is come, the end is come; it hath watched over thee. Behold the morning cometh upon thee, O thou that dwellest in the land; the time is come” (vii. 5-7).

These things also are said concerning the state of the church. The end of the former church is first described, and afterwards the establishment of the new church. The end of the former church is described by these words, “The evil, one evil, behold, cometh, the end is come, the end is come;” the establishment of the new church by these words, “The morning cometh upon thee, O thou that dwellest in the land; the time is come.” The morning signifies the state of a new church, or the commencement of a church, and time, its progressive state, consequently the same as seed time and harvest, and noon and evening, mentioned above, consequently the state of the church as to the understanding of truth and the will of good.

[4] So in Daniel:

The fourth beast “shall speak words against the Most High, and shall wear out the saints of the highest ones, because he shall think to change times and the right (jus); and they shall be given into his hand until a time and times, and part of a time” (vii. 25).

By the fourth beast is meant the evil which was about fully to vastate the church. The falsities destroying the truths of the church are meant by the words which he shall speak against the Most High, and by the saints of the highest ones, whom he will wear out; the saints of the highest ones, in the abstract sense, signifying Divine truths. That the truths of the Word and the goods thereof, will then be changed into falsities and evils, is signified by his changing the times and the right; times denoting states of the church as to the understanding of truth. The duration of that state in regard to the end of the church is signified by, until a time, and times, and part of a time, which means a full state of vastation.

sRef Dan@12 @7 S5′ sRef Rev@12 @14 S5′ [5] The same is signified by the following words in Daniel:

“I heard the man clothed in linen when he held up his right hand and his left hand unto heaven, and sware by him that liveth unto the ages of the ages, that [it shall be] for a fixed time of fixed times and a half, and when they were about to make an end to disperse the people of holiness, all these things shall be consummated” (xii. 7).

Time here signifies state and by time, times, and a half, is signified a full state of vastation; it is therefore said, “when they were about to make an end to disperse the people of holiness,” the people of holiness denoting those of the church who are in Divine truths, and, in the abstract, Divine truths. Similarly it is said in the Apocalypse that the woman should be nourished in the wilderness” for a time and times and half a time” (xii. 14).

sRef Jer@31 @36 S6′ sRef Jer@33 @25 S6′ sRef Jer@33 @26 S6′ sRef Ps@74 @17 S6′ sRef Ps@74 @16 S6′ sRef Jer@31 @35 S6′ sRef Gen@8 @22 S6′ [6] Because time signifies those things which pertain to time, as spring, summer, autumn, and winter, by which are signified the states of one who is being regenerated, and of one who is regenerated; also such things as pertain to those times, namely, seed time and harvest, which signify the state of the church in regard to the implantation of truth, and the fructification of good thence; therefore similar things are also signified by the times of the day, morning, noon, evening and night, as in the following passages.

Thus in Genesis:

“During all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease” (viii. 22).

These words are explained in the Arcana Coelestia (n. 930-937).

So in David:

“The day is thine, the night also is thine; thou hast prepared the light and the sun. Thou hast set all the borders of the earth; thou hast made summer and winter” (Psalm lxxiv. 16, 17).

And in Jeremiah:

“Jehovah, giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, If those ordinances depart from before me, the seed of Israel also shall cease from being a nation before me all the days” (xxxi. 35, 36).

And again, in the same prophet:

“Jehovah said, if I have not appointed my covenant of day and night, the ordinances of heaven and earth, I will also refuse the seed of Jacob, and of David my servant” (xxxiii. 25, 26).

Here the ordinances of the sun, of the moon, and of the stars, also the covenant of the day and of the night, and the ordinances of heaven and of the earth, have a signification similar to times, since times have their existence from those ordinances. That seed time and harvest, summer and winter, also day and night, have a similar signification to times, was shown above.

sRef Gen@1 @15 S7′ sRef Gen@1 @18 S7′ sRef Gen@1 @14 S7′ sRef Gen@1 @19 S7′ sRef Gen@1 @17 S7′ sRef Gen@1 @16 S7′ [7] It follows therefore that the same things are signified by times in these words in Genesis:

“God said, Let there be lights in the expanse of the heavens to divide the day from the night; and they shall be for signs and for seasons, and for days, and for years” (Gen. i. 14).

The two luminaries, the sun and the moon, signify love and faith for in the spiritual sense of that chapter the new creation or regeneration of the man of the church is treated of, and those things that chiefly regenerate man, and make the church are signified by what is said of the sun and moon. The above and following words therefore describe the process by which regeneration is accomplished and afterwards the states of regeneration are described. The signification of there being time no longer is therefore now evident from these things.
* A note in the margin of the photolithograph copy says, See where it is said that “it shall be when there shall be neither day nor night” (Jeremiah xxxiii. 20; Zechariah xiv. 7).-TR.

sRef Rev@10 @7 S0′ 611. But in the days of the voice of the seventh angel, when he is about to sound.- That this signifies the last state of the church, and then revelation of Divine Truth, is evident from the signification of the days of the voice of the seventh angel, as denoting the last state of the church; for the progressive changes of the state of the church are described by the sounding of the seven angels, therefore the voice of the seventh angel signifies the last state; and from the signification of, when he is about to sound, as denoting revelation then of Divine Truth. That by sounding a trumpet or horn is signified the influx of Divine Truth, and its revelation, may be seen above (n. 502). That its revelation is here signified, is evident from the following part of this verse, where it is said, “And the mystery of God shall be consummated, as he hath declared in good tidings to his servants the prophets.” This signifies that the prediction concerning the coming of the Lord shall then be fulfilled. With the coming of the Lord there is also revelation of Divine Truth.

sRef Rev@10 @7 S0′ 612. The mystery of God shall be consummated, as he hath declared in good tidings (evangelizavit) to his servants the prophets.- That this signifies prediction in the Word concerning the coming of the Lord to be fulfilled when the end of the church is at hand, is evident from the signification of to be consummated as denoting to be fulfilled; and from the signification of the mystery of God which he hath declared in good tidings, as denoting the coming of the Lord, of which we shall speak presently; and from the signification of his servants the prophets, as denoting the truths of doctrine, in the present case, the Word. That those who are in truths from good are called servants of the Lord, may be seen above (n. 6, 409); and that those who teach doctrine are called prophets, and that in the abstract sense they denote doctrines will be shown below. The reason why the Word is also denoted, is, that the Word is the doctrine of Divine Truth, and was written by the prophets, also that everything of doctrine must be from the Word. It now follows therefore, that by the mystery of God shall be consummated, as he hath declared in good tidings to his servants the prophets, is signified prediction in the Word [concerning the coming] of the Lord to be fulfilled when the end of the church is at hand. This signification of the words is evident from that which precedes and that which follows. In that which immediately precedes it is said, that this shall come to pass “in the days of the voice of the seventh angel,” which means, that it shall come to pass when the end of the church is at hand; and in what follows that after the seventh angel had sounded, it is said, “the kingdoms of the world are become our Lord’s and his Christ’s,” and afterwards, that the temple of God was opened in heaven, and the ark of His covenant was seen in His temple (xi. 15-19). The same is also further evident from this fact, that when the end of the church is at hand, the Word is opened, and a new church established. This also is meant by the coming of the Lord, for the Lord is the Word; when this therefore is opened the Lord appears. That the Word was opened when the Lord came into the world, is a well-known fact; that it is also now opened by the revelation of the spiritual sense of the Word, may be seen in the small work entitled The White Horse, and in Heaven and Hell (n. 1); and that now is the end of the church, may be seen in the small work on the Last Judgment (n. 33-39, and n. 45-52, and following numbers).

sRef Dan@8 @14 S2′ sRef Ezek@7 @5 S2′ sRef Ezek@7 @6 S2′ sRef Ezek@7 @7 S2′ sRef Zech@14 @7 S2′ sRef Dan@8 @26 S2′ [2] The end of the church is also meant by evening, and the coming of the Lord by morning, in the following passage in Daniel:

“Unto the evening and the morning two thousand three hundred” (viii. 14, 26).

The evening signifies the end of the former church, and the morning, the coming of the Lord and the beginning of a new church. The signification of morning in these words in Ezekiel is the same:

“An evil, behold, is come. The end is come, the end is come; it hath watched over thee; behold, it is come. The morning cometh upon thee, O thou inhabitant of the land, the time is come” (vii. 5-7).

By the end here also is signified the end of the church, and by the morning, the coming of the Lord and the beginning of a new church are signified.

Similarly in Zechariah:

“It shall be one day which shall be known to Jehovah, not day nor night; because about the time of evening it shall be light” (xiv. 7).

The one day which shall be known to Jehovah, means the coming of the Lord; the time of evening the end of the church, when all Divine Truth is obscured and falsified; while light signifies the Divine Truth manifested. This new light, or that morning which shall appear at the end of the church, is also here meant by the mystery of God which shall be consummated, as He hath declared in good tidings to His servants the prophets.

sRef Isa@40 @11 S3′ sRef Isa@40 @10 S3′ sRef Isa@40 @9 S3′ [3] Frequent mention is made in the Word of bringing good tidings (evangelizare) and of good tidings (evangelium), and the expressions signify the coming of the Lord, as is evident from the following passages.

Thus in Isaiah:

“O Zion, that bringest good tidings (evangelizatrix), lift up thy voice with strength, get thee up into the high mountain; O Jerusalem, that bringest good tidings, say unto the cities of Judah, Behold your God. Behold, the Lord Jehovih cometh in strength, and his arm shall rule for him. He shall feed his flock like a shepherd” (xl. 9-11).

That these things are said concerning the coming of the Lord is very evident, and therefore Zion and Jerusalem are called bringers of good tidings. By Zion are meant all those who are of the celestial church, and these are they who are in love to the Lord; it is therefore said, “get thee up into the high mountain,” the high mountain denoting that love (see above, n. 405). By Jerusalem are meant all those who are of the spiritual church, and these are they who are in the doctrine of genuine truth; it is therefore said, “lift up thy voice with strength which signifies confession from genuine truths. By the cities of Judah, to which it is said, “Behold your God, behold the Lord Jehovih cometh in strength,” are signified doctrinals from the Word; cities, signify doctrinals; and Judah signifies the Word. That Zion and Jerusalem are called bringers of good tidings, because good tidings (evangelium), signify the coming of the Lord, is evident, for it is said, “Behold your God, behold the Lord Jehovih cometh in strength.” That He will accomplish a judgment, and defend those who acknowledge Him, is signified by, His arm shall rule for him, he shall feed his flock like a shepherd.

sRef Isa@52 @8 S4′ sRef Isa@52 @7 S4′ [4] Again, in the same prophet:

“How delightful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy king shall reign, when he shall see eye to eye that Jehovah returneth to Zion” (lii. 7, 8).

These words also are spoken of the Lord’s coming, and He is evidently meant by, thy king shall reign, and by, when he shall see eye to eye, that Jehovah returneth to Zion; similarly what follows in that chapter, this is the reason that mention is made of bringing good tidings. The rest of this verse may be seen explained above (n. 365:30).

So in Nahum:

“Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace. O Judah, keep thy solemn feasts ” (i. 15).

sRef Isa@61 @2 S5′ sRef Isa@61 @1 S5′ sRef Matt@11 @5 S5′ [5] And in Isaiah:

“The spirit of the Lord Jehovih is upon me; because Jehovah hath anointed me to bring good tidings unto the poor; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, to the bound, to the blind; to proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn” (lxi. 1, 2).

That these things are said concerning the Lord and His coming, is evident from what is said in Matthew (v. 3, and following verses), and in Luke (iv. 16-22). The coming itself is meant by the year of the good pleasure of Jehovah, and the day of vengeance for our God. By the poor, the captives, the bound and the blind, to whom the Lord is said to bring good tidings, are meant the Gentiles, who are said to be such, because, not having the Word, they were in ignorance of truth. The Gentiles are also meant in Matthew by “The poor who hear the gospel” (xi. 4, 5).

sRef Matt@24 @14 S6′ sRef Ps@96 @13 S6′ sRef Rev@14 @6 S6′ sRef Rev@14 @7 S6′ sRef Ps@96 @2 S6′ [6] And in David:

“Sing unto Jehovah, bless his name; declare the good tidings of his salvation from day to day; for Jehovah cometh, for he cometh to judge the earth; he shall judge the world with justice, and the peoples in his truth” (Psalm xcvi. 2, 13).

The acknowledgment and celebration of the Lord with joy of heart on account of His coming, is signified by “Sing unto Jehovah, bless his name; declare the good tidings of his salvation from day to day.” The coming itself is described by “Jehovah cometh”; and because His coming is when the last judgment takes place, it is therefore said, “he cometh to judge the earth; he shall judge the world with justice, and the peoples, in his truth.” The earth means the church; the world means those in the church who are in the good of charity; and the peoples, those who are in truths thence. That it is the coming of the Lord when the Last Judgment takes place, was stated above, for then the evil will be separated from the good, or the goats from the sheep, and the evil will be judged to hell, and the good to heaven. This is also signified by the words of Isaiah in the above passage, “to proclaim the day for vengeance for our God, to comfort all that mourn.” This is the reason that where the Last Judgment is treated of, mention is also made of declaring good tidings; as also in the following passages in the Apocalypse:

“And I saw another angel flying in the midst of heaven, having the eternal gospel to preach unto them that dwell on the earth, and to every nation, and tribe, and tongue, and people, saying with a great voice, Fear God, and give glory to him, for the hour of his judgment is come” (xiv. 6, 7).

That when the end of the church takes place, the coming of the Lord will be proclaimed, is predicted by the Lord Himself in the gospels:

“And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew xxiv. 14; Mark xiii. 8-10).

sRef Luke@2 @11 S7′ sRef Luke@3 @16 S7′ sRef Luke@3 @18 S7′ sRef Luke@3 @17 S7′ sRef Luke@2 @10 S7′ sRef Luke@1 @19 S7′ [7] That the coming of the Lord is understood by bringing good tidings and by good tidings, is also evident from the following passages.

Thus in Luke:

The angel said to Zacharias, “I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to bring thee these good tidings” (i. 19).

And again:

“The angel said to the shepherds, Fear not, for behold, I bring unto you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord” (ii. 10, 11).

And again, in the same, it is said that John preached good tidings to the people concerning Jesus (iii. 16-18). And Jesus said, “the law and the prophets” were preached until John (xvi. 16). The Lord Himself and also His disciples declared the good tidings of the kingdom of God (Matt. iv. 23; ix. 35; Mark i. 15; Luke vii 22; viii.1; ix. 1, 2, 6). The kingdom of God, means a new heaven and a new church from the Lord.

sRef Mark@8 @35 S8′ sRef Mark@16 @15 S8′ [8] Since declaring good tidings signifies to announce the coming of the Lord, hence by the gospel (good tidings), in the highest sense, is signified the Lord Himself as to His coming, as to judgment, and as to the salvation of the faithful, in the following passages in Mark:

Jesus said, “For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it” (viii. 35; x. 29, 30).

He said to the disciples:

“Go ye into all the world, and preach the gospel to every creature” (xvi. 15).

sRef Rev@10 @9 S0′ sRef Rev@10 @10 S0′ sRef Rev@10 @8 S0′ 613. Verses 8-10. And the voice which I heard out of heaven, spake unto me again, and said, Go, and take the little book, which is open in the hand of the angel who standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey; and when I had eaten it, my belly was made bitter.- “And the voice which I heard out of heaven spake unto me again, and said,” signifies exploration of the men of the church, as to the quality of the understanding of the Word still remaining with them; “Go take the little book which is open in the hand of the angel who standeth upon the sea and upon the earth,” signifies the Word manifested by the Lord to heaven and the church. “And I went unto the angel, and said unto him, Give me the little book,” signifies the power of perceiving from the Lord the quality of the Word; “And he said unto me, Take it, and eat it up,” signifies, that he should read, perceive, and explore the Word, as to its interior and exterior qualities; “and it shall make thy belly bitter,” signifies that it was interiorly undelightful, because adulterated; “but it shall be in thy mouth as sweet as honey,” signifies, that it was exteriorly delightful. “And I took the little book out of the angel’s hand and ate it up,” signifies exploration; “and it was in my mouth sweet as honey,” signifies that the Word, as yet, as to its external sense or the sense of the letter, was perceived as delightful, but simply from the fact of its serving to confirm principles of falsity, originating in the love of self and the love of the world. “And as soon as I had eaten it, my belly was made bitter,” signifies, that it was examined and perceived that the Word was interiorly undelightful, on account of the adulterated truth of the sense of its letter.

sRef Rev@10 @8 S0′ 614. And the voice which I heard out of heaven, spake unto me again, and said.- That this signifies exploration of the men of the church as to the quality of the understanding of the Word still remaining with them, is evident from those things that precede, and those that follow in this chapter, for the voice out of heaven which spake with him and said, involves those things. In those that precede, the subject treated of is the understanding of Divine Truth or the Word, as is evident from verses 2-4, where the voice with which the strong angel coming down out of heaven cried, and the voices of the seven thunders, signify the manifestation of the quality of the state of the church as to the understanding of the Word (see above, n. 601-604). In those that follow, the subject treated of is the understanding of the Word which yet remained with the men of the church. For the little book which the angel had in his hand, signifies the Word, and by eating it up is signified exploration, and by its being sweet in the mouth, and bitter in the belly, is signified that in the sense of the letter it was delightful, but undelightful in the internal sense, wherein are real truths. This will be further evident from what follows. These then being the things treated, and which are to be yet treated of, it is plain, that the voice, which he heard out of heaven speaking to him again, and saying, signifies the exploration of the men of the church, as to the quality of the understanding of the Word which yet remained with them.

[2] It must be observed, that the understanding of the Word perishes in the church by degrees, as the man of the church from internal becomes external; and from internal he becomes external as he recedes from charity, consequently as he departs from the life of faith. When the man of the church is such, he may indeed take delight in reading the Word, but still he is not delighted with the truth itself, which is of its interior sense, for the real life of faith, which is charity, produces the affection for interior truth, and the delightfulness arising therefrom. The Word, therefore, as to the sense of the letter, may indeed be loved, but this only because it can be used to confirm the falsities which originate in the love of self and the love of the world, for such is the Word, in the letter. The consequence of this is, that at the end of the church there remains scarcely any understanding of truth. Truths indeed from the Word are uttered with the mouth, but without any idea of the truth. I have been permitted to have experience of this fact in the case of many in the spiritual world, and it was found, that although they spoke truths so far as they spoke from the Word, yet they had no understanding of them, so that they were like empty vessels, and tinkling bells, speaking only from such things as they drew forth from the memory, and not at all from any perception of the meaning. When a man is of such a quality he cannot interiorly possess any thing celestial and spiritual, but only what is natural, from the body and the world, which, when separated from what is celestial and spiritual, becomes infernal. It is also evident from these things what is meant in what follows by the little book given to John to eat being in his mouth sweet as honey, but making his belly bitter.

sRef Rev@10 @8 S0′ 615. Go, take the little book, which is open in the hand of the angel who standeth upon the sea and upon the earth.- That this signifies the Word manifested by the Lord to heaven and the church, is evident from the signification of the little book open, as denoting the Word manifested (see above, n. 599); from the signification of the angel who had the little book in his hand, as denoting the Lord as to the Word (see above, n. 593); from the signification of the sea and the earth, as denoting heaven and the church (see above, n. 600); and from the signification of standing upon them, as denoting the subjection of all things in them to him (see above, n. 606). It is therefore evident, that the little book open in the hand of the angel who stood upon the sea and upon the earth, signifies the Word manifested from the Lord to heaven and the church. The signification of taking it and eating it up, will be explained in what follows.

sRef Rev@10 @9 S0′ 616. And I went unto the angel, and said unto him, Give me the little book.- That this signifies the power of perceiving from the Lord the quality of the Word, is evident from the signification of going to the angel and saying, Give me the book, as denoting, in the proximate sense, obedience to the command, because he was commanded to go and take it; but, in a more remote sense, which is also the interior sense, those words mean the power of perceiving from the Lord the quality of the Word. The Lord gives to every man [the faculty] of perceiving this, yet no one does perceive, unless he desire as it were of himself to perceive it. This reciprocal action is necessary on man’s part in order that he may receive the power of perceiving the Word, and unless a man desire and set himself to do this as of himself, no power is appropriated to him. For an active and reactive are necessary in order that there may be appropriation. The active is from the Lord, and also the reactive, but the latter appears to be from man; for the Lord Himself imparts this power of reaction, and therefore it is from the Lord and not from man. But because man does not know otherwise than that he lives from himself, consequently that he thinks and wills from himself, therefore he ought to make use of this [reactive power] as though it were from what is proper to his own life, and when he so uses it, then first it is implanted in him, and conjoined and appropriated to him.

[2] He who believes that Divine truths and goodnesses (bonitates) inflow, without such a reactive or reciprocal [power], is much deceived, for this would be to hang down the hands, and wait for immediate influx, as those think who altogether separate faith from charity, and say that the goods of charity, which are the goods of life, inflow without any co-operation on the part of man’s will, although the Lord teaches that He continually stands at the door and knocks, and that man must open the door, and that He enters in to him who opens (Apoc. iii. 20).

In a word, action and reaction are the cause of all conjunction, while action and mere passiveness do not produce any conjunction; for an agent or active power, when it inflows into what is merely passive, passes through and is dissipated, for the passive yields and recedes. But when an agent or active power flows into a passive which is also a reactive, then there is application and both remain conjoined. Thus it is with the influx of Divine Good and Divine Truth into the will or into the love of man. When therefore the Divine flows into the understanding alone, it then passes through and is dissipated, but when it flows into the will, where the proprium of man resides, it then remains conjoined. From these things it is clear what interior fact is involved in its being said first, “Go, take the little book, which is open in the hand of the angel who standeth upon the sea and upon the earth,” and then in its being said that he “went unto the angel, and said, Give me the little book,” and that upon this the angel said unto him, “Take it, and eat it up,” for this is a description of the reactive and reciprocal power. For this reason those words signify the power of receiving and perceiving from the Lord the quality of the Word. The reception of the Divine influx is also described in like manner in other passages of the Word.

sRef Rev@10 @9 S0′ 617. And he said unto me, Take it, and eat it up.- That this signifies that he should read, perceive, and explore the Word, as to its interior and exterior qualities, is evident from the signification of He said to me, take the little book, as denoting to impart the power of perceiving the quality of the Word, that is, the quality of the understanding of the Word now in the church (see the preceding article, n. 616); and from the signification of devouring or eating up, as denoting to conjoin or appropriate to one’s self, and because the Word is conjoined to man by reading and perception, therefore here eating up signifies reading and perception. The reason why eating up here also signifies to explore, is, that it is afterwards said that the little book would make his belly bitter, and would be in his mouth sweet as honey, which means the exploration of the quality of the Word as to the understanding of its interior and exterior. Its interior quality is signified by the belly and its bitterness, and its exterior, by the mouth where it was perceived to be sweet as honey. It is clear from these things that these words, And he said unto me, Take the little book, and eat it up, signify, that he should read, perceive, and explore the Word, as to its interior and exterior quality.

[2] In the Word, mention is frequently made of eating and drinking, and he who does not know the spiritual sense supposes that these expressions signify nothing more than natural eating and drinking; whereas they signify to nourish oneself spiritually, consequently, the appropriation to oneself of good and truth, eating signifying to appropriate good to oneself, and drinking, to appropriate truth to oneself. Any one, who believes that the Word is spiritual, can see that by eating and drinking, just as by bread, food, wine, and drink, is signified spiritual nourishment; for if this were not meant, the Word would be merely natural and not spiritual, thus merely for the natural man, and not for the spiritual man, much less for angels. That by bread, food, wine, and drink, in the spiritual sense, is meant the nourishment of the mind has been frequently shown above, and also that the Word is everywhere spiritual, although natural in the sense of the letter. To be spiritually nourished is to be instructed and imbued, consequently it is to know, to understand, and to be wise; unless man enjoys this nourishment together with the nourishment of the body, he is not a man, but a beast. This is the reason why those who find all their pleasure in feastings and banquetings, and daily indulge their palates, are stupid as to things spiritual, however well they may be able to reason concerning the things of the world and the body; therefore, after their departure from this world, they live rather a bestial than a human life, for instead of intelligence and wisdom they have insanity and folly. These things are mentioned, in order that it may be known, that here, by devouring or eating up the little book, is signified to read, to perceive, and to explore the Word, for the little book, which was in the hand of the angel coming down out of heaven, means the Word, as stated above. Besides, no one can naturally eat or devour any little book, thus not the Word, and from this also it is evident, that eating here signifies to be spiritually nourished.

sRef Jer@15 @16 S3′ sRef Matt@4 @4 S3′ sRef John@6 @27 S3′ sRef John@4 @31 S3′ sRef John@4 @33 S3′ sRef John@4 @34 S3′ sRef John@4 @32 S3′ [3] That eating and drinking, in the Word, also signify to eat and drink spiritually, which is to be instructed, and by instruction both to infill the life, and appropriate to oneself good and truth, consequently intelligence and wisdom, is further evident from the following passages.

Thus in Jeremiah:

“Thy words shall be found, that I may eat them, and thy word be unto me the joy and rejoicing of my heart” (xv. 16).

Here, eating evidently denotes to eat spiritually, which is to know, to perceive, and to appropriate to oneself, for it is said, “that I may eat thy words, and thy Word be to me the joy and rejoicing of my heart.” The words of God signify precepts or Divine truths. This is similar in meaning to what the Lord said to the tempter, that man does not live by bread only, “but by every word that proceedeth out of the mouth of God” (Matthew iv. 3, 4; Luke iv. 4; Deut. viii. 3).

And again:

“Labour not for the meat which perisheth, but for that meat which endureth unto eternal life” (John vi. 27).

Similarly in regard to the words of the Lord to the disciples:

“His disciples prayed him, saying, Master, eat. But he said unto them, I have meat to eat that ye know not of. The disciples said one to another, Hath any one brought him anything to eat? Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work” (John iv. 31-34).

sRef Matt@14 @16 S4′ sRef Matt@14 @17 S4′ sRef Matt@14 @18 S4′ sRef Matt@14 @20 S4′ sRef Matt@14 @21 S4′ sRef Matt@14 @19 S4′ sRef Matt@15 @32 S4′ sRef Matt@14 @15 S4′ [4] From these passages it is also evident, that to eat, in the spiritual sense, signifies to receive in the will, and to do, whence comes conjunction. For the Lord, by doing the Divine will, conjoined the Divine which was in Him with His Human, so that He appropriated the Divine to His Human. It was for the same reason also, that the Lord fed five thousand men, besides women and children, with five loaves and two fishes, and that after they had eaten and were filled they took up twelve baskets of fragments (Matt. xiv. 15-21; John vi. 5, 13, 23); and that He fed four thousand men, from seven loaves and a few fishes (Matt. xv. 32, and the following verses). This miracle was performed because the Lord had previously been teaching them, and because they received and appropriated to themselves His doctrine. This was what they spiritually ate, from this the natural eating followed, that is, it flowed in with them out of heaven unknown to themselves, as the manna with the children of Israel. For at the will of the Lord, spiritual food, which is also real food, but only for spirits and angels, is turned into natural food, just as it was turned into manna every morning.

sRef Luke@22 @29 S5′ sRef Luke@14 @16 S5′ sRef Luke@22 @30 S5′ sRef Luke@14 @18 S5′ sRef Luke@14 @17 S5′ sRef Luke@14 @19 S5′ sRef Luke@14 @23 S5′ sRef Luke@14 @20 S5′ sRef Luke@14 @21 S5′ sRef Luke@14 @15 S5′ sRef Luke@14 @22 S5′ sRef Luke@14 @24 S5′ [5] The same is signified by eating bread in the kingdom of God, in Luke:

“And I appoint unto you a kingdom that ye may eat and drink at my table in my kingdom” (xxii. 28, 29, 30).

In these words also eating and drinking signify to eat and drink spiritually, consequently to eat denotes to receive, perceive, and appropriate to oneself the good of heaven from the Lord, and to drink denotes to receive, perceive, and appropriate to oneself the truth of that good. For to eat is used in reference to good, because bread signifies the good of love, and to drink is used in reference to truth, because water and wine (vinum) signify the truth of that good.

So again, in Luke:

“Blessed is he that eateth bread in the kingdom of God” (xiv. 15).

For this reason the Lord there likened the kingdom of God to a great supper, to which those who were invited did not come, and which was attended only by those who were brought in from the streets (verses 16-24).

sRef Ps@128 @2 S6′ sRef Isa@1 @19 S6′ sRef Ps@128 @1 S6′ [6] Spiritual eating, by which the soul is nourished, is also signified by eating in the following passages of the Word.

Thus in Isaiah:

“If ye be willing and obedient, ye shall eat good” (i. 19).

Here by eating good is signified spiritual good, hence it is said, “If ye be willing and obedient,” that is, if ye act; for spiritual food is given, conjoined, and appropriated, to man, by his willing and therefore by his doing it.

And in David:

“Blessed is every one that feareth Jehovah; that walketh in his ways. Thou shalt eat the labour of thy hands; blessed art thou, and it is good to thee” (Psalm cxxviii. 1, 2).

By eating the labour of his hands is signified the celestial good which man receives by a life according to Divine truths from the Lord, and as it were acquires to himself by his own labour and study, wherefore it is said that “he who feareth Jehovah and walketh in His ways” shall eat, and afterwards, “Blessed art thou, and it is good to thee.”

sRef Isa@3 @10 S7′ sRef Ezek@16 @13 S7′ [7] Again, in Isaiah:

“Say ye to the just, that it is good; for they shall eat the fruit of their works” (iii. 10).

By eating the fruit of their works is signified the same as by eating the labour of their hands, mentioned above.

So in Ezekiel:

“Thou didst eat fine flour, and honey, and oil; whence thou didst become exceeding beautiful, and thou didst prosper even to a kingdom” (xvi. 13).

This was spoken of Jerusalem, by which the church is signified, in the present case the Ancient Church, which was in truths and in spiritual good, and at the same time in natural good. Fine flour signifies truth, honey, natural good, or the good of the external man, and oil, spiritual good, or the good of the internal man. The reception, perception, and appropriation of these, is signified by eating fine flour, honey, and oil. That she [the church] became intelligent therefrom, is signified by whence thou didst become exceeding beautiful, beauty denoting intelligence; that consequently she became a church, is signified by her prospering into a kingdom, a kingdom denoting a church.

sRef Isa@7 @14 S8′ sRef Isa@7 @15 S8′ sRef Isa@7 @16 S8′ [8] Again, in Isaiah:

“Behold, a virgin shall conceive, and bear a son, and shall call his name God-with-us. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child knoweth to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings” (vii. 14, 15, 16).

That the son whom the virgin should conceive and bring forth, and whose name should be called God-with-us, is the Lord as to His Human, is manifest. The appropriation of Divine Good, spiritual and natural, as to the Human, is meant by “butter and honey shall he eat,” spiritual Divine Good, by butter, and natural Divine Good, by honey, and appropriation, by eating. And because so far as it is known how to refuse evil, and choose good, so far Divine Good, spiritual and natural, is appropriated, therefore it is said, “that he may know to refuse the evil, and choose the good.” That the church was rendered destitute and vastated as to all good and truth by means of scientifics falsely applied, and by reasonings therefrom, is signified by, “the land that thou abhorrest shall be forsaken of both her kings;” the land signifies the church; its being vastated and rendered destitute is meant by its being abhorred and forsaken. And the two kings, who are the king of Egypt and the king of Assyria, signify scientifics wickedly applied, and reasonings therefrom, the king of Egypt signifies those scientifics, and the king of Assyria, those reasonings. That these are the kings who are here meant, is evident from what presently follows in the same chapter (verses 17, 18), where Egypt and Assyria are named. These are also the things that principally vastate the church. That the Lord came into the world when there was no longer any good and truth in the church, thus when there was nothing of the church remaining, has been several times shown above.

sRef Isa@7 @22 S9′ [9] Again, in the same prophet:

“It shall come to pass for the abundance of milk one shall eat butter; for butter and [honey] shall every one eat that is left in the land” (vii. 22).

The subject here treated of is the new church to be established by the Lord; and by butter and honey is signified spiritual and natural good, and by eating is signified to appropriate to oneself, as above, by milk is signified the spiritual from the celestial, from which those goods are.

sRef Isa@55 @2 S10′ sRef Isa@55 @1 S10′ [10] So again:

“Ho, every one that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, and eat; yea, come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat good, that your soul may be delighted in fatness” (lv. 1, 2).

That to eat here signifies to appropriate to oneself from the Lord, is very evident, for it is said, “Ho, every one that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy, and eat.” This signifies, that every one who desires truth, and who had not truth before, may procure and appropriate it to himself from the Lord; to thirst signifies to desire, water denotes truth, silver, the truth of good, here one who had no truth of good; to come, denotes to go to the Lord, to buy denotes to procure for oneself, and to eat denotes to appropriate to oneself. Come ye, buy wine and milk without silver and without price, signifies to procure spiritual Divine Truth and natural Divine Truth apart from [one’s] own intelligence, wine (vinum) denoting spiritual Divine Truth, and milk, spiritual-natural Divine Truth. Wherefore do ye weigh silver for that which is not bread? and your labour [for that] which satisfieth not? signifies, that it is in vain to endeavour from the proprium to procure to oneself the good of love, and that which nourishes the soul, silver here denoting truth (verum) from the proprium, or from [man’s] own intelligence; similarly labour. Bread denotes the good of love, and that which satisfies denotes that which nourishes the soul, in the present case, that which does not nourish. Hearken diligently unto me, signifies, that those things are from the Lord alone; and eat good, that your soul may be delighted in fatness, signifies, that they may appropriate to themselves celestial good from which all the delight of life proceeds, to delight in fatness denoting to be delighted from good, while “soul” signifies life.

sRef Lev@26 @10 S11′ sRef Deut@11 @15 S11′ sRef Isa@23 @18 S11′ sRef Lev@26 @5 S11′ [11] Again, in the same prophet:

“For the merchandize” of Tyre “shall be for them that dwell before Jehovah, to eat to satiety, and to him that covereth himself with what is ancient” (xxiii 18).

By the merchandize of Tyre are signified the cognitions of good and truth of every kind. To dwell before Jehovah, signifies to live from the Lord; to eat to satiety signifies to receive, perceive, and appropriate to oneself the cognitions of good sufficiently for the nourishment of the soul. To cover oneself with what is ancient, signifies to drink in the cognitions of genuine truth; for to cover, is used in reference to truths, because garments signify truths clothing good, while ancient, is used in reference to what is genuine, because there were genuine truths with the ancients. The same is signified in Moses by eating to the full, and by eating the old store long kept (Levit. xxvi. 5, 10).

Again:

“Thou shalt eat and be satisfied in a good land” (Deut. xi. 15).

And again:

They should eat, and not be satisfied (Levit. xxvi. 26).

sRef Lev@26 @26 S12′ sRef Isa@65 @22 S12′ sRef Jer@29 @28 S12′ sRef Isa@65 @21 S12′ sRef Jer@29 @5 S12′ [12] And in Isaiah:

“And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat” (lxv. 21, 22).

Everyone knows what is signified by these words in the sense of the letter, but because the Word in its bosom is spiritual, therefore spiritual things are also meant by them, that is, such things as pertain to heaven and the church, for these are spiritual things. By building houses and inhabiting them, is signified to fill the interiors of the mind with the goods of heaven and the church, and to enjoy celestial life by means of them, houses denoting the interiors of the mind, and to inhabit denoting celestial life therefrom. Planting vineyards and eating the fruit of them, signifies to enrich themselves with spiritual truths, and to appropriate to themselves the goods thence, vineyards denoting spiritual truths, fruit the goods resulting therefrom, and to eat denotes to receive, perceive, and appropriate to oneself; for all good is appropriated to man by means of truths, namely, by a life according to them. The signification of the words, “They shall not build and another inhabit, they shall not plant and another eat,” is therefore now evident. Another signifies the falsity and evil which destroy truth and good; for when truths and goods perish with man, falsities and evils enter.

Thus also in Jeremiah:

“Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them” (xxix. 5, 28).

The signification of these words is similar to that of those which precede.

sRef Deut@6 @10 S13′ sRef Deut@6 @11 S13′ [13] Again, in Moses:

There shall be given in the land great and goodly cities, which they built not, and houses full of every good thing, which they filled not, and wells digged, which they digged not, vineyards and olive trees, which they planted not; they shall eat to satiety” (Deut. vi. 10, 11).

The natural man understands these things only according to the sense of the letter, but if there were not a spiritual sense in every detail, the Word would be merely natural, and not spiritual, and consequently it might be supposed that it is only worldly riches and abundance that are freely given to those who live according to the Divine precepts; but what would it profit a man if he were to gain the whole world, and lose his own soul? Indeed what would it profit him if houses full of every kind of good thing, and also wells, olive trees, and vineyards, were given to him and he were to eat of them to satiety? But the fact is, these worldly riches are mentioned to denote spiritual riches, from which man has life eternal. The great and goodly cities to be given [to them], signify doctrinals from genuine truths and goods; houses full of every good thing, signify the interiors of the mind full of love and wisdom; wells digged, signify the interiors of the natural mind full of the knowledges of good and truth; vineyards and olive gardens, signify all things both as to truths and goods pertaining to the church, a vineyard denoting the church as to truth, and an olive garden the church as to good; for wine (vinum) signifies truth, and oil good; to eat to satiety, signifies full reception, perception, and appropriation.

sRef Isa@58 @14 S14′ [14] Again, in Isaiah:

Delight shall be found in Jehovah, “and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob” (lviii. 14).

By causing them to ride upon the high places of the earth, is signified to give them the understanding of higher or interior truths concerning the things of the church and heaven; and by feeding them with the heritage of Jacob, is signified to endow them with everything pertaining to heaven and the church. For the heritage of Jacob means the land of Canaan, and by that land is meant the church, and, in a higher sense, heaven.

sRef Gen@2 @16 S15′ sRef Rev@2 @7 S15′ sRef Gen@2 @17 S15′ [15] Since eating signifies to appropriate to oneself, the signification of eating of the tree of life, which is in the midst of the paradise (Apoc. ii. 7), is evident, namely, the appropriation to oneself of celestial life. Also the signification of eating of the tree of knowledge in Genesis, is evident:

“Jehovah God commanded the man, saying, Of every tree of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die” (ii. 16, 17).

The tree of the knowledge (scientia) of good and evil, signifies the knowledge of natural things, by means of which [knowledge] it is not allowable to enter into things celestial and spiritual which pertain to heaven and the church, for this is to enter from the natural man into the spiritual, which is an inverted way, and does not therefore lead to wisdom, but destroys it. By Adam and his wife is meant the Most Ancient Church, which was a celestial church. Because the men of that church were in love to the Lord, they had Divine Truths inscribed upon them, and therefore they knew from influx the correspondences in the natural man, which are called scientifics. In a word, the men of that church enjoyed spiritual influx, which is from the spiritual mind into the natural, and consequently into the things that are therein; these things they saw, according to their quality, as in a mirror, from correspondence.

[16] Spiritual things with them were quite distinct from natural things, the former being in their spiritual mind, and the latter in their natural mind, and therefore they did not immerse anything spiritual in their natural mind, as spiritual-natural men are in the habit of doing. If therefore they had committed spiritual things to the natural memory, and had thus appropriated them to themselves, that which was implanted in them would have perished, and they would have begun to reason from the natural man concerning spiritual things, and have formed their conclusions therefrom, which [the celestial] never do. This also would have resulted in a desire to be wise from [their] own intelligence, and not from Divine intelligence, as previously, and by this means they would have extinguished all their celestial life, and also formed natural ideas concerning spiritual things. That they should not eat of the tree of the knowledge of good and evil, and if they did eat, that they should surely die, has therefore this signification. The case in regard to the most ancient people, meant by Adam, is similar to what it is with those who are in the celestial kingdom of the Lord, who, if they imbue the natural man and its memory with the cognitions of spiritual truth and good, and desire to be wise therefrom, become stupid, although they are the wisest of all in heaven. More may be seen on this subject in Heaven and Hell (n. 20-28), where the two kingdoms, called celestial and spiritual, into which heaven is in general distinguished, are treated of.

sRef Ps@41 @9 S17′ [17] Again, it is said in David:

He who “did eat of my bread, hath lifted up his heel against me” (Psalm xli. 9).

This is said of the Jews, who were in possession of Divine truths because they had the Word, as is evident from John xiii. 18, where the words are applied to the Jews; therefore by eating the bread of the Lord, is signified the appropriation of Divine Truth, but in this case the communication of it, because it could not be appropriated to them, bread signifying the Word, from which spiritual nourishment is derived. To lift up the heel against Him, signifies the perversion of the sense of the letter of the Word, even to the denial of the Lord, and the falsification of every truth. For the Divine Truth is exhibited in an image as a man; therefore heaven in its whole compass is called the Grand Man, and corresponds to all things pertaining to man; for heaven is formed according to Divine Truth proceeding from the Lord. And since the Word is Divine Truth, therefore this also, before the Lord, is in an image as a Divine Man; hence its ultimate sense, which is simply the sense of the letter, corresponds to the heel. The perversion of the Word, or the Divine Truth, by the application of the sense of the letter to falsities, such as the traditions of the Jews were, is signified by lifting up the heel against the Lord. That the whole heaven is in an image as a man, and consequently corresponds to all things pertaining to man, and that heaven is such because created and formed from the Lord by means of Divine Truth proceeding from Him, which is the Word, from which all things were made (John i. 1, 2, 3), may be seen in Heaven and Hell (n. 59, 102, also n. 200-212).

sRef Luke@13 @27 S18′ sRef Luke@13 @26 S18′ [18] Thus also in Luke:

“They shall begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, ye workers of iniquity” (xiii. 26, 27).

By their saying when brought to judgment, that they had eaten and drunk in the presence of the Lord, is signified that they had read the Word, and received therefrom the cognitions of good and truth, supposing that they should thereby be saved, therefore the words follow; “thou hast taught in our streets,” denoting that they were instructed in truths from the Word, thus from the Lord. But that to read the Word and receive instruction from it could avail them nothing as to salvation, without a life according to it, is signified by the answer which He gave, “I know you not whence ye are; depart from me, ye workers of iniquity”; for it is of no avail to salvation to enrich the memory from the Word, and from the doctrinals of the church, unless these things are committed to life.

sRef Matt@25 @34 S19′ [19] In Matthew:

The King said unto them on his right hand, “I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink.” And to them on the left hand, “I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink” (xxv. 34-42).

These words also signify spiritual hunger and thirst, also spiritual eating and drinking. Spiritual hunger and thirst are the affection and desire for good and truth and spiritual eating and drinking are instruction, reception, and appropriation. It is here said of the Lord, that He hungered and thirsted, because from Divine Love He desires the salvation of all; and of men it is said that they gave Him to eat and to drink; which is the case when, from affection, they receive and perceive good and truth from the Lord, and appropriate them to themselves by means of the life. It will be said in like manner of the man who, from his heart, loves to instruct man, and desires his salvation; it is therefore charity, or the spiritual affection for truth, which is described by these words, and also by those which follow.

sRef John@6 @54 S20′ sRef John@6 @55 S20′ sRef John@6 @51 S20′ sRef John@6 @50 S20′ sRef John@6 @53 S20′ sRef John@6 @52 S20′ sRef John@6 @49 S20′ sRef John@6 @56 S20′ sRef John@6 @57 S20′ sRef John@6 @58 S20′ [20] From what has been said, the signification of eating bread and drinking wine, in the spiritual sense, in the holy supper (Matthew xxvi. 26; Mark xiv. 22) is now evident; where it is also said, that the bread is the Lord’s body, and the wine (vinum) His blood. That bread there signifies the good of love, and wine the truth from that good, which is also the good of faith, and that the same is signified by flesh and blood, also that by eating are signified conjunction with the Lord and appropriation, is evident from what is said and shown in the Doctrine of the New Jerusalem (n. 210-222). That such things are signified by bread and wine, and by body and blood, also by eating, is still further evidenced from the following words of the Lord in John:

“Your fathers did eat manna in the wilderness and are dead. This is the bread which cometh down from heaven; if any man eat of this bread, he shall live for ever; and the bread that I will give is my flesh, which I will give for the life of the world. Verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. This is the bread which came down from heaven. He that eateth of this bread shall live for ever” (vi. 49-58).

That neither flesh and blood, nor bread and wine, are here meant, but the Divine proceeding from the Lord, can be seen only by one who enjoys the power of thinking interiorly; for it is the proceeding Divine, which is Divine Good and Divine Truth, that imparts eternal life to man, and causes the Lord to abide in man, and man in the Lord. For the Lord is in man in his own Divine, and not in the proprium of man, this being nothing but evil; and the Lord is in man, and man in the Lord, when the proceeding Divine is appropriated to man by a right reception thereof. The appropriation itself is signified by eating; the proceeding Divine Good, by flesh and by bread, and the proceeding Divine Truth, by blood and by wine. Similarly in the sacrifices, in which the flesh and the meat-offering, which was bread, signified the good of love, and the blood and the wine, which were the drink-offering, signified the truth from that good, both from the Lord. Since by flesh and bread is signified the proceeding Divine Good, and by blood and wine, the proceeding Divine Truth, therefore, bread and flesh mean the Lord Himself as to Divine Good, and blood and wine the Lord Himself as to Divine Truth. The reason why the Lord Himself is meant by those things, is, that the proceeding Divine is the Lord Himself in heaven and in the church; therefore the Lord says concerning Himself, “This is the bread which cometh down from heaven;” also, “He who eateth and drinketh these, dwelleth in me, and I in him.”

sRef Luke@24 @31 S21′ sRef Luke@24 @30 S21′ [21] Since bread signifies the Lord as to Divine Good, and to eat it signifies appropriation and conjunction, therefore when the Lord showed Himself to His disciples after death and when He broke bread and gave to them, “their eyes were opened, and they knew him” (Luke xxiv. 30, 31). From this fact it is also evident that to eat bread given by the Lord, signifies conjunction with Him, in consequence of which the disciples, being enlightened, knew Him. For eyes in the Word correspond to, and therefore signify, the understanding, and it is this which is enlightened; hence it is said their eyes were opened. By breaking bread, in the Word, is signified to communicate one’s good to another.

sRef Mark@2 @16 S22′ sRef Mark@2 @15 S22′ [22] The reason why the Lord ate with publicans and sinners, at which the Jews murmured and were offended (Mark ii. 15, 16; Luke v. 29, 30; vii. 33-35), was, that the Gentiles, meant by the publicans and sinners, received the Lord, drank in His precepts, and lived according to them, and in consequence the Lord appropriated to them the goods of heaven, which is signified in the spiritual sense by eating with them.

sRef Ex@24 @9 S23′ sRef Ex@24 @7 S23′ sRef Ex@24 @6 S23′ sRef Ex@24 @8 S23′ sRef Ex@24 @10 S23′ sRef Ex@24 @11 S23′ sRef Num@18 @11 S23′ sRef Deut@12 @27 S23′ sRef Num@18 @10 S23′ sRef Num@18 @19 S23′ sRef Lev@24 @9 S23′ sRef Lev@24 @8 S23′ sRef Lev@7 @21 S23′ sRef Lev@7 @20 S23′ sRef Lev@22 @12 S23′ sRef Lev@22 @12 S23′ sRef Lev@22 @13 S23′ sRef Lev@24 @5 S23′ sRef Lev@24 @6 S23′ sRef Lev@24 @7 S23′ sRef Lev@22 @11 S23′ sRef Lev@22 @10 S23′ sRef Lev@7 @19 S23′ sRef Num@18 @13 S23′ [23] Since eating signified to be appropriated, therefore it was granted to the sons of Israel to eat of the holy things, or the sacrifices; for the sacrifices signified celestial and spiritual Divine things, and therefore eating of them signified the appropriation of them. And because the appropriation of holy things was signified by such eating, therefore various laws were given concerning who should eat and where they should eat, and of what sacrifices. Thus what Aaron and his sons should take from the sacrifices and eat (Exod. xxix. 31-33; Levit. vi. 16-18; vii. 6, 7; viii. 31-33; x. 13-15); that they should eat the shewbread in the holy place (Levit. xxiv. 5-9); that the daughter of a priest, being married to a stranger, should not eat of things sanctified, but that the daughter of a priest, being a widow, or divorced, who had no offspring and had returned to the house of her father, might eat of them (Levit. xxii. 12, 13); that certain of the people should eat (Num. xviii. 10, 11, 13, 19); that a stranger, a sojourner or hired servant of a priest should not eat of them, but that he who was bought with silver should eat (Levit. xxii. 10-12); that the unclean should not eat (Levit. vii. 19-21; xxi. 16 to end; xxii. 2-8); that they should not eat any part of the burnt offerings, but of the peace sacrifices, and should rejoice before Jehovah (Deut. xii. 27; xxvii. 7).

In these and many other statutes and laws concerning the eating of things sanctified, there are contained interior truths concerning the appropriation of Divine Good and Divine Truth, and of conjunction thence with the Lord; but this is not the place to explain the details; only let it be understood from the passages quoted, that to eat signifies to be appropriated and conjoined. Therefore also when the sons of Israel were conjoined to the Lord by the blood of the covenant, and after Moses had read the book of the law before them, and they soon after saw the God of Israel, it is said, “They did eat and drink” (Exod. xxiv. 6-11).

sRef Ezek@39 @17 S24′ sRef Ezek@39 @18 S24′ sRef Ezek@39 @19 S24′ sRef Ezek@39 @22 S24′ sRef Ezek@39 @20 S24′ sRef Ezek@39 @21 S24′ [24] That to eat flesh and drink blood signifies the appropriation of spiritual good and truth, is evident from the following passages in Ezekiel:

“Thus said the Lord Jehovih, Gather yourselves on every side to my sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood to drunkenness, of my sacrifice which I sacrifice for you. Ye shall be satiated at my table with horse and with chariot, with the mighty man, and with every man of war. So will I give my glory among the nations” (xxxix. 17-21).

The subject here treated of is the gathering together of all to the kingdom of the Lord, and specifically concerning the establishment of the church with the Gentiles, for it is said, “So will I give my glory among the nations.” Eating flesh and drinking blood, mean that they should appropriate to themselves Divine Good and Divine Truth, flesh denoting the good of love, and blood the truth of that good. By the mighty, or oxen, are signified the affections for good; by the princes of the earth, the affections for truth. The full fruition of these is signified by eating fat to satiety, and drinking blood to drunkenness. Fat signifies interior goods, and blood, interior truths, which were manifested by the Lord when He came into the world, and were appropriated by those who received Him.

sRef Rev@19 @18 S25′ [25] Before the coming of the Lord into the world to eat fat and to drink blood was forbidden, because the sons of Israel were only in externals, for they were natural-sensual men, and not in things internal or spiritual at all, therefore if they had been allowed to eat fat and drink blood, which signified the appropriation to themselves of interior goods and truths, they would have profaned these, and consequently to eat those things signified profanation. The signification of being satiated at the table of the Lord with horse, with chariot, with the mighty man, and every man of war, is similar. By horse is signified the understanding of the Word, by chariot, doctrine from the Word, by the mighty man and the man of war are meant good and truth combating with evil and falsity, and destroying them. By the mountains of Israel, upon which they should eat, is signified the spiritual church, in which the good of charity is the essential. From this it is clear, that eating signifies to appropriate to oneself, and that by flesh, blood, the mighty man, the princes of the earth, the horse, the chariot, and the man of war, are signified spiritual things which are to be appropriated, and by no means natural things, for to eat such things naturally would be wicked and diabolical. Similar things are signified by eating the flesh of kings, of captains of thousands, of horses, and of them that sit on them, both free and bond (Apoc. xix. 18).

sRef Isa@22 @12 S26′ sRef Isa@22 @13 S26′ [26] Since most things in the Word have also an opposite sense, so also have eating and drinking, and in that sense they signify to appropriate to oneself evil and falsity, and thence to be conjoined with hell, as is evident from the following passages.

Thus in Isaiah:

“In that day will the Lord Jehovih of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth; behold, joy and gladness in slaying an ox, and killing a sheep, eating flesh, and drinking wine; let us eat and drink, for to-morrow we shall die” (xxii. 12, 13).

The vastation of the church, and lamentation over it, are described by being called in that day to weeping, mourning, baldness, and the putting on of sackcloth. Lamentation over the destruction of truth is signified by weeping; lamentation over the destruction of good, by mourning; over the destruction of all affection for good, by baldness, and over the destruction of affection for truth, by sackcloth. By slaying an ox and killing a sheep, is signified, to extinguish natural good and spiritual good. By eating flesh and drinking wine (vinum), is signified to appropriate to oneself evil and falsity, flesh, in this place, denoting evil, and wine, the falsity of evil; while to eat and drink these signifies to appropriate them to oneself.

sRef Ezek@4 @12 S27′ sRef Ezek@4 @11 S27′ sRef Ezek@4 @10 S27′ sRef Ezek@4 @13 S27′ sRef Ezek@4 @15 S27′ sRef Ezek@4 @16 S27′ sRef Ezek@4 @14 S27′ sRef Ezek@4 @17 S27′ [27] Again, in Ezekiel:

“It was told the prophet that he should eat food by weight and with solicitude; and drink water by measure, and with astonishment. And should eat a barley cake made with dung. That thus should the sons of Israel eat their defiled bread among the Gentiles, whither they should be driven, and lack bread and water, and be desolated a man (vir) and his brother, and consume away on account of their iniquity” (iv. 10-17).

These words in the prophet represented the adulteration of Divine Truth, or the Word with the Jewish nation. The barley cake made with dung signifies that adulteration, a barley cake denoting natural good and truth, such as is the Word in the sense of the letter, and dung infernal evil; it is therefore said, “Thus shall the sons of Israel eat their defiled bread,” bread defiled denoting good defiled with evil, or adulterated. That they should want bread and water amongst the nations whither they should be driven signifies, that they would no longer have any good and truth on account of their being in evils and falsities, nations denoting evils and falsities, while to be driven thither denotes to be delivered up to them. By a man and brother who should be desolated, are signified faith and charity, man (vir) denoting the truth of faith, and brother, the good of charity, and to be desolated denoting the complete extinction of both. Because such things are signified by eating bread, and drinking water, it is therefore said that they shall consume away on account of their iniquity; to consume away is said of spiritual life, when it perishes.

[28] Because beasts signify the affections, some of them good affections, and some evil affections, therefore laws were laid down for the sons of Israel, with whom was the representative church, concerning the beasts that might be eaten and those that might not be eaten (Levit. xi. 1-47). These signified what kind of beasts represented good affections that should be appropriated, and what kind of evil affections that should not be appropriated, for good affections render a man clean, but evil affections unclean. Everything said in that chapter in regard to particular beasts and birds, and in reference to their hoofs, feet, and cud, by which the clean are distinguished from the unclean, is significative.

sRef Isa@9 @20 S29′ sRef Isa@9 @21 S29′ [29] Again, in Isaiah:

“And if he cut off on the right hand, he shall yet be hungry, and if he eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm; Manasseh, Ephraim; and Ephraim, Manasseh” (ix. 20, 21).

These words describe the extinction of good by falsity, and the extinction of truth by evil. The extinction of all good and truth, however they may be inquired into, is signified by, if he cut off on the right hand, he shall yet be hungry, and if he eat on the left hand, they shall not be satisfied, to cut and to eat in those parts denoting to inquire, and to be hungry and not be satisfied, denoting not to be found, and if found, still not able to be received; they shall eat every man the flesh of his own arm, signifies, that falsity shall consume the good, and evil consume the truth in the natural man. Manasseh, Ephraim, and Ephraim, Manasseh, signifies, that the will of evil shall consume the understanding of truth, and that the understanding of falsity shall consume the will of good. This is explained also above (n. 386:2, 600:13).

sRef Ezek@5 @10 S30′ sRef Lev@26 @29 S30′ [30] The consumption of all truth and good is also signified by the declaration that they should eat the flesh of their sons and daughters (Levit. xxvi. 29); also by the words: “The fathers shall eat the sons, and the sons shall eat the fathers” (v. 10). The fathers signify the goods of the church, and in the opposite sense, its evils; sons signify the truths of the church, and in the opposite sense, its falsities. By daughters are signified affections for truth and good, and in the opposite sense, desires for falsity and evil; their mutual consumption and extinction are signified by their eating them. It is therefore evident that these things must be understood otherwise than according to the sense of the letter.

sRef Matt@24 @38 S31′ sRef Matt@24 @37 S31′ sRef Matt@24 @39 S31′ [31] Again, in Matthew:

In the consummation of the age it shall be as it was before the flood, “eating and drinking, contracting marriage and giving in marriage” (xxiv. 38; Luke xvii. 26-28).

Eating and drinking, contracting marriage and giving in marriage, do not here mean eating and drinking, and contracting marriage and giving in marriage; but by eating is meant the appropriation of evil to oneself, by drinking, the appropriation of falsity to oneself. Contracting marriage and giving in marriage, signify to conjoin falsity with evil, and evil with falsity; for the subject there treated of is the state of the church when the Last Judgment is at hand, for this is signified by the consummation of the age; that both the good and the evil will then eat and drink, is evident, because there is nothing evil in eating and drinking. They did so before the flood, yet did not die as a consequence; but they perished because they appropriated to themselves evil and falsity, and conjoined these in themselves. This is the signification of eating and drinking, of contracting marriage and giving in marriage.

sRef Luke@21 @34 S32′ sRef Luke@12 @19 S32′ sRef Luke@12 @45 S32′ [32] Again, in Luke, the rich man said to his soul:

“Soul, thou hast much goods laid up for many years; take thine ease, eat, drink” (xii. 19).

And again:

“If the servant say in his heart, my Lord delayeth his coming; and shall begin to beat the servants, and to eat and drink, and to be drunken” (xii. 45).

Also concerning surfeiting and drunkenness in the same:

Jesus said, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness” (xxi. 34).

It appears as though eating and drinking and surfeiting in these passages mean the luxury and intemperance of those who indulge their appetites only, but this is the literal natural sense of these words, whereas, in the spiritual sense, they denote the appropriation to oneself of evil and falsity, as is evident from the passages quoted above, where eating and drinking have that signification, also from this fact, that the Word in the letter is natural, but interiorly spiritual, the latter sense being for angels, and the former for men.

[33] Many other passages, besides these, might be quoted from the Word, to testify and confirm the signification of eating, as denoting the reception, perception, and appropriation of those things that serve for the nourishment of the soul. For, to eat spiritually is nothing else than supplying the mind with its own food, which is the desire of knowing, understanding, and becoming wise in things pertaining to eternal life. That this is the signification of eating is also evident from the signification of bread and food, of hunger and thirst, of wine and water, which have been treated of above in their proper places. Since eating signifies to perceive the quality of a thing, and this is perceived by its taste, it is therefore from correspondence that in human languages taste (sapor) and to taste (sapere), are used in reference to the perception of a thing, whence also we have the word wisdom (sapientia).

sRef Rev@10 @9 S0′ 618. And it shall make thy belly bitter.- That this signifies that it was interiorly undelightful, because exteriorly adulterated, is evident from the signification of being bitter, or of bitterness, as denoting undelightfulness from adulterated truth, of which we shall speak presently; and from the signification of the belly, as denoting that which is interior. The reason why the belly denotes that which is interior, is, that after these words it is said, that “in the mouth it shall be sweet as honey,” and by the mouth is meant that which is exterior, for what is received into the mouth, is masticated and passes into the belly, and thus goes from the exterior to the interior, for it enters into the viscera of man. But concerning the signification of belly, we shall speak presently. The reason why bitter or bitterness signifies that which is undelightful from adulterated truth, and that therefore to make bitter signifies to render undelightful, is, that what is sweet becomes bitter, and thus undelightful, by admixture with anything offensive, thence comes the bitterness of wormwood, gall, and myrrh. Now because “sweet” signifies what is delightful from the good of truth, and the truth of good, therefore “bitter” signifies what is undelightful from adulterated truth. What is undelightful is not perceived and felt by any man in the natural world as bitter, but by spirits and angels in the spiritual world, for all adulterated good of truth, when turned with them into taste, is sensitively perceived as bitter. For spirits and angels have taste equally as men, but the taste of spirits and angels flows from a spiritual origin, whereas that of men is from a natural origin. The bitter taste with spirits is from the adulterated truth of good, but, with men, from the mixture of the sweet with the offensive. The sensation of bitterness with John was also from a spiritual origin, for he was then in the spirit, otherwise he could not have eaten the little book. By adulterated truth is signified the truth of good applied to evil and mingled with its falsity, which is the case when the truths of the sense of the letter of the Word, are applied to filthy loves, and thus mingled with evils. This is the undelightfulness here signified by the bitterness of the belly.

[2] The signification of what is interior in the Word, that is, of the interior things of the Word, shall be briefly explained. The interior things of the Word are those contained in its internal or spiritual sense; these are genuine truths; to these correspond the exterior truths of the Word, which are those in the external or natural sense, called the sense of the letter and literal sense. When the exterior things of the Word, or the truths of the Word in the sense of the letter or literal sense, are falsified and adulterated, then the interior truths of the Word are falsified and adulterated. When therefore man applies the Word in the sense of the letter to the evils of his earthly loves, then it becomes undelightful to the angels, who are in the internal or spiritual sense, and this undelightfulness is like the undelightfulness of what is bitter. It is evident from these things, that by the little book shall be bitter, and shall make thy belly bitter, is signified, that the Word was interiorly undelightful; but the undelightfulness of which we have just treated is spiritual undelightfulness. But spiritual-natural undelightfulness, which is also here signified by bitterness, arises from the fact that the truth of doctrine, which is collected interiorly from the sense of the letter of the Word, and is called its literal sense, is undelightful to those who are in the falsities of evil. For the subject here treated of is the understanding of the Word by the men of the church at its end, when they are, for the most part, in falsities from evil; and then the falsities of evil, confirmed from the sense of the letter of the Word, are delightful to them, but truths confirmed from the literal sense of the Word are undelightful. This also is the signification of the little book being in the mouth sweet as honey, but making the belly bitter.

[3] That bitter signifies adulterated truth of good, is evident also from the Word where bitter is mentioned, as in the following places.

Thus in Isaiah:

“Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet and sweet for bitter! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink” (v. 20, 22).

That good and truth adulterated are here signified by bitter, is evident, for it is said, “Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness,” by which are signified the adulteration of good, and the falsification of truth. For good is adulterated when good is called evil and evil good, and truth is falsified when darkness is put for light and light for darkness, darkness denoting falsities, and light denoting truths. It is therefore evident from these things that similar things are signified by putting bitter for sweet and sweet for bitter, also by its being said, “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink;” by them that are mighty to drink wine are signified those who adulterate the truth of the Word, and by men of strength to mingle strong drink, are signified those who falsify it, wine and strong drink denoting the truths of the Word, and mighty men, and men of strength, those who excel in ingenuity and skill in adulterating them.

sRef Isa@24 @7 S4′ sRef Isa@24 @9 S4′ [4] Again, in the same prophet:

“The new wine (mustum) mourneth, the vine languisheth, all the merry-hearted do sigh. They shall not drink wine (vinum) with a song; strong drink shall be bitter to them that drink it” (xxiv. 7, 9).

Here, by the new wine, which shall mourn, and by the vine which shall languish, is signified the truth of the Word and of the church, which is destroyed, new wine denoting the truth of the Word, and the vine, the truth of the doctrine of the church. By, all the merry-hearted do sigh, and by, they shall not drink wine with a song, is signified, that internal blessedness of mind and happiness of heart will perish, because the truth of spiritual good is destroyed. Strong drink shall be bitter to them that drink it, signifies that the truth of good will be undelightful by its falsification and adulteration.

sRef Ex@15 @23 S5′ sRef Ex@15 @25 S5′ sRef Ex@15 @24 S5′ [5] It is said in Moses, that the waters of Marah, which they could not drink because of their bitterness, were healed by wood cast into them (Exod. xv. 23, 25). The waters of Marah which they could not drink because of their bitterness, represented truths adulterated; for waters signify truths, and bitterness signifies adulteration. The healing of the waters by the wood which was cast into them, represented the good of love and of life shaking off falsity and opening truth, and thus restoring it. For all truth is adulterated from evil of life and of love, therefore it is opened and restored by the good of love and of life, because all truth is of good, and the good of love is like fire, from which truth appears in the light.

sRef 2Ki@4 @40 S6′ sRef 2Ki@4 @39 S6′ sRef 2Ki@4 @38 S6′ sRef 2Ki@4 @41 S6′ [6] The same thing was signified by the pottage into which the sons of the prophets cast bitter gourds, or grapes of the field, which Elisha healed by casting in fine flour (2 Kings iv. 38-41). By the pottage into which they cast bitter gourds, is signified the Word falsified; and by the fine flour which was cast in, by which it was healed, is signified truth from good; for truth which is from good dissipates the falsities which produce falsification.

sRef Deut@32 @32 S7′ [7] Since the sons of Jacob perverted all the truths of the Word, and by application to themselves and to their earthly loves, falsified and adulterated them, it is therefore said of them in the song of Moses, that their vine was as the vine of Sodom and of the fields of Gomorrah, and their grapes, grapes of gall, and clusters of bitternesses (Deut. xxxii. 32).

By a vine is signified the church as to truth, consequently also the truth of the church; and by grapes are signified goods thence, which are the goods of charity, and by clusters, the goods of faith; hence it is evident that by clusters of bitternesses are signified adulterated goods of faith.

sRef Num@5 @16 S8′ sRef Num@5 @17 S8′ sRef Num@5 @14 S8′ sRef Num@5 @13 S8′ sRef Num@5 @15 S8′ sRef Num@5 @12 S8′ sRef Num@5 @26 S8′ sRef Num@5 @25 S8′ sRef Num@5 @24 S8′ sRef Num@5 @29 S8′ sRef Num@5 @28 S8′ sRef Num@5 @27 S8′ sRef Num@5 @23 S8′ sRef Num@5 @20 S8′ sRef Num@5 @19 S8′ sRef Num@5 @21 S8′ sRef Num@5 @18 S8′ sRef Num@5 @22 S8′ [8] Again, it is said that waters of the curse were to be given to a woman accused by her husband of adultery; if she were guilty, those waters would become bitternesses in her, and her belly would swell and her thigh fall away (Num. v. 12-29).

The marriage of a man (vir) and wife signifies the marriage of truth and good, for love truly conjugial descends from that spiritual marriage. Adultery therefore signifies the conjunction of falsity and evil, and this was the reason why, if she were guilty, the water became bitternesses, which signifies the adulteration of good. And because the belly signified conjugial love, like the womb, and also the thigh, therefore the belly swelled and the thigh fell away, which, in the spiritual sense, signifies that the conjugial [principle] perished, or spiritual and natural conjugial love itself, the womb or belly signifying that spiritual conjugial love, and the thigh the natural conjugial love. From these things it is evident that bitter and bitterness, in general, signify the falsification and adulteration of truth and good, and that the various species thereof are signified by gall, wormwood, myrrh, wild grapes, bitter gourds, and many other things.

sRef Rev@10 @9 S0′ 619. But it shall be in thy mouth sweet as honey.- That this signifies exterior delight, is evident from the signification of the mouth, as denoting what is exterior, for the subject here treated of is the little book, and the eating of it up; by the little book is signified the Word, and by eating it up are signified perception and exploration, whence by the mouth, which first receives, is meant the external of the Word; and from the signification of “sweet as honey,” as denoting the delight of natural good. The reason why the external of the Word was sweet as honey, that is, thus delightful, was, that it is of such a nature as to be capable of application to any love whatever, and to any principle thence conceived; and these can be confirmed by it. The reason why the external of the Word, which is the sense of the letter is such, is that many things therein are written according to appearances with the natural man, and many appearances, if not interiorly understood, are fallacies, like the fallacies of the senses. Those therefore who love to live for the body and the world, use the external of the Word by means of those appearances to confirm evils of life and falsities of faith.

[2] This was especially the case with the sons of Jacob, who applied all things of the Word to themselves, and from the sense of the letter maintained that belief, which they also retain to this day, that they were chosen in preference to others, and were therefore a holy nation; they believed that their Jerusalem, and its temple, the ark, the altar, the sacrifices, with innumerable other things, were of themselves holy, not knowing or being willing to know, that the holiness of all those things consisted solely in the fact that they represented Divine things proceeding from the Lord, which are called celestial and spiritual, and are the holy things of heaven and the church, and that to think them to be holy of themselves, and not from the Divine things which they represented, was to falsify and adulterate the Word by applying it to themselves and to their own loves. The case was similar in regard to their faith concerning the Messiah, which was, that He would be king of the world, and raise them above all the nations and peoples in the whole world; not to mention other things which they gathered from the mere sense of the letter of the Word, which were to them as sweet as honey in the mouth. For this reason those things that are in the spiritual sense of the Word are undelightful, for in that sense are truths themselves, and these are not according to appearances; as for example, that that nation was not holy, but worse than every other nation, consequently that it was not a chosen nation; that the city of Jerusalem merely signifies the church of the Lord, and doctrine concerning Him and concerning the holy things of heaven and the church; and that the temple, the ark, the altar, and the sacrifices, represented the Lord and the holy things proceeding from Him, and that their holiness was from this and no other source. These are the truths stored up interiorly in the sense of the letter of the Word, that is, in its internal spiritual sense. These truths they deny, because, as stated, they falsified and adulterated the Word in the sense of the letter, and therefore they are undelightful to them like food that is bitter in the belly.

sRef Ezek@3 @1 S3′ sRef Ezek@2 @10 S3′ sRef Ezek@3 @3 S3′ sRef Ezek@3 @2 S3′ sRef Ezek@3 @4 S3′ sRef Ezek@2 @8 S3′ sRef Ezek@2 @9 S3′ [3] It is said that the little book should be in the mouth sweet as honey, because honey signifies the delight of natural good. That honey signifies that delight is evident from the following passages.

Thus, in Ezekiel:

It was said to the prophet, “Open thy mouth, and eat that I give thee. And I looked, and behold, a hand was sent unto me; and lo, a roll of a book was therein. And when he had spread it before me, it was written before and behind; and there were written thereon lamentations, and mourning, and woe. Then he said unto me, Son of man, eat this roll, and go speak unto the house of Israel. And he said unto me, Cause thy belly to eat, and fill thy bowels with this roll that I give thee. And when I ate it, it was in my mouth as honey for sweetness. And then he said unto me, Go unto the house of Israel, and speak my words unto them” (ii. 8-10; iii. 1-4).

These words involve things similar to those in the Apocalypse. The command given to the prophet Ezekiel to eat the roll of the book, involves the same thing as the command to John to eat the little book, that is to say, exploration as to how the Divine Truth which is in the Word is as yet received, perceived, and appropriated by those who are of the church. For as the prophet Ezekiel and John represented the doctrine of truth and the Word, exploration was therefore made with them. The reason why this was done by eating a book is, that to eat signifies to perceive and thus to appropriate to oneself, as shown above; and when exploration was made as to the manner in which the Word was as yet perceived, it is then said to the prophet Ezekiel, that, he should go unto the house of Israel and speak the words of God unto them, also to the prophet John, that he must prophesy, that is, as yet teach the Word in the church; and this because in his mouth the book was perceived to be as sweet as honey, that is, because the Word as to the sense of the letter, is yet delightful, though only so for the reason that this sense can be used in favour of any principle of falsity whatever, and of any loves of evil whatever, and thus serve to confirm the delights of the natural life separated from the delights of the spiritual life, which, when separated, are merely delights of the loves of the body and of the world, whence arise principles of falsity from fallacies.

sRef Isa@7 @14 S4′ sRef Isa@7 @15 S4′ [4] Again, in Isaiah:

“A virgin shall conceive and bear a son, and shall call his name God with us. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good” (vii. 14, 15).

That these words are spoken of the Lord may be seen proved in Matthew (i. 23). Any one may see that butter and honey there mentioned do not mean butter and honey, but something Divine corresponding [to them], for it follows, “that he may know to refuse the evil and choose the good,” and this is not known by eating butter and honey. But by butter is signified the delight of spiritual good, and by honey, the delight of natural good, consequently the spiritual Divine and the natural Divine of the Lord are signified by these, thus His interior and exterior Human. That the Lord’s Human is what is meant is evident from its being said that a virgin shall conceive and bear a son; and that it is Divine, is evident from the words, “and shall call his name God with us,” to call a name denoting quality, here Divine quality, for he was to be called God with us.

sRef Isa@7 @22 S5′ [5] Butter and honey also signify the delight of spiritual and natural good in these words in the same chapter:

“Butter and honey shall every one eat that is left in the land” (ver. 22).

Those left in the land mean those who are interiorly and also exteriorly good from the Lord, consequently those who receive good proceeding from the Lord in truths; the blessedness therefore of the internal or spiritual man, and also of the external or natural, is signified by butter and honey.

sRef Job@20 @17 S6′ sRef Job@20 @16 S6′ [6] Thus also in Job:

“He shall suck the poison of asps; the viper’s tongue shall slay him. He shall not see the brooks, the flowings of the torrents of honey and butter” (xx. 16, 17).

These things are said concerning hypocrites, who speak well and smoothly concerning God, their neighbour, and also heaven and the church, when nevertheless they think quite differently; and because they can thus cunningly devise how to captivate the minds of others, although in their heart they cherish what is infernal, it is said, “He shall suck the poison of asps, the viper’s tongue shall slay him.” That these have no delight in natural good or spiritual good, is meant by, He shall not see the brooks, the flowings of the torrents of honey and butter, rivers denoting those things that pertain to intelligence, and the flowings of the torrents of honey and butter, those that pertain thence to the affection and love, which are the very delights of heavenly life. All the delight of life which remains to eternity is the delight of spiritual good and truth, and thence of natural good and truth, whereas hypocritical delight is a natural delight separated from spiritual delight, but this delight, in another life, is turned into what is direfully infernal. That butter and honey in this passage also do not mean butter and honey, is evident, for where in the world are flowings of torrents of honey and butter found?

sRef Ex@3 @17 S7′ sRef Ex@3 @8 S7′ [7] The signification of butter and honey is similar to that of milk and honey. And since milk signifies the delight of spiritual good, and honey, the delight of natural good, and these delights are enjoyed by those who are of the church of the Lord, therefore the land of Canaan, which signifies the church, was called “a land flowing with milk and honey” (Exod. iii. 8, 17; Levit. xx. 24; Num. xiii. 27; xiv. 8; Deut. vi. 3; xi. 9; xxvi. 9, 15; xxvii. 3; xxxi. 20; Joshua v. 6; Jer. xi. 5; xxxii. 22; Ezek. xx. 6). That the land of Canaan in the Word means the church was shown above (n. 29, 304:59, 431:9). And the church is with those only who are in spiritual good and at the same time in natural good; the church is formed in these by the Lord. For the church is in man, and not outside of him, consequently, not with those who do not possess those goods; these goods with their delights are signified by milk and honey.

sRef 1Sam@14 @29 S8′ sRef 1Sam@14 @27 S8′ sRef 1Sam@14 @26 S8′ sRef 1Sam@14 @25 S8′ [8] That in the land of Canaan there was also much honey at that period, because the church of the Lord was there then, is evident from the First Book of Samuel, where it is said, that they came into a wood where were honey upon the faces of the ground, and a stream of honey, and that the eyes of Jonathan were opened from tasting of the honey (xiv. 25-27, 29). The reason why Jonathan’s eyes were opened by his tasting of the honey was, that honey corresponds to natural good and its delight, and this good imparts intelligence and enlightens, consequently Jonathan knew that he had done evil; as is said in Isaiah, that he shall eat butter and honey, that he may know to refuse the evil and choose the good. For correspondences at that time manifested their effect, since all things of the Israelitish church existed from correspondences, by which things celestial and spiritual were represented and signified.

sRef Deut@32 @13 S9′ [9] The signification of butter and honey is similar to that of oil and honey in the following passages.

Thus in Moses:

“He made him to ride on the high places of the earth, and fed him with the increase of the fields; he made him to suck honey out of the rock, and oil out of the stone of the rock” (Deut. xxxii. 13).

These words occur in the song of Moses, in which the subject treated of is the church in its beginning and afterwards in its progression, and at length at its end. Those who formed the Ancient Church are described by these words, but not those who constituted the Israelitish Church, for the latter were evil from the beginning even to the end, as is evident from their fathers in Egypt, and afterwards in the wilderness. But the Ancient Church, the men of which are meant by their fathers, was that which the Lord caused to ride upon the high places of the earth, and fed with the increase of the fields. That the good of natural love and the good of spiritual love, with their delights, were imparted to them by means of truths, from which their intelligence was derived, and according to which was their life, is signified by, he made him to suck honey out of the rock, and oil out of the stone of the rock, honey denoting the delight of natural love, oil the delight of spiritual love, and the rock, and the stone of the rock, truth from the Lord. That oil signifies the good of love and of charity, may be seen above (n. 375), and that rock and stone signify truth from the Lord (n. 411, 443).

sRef Ps@81 @16 S10′ [10] So in David:

“I fed them with the fat of wheat, and with honey out of the rock I satisfied them” (Psalm lxxxi. 16).

The fat of wheat also signifies the delight of spiritual good, and honey out of the rock, the delight of natural good by means of truths from the Lord, as above. It must be observed, that natural good is not good, unless it be also spiritual good. For all good inflows through the spiritual man or mind into the natural man or mind, and so far as the natural man or mind receives the good of the spiritual man or mind, so far he receives good. There must be both, or both sides, in order to constitute good; wherefore natural good separated from spiritual good is in itself evil, which nevertheless is perceived by man as good. Since there must be both therefore in the passages quoted, and in those still to be quoted, mention is made of butter and honey, milk and honey, fat and honey, and also of oil and honey; and butter, milk, fat and oil, signify the good of spiritual love, and honey, the good of natural love, together with their delights.

sRef Ezek@16 @19 S11′ sRef Ezek@16 @13 S11′ [11] Again, in Ezekiel:

“Thus wast thou decked with gold and silver; and thy raiment was of fine linen and silk, and needlework; thou didst eat fine flour, and honey, and oil; whence thou wast exceeding beautiful, and thou didst prosper into a kingdom. But my bread which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set before idols for an odour of rest” (xvi. 13, 19).

These things are said concerning Jerusalem, by which is signified the church, first the Ancient Church, and afterwards the Israelitish Church. It is said of the Ancient Church, that she was decked with gold and silver, which signifies, the love of good and truth with the men of the church. The raiment of fine linen, silk, and needlework, signifies the cognitions of celestial, spiritual, and natural truth; fine linen signifies truth from a celestial origin, silk, truth from a spiritual origin, and needlework, truth from a natural origin, which is called scientific [truth]. By eating fine flour, honey, and oil, are signified the perception of truth and good natural and spiritual, and the appropriation of them; to eat denoting to be appropriated, fine flour denoting truth, honey, natural good, and oil spiritual good, which were appropriated to them by a life according to the truths above mentioned. By becoming exceedingly beautiful and prospering into a kingdom, is signified to become intelligent and wise, so as to constitute a church from these, beauty denoting intelligence and wisdom, and a kingdom signifying a church. But concerning the Israelitish Church, which was merely in externals without internals, whence the men of that church were idolatrous, it is said, that they placed the fine flour, honey, and oil, before images of a male, or of idols, for an odour of rest, that is, that they turned the truths and goods of the church into falsities and evils, and thus profaned them.

sRef Ezek@27 @17 S12′ [12] Again, in the same prophet:

“Judah, and the land of Israel, they were thy traders; they traded in the wheat of Minnith, and pannag, and honey, and oil, and balm” (xxvii. 17).

This is spoken of Tyre, which signifies the church as to the cognitions of truth and good, therefore also by Tyre are signified the cognitions of truth and good pertaining to the church; by oil and honey are signified things similar to those above. The meaning in the spiritual sense of Judah, and the land of Israel, also of wheat of Minnith and pannag, and balsam, also of the trading of Tyre, may be seen explained above (n. 433:22).

sRef Deut@8 @8 S13′ sRef Deut@8 @7 S13′ [13] Again, in Moses:

“A land of brooks of water, of fountains and depths that spring out of the valley and mountain; a land of wheat and barley, and the vine, and the fig-tree, and pomegranate; a land of oil, olive, and honey” (Deut. viii. 7, 8).

These things are said concerning the land of Canaan, by which is understood the church which is in celestial, spiritual, and natural good, and thence in truths; but the details of this verse are explained above (n. 374:7, 403:11), where it is shown, that oil and honey signify the good of love in the internal or spiritual man and in the external or natural man.

sRef Ps@119 @102 S14′ sRef Ps@19 @9 S14′ sRef Ps@19 @10 S14′ sRef Ps@119 @103 S14′ [14] So in David:

“The judgments of Jehovah are truth, they are just altogether. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the droppings of the honeycomb” (Psalm xix. 9, 10).

In the same,

“I have not departed from thy judgments, for thou hast taught me. How sweet are thy words to my palate! [Sweeter] than honey to my mouth” (Psalm cxix. 102, 103).

The judgments of Jehovah signify the truths and goods of worship; therefore it is said, “the judgments of Jehovah are truth, they are just altogether”; just being used in reference to the good of life and worship therefrom. And as good is also signified by gold and fine gold, it is therefore said, that they are more desirable than gold and than much fine gold, gold denoting celestial good, fine gold, spiritual good, while desirable denotes what is of affection and love. Since the goods with which a man is affected are also delightful, therefore it is said, that they are sweeter than honey and the droppings of the honeycomb, and that the words of the Lord are sweet to the palate and [sweeter] than honey to the mouth, sweet denoting what is delightful, honey, natural good, the droppings of the honeycomb, natural truth, and because honey signifies natural good, and the mouth the external, therefore it is said [sweeter] than honey to my mouth; as in the Apocalypse, that the little book was sweet as honey in the mouth.

sRef Luke@24 @41 S15′ sRef Luke@24 @39 S15′ sRef Luke@24 @43 S15′ sRef Luke@24 @42 S15′ [15] So in Luke:

Jesus said to His disciples, when they believed that they saw a spirit, “Behold, my hands and my feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones, as ye see me have. Then he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of a honeycomb. And he took it, and did eat it before them” (xxiv. 39, 41-43).

From this series of words regarded in their spiritual sense it is evident, that honeycomb and honey signify natural good, for the Lord showed His disciples that He had glorified or made Divine His whole Human, even as to its Natural and Sensual. This is signified by the hands and feet, and by the flesh and bones, which they saw and felt; the hands and feet, signify the ultimate of man, called the Natural, the flesh signifies its good, and the bones signify its truth. For everything in the human body corresponds to spiritual things, the flesh to the good of the natural man, and the bones to its truths. More may be seen concerning this correspondence in Heaven and Hell (n. 87-102). The Lord also proved this by eating of the broiled fish and also of the honeycomb in the presence of His disciples, the broiled fish signifying the truth of the good of the natural and sensual man, and the honeycomb, the good of truth of the same, therefore the Lord by being touched (palpationem) showed and proved that His whole Human, even to its ultimates, was glorified, that is, was made Divine; and [this He showed too] by eating, in that He ate in their presence a piece of a broiled fish and of an honeycomb.

sRef Matt@3 @4 S16′ [16] Since honey signifies the good of the natural man, therefore also John the Baptist

“had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey” (Matt. iii. 4; Mark i. 6).

The reason of this was, that John the Baptist represented the same as Elias, therefore also it was said, that Elias should come, by whom was meant John. Elias represented the Lord as to the Word, or the Word which is from the Lord; and similarly John. And because the Word teaches that the Messiah or the Lord was about to come, therefore John was sent before to preach concerning the coming of the Lord, according to the predictions of the Word. And because John represented the Word, therefore the ultimates of the Word, which are natural, were represented by John, by his clothing, and also by his food, that is, by having his raiment of camel’s hair, and the leathern girdle about his loins. For camel’s hair signifies the ultimates of the natural man, such as are the exteriors of the Word, and the leathern girdle about his loins, their external bond and connection with the interior things of the Word, which are spiritual. Similar things are signified by locust and wild honey; by locust, is signified the truth of the natural man, and by wild honey, its good. Whether we speak of the truth and good of the natural man, or of natural truth and good, such as the Word is in its ultimate sense, called the sense of the letter, or natural sense, it is the same thing, for John represented this by his clothing and food.

sRef Lev@2 @11 S17′ [17] The reason why neither leaven, nor honey, was used in the offerings made by fire to Jehovah (Levit. ii. 11), was, that leaven signifies the falsity of the natural man, and honey, the delight of the good of the natural man, and, in the opposite sense, the delight of his evil, which also is like leaven when it is mingled with those things that signify things of a holy interior nature. For natural delight derives its all from the delights of the love of self and the love of the world. And because the Israelitish nation was in those delights more than other nations, therefore it was forbidden them to use honey in their sacrifices. More may be seen concerning the signification of honey, as denoting the delight of the good of the natural man, in the Arcana Coelestia (n. 5620, 6857, 8056, 10,137, 10,530).

sRef Judg@14 @8 S18′ [18] It is recorded of Samson, that, after he had rent the young lion, and taken a wife from the nation of the Philistines, he found “a swarm of bees and honey in the carcase of the lion” (Judges xiv. 8). This circumstance signified the dissipation of faith separated from charity, which the Philistine nation represented. It was on this account that the Philistines were called the uncircumcised, and this name signifies that they were without spiritual love and charity, and were only in natural love, which is the love of self and of the world. Such faith, because it destroys the good of charity, was represented by the young lion, which attacked Samson with intent to tear him in pieces; but Samson, because he was a Nazarite, and by his Nazariteship represented the Lord as to His ultimate Natural, rent the lion in pieces, and afterwards found in his carcase a swarm of bees and honey, which signified, that after such faith is dissipated, the good of charity succeeds in its place. Similar things were represented and signified by the rest of the acts related of Samson in the Book of Judges. For nothing is written in the Word which does not represent and signify such things as pertain to heaven and the church, and these can be understood only from the knowledge (scientia) of correspondences, and thence from the spiritual sense of the Word.

sRef Rev@10 @10 S0′ 620. And I took the little book out of the angel’s hand, and ate it up.- That this signifies exploration, is evident from what precedes, namely, that by the little book is meant the Word, by the angel, the Lord as to the Word, and by devouring or eating it up, the reception, perception, and appropriation of it to oneself, consequently also exploration, in this case as to the quality of the understanding of the Word still remaining in the church. Exploration takes place by means of that which is perceived and according to perception; exploration therefore took place with the prophet John, because a prophet signifies the doctrine of the church, and in a universal sense the Word.

sRef Rev@14 @20 S0′ sRef Rev@10 @10 S0′ 621. And it was in my mouth sweet as honey.- That this signifies that the Word, as to its external sense or sense of the letter, was still perceived as the delight of good, but delightful only because of its serving to confirm principles of falsity and the loves of evil, or principles springing from the love of self and the love of the world, all of which are falsities. That therefore the Word, which is meant by the little book, was perceived as sweet as honey, has been shown above.

sRef Rev@14 @20 S0′ sRef Rev@10 @10 S0′ 622. And when I had eaten it, my belly was made bitter.- That this signifies that it was examined and perceived that the Word was interiorly undelightful from the adulterated truth of the sense of its letter, is evident from the things explained above (n. 617, 618), where similar words occur. The reason why the belly here signifies the interiors of the Word, which are called spiritual, is, that exploration was represented by the devouring or eating up of the little book, which means the Word, and by its taste, which means perception. Hence the first perception is signified by the taste in the mouth, where the little book was sweet as honey. The first perception of the Word is the perception of the quality of the sense of its letter, thus of the exterior quality of the Word. But the other perception is signified by its taste when it came into the belly which is said to have been made bitter; and this other perception of the Word is the perception of the quality of its spiritual sense, or of the interior quality of the Word. Hence it is, that as the exterior is signified by the mouth, therefore here the interior is signified by the belly, because interiorly received and explored. The reason why the belly signifies interior things, is, that the belly inwardly stores up the food, and food signifies every thing that nourishes the soul, and because the belly, as well as the rest of the viscera, is within, or in the midst of the body, therefore, in the Word, the belly, and also the bowels (viscera), signify interior things.

sRef Ezek@3 @3 S2′ [2] That the belly and the bowels signify interior things, is evident from the following places.

Thus in Ezekiel:

“Son of man, feed thy belly, and fill thy bowels with this roll” (iii. 1, 3).

Similar things are signified by these words as by those just explained in the Apocalypse, that is, that he took the little book and ate it up. For the roll, like the little book, signifies the Word, and by feeding the belly, and filling the bowels with the roll, is signified, to explore as to how the Word is understood in the church, which is done by the reading and perception of it.

sRef Ps@17 @14 S3′ [3] Again, in David:

“Fill their belly with thy treasure; the sons are fed to the full, and they leave their residue to their infants” (Psalm xvii. 14).

The treasure here mentioned signifies the truth of the Word, the belly, the interior understanding; therefore, by filling their belly with treasure is signified to instruct their interior understanding in the truths of the Word. That those therefore who are affected with truths are fully instructed, is signified by, the sons are fed to the full, sons denoting those who are in the affection for truth, and the sons’ infants, truths springing up; of these it is said that they leave their residue to their infants. It is here said, the interior understanding, for man has an exterior understanding and an interior; the exterior understanding pertains to the natural mind, and the interior understanding to the spiritual mind; the interior understanding is signified by the belly.

sRef John@7 @38 S4′ sRef John@7 @37 S4′ sRef John@7 @39 S4′ [4] Again, in John,

Jesus said, “If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture saith, out of his belly shall flow streams of living water. This spake he of the Spirit, which they who believe on him should receive” (vii. 37-39).

The Lord thus describes the Divine Truth interiorly perceived by those who are in the spiritual affection for truth; these are meant by those who thirst, and come to the Lord and drink. That such have understanding of Divine Truth, is signified by, out of his belly shall flow streams of living water, streams out of the belly denoting, the interior understanding or intelligence, and living water Divine Truth from the Lord. And because the Holy Spirit signifies the Divine Truth proceeding from the Lord, it is therefore added, “this spake he of the Spirit, which they who believe on him should receive.”

sRef Mark@7 @21 S5′ sRef Mark@7 @18 S5′ sRef Mark@7 @19 S5′ sRef Mark@7 @20 S5′ [5] Again, in Mark:

“Whatsoever thing from without entereth into the man cannot defile him, because it entereth not into his heart, but into the belly, and is cast out into the draught, purging all foods; but that which goeth out of the man, that defileth the man, for it goeth from within out of the heart of man” (vii. 18-21; Matt. xv. 17-20).

These words are to be understood as follows: that those things, whether falsities or evils, which, either from the sight or hearing, flow into the thought of the understanding, and not into the affection of its will, do not affect or influence the man, because the thought of the understanding of a man, so far as it does not proceed from the affection of his will, is not in the man, but outside of him, therefore it is not appropriated to him. The case is similar in regard to truth and good. These things the Lord teaches by correspondences, when He says, that that which enters by the mouth into the belly does not render a man unclean, because it enters not into the heart, for that which enters into the belly is cast out into the draught; and this means that what enters the thought of the understanding of man from without or from the outside, whether from objects of the sight, speech, or memory, does not render him unclean, but that so far as it is not of his affection or will, it is separated and cast out, just as that which is taken into the belly is cast out into the draught.

These spiritual things the Lord expounded by means of natural things, because the foods that are taken into the mouth, and thus passed into the belly, signify those things that man spiritually receives, and with which he nourishes his soul, and therefore the belly corresponds to the thought of the understanding, and also signifies it. That the heart signifies the affection of the will of man was shown above; likewise, that that alone is appropriated to man which becomes a part of his affection or will. That spiritual things, and not natural things, are meant, is evident, for the Lord declares that out of the heart of men proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. Since the falsities and evils which enter from without into the thoughts, enter from the hells, and if not received by man in the affection of the will are cast back into the hells, it is therefore said that they are cast out into the draught. For the draught signifies hell, because all things are unclean in the hells, and those who have been cast there out of heaven (e coelo), which, being in form as a man, is therefore called the Grand Man (Maximus Homo), and also corresponds to all things of man; whereas the hells correspond to the ejections from the belly of the Grand Man or of heaven, for this reason hell in the spiritual sense is meant by the draught. The belly is said to purge all foods, because the belly signifies the thought of the understanding, as stated above, and foods signify every kind of spiritual nourishment, and the thought of the understanding is that which separates the unclean from the clean, and thus purges.

sRef Jer@51 @34 S6′ [6] Again, in Jeremiah:

Jehovah God said, “Nebuchadnezzar the king of Babylon hath disturbed me, he hath made me an empty vessel, he hath swallowed me up as a sea monster (cetus), he hath filled his belly with my delicacies, he hath driven me away” (li. 34).

Nebuchadnezzar the king of Babylon signifies the profanation of Divine Truth; and because those who profane it drink it in more than others and use it for the purpose of filthy loves, especially the love of ruling, even to the transferring of all Divine power to themselves, this is signified by the words, “he hath swallowed me up as a sea monster, he hath filled his belly with my delicacies,” the sea monster signifying the ultimate Natural, in which those are who are in the love of self, while delicacies denote cognitions of truth and good from the Word, and to fill the belly with them signifies here to imbibe and profane them.

sRef Ps@31 @9 S7′ [7] Again, in David:

“Have mercy upon me, O Jehovah, for I am in distress; mine eye wasteth away with indignation, my soul and my belly” (Psalm xxxi. 9).

The eye, the soul, and the belly, here signify the understanding, and thence the thought of truth, interior and exterior; thus by the belly are signified the interiors of the understanding, which are said to waste away with indignation when they perish through falsities.

sRef Lev@11 @42 S8′ sRef Ps@44 @25 S8′ sRef Gen@3 @14 S8′ [8] Again:

“Our soul is bowed down to the dust; our belly cleaveth unto the earth” (Ps. xliv. 25).

The soul and the belly in the spiritual sense here also signify the thought of the understanding, and being bowed down to the dust, and cleaving to the earth, signifies to be imbued with falsities, for dust and earth here signify what is infernal and accursed. Infernal and accursed are also signified by going upon the belly and by eating dust, as was said to the serpent:

“Be thou cursed above all beasts, and above every wild beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life” (Gen. iii. 14).

For the same reason it was altogether forbidden to eat whatsoever goeth upon the belly, for it was an abomination (Levit. xi. 42). The reason why dust, and the cleaving of the belly to the earth, signify infernal and accursed falsity, is, that the hells are under the lands (sub terris) in the spiritual world, and through the lands in that world falsities of evil are exhaled from the hells. And because the belly from correspondence signifies the interiors of the understanding and thought, infected and imbued with the falsities of evil if they adhere to those earths, therefore also in the spiritual world no one lies with the belly upon the earth. Moreover to walk there upon the earth with the feet, denotes to touch and drink in exhalations from the hells with the corporeal Natural, which corresponds to the soles of the feet, and this Natural has no communication with the thoughts of the understanding, except with those who are in evils as to life and falsities as to doctrine.

sRef Ps@5 @9 S9′ sRef Jer@4 @14 S9′ sRef Hab@3 @16 S9′ sRef Job@32 @19 S9′ sRef Jonah@2 @2 S9′ sRef Jonah@1 @17 S9′ sRef Job@15 @35 S9′ sRef Job@32 @18 S9′ sRef Ps@64 @6 S9′ [9] Again, in Job:

“The belly prepareth deceit” (xv. 35).

And again, in the same:

“For I am full of words, the spirit of my belly constraineth me; and, my belly, as wine, is not opened” (xxxii. 18, 19).

By these words is meant that he could not open the thoughts of his understanding.

Again, in Jeremiah:

“O Jerusalem, wash thy heart from wickedness, that thou mayest be saved. How long shall thoughts of iniquity abide in thy belly?” (iv. 14).

In these words thoughts are clearly attributed to the belly, for it is said, “How long shall thoughts of iniquity abide in thy belly?” wickedness also is attributed to the heart, because the heart corresponds to the will, where wickedness resides.

And in David:

“For there is nothing certain in the mouth of any one; their belly is perditions; their throat is an open sepulchre, with their tongue they speak smoothly” (Psalm v. 9).

Here also perditions, that is, evil thoughts, are attributed to the belly.

Again:

“The belly of man (vir) and the heart are deep” (Psalm lxiv. 6).

The belly of a man signifies thoughts of falsity, and the heart, the affections of evil, the latter pertaining to the will, the former to the understanding.

So in Habakkuk:

“My belly trembled; my lips quivered at the voice” (iii. 16).

By the belly trembling is signified grief of thought, wherefore it is also said, “My lips quivered at the voice,” denoting a stammering thence of the speech. The belly (viscera) of the sea monster (ceti), in which Jonah was three days and three nights (Jonah i. 17), signifies the hells where the direst falsities are, with which he was encompassed, consequently grievous temptations, as is evident from the prophecy of Jonah in the same chapter, where it is said:

Out of the belly of hell cried I, and thou heardest my voice (ii. 2).

sRef Ps@103 @1 S10′ sRef Ps@40 @8 S10′ sRef Ezek@7 @19 S10′ sRef Isa@16 @11 S10′ [10] That the bowels (viscera) have a similar signification to the belly (venter) is clear from the following passages.

In Isaiah:

“My bowels are moved like a harp for Moab, and my inward part for Kir-heres” (xvi. 11).

In David:

“Bless Jehovah, O my soul; and all my bowels the name of his holiness” (Psalm ciii. 1).

And again:

“I have desired to do thy will, O my God, and thy law is in my bowels” (Psalm xl. 8).

In Ezekiel:

“Their silver and their gold shall not be able to deliver them in the day of the wrath of Jehovah; they shall not satisfy their soul, neither fill their bowels” (vii. 19).

Their silver and gold signify the falsities and evils of the religion which is from their own intelligence and their own will; that no spiritual nourishment or intelligence, and affection for good comes from these, is signified by, they shall not satisfy their soul, neither fill their bowels. Because the bowels signify the interiors of thought, and because these are affected with grief, therefore such grief is expressed in the Word by “the moving of the bowels”; as in Isaiah lxiii. 15; Jer. xxxi. 20; Lam. i. 20; Matt. ix. 36; Mark vi. 34; viii. 2; Luke i. 78; vii. 12, 13; x. 33, 34; xv. 20.

sRef Deut@7 @13 S11′ sRef Ps@127 @3 S11′ sRef Job@19 @17 S11′ sRef Hos@9 @16 S11′ sRef Hos@9 @11 S11′ sRef Isa@13 @18 S11′ [11] Since the belly signifies the interiors of the thought or of the understanding, therefore by the fruit of the belly in the spiritual sense, are signified the goods of the understanding, and by sons its truths.

Thus in David:

“Lo, sons are the heritage of Jehovah, the fruit of the belly the reward” (Psalm cxxvii. 3).

And in Isaiah:

“They shall have no pity on the fruit of the belly; their eye shall not spare the sons” (xiii. 18).

And in Job:

“Pitying I mourn for the sons of my belly” (xix. 17).

And in Moses:

“He will bless the fruit of the belly, and the fruit of the land” (Deut. vii. 13).

And in Hosea:

“Yea when they have brought forth, I will slay the desires of their belly” (ix. 11, 16).

The fruit of the belly and the desires of the belly, signify, in the sense of the letter, natural offspring, but in the spiritual sense spiritual offspring, which is knowledge (scientia), intelligence, and wisdom, for into these man is re-born when he is regenerated. For this reason births, sons and daughters, and other names referring to nativity, signify such things as pertain to spiritual nativity or regeneration. For the angels, who perceive the Word spiritually, are unacquainted with any other birth or fruit of the belly.

sRef Isa@48 @18 S12′ sRef Ps@58 @3 S12′ sRef Isa@48 @19 S12′ sRef Ps@139 @13 S12′ sRef Ps@22 @10 S12′ [12] Therefore the womb and the belly signify similar things in the following passages.

Thus in Isaiah:

“O that thou hadst hearkened to my commandments! Thy seed had then been as the sand, and the offspring of thy bowels like the small stones thereof” (xlviii. 18, 19).

And in David:

“I was cast upon thee from my mother’s belly, thou art my God” (Ps. xxii. 10).

And again:

“For thou hast possessed my reins; thou hast covered me in my mother’s belly” (Ps. cxxxix. 13).

And again:

“The wicked are estranged from the womb; they go astray from the belly, speaking a lie” (Ps. lviii. 3), and in other places.

[13] The belly or the bowels signify the interiors of the thought or of the understanding, because there are two lives with man, the life of the understanding, and the life of the will. All things of the body correspond to these two fountains of life, and are therefore acted upon and act at their direction to such a degree that whatever part of the body does not suffer itself to be acted upon by them is not alive; consequently the whole body is subject to the government of those two lives. For all things in the body that are moved by the respiration of the lungs, and in the measure that they are so moved, are under the government of the life of the understanding, and all things in the body that are acted upon by the pulsation of the heart, and in the measure that they are so acted upon, are under the government of the life of the will. For this reason mention is frequently made in the Word of the soul and the heart, and the soul signifies the life of the understanding, and also the life of faith, for the term soul is used in reference to respiration, while the heart signifies the life of the will, and also the life of the love. Therefore also the belly and the bowels are spoken of in reference to thought which is of the understanding, while the heart refers to affection which is of the will.

sRef Rev@14 @20 S0′ sRef Rev@10 @11 S0′ 623. Verse 11. And he said unto me, Thou must prophesy again over peoples, and nations, and tongues, and many kings.- “And he said unto me, Thou must, prophesy again,” signifies the Divine command that the Word may yet be taught; “over peoples, and nations, and tongues, and many kings,” signifies with all who are in truths and goods as to life, and at the same time in goods and truths as to doctrine, consequently, that the Word may be taught as to goods of life, and as to truths of doctrine.

sRef Rev@10 @11 S0′ sRef Rev@14 @20 S0′ 624. And he said unto me, Thou must prophesy again.- That this signifies the Divine command that the Word may yet be taught, is evident from the signification of saying, when ascribed to an angel, by whom in this chapter the Lord is represented as to the Word, as denoting command, for what the Lord says, is also a command; and from the signification of prophesying as denoting to teach the Word, of which we shall speak presently. It is said that he must as yet teach the Word, because the quality of the understanding of the Word still remaining in the church was explored, and it was found that the Word was delightful as to the sense of the letter, for this is signified by the little book being in the mouth sweet as honey, the little book denoting the Word. It was commanded that the Word should be yet taught in the church, because its end was not yet come, for the end of the church is described by the sounding of the seventh angel. But here the state of the church immediately before the end, is described by the sounding of the sixth angel, and this state is the subject now treated of. And, before the end is come, the Word when taught is still delightful to some, but not so in the last state or end of the church, for then the Lord opens the interior things of the Word, which are undelightful, as was said above in treating of the belly made bitter, and of the little book that was eaten up.

[2] Why the Word must still be taught, although its interior truths are undelightful, and why a last judgment does not take place before there is a consummation, that is to say, when there is no longer any good and truth remaining with the men of the church, is entirely unknown in the world, but is known in heaven. The reason is that there are two kinds of men upon whom judgment takes place; one kind consists of those who are well disposed (probi), and the other of those who are not. The well disposed are angels in the ultimate heaven, the chief part of whom are simple, because they have cultivated their understanding, not with interior truths, but only with exterior truths from the sense of the letter of the Word, in agreement with which they had lived. For this reason their spiritual mind, which is the interior mind, was not indeed closed, nor was it opened, as with those who had received interior truths in doctrine and life, therefore in regard to spiritual things they became simple, and are called the well disposed. But the ill disposed are those who have lived outwardly as Christians, but interiorly admitted evils of every kind into the thought and into the will, so that in external form they have appeared like angels, although in the internal form they have been devils. When these come into the other life, they are, for the most part, consociated with the well disposed, or the simple good who are in the ultimate heaven. For consociation takes place by means of the exteriors, and the simple good are such that they believe everything to be good which appears as good in the external form, their thought not penetrating farther. But these ill disposed must be separated from the well disposed or simple good, before and after a last judgment takes place; and they can be separated only successively. This is the reason why before the time of the Last judgment the Word must still be taught, although interiorly it is undelightful, that is, as to its interior things; and because the interior things are undelightful, they do not receive them, but only such things from the sense of the letter of the Word as favour their own loves, and the principles conceived therefrom, on account of which the Word, as to the sense of the letter, is still delightful to them. By such means, therefore, are the well disposed separated from the ill disposed.

sRef Matt@13 @28 S3′ sRef Matt@13 @41 S3′ sRef Matt@13 @27 S3′ sRef Matt@13 @38 S3′ sRef Matt@13 @39 S3′ sRef Matt@13 @40 S3′ sRef Matt@13 @37 S3′ sRef Matt@13 @29 S3′ sRef Matt@13 @42 S3′ sRef Matt@13 @30 S3′ [3] That for this reason the time is protracted after a last judgment before a new church is fully established, is an interior truth (arcanum) from heaven which at this day can enter the understanding of only a few; yet this is the teaching of the Lord in the following passages in Matthew:

“So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field; whence then hath it tares? and they said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and at the time of the harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. He that sowed the good seed is the Son of Man; the field is the world; the good seed are the sons of the kingdom; the harvest is the consummation of the age. As therefore the tares are gathered and burned in the fire, so shall it be in the consummation of this age” (xiii. 27-30, 37-43).

The consummation of the age, signifies the last time of the church. That before this, the well disposed are not to be separated from the ill disposed, because they are consociated by means of the exteriors, is meant by not gathering up the tares lest the wheat be rooted up with them. Concerning this circumstance see also what is said in the small work on The Last Judgment (n. 70:2).

sRef Matt@7 @22 S4′ sRef Matt@7 @23 S4′ [4] To prophesy signifies to teach the Word, because a prophet, in the highest sense, means the Lord as to the Word, and in the respective sense one who teaches the Word, but in the abstract sense the Word itself, and also doctrine from the Word are signified. These things are signified by a prophet, therefore by prophesying is signified to teach the Word, and also doctrine from the Word. This signification is evident from those passages in the Word, understood in the spiritual sense, where prophets and prophesying are mentioned, as in the following.

In Matthew:

“Many will say to me in that day, Lord, Lord, have we not prophesied by thy name? and by thy name have cast out demons? and in thy name done many virtuous things? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity” (vii. 22, 23).

The subject here is salvation, which means that no one is saved by knowing the Word and teaching it, but by doing it; for in the preceding verse, it is said, that those only shall enter the kingdom of the heavens who do the will of God (verse 21); and in the subsequent verses, that he who heareth the words of the Lord and doeth them is a wise man, but he who heareth and doeth them not is a foolish man (verses 24-27). The meaning of the above words is therefore plain, namely, that the worship of the Lord by prayers, and by words of the mouth only is meant by, many will say to me in that day, Lord, Lord; to teach the Word, and doctrinals from the Word, is meant by have we not prophesied in thy name, name denoting according to doctrine from the Word, and to prophesy denoting to teach. By casting out demons, is signified to liberate from falsities of religion, demons denoting falsities of religion. By doing many virtuous things, is signified, to convert many. But because they did these things not for the Lord’s sake and for the sake of truth and good, nor for the sake of the salvation of souls, but for the sake of themselves and the world, that is, that they might appear [to be such] only in the external form, therefore so far as they themselves were concerned, they did not do good but evil; this is meant by the Lord’s saying to them, “I never knew you, ye that work iniquity.” It may seem as though they could not work iniquity by doing such things, but nevertheless everything which a man does only for the sake of himself and the world, is iniquity, because there is no love of the Lord and of the neighbour therein, but only the love of self and the world, and his own love remains with every one after death.

sRef Matt@24 @24 S5′ sRef Matt@24 @11 S5′ [5] Again,

In the consummation of the age, “many false prophets shall rise, and shall deceive many. For there shall arise false Christs and false prophets, and shall shew great signs and wonders; so as, if possible, to lead into error the very elect” (Matt. xxiv. 11, 24; Mark xiii. 22).

False prophets and false Christs do not mean prophets, in the ordinary meaning of the word prophets, but all those who pervert the Word and teach falsities; these are also false Christs, for Christ signifies the Lord as to Divine Truth, therefore false Christs signify Divine truths falsified. To show great signs and wonders, signifies the effect and power of falsities by means of confirmations from the sense of the letter of the Word, signs and wonders are also produced by means of this in the spiritual world, for the sense of the letter of the Word, however falsified, possesses power, concerning which fact many wonderful things might be related. By the elect are signified those who are in spiritual good, that is, who are in the good of charity.

sRef Matt@10 @42 S6′ sRef Matt@10 @41 S6′ [6] Again:

“He that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward; and he that receiveth a just man in the name of a just man, shall receive a just man’s reward. And whosoever shall give to drink unto one of these little ones [a cup] of cold [water] only in the name of a disciple, verily, I say unto you, he shall in no wise lose his reward” (Matt. x. 41, 42).

No one can understand these words unless the signification of a prophet, a just man, a disciple, and the little ones be known, and also the meaning of receiving them in their own name. A prophet, in the abstract sense, signifies the truth of doctrine, a disciple, the good of doctrine, a just man, the good of life, while by receiving them in their own name is signified to receive those things from the love of them. Then by receiving a prophet in the name of a prophet, is signified, to love the truth of doctrine because it is truth, or to receive truth for its own sake; by receiving a just man in the name of a just man, is signified to love good, and to do it because it is good, that is, to receive it from the Lord out of love or affection of the heart. For he who loves truth and good for their own sakes, loves them from themselves, thus, from the Lord, from whom they proceed; and as he does not love them for the sake of himself and the world, he loves them spiritually, and all spiritual love remains with man after death, and gives eternal life. To receive a reward signifies to carry that love with him, and consequently receive the blessing of heaven; to give one of the little ones [a cup] of cold [water] to drink only in the name of a disciple, signifies, from innocence [to love] innocence, and from that to love good and truth from the Word and teach them, to give [a cup] of cold [water] to drink, signifying to love and teach from a little innocence, little ones signifying the innocent and, abstractedly innocence; to give to drink [a cup] of cold [water] signifying to teach from a little innocence, while a disciple signifies the good of doctrine from the Lord. By giving water to the little ones to drink is therefore signified to teach truth from spiritual innocence, and also to instruct the innocent in truths. This is the spiritual interpretation of the above words, and unless this be known, who can understand the signification of receiving a prophet, and a just man in the name of a prophet and of a just man, and of receiving the reward of a prophet and of a just man. Reward signifies love with its delights enduring to eternity.

sRef Matt@13 @17 S7′ [7] In the same:

“Many prophets and just men have desired to see those things which ye see, but have not seen them; and to hear the things which ye hear, but have not heard them” (Matt. xiii. 17).

Prophets and just men in the spiritual sense, mean all those who are in truths of doctrine and in the good of life according to them; and seeing and hearing signify to understand and perceive, in this case, the interior truths proceeding from the Lord, for the understanding and perception of these reform a man, when he also lives according to them. Interior truths proceeding from the Lord are here meant, because the Lord, when He was in the world, opened those truths. In the sense of the letter, to see and hear the Lord are meant, but because the Lord is the Divine Truth itself in heaven and in the church, consequently since all Divine truths are from the Lord, and the Lord Himself taught them and continually teaches them by means of the Word, therefore the understanding and perception of them are signified by seeing and hearing the Lord.

sRef Joel@2 @28 S8′ [8] So in Joel:

“I will pour out my spirit upon all flesh, that your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions” (ii. 28).

These things are said concerning the coming of the Lord and the perception of Divine Truth by those who receive the Lord and believe in Him. By the spirit that shall be poured out upon all flesh, is signified the Divine Truth proceeding from the Lord, for this is meant in the Word by the Holy Spirit. Prophesying signifies to understand and to teach the truths of doctrine. By dreaming dreams is signified to receive revelation, and by seeing visions is signified to perceive revelation; by sons and daughters are signified those who are in the spiritual affection for truth and good; old men signify those who are in wisdom, and young men, those who are in intelligence.

sRef Amos@3 @7 S9′ sRef Amos@3 @8 S9′ sRef Rev@19 @10 S9′ sRef Rev@11 @18 S9′ sRef Rev@11 @3 S9′ sRef Rev@18 @20 S9′ [9] So in Amos:

“The Lord Jehovih doeth not a word without revealing his secret unto his servants the prophets. The lion roareth, who will not fear? The Lord Jehovih hath spoken, who will not prophesy?” (iii. 7, 8).

Here also prophesying signifies to receive Divine Truth and to teach it; but this passage may be seen explained above (n. 601:8).

Similar things are signified by prophesying, and by prophets, in the following passages in the Apocalypse:

“I will give unto my two prophets to prophesy a thousand two hundred and sixty days, clothed in sackcloth” (xi. 3).

And again:

“The time to judge the dead is come, and to give the reward unto his servants the prophets” (xi. 18).

Again:

“The testimony of Jesus is the spirit of prophecy” (xix. 10).

And again:

“Rejoice, O heaven, and ye holy apostles and prophets, for God hath judged [their] judgment” (xviii. 20).

That in these passages prophets mean those who are in truths of doctrine, and in the abstract sense, truths of doctrine, and that prophesying means to receive and teach them, especially to teach about the Lord Himself, will be seen hereafter.

sRef Amos@7 @17 S10′ sRef Amos@7 @16 S10′ sRef Amos@7 @15 S10′ sRef Amos@7 @14 S10′ [10] Again in Amos:

“Amos said to Amaziah, Jehovah took me as I followed the flock, and Jehovah said, Go, prophesy against my people Israel, and thou sayest, Prophesy not against Israel, and drop not a word against the house of Isaac. Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line” (vii. 14-17).

By prophesying against Israel, and dropping a word against the house of Isaac, is signified, to refute those of the church who are in the falsities of evil, to prophesy denoting to teach and refute, and Israel and the house of Isaac denoting the church. Because falsities of evil are what must be refuted, this is said to Amaziah, who represented the perverted church. That his wife shall be a harlot, signifies the falsification and adulteration of the Word; that his sons and daughters shall fall by the sword, signifies, that the truths and goods of the church shall perish by means of the falsities of evil; and that the land shall be divided by line, signifies, that the church, and every thing belonging to it, shall be dissipated.

[11] So in Hosea:

“By a prophet Jehovah caused Israel to come up out of Egypt, and by a prophet was he guarded. Ephraim provoked him to anger with bitternesses; therefore shall he leave his bloods upon him” (xii. 13, 14).

The prophet, in the proximate sense, here means Moses, by whom Israel was led out of Egypt, and subsequently watched over, but, in the spiritual sense, by prophet is meant the Lord as to the Word, and by Israel are meant all those of the church who are in truths from good, while Egypt means the natural man, which when separated from the spiritual man, is damned. By Jehovah therefore causing Israel to come up out of Egypt by means of a prophet, is signified that the Lord leads out of damnation those who are in truths from good by means of the Divine Truth in the Word, and that by means of this He guards them. By Ephraim provoking Him to anger with bitternesses, is signified that they perverted the Word as to the understanding of it, Ephraim denoting the understanding of the Word, while bitternesses denote the perversions and the consequent falsities from which proceeds that which is undelightful. Therefore shall he leave his bloods upon him, signifies damnation, because of the adulteration of the truth which is in the Word.

sRef Hos@9 @8 S12′ sRef Hos@9 @7 S12′ [12] Again, in the same prophet:

“The days of visitation are come, the days of retribution are come; Israel, the foolish prophet, and the man insane in spirit, shall know; this is because of the multitude of iniquity, and the great hatred. Ephraim is a watchman with my God, the prophet is a snare of a fowler in all his ways, hatred in the house of his God” (ix. 7, 8).

The days of visitation and retribution, signify the days of a last judgment, when the evil suffer punishment, which is signified by retribution, and is always preceded by visitation. By Israel, the prophet, and the man [insane in] spirit, are not meant Israel, the prophet, and a man [insane in] spirit, but all those of the church who are in falsities of evil, and in evils of falsity, and who teach and confirm these from the sense of the letter of the Word. The falsities of evil are signified by the multitude of iniquity, and the evils of falsity by great hatred. Ephraim, who is called a watchman with God, signifies the understanding of the Word, and is therefore called a watchman with God; but because those who are in falsities of evil, and in evils of falsity pervert the understanding of the Word, and thus craftily lead astray, therefore it is said, “the prophet is a snare of a fowler, and hatred in the house of his God.”

sRef Ezek@13 @9 S13′ sRef Ezek@13 @2 S13′ sRef Ezek@13 @3 S13′ [13] So in Ezekiel:

“Prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own heart, Hear ye the word of Jehovah; Thus saith the Lord Jehovih, Woe unto the foolish prophets who go away after their own spirit, and have seen not that which is near! My hand shall be against the prophets that see vanity, and that divine a lie” (xiii. 2, 3, 9).

The prophets mentioned here and in other parts of the Word, in the proximate sense mean prophets such as those of the Old Testament, through whom the Lord spoke; in the spiritual sense, however, those prophets are not meant, but all those whom the Lord leads; the Lord also flows in with them, and reveals to them the interior things (arcana) of the Word, whether they teach them or not; these therefore are signified by prophets in the spiritual sense. But prophets who prophesy out of their own heart, and go after their own spirit, and see vanity and divine a lie, mean all who are not taught and led by the Lord, but by themselves, whence they have insanity instead of intelligence and folly instead of wisdom; for they have the love of self instead of love to God, and the love of the world instead of love towards the neighbour, and from these, falsities continually flow. The connected signification of the above words is evident from these things.

sRef Micah@3 @6 S14′ [14] So in Micah:

“Night shall be unto you for vision, and darkness shall arise unto you for divination; and the sun shall go down upon the prophets, and the day shall grow black upon them” (iii. 6).

Here, by night shall be unto you for vision, is signified their having the understanding of falsity, instead of the understanding of truth. Darkness for divination, signifies falsities instead of revealed truths; the sun shall go down on the prophets, and the day grow black upon them, signifies, that there shall be no longer any light from the Lord, flowing-in out of heaven and imparting enlightenment, but thick darkness from the hells darkening the understanding.

[15] Since prophets are mentioned in many passages, and no one has any other idea concerning them than that the prophets of the Old Testament, by whom the Lord spoke unto the people, and dictated the Word are meant; and because the Word, in every detail, has also a spiritual sense, therefore, in this sense, prophets mean all those whom the Lord teaches, thus all those who are in the spiritual affection for truth, that is, who love truth because it is truth. For the Lord teaches these, flows into their understanding, and enlightens them, and this more than with the prophets of the Old Testament, for they were not enlightened as to the understanding, but received the words which they were to utter or write only by the hearing; indeed they did not understand the interior meaning of the words, much less the spiritual. From these things it is evident that prophets, in the spiritual sense, mean all those who are wise from the Lord, whether they also teach or not. And because all truly spiritual meaning is removed from the idea of persons, places, and times, therefore by a prophet is also signified, in the highest sense, the Lord as to the Word, and as to doctrine from the Word, and also the Word and doctrine; and in the opposite sense prophets signify perversions and falsifications of the Word, and falsities of doctrine.

Such then being the signification of prophets in both senses, I will refer to a few passages only where they are mentioned, and in which they mean all who receive and teach the Word and doctrine, and, in a sense apart from persons, the Word and doctrine; and, in the opposite sense, those who pervert the Word, and teach falsities of doctrine, and, in the abstract, the perversion of the Word and falsity of doctrine.

sRef Isa@9 @14 S16′ sRef Jer@28 @9 S16′ sRef Jer@23 @16 S16′ sRef Jer@5 @12 S16′ sRef Jer@5 @13 S16′ sRef Jer@28 @8 S16′ sRef Jer@23 @15 S16′ sRef Isa@9 @15 S16′ sRef Matt@23 @34 S16′ sRef Matt@23 @36 S16′ sRef Matt@23 @35 S16′ sRef Matt@23 @33 S16′ sRef Matt@23 @31 S16′ sRef Matt@23 @32 S16′ sRef Matt@23 @29 S16′ sRef Matt@23 @30 S16′ sRef Jer@7 @25 S16′ sRef Matt@23 @37 S16′ sRef Isa@29 @10 S16′ [16] Thus in Isaiah:

“Jehovah will cut off from Israel head and tail. The old man and honourable he is the head; but the prophet the teacher of a lie, he is the tail” (ix. 14, 15).

Again, in the same prophet:

“Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers hath he covered” (xxix. 10).

And in Jeremiah:

“They denied Jehovah, when they said, He is not, neither shall evil come upon us; neither shall we see sword or famine; but the prophets shall become wind, and the word is not in them” (v. 12, 13).

And again:

“I have sent unto you all my servants the prophets, daily rising up early and sending them” (vii. 25).

And again, in the same prophet:

“Therefore thus saith Jehovah of hosts against the prophets; Behold, I will feed them with wormwood, and make them drink the water of gall; for from the prophets of Jerusalem is hypocrisy gone forth into all the land. Hearken not unto the words of the prophets that prophesy unto you; they make you vain; they speak a vision of their own heart, and not out of the mouth of Jehovah” (xxiii. 15, 16).

And again:

“The prophets that have been before me and before thee from an age prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, the prophet shall be known, that God hath sent him” (xxviii. 8, 9).

So in Matthew:

“Woe unto you,” hypocrites and Pharisees! “because ye build the tombs of the prophets, and garnish the sepulchres of the just, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses against yourselves, that ye are the sons of them who killed the prophets. I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; that upon you may come all the just blood shed upon the earth, from the blood of Abel the just unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee” (xxiii. 29-37; Luke xi. 47-51).

In these passages it appears as though the prophets mean simply the prophets through whom Jehovah, that is, the Lord, spoke, consequently that the Lord by “killing the prophets” meant only their death; but yet at the same time He meant the killing and extinction of Divine Truth, as a result of the falsification and adulteration of the Word. For by a person and his function, in the spiritual sense, is meant the thing itself which the person does and says, and thus by a prophet are meant Divine Truth or the Word, and doctrine therefrom. And because the function of a person makes one in act with the person, therefore the particular thing, which a prophet teaches, is meant by him. The shedding of blood also means to adulterate the truths of the Word; and because this was done by the Jewish nation, therefore it is said, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee.” These words, in the spiritual sense, mean that they extinguish all Divine Truth which they have from the Word.

sRef Ezek@7 @27 S17′ sRef Jer@4 @9 S17′ sRef Ezek@7 @26 S17′ sRef Luke@13 @33 S17′ sRef Jer@18 @18 S17′ [17] Because a prophet means the Divine Truth, which is the Word, and from the Word in the church, and because this cannot be extinguished except by those who have Divine Truth or the Word, therefore the Lord said, “that it is not fitting that a prophet perish out of Jerusalem” (Luke xiii. 33); for by Jerusalem is meant the church as to the doctrine of truth. In the Word also frequent mention is made of priest and prophet, and by priest is there meant one who leads to a life according to Divine Truth, and by prophet, one who teaches it. In this sense priest and prophet are mentioned in the following passages of the Word.

Thus in Jeremiah:

“For the law shall not perish from the priest, nor counsel from the wise, nor the Word from the prophet” (xviii. 18).

Again, in the same prophet:

“In that day the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder” (iv. 9).

So in Ezekiel:

“They shall seek a vision from the prophet; but the law shall perish from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with astonishment” (vii. 26, 27).

By a vision from the prophet is meant the understanding of the Word; by the law from the priest are meant the precepts of life; by counsel from the elders is meant wisdom therefrom; the king and the princes mean intelligence by means of truths from good; such is the spiritual meaning of these words.

sRef Zeph@3 @4 S18′ sRef Jer@23 @33 S18′ sRef Jer@5 @31 S18′ sRef Isa@28 @7 S18′ sRef Jer@2 @26 S18′ sRef Jer@2 @8 S18′ sRef Jer@23 @34 S18′ sRef Jer@8 @10 S18′ sRef Jer@5 @30 S18′ [18] And in Isaiah:

“The priest and the prophet have erred through strong drink, they are swallowed up of wine, they are gone out of the way through strong drink; they err in vision, they stumble in judgment” (xxviii. 7).

Again, in Jeremiah:

“A wonderful and horrible thing is committed in the land; the prophets prophesy a lie, and the priests bear rule by their hands; and my people love to have it so” (v. 30, 31).

Again:

“From the prophet even unto the priest every one maketh a lie” (viii. 10).

And again, in the same prophet:

“When the prophet, or the priest, shall ask thee, saying, What is the prophetic saying of Jehovah? thou shalt then say unto them, I have forsaken you, both the prophet, and the priest” (xxiii. 33, 34).

And in Zephaniah:

“Her prophets are very fickle, men of treacheries; their priests profane what is holy, they do violence to the law” (iii. 4).

Again, in Jeremiah:

“The priests said not, Where is Jehovah? and they that handle the law have not acknowledged Me; and the prophets have prophesied by Baal, and walked after those that do not profit. The houses of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets” (ii. 8, 26).

In addition to the above there are many other passages, where prophets and priests are mentioned together, and by priests are therein meant those who teach life, and lead to good, and by prophets, those who teach truths by which men are to be led. But, in the abstract sense, priests, and the priesthood, mean the good of love, consequently also the good of life, and prophets mean the truth of doctrine, and therefore, the truth which leads to good of life. In a word, prophets must teach, and priests must lead.

sRef Zech@13 @4 S19′ sRef Zech@13 @2 S19′ sRef Zech@13 @3 S19′ sRef Zech@13 @5 S19′ [19] Again, in Zechariah:

“In that day, I will cut off the names of the idols out of the land, that they may no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land. And it shall come to pass, that when any man hath prophesied, his father and his mother that begat him shall say unto him, Thou shalt not live; nay, his father and his mother that begat him shall thrust him through. It shall come to pass in that day, that the prophets shall be ashamed a man of his vision, when he hath prophesied; neither shall they put on a coat of hair that they may lie. And he shall say, I am no prophet, I am a man (vir) that tilleth the earth, for a man (homo) sold me from my boyhood” (xiii. 2-5).

The subjects here treated of are the coming of the Lord into the world, and the abolition of representative worship, and also of the falsities with which the doctrine of the church then abounded. For the Jewish nation, with which that church was, placed all worship in externals, and nothing in internals, that is to say, in sacrifices and things external, and nothing in charity and faith, which are internal things, consequently their worship and doctrine consisted of mere falsities, and the nation itself, regarded in itself, was idolatrous. The abolition of such things by the Lord is described by the above words of the prophet. Therefore by, I will cut off the names of the idols out of the land, and they shall no more be remembered, is signified the abolition of idolatrous worship, that is, of worship merely external apart from internal. By, I will cause the prophets and the unclean spirit to pass out of the land, is signified the abolition of the falsities of doctrine. When any man hath prophesied, then his father and his mother that begat him shall say unto him, Thou shalt not live, signifies, that the church to be instituted by the Lord, and which will be an internal church, will altogether extinguish falsities of doctrines, if any one shall teach them. Prophesying signifies to teach falsities of doctrine; father and mother signify the church as to good and as to truth; father signifies the church as to good, and mother, the church as to truth. By, thou shalt not live, is signified to extinguish; this is also signified by, his father and his mother that begat him shall thrust him through. The abolition of falsities of doctrine is also meant by, the prophets shall be ashamed a man of his vision; neither shall they put on a coat of hair that they may lie. The prophets and their vision also here denote falsities of doctrine, and wearing a coat of hair, to lie, denotes to pervert the external things of the Word, such as are those in the sense of its letter; the coat of hair with the prophets represented the ultimate sense of the Word, like the clothing of John the Baptist, which was of camel’s hair. By his saying, “I am a man (vir) that tilleth the earth, for a man sold me from boyhood,” is signified, that this was the case with those of the Jewish church, which was merely external, and not internal, because they were born in it, and were therefore attached to it.

sRef Dan@9 @24 S20′ [20] In Daniel:

“Seventy weeks are determined upon thy people and upon thy city of holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring, in the justice of the ages, and to seal up the vision and the prophet, and to anoint the holy of holies” (ix. 24).

These words refer to the coming of the Lord, when iniquity is consummated, or when good and truth no longer remain in the church. Upon thy people and upon thy city of holiness, signifies, upon the church and its doctrine, which are then altogether vastated and extinguished. To consummate the transgression, and to seal up sins, signifies, when all those who are in the church are in falsities of doctrine, and in evils of life; for, as shown in the beginning of this article, the Lord’s coming and the last judgment therewith, do not take place until there is no longer any truth of doctrine or good of life remaining in the church, in order that, as above mentioned, the well disposed may be separated from the ill disposed. To bring in the justice of the ages, signifies the last judgment, when every one is rewarded according to his deeds. To seal up the vision and the prophet, signifies the end of the former church, and the beginning of a new church, or the end of the external church, which was representative of spiritual things, and the beginning of the internal church, which is spiritual, the vision and the prophet denoting falsities of doctrine. The same words also signify, that the Lord would fulfil all things prophesied of Him in the Word. To anoint the holy of holies, signifies the glorification of the Lord’s Human by union with the Divine Itself; it signifies also all worship afterwards from love to Him.

sRef Ex@7 @1 S21′ [21] Thus also in Moses:

“Jehovah said unto Moses, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet” (Exod. vii. 1).

The reason why the Lord said to Moses, that He had made him “a god to Pharaoh,” was, that Moses represented the Law, by which is meant the Divine Truth, and this is also signified by god in the spiritual sense. For Moses received from the mouth of the Lord the words which he was to speak unto Pharaoh, and he who receives these is called a god; for this reason also the angels are also called gods, and therefore they also signify Divine truths. That Aaron should be his prophet, signifies, that he should teach the truth received by Moses and declare it to Pharaoh; for a prophet, as said above, signifies one that teaches truth, and in the abstract the doctrine of truth. These things are more fully explained in the Arcana Coelestia (n. 7268, 7269).

sRef Mal@4 @5 S22′ sRef Matt@17 @3 S22′ sRef Matt@17 @4 S22′ sRef Mal@4 @6 S22′ [22] For this reason the prophets of the Old Testament represented the Lord as to the doctrine of Divine Truth, and the chief of them represented the Lord as to the Word itself from which the doctrine of Divine Truth is derived, as Moses, Elijah, Elisha, and John the Baptist; and because the Lord is the Word, that is, the Divine Truth, therefore He Himself, in the highest sense [of the Word], is called a prophet.

Since Moses, Elijah, and John the Baptist represented the Lord as to the Word, therefore Moses and Elijah were seen speaking with the Lord, when He was transfigured (Matt. xvii. 3, 4; Mark ix. 4, 5; Luke ix. 30). Moses and Elijah there mean the Word both historical and prophetical; Moses means the historical Word, and Elijah, the prophetical, because the Lord, when transfigured, presented Himself in the form in which the Divine Truth is in heaven. That Elijah represented the Lord as to the Word is evident from the miracles wrought through him, all of which also signified those things that pertain to Divine Truth or the Word. And because John the Baptist similarly represented the Lord as to the Word, therefore he was called Elijah; as is plain in Malachi:

“Behold, I send you Elijah the prophet before the coming of the great and terrible day of Jehovah; and he shall turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and smite the earth with a curse” (iv. 5, 6).

And also it is plainly declared that John was the Elijah here spoken of (Matt. xi. 14; xvii. 10, 12; Mark ix. 11, 13); not that he was Elijah, but that he represented the Word just as Elijah did. And because the Word teaches that the Lord would come into the world, and, even to the most minute details, everywhere treats of Him in the inmost sense, therefore John was sent before Him to teach them that the Lord would come, as may be seen (Matt. xi. 9, 10; Luke i. 76; vii. 26).

sRef Num@12 @8 S23′ sRef Num@12 @4 S23′ sRef Deut@18 @18 S23′ sRef Deut@18 @19 S23′ sRef Deut@18 @17 S23′ sRef Deut@18 @15 S23′ sRef Deut@18 @16 S23′ sRef Num@12 @5 S23′ sRef Num@12 @1 S23′ sRef Num@12 @6 S23′ sRef Num@12 @7 S23′ sRef Num@12 @2 S23′ sRef Num@12 @3 S23′ [23] From these things it is plain that the Lord was called a prophet because He Himself was the Word, or the Divine Truth itself, as is evident from John i. 1, 2, 14. That the Lord is called a prophet because He was the Word, is evident in Moses:

“Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. I will put my words in his mouth; and he shall speak unto you everything that I command him. The man (vir) who will not hearken unto my words which he shall speak in my name, of him I will require it” (Deut. xviii. 15-19).

It is said that Jehovah would raise up a prophet like unto Moses, because Moses represented the Lord as to the law, that is, as to the Word, as said above, therefore it is also said of Moses, that Jehovah spake with him mouth to mouth, and not as with other prophets by visions, dreams, and dark sayings (Num. xii. 1-8); by which also the representation of the Lord by Moses is described. For the Lord spoke with himself from Jehovah, that is, from the Divine itself which was in Him from conception, and this is meant by the passage, “I will put my words in his mouth; and he shall speak unto you everything that I command him,” and this was also represented by Jehovah speaking with Moses mouth to mouth, and not as with other prophets. This is the reason, therefore, why the Lord is called a prophet also in Matt. xxi. 11; Luke vii. 16; John vi. 40, 41; ix. 17.

sRef Rev@10 @11 S0′ 625. Over peoples, and nations, and tongues, and many kings.- That this signifies with all those who are in truths and goods as to life, and at the same time in goods and truths as to doctrine according to every one’s religion, consequently that the Word may be taught as to goods of life and as to truths of doctrine, is evident from the signification of peoples and nations, as denoting those who are of the spiritual church, and those who are of the celestial church. Those who are of the spiritual church are called in the Word peoples, but those who are of the celestial church are called nations. Those who are of the spiritual church, and are called peoples, are in truths as to doctrine and life; and those who are of the celestial church, and are called nations, are in the good of love to the Lord, and thence in good as to life (concerning this signification of people and nations in the Word, see above, n. 175, 331); and from the signification of tongues, and many kings, as denoting those who are in goods and truths as to life and doctrine, but according to each one’s religion. For tongues signify the goods of truth, and confession thereof according to each one’s religion (see above, n. 330, 455); and kings signify truths which are from good, and many kings, various truths which are from good, but according to each one’s religion (concerning this signification of kings, see above, n. 31, 553).

[2] Various truths from good are signified by “many kings,” because the peoples and nations out of the church were for the most part in falsities as to doctrine, but still, because they lived a life of love to God and of charity towards the neighbour, the falsities of their religion were accepted by the Lord as truths, because the good of love was interiorly in their falsities, and the good of love qualifies all truth, and in such case qualifies the falsity that is believed by such to be truth; the good also, which lies concealed within, causes such, when they come into the other life, to perceive genuine truths, and receive them. Moreover there are truths that are only appearances of truth, such as are those contained in the sense of the letter of the Word; these appearances of truth are also accepted by the Lord as genuine truths when the good of love to the Lord, and the good of charity towards the neighbour are in them; in the other life also the good that lies hidden within dissipates appearances, and lays bare spiritual truths, that are genuine truths. From these things the meaning of “many kings” is evident. But concerning falsities with the Gentiles in which there is good, see the Doctrine of the New Jerusalem (n. 21).

[3] From what has been said and shown in this and the preceding article, it is plain, that the command to John that he must prophesy again over peoples, and nations, and tongues, and many kings, signifies that the Word must as yet be taught to those who are in goods and truths as to doctrine, and thence as to life. But because it is said, “over peoples, and nations, and tongues, and kings,” also these words signify, that the Word must be taught as to goods of life and as to truths of doctrine, for the Word in its whole extent contains these two.

[4] This is the sense of those words apart from persons, which is the truly spiritual sense. The sense of the letter in most places is concerned with persons, and it also names them, but the truly spiritual sense is entirely apart from persons. For the angels, who are in the spiritual sense of the Word, in everything which they think and speak, have no idea of person or place, because the idea of person and place limits and confines the thoughts, and consequently renders them natural. But it is different when the idea is abstracted from persons and places; and this is the reason why they have intelligence and wisdom, and why angelic intelligence and wisdom are inexpressible. For while man lives in the world, he is in natural thought; and natural thought derives its ideas from persons, places, and times, and from material things, and, if these were taken away from man, his thought which comes to perception would perish, for he comprehends nothing without such things. But angelic thought is without ideas derived from persons, places, times, and material things; for this reason angelic thought and speech therefrom are inexpressible, and are also incomprehensible to man.

[5] The man, however, who has in the world lived a life of love to the Lord and of charity towards his neighbour, comes into that inexpressible intelligence and wisdom after his departure out of the world; for his interior mind, which is the very mind of his spirit, is then opened, and the man, when he becomes an angel, then thinks and speaks from it, and therefore thinks and speaks such things as he could neither utter nor comprehend in the world. Every man possesses such a spiritual mind, which is like the angelic mind; but because, in the world, he speaks, sees, hears, and feels, by means of the material body, it lies hid within the natural mind, or lives above it, and he is then altogether ignorant of what he is thinking in the spiritual mind; for the thought of that mind then flows into the natural mind, and is there limited, bounded, and so presented as to be seen and perceived. A man does not know so long as he lives in the body in the world that he interiorly possesses such a mind, and therein angelic wisdom and intelligence, because, as stated, all things that concern that mind flow into the natural mind, and thus become natural according to correspondences. These things are said in order that the quality of the Word in the spiritual sense may be known, when that sense is regarded altogether apart from persons and places, that is apart from those things that take their quality from the material things pertaining to the body and the world.

sRef Rev@11 @1 S0′ sRef Rev@11 @2 S0′ 626. CHAPTER XI.

1. AND there was given to me a reed like a staff; and the angel stood near, saying, Rise, and measure the temple of God, and the altar, and them that adore therein.

2. And the court which is without the temple, cast out, and measure it not, because it is given to the nations, and the holy city shall they tread under foot forty and two months.

3. And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth.

4. These are the two olive trees, and the two lampstands, which stand before the God of the earth.

5. And if any one shall desire to hurt them, fire shall go forth out of their mouth, and shall devour their enemies; and if any one shall desire to hurt them, he must thus be killed.

6. These have power to shut heaven, that the rain rain not in the days of their prophecy; and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they shall desire.

7. And when they shall have finished their testimony, the beast coming out of the abyss shall make war with them, and shall overcome them, and kill them.

8. And their bodies [are] upon the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

9. And they of the peoples and tribes and tongues and nations shall see their bodies three days and a half, and they shall not suffer their bodies to be put in sepulchres.

10. And they that dwell upon the earth shall rejoice over them and be glad, and shall send gifts one to another, because those two prophets tormented them that dwell upon the earth.

11. And after three days and a half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them that saw them.

12. And they heard a great voice out of heaven, saying unto them, Come up hither; and they ascended into heaven in a cloud, and their enemies saw them.

13. And in that hour there was a great earthquake, and the tenth part of the city fell, and there were slain in the earthquake names of men seven thousand; and the rest became afraid, and gave glory to the God of heaven.

14. The second woe is past; behold, the third woe cometh quickly.

15. And the seventh angel sounded, and there followed great voices in heaven, saying, The kingdoms of the world are become our Lord’s and his Christ’s, and he shall reign unto the ages of the ages.

16. And the four and twenty elders, who sit before God upon their thrones, fell upon their faces, and adored God,

17. Saying, We give thee thanks, O Lord God Almighty, who art, and who wast, and who art to come, because thou hast taken thy great power and entered upon the kingdom.

18. And the nations were angered, and thine anger is come, and the time of the dead to be judged, and to give reward to thy servants the prophets, and to the saints, and to those that fear thy name, the small and the great; and to destroy those that destroy the earth.

19. And the temple of God was opened in heaven, and the ark of his covenant was seen in his temple; and there were lightnings and voices, and thunders, and an earthquake, and great hail.

EXPLANATION.

Verses 1, 2. And there was given to me a reed like a staff; and the angel stood near, saying, Rise, and measure the temple of God, and the altar, and them that adore therein. And the court, which is without the temple, cast out, and measure it not, because it is given to the nations, and the holy city shall they tread under foot forty and two months.

“And there was given to me a reed like a staff,” signifies the mode of visitation, that is, of exploring the quality of the church as to truth and as to good; “and the angel stood near, saying,” signifies the will of the Lord and command; “Rise, measure the temple of God, and the altar, and them that adore therein,” signifies to explore the quality of the church, as to its reception of Divine Truth and Divine Good, and thence as to the worship of the Lord. “And the court which is without the temple, cast out, and measure it not,” signifies that the external of the Word, and thence of the church and worship, is not to be explored; “because it is given to the nations,” signifies because it is perverted by evils of life and falsities of doctrine; “and the holy city shall they tread under foot,” signifies that they will destroy all the doctrine of truth and good from the Word; “forty and two months,” signifies even to the end of the old church and the beginning of the new.

sRef Rev@11 @1 S0′ 627. And there was given to me a reed like a staff.- That this signifies the mode of visitation, that is, of exploring the quality of the church as to truth and as to good, is evident from the signification of a reed, which denotes the means by which quality is explored; for by measuring is signified to explore, and by measure, the quality of a thing. The reed, therefore, by means of which the temple and the altar were measured, as now follows, or the measuring reed, signifies the mode of exploring quality. The mode of exploring the quality of the church as to truth and as to good is denoted, because, according to what follows, the temple and the altar were measured and those adoring therein, which signifies the church as to truth and as to good, and therefore as to worship.

[2] The reed also signifies visitation, because visitation is the exploration of the quality of the men of the church, and because visitation precedes a Last Judgment, which is afterwards treated of. The nature of that visitation or exploration is evident from the visitation in Sodom. Angels were first sent there, and by means of them visitation or exploration was made in regard to the quality of their reception, that is, in regard to the quality of the reception of Divine Truth and Divine Good, for those angels represented the Lord as to the proceeding Divine; and after its exploration – because none in Sodom except Lot desired to receive them but wished to do them injury – their destruction came, which means their final judgment.

[3] The reason why the measurement was taken by means of a reed, is, that a reed or cane signifies Divine Truth in the ultimate of order, and a staff, which the reed resembled, signifies power, and by means of truth in the ultimate of order and its power, all visitation or exploration takes place. For all truths even from primaries (primis) are simultaneous, or co-exist in the ultimate; therefore all things effected from the Divine take place from primaries by means of ultimates, in this case visitation or exploration, and this truth is signified by a reed or cane.

sRef Ezek@40 @3 S4′ sRef Ezek@40 @11 S4′ sRef Ezek@40 @13 S4′ sRef Ezek@40 @8 S4′ sRef Ezek@40 @5 S4′ sRef Ezek@40 @6 S4′ sRef Rev@21 @16 S4′ sRef Rev@21 @15 S4′ sRef Ezek@40 @17 S4′ [4] Similarly it is said in the Apocalypse that one of the seven angels had a golden reed, with which he measured the city Jerusalem, and the gates thereof, and the wall thereof; and that he measured the city with a reed twelve thousand furlongs (Apoc. xxi. 15, 16). And in Ezekiel it is said that in the hand of the angel there was a line of flax and a measuring reed; the reed was of six cubits, and with it he measured the length, the breadth, and the height of the building, the gate, the porch, the court, the temple, and many other things (xl. 3, 5, 6, 8, 11, 13, 17, and following verses; xli. 1-5, 13, 14, 22; xlii. 1 to end). That the measuring reed here also means the mode of exploring the church in regard to truth and good, is evident from this fact, that the angel measured the length, breadth, and height of the temple in detail. And by length is signified good, by breadth, truth, and by height, the degrees of good and truth from highest or inmost to lowest or ultimate things. Concerning this signification of length and breadth, see Heaven and Hell (n. 197). That a reed signifies truth in ultimates, by means of which exploration takes place, is also evident from the fact that there was a line of flax in the hand of the angel, which also signifies truth; similarly from the length of the reed being six cubits, six signifying the same as three, that is, truths in their entire compass, as may be seen above (n. 384, 532). That to measure signifies to explore the quality of a thing, will be seen in the following article.

[5] Ultimate truth, or truth in the ultimate of order, means sensual truth, such as truth is in the sense of the letter of the Word to those who are merely sensual. Divine Truth in its descent proceeds according to degrees, from the highest or inmost to the lowest or ultimate. Divine Truth in the highest degree is such as the Divine is that goes forth immediately from the Lord, thus the Divine Truth above the heavens, and this, being infinite, cannot come to the perception of any angel. But the Divine Truth of the first degree is that which comes to the perception of the angels of the inmost or third heaven, and is called the celestial Divine Truth; from this comes the wisdom of those angels. The Divine Truth of the second degree is that which comes to the perception of the angels of the middle or second heaven, and is the cause of their wisdom and intelligence; it is called spiritual Divine Truth. The Divine Truth of the third degree is that which comes to the perception of the angels of the ultimate or first heaven, and is the source of their intelligence and knowledge (scientia); it is called celestial-natural and spiritual natural Divine Truth. But the Divine Truth of the fourth degree is that which comes to the perception of the men of the church living in the world; it is the source of their intelligence and knowledge; this is called natural Divine Truth, and the ultimate of this is called sensual Divine Truth.

sRef Isa@46 @6 S6′ [6] These Divine truths, according to their degrees in order, are in the Word, and the Divine Truth in the ultimate degree, or in the ultimate of order, is such as the Divine Truth is in the sense of the letter of the Word, which is for children and the very simple, and these are sensual. It is this Divine Truth that is signified by a reed or cane and because explorations with every one take place by means of this ultimate Divine Truth, as stated above, therefore measurements and weights, in the representative churches, were taken by means of reeds or canes, which signify that Divine Truth. That measurements were taken by means of reeds, has been shown just above; that weights were calculated by means of the same, is evident in Isaiah, “They weigh silver with a reed” (xlvi. 6).

sRef Isa@42 @3 S7′ [7] Since a reed signifies truth in the ultimates, suitable for the simple and children, who are not spiritual but sensual-natural, therefore it is also said in Isaiah,

“A bruised reed will he not break, and smoking flax will he not quench, and he will bring forth truth into judgment” (xlii. 3).

The subject here is the Lord. He will not break the bruised reed signifies that He will not hurt sensual Divine Truth with the simple and children. The smoking flax will he not quench signifies that He will not destroy the Divine Truth which with the simple and children begins to live from a little good of love; for flax denotes truth, and smoking denotes that it lives from some little degree of love. And because both the reed and the flax signify truth, therefore it is also said of the Lord, that He will bring forth truth into judgment, which means, that He will bring forth intelligence in them, judgment denoting intelligence.

sRef Isa@35 @7 S8′ [8] A reed also signifies sensual or ultimate truth, such as pertains to natural men, even the evil; as in the same prophet:

“The dry place shall become a pool, and there shall be grass instead of the reed and rush” (xxxv. 7).

This is said concerning the establishment of the church by the Lord. That those who before had no intelligence shall then come into the possession of it by means of spiritual Divine Truth, is signified by the dry place shall become a pool. That then there shall be knowledge (scientia) by means of natural Divine Truth for those who previously possessed only sensual truth is signified by grass, instead of the reed and rush, grass denoting knowledge from a spiritual origin, or that by means of which spiritual truth is confirmed, while reed and rush denote knowledge from a sensual origin, or that by means of which the fallacies of the senses are confirmed. This latter knowledge considered in itself is only the lowest natural knowledge (scientia), which must be designated material and corporeal, in which there is little or nothing of life.

sRef Isa@19 @6 S9′ [9] Again:

“The streams shall recede, the rivers of Egypt shall be diminished and dried up, the reed and the flag shall wither” (xix. 6).

These words, in the spiritual sense, mean that all understanding of Divine Truth will perish. The streams shall recede, signifies that everything connected with spiritual intelligence will depart. The rivers of Egypt shall be diminished and dried up, signifies that everything of natural intelligence shall perish. The reed and the flag shall wither, signifies that ultimate truth, called sensual and which is merely scientific, will vanish. Streams and rivers denote those things that pertain to intelligence, Egypt denotes the Natural, reed and flag, denote truth or the sensual-Scientific, and to recede, to be diminished, to be dried up, and to wither, denote to perish and disappear.

sRef Isa@36 @6 S10′ [10] Again:

“Thou hast trusted on the staff of this bruised reed, on Egypt, upon which, when a man leaneth, it entereth into his hand, and pierceth it; so is Pharaoh king of Egypt to all that trust on him” (Isa. xxxvi. 6).

Egypt signifies the natural man separated from the spiritual, and the scientific thereof, and the latter, when separated from the intelligence of the spiritual man, becomes foolish, and is used to confirm evils of every kind; it is therefore a false scientific. This then is what is called the staff of a bruised reed; reed, as was said, denoting truth in the ultimate of order, which is sensual-scientific; its being bruised, signifies that it is broken and does not cohere with any interior truth so as to produce consistency; staff denotes the power therefrom of perceiving and reasoning about truths. This then is the meaning of “when a man leaneth upon it, it entereth into his hand, and pierceth it.” To lean upon that staff, denotes to trust in one’s own power of perceiving truths, and of reasoning about them from the proprium; while to enter into the hand and pierce it, signifies to destroy all intellectual power, and to see and lay hold of mere falsities instead of truths. So is Pharaoh king of Egypt to all that trust on him, signifies that such is the natural man, separated from the spiritual, in regard to its scientifics, intelligence therefrom, and reasoning from that intelligence.

sRef Job@31 @23 S11′ sRef Job@31 @24 S11′ sRef Job@31 @22 S11′ [11] So in Job:

“Let my shoulder blade fall from the shoulder, and mine arm be thence broken by a reed, because the dread of the destruction of God is upon me, and by reason of his majesty I have no power. Have I made gold my hope, and said to pure gold, My confidence?” (xxxi. 22-24).

Here also the subject is concerning the confidence of [man’s] own intelligence, from which, as declared in these words in their spiritual sense, nothing of truth can be seen, but mere falsity which does not cohere with any truth. Non-coherence is signified by let my shoulder blade fall from the shoulder, and my arm be thence broken by a reed; the shoulder blade, the shoulder, and the arm, signify power, here, the power to understand and perceive truth. To fall from the shoulder, and to be broken by a reed, signifies to be cut off from the spiritual power of perceiving truth, and to be consequently deceived by the sensual-corporeal man, and to perish by means of falsity. Reed denotes truth in the ultimate of order, which is called sensual-scientific, and which becomes mere falsity when it is of the natural man alone separated from the spiritual. The dread of the destruction of God signifies the loss of the understanding of all truth; by reason of his majesty to have no power, signifies that nothing pertaining to the understanding and perception of truth is from man’s proprium, but all from God. To make gold a hope, and to say to pure gold, My confidence, signifies that he did not trust in himself, so as to imagine that anything of good was from himself.

sRef Ezek@29 @6 S12′ sRef Ezek@29 @7 S12′ [12] In Ezekiel:

“In order that all the inhabitants of Egypt may know that I am Jehovah, because they have been a staff of a reed to the house of Israel; when they took hold of thee by the hand thou didst break, and didst rend through all their shoulder; and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand” (xxix. 6, 7).

Things similar to those above are here said concerning Egypt. Egypt in this place also signifies the natural man separated from the spiritual, and also its knowledge, which, when applied to evils, is mere falsity. These things are said concerning those in the church who trust in their own intelligence. The sons of Israel signify those who are of the church; their confidence is signified by the staff of a reed; that all power to perceive truth consequently perished with them, is signified by the words, when they took hold of thee by the hand, thou didst break and didst rend through all their shoulder, the shoulder denoting the power or faculty of understanding truth; the loss of this is signified by, “when they leaned upon thee, thou brakest.” That consequently all the good of love and charity was destroyed and dissipated, is signified by, “thou madest all their loins to be at a stand,” loins denoting the marriage of truth and good, in this case that truth was not united to good. Truth united to good makes the good of love and charity, for all the good of love and charity is formed by truths.

sRef Ps@68 @31 S13′ sRef Ps@68 @30 S13′ [13] So in David:

“Rebuke the wild beast of the reed” or cane, “the congregation of the strong, among the calves of the people; treading upon plates of silver, he hath scattered the peoples, he desireth wars; the fat ones shall come out of Egypt, Ethiopia shall stretch out quickly her hands to God” (Psalm lxviii. 30, 31).

Here the subject is the kingdom of the Lord. To beware of false knowledge (scientificum), or knowledge out of the natural man separated from the spiritual falsely applied, is meant by, rebuke the wild beast of the reed, or cane. Because those knowledges, proceeding as they do from the fallacies of the senses, strongly persuade, they are called the congregation of the strong. The calves of the people denote the goods of the church in the natural man; the plates of silver denote the truths of the church; to tread upon and disperse denotes to destroy and dissipate, and this is done by those who are natural and sensual, and who think naturally and sensually, and not at the same time spiritually, thus who think from the natural and sensual man separated from the spiritual; this man is meant by the wild beast of the reed, or cane. To desire wars, signifies reasonings against truths; fat ones from Egypt and Ethiopia denote those who are in the knowledge (scientia) of spiritual things, and in the cognitions of truth and good, who will draw near to the kingdom of the Lord, because they are in light from the spiritual man.

sRef 1Ki@14 @15 S14′ [14] So in the First Book of Kings:

“Jehovah shall smite Israel as a reed noddeth in the waters, and he shall root up Israel out of this good land” (xiv. 15).

The vastation of the church with the sons of Israel is compared to the nodding of a reed or cane in the waters, because the reed or cane signifies the truth of the sensual man, which is ultimate truth, and when this truth is separated from the light of the spiritual man it is falsity. For the sensual man derives every thing which it possesses from appearances in the world, and therefore reasonings from these concerning spiritual things are pure fallacies and from fallacies come falsities. What the fallacies of the senses are in spiritual things, and that falsities proceed therefrom, may be seen in the Doctrine of the New Jerusalem (n. 53); also in the explanation above (n. 575); and that sensual scientifics are pure fallacies, when the sensual man reasons from them (n. 569, 581); also, what the Sensual is, and the quality of the sensual man, may be seen in the Doctrine of the New Jerusalem (n. 50).

sRef Matt@27 @48 S15′ sRef Matt@27 @29 S15′ sRef Matt@27 @30 S15′ [15] It is said in the Evangelists, that they placed a reed in the right hand of the Lord, and that afterwards they took the reed, and smote Him with it on the head (Matt. xxvii. 29, 30; Mark xv. 19); and also, that they put a sponge upon the reed and gave Him vinegar to drink (Matt. xxvii. 48; Mark xv. 36).

Those who have no knowledge of the spiritual sense of the Word may suppose that these and many other things related concerning the passion of the Lord, refer merely to common modes of derision; for they placed a crown of thorns upon His head, they parted His garments among them but not the tunic, and bent the knee before Him in mockery; also, as stated here, they placed a reed in His right hand and afterwards smote His head with it; they also filled a sponge with vinegar, or myrrhed wine, and placed it upon a reed, and gave Him to drink.

[16] But it must be understood that every thing related concerning the passion of the Lord, signifies the mockery of Divine Truth, and therefore the falsification and adulteration of the Word, because the Lord, when in the world, was the Divine Truth itself, which is the Word in the church. For this reason He permitted the Jews to treat Him in the same way that they treated Divine Truth, or the Word, by its falsification and adulteration; for they applied every thing in the Word to their own loves, and ridiculed every truth that did not agree with their loves, just as they did the Messiah Himself, because He did not become king over the whole world, and exalt them, according to their interpretation and religion, in glory above all peoples and nations. That every thing related concerning the passion of the Lord signifies such things, may be seen above (n. 64, 83, 195). By their placing a reed in the hand of the Lord and afterwards smiting His head with it, is signified that they falsified the Divine Truth or the Word, and utterly derided Divine wisdom and the understanding of truth. By a reed is signified falsity in extremes, as above, and by smiting the head is signified to reject and deride Divine wisdom and the understanding of truth, for the head of the Lord signifies Divine wisdom; and because they gave the Lord vinegar to drink, which signifies what is falsified, therefore they also filled a sponge with it, and placed it upon a reed, by which is signified falsities in extremes, which is falsity sustaining.

sRef Rev@11 @1 S0′ 628. And the angel stood near, saying.- That this signifies the will of the Lord, and command, is evident from the signification of standing near, which here denotes the will, of which we shall speak presently; and from the signification of angel, as denoting the Lord as to the Word, as shown above (n. 593); and from the signification of saying, when from the Lord, as denoting command, for that which the Lord says is to come to pass, or must be done by any one, is command. The reason why the angel standing near denotes in this passage the will of the Lord, is, that in the spiritual world, thought with the desire and will to see another, to speak with him, and give him a command, causes the other to be present, that is, to stand near. For in that world distances are not fixed and therefore measurable, as in the natural world; but similitude of affection, and of thought thence, causes presence, while their dissimilitude causes absence; all distances in that world have this origin. The basis of this fact is the universal law that the Lord is present with every one according to his love for Him, and according to his love towards the neighbour, and the thoughts therefrom. From this universal principle all distances, that is, presence and absence, among angels and spirits exist. When, therefore, any one desires to speak with another, that is to say, when he thinks about him, from a desire or will to speak with him, that other becomes immediately present, or he himself is present with him. That this is the case, may also be seen in Heaven and Hell (n. 191-199), where space in heaven is treated of. From these things it is now evident why the angel standing near signifies the will of the Lord; for to stand near is to be present.

sRef Rev@11 @1 S0′ 629. Rise, measure the temple of God, and the altar, and them that adore therein.- That this signifies to explore the quality of the church as to its reception of Divine Truth and Divine Good, and thence as to the worship of the Lord, is evident from the signification of measuring, as denoting to explore the quality of a thing, concerning which we shall speak presently; and from the signification of temple, as denoting, in the highest sense, the Divine Human of the Lord as to Divine Truth, and, in a relative sense, heaven and the church as to Divine Truth proceeding from the Lord (see n. 220); and from the signification of altar, as denoting, in the highest sense, the Divine Human of the Lord as to Divine Good, and, in a relative sense, heaven and the church as to Divine Good proceeding from the Lord (see n. 391, 490, 496); and from the signification of them that adore, as denoting worship. The reason why they that adore signify the worship of the Lord, is, that worship consists in the adoration of the Lord, and that in the spiritual sense there is no reference to personality; but only to the thing itself, apart from persons (concerning which see n. 99, 100, 270, 325, 625). By them that adore, therefore, is signified adoration and worship. From these considerations it is evident, that by these words, “Rise, measure the temple of God, and the altar, and them that adore therein,” is signified to explore the quality of the church in regard to its reception of Divine Truth and Divine Good proceeding from the Lord, and therefore in regard to worship.

[2] That to measure, in the spiritual sense, does not signify to measure, is plain from this fact, that the command was given not only to measure the temple and the altar, but also them that adored therein. To measure the temple and the altar then must involve something signified by their measures, thus that which is implied in the signification of length, breadth, and height; for it would not be said “to measure them that adore in the temple,” unless to measure signified the exploration of their qualities or the quality of the thing.

sRef Ezek@40 @13 S3′ sRef Ezek@41 @14 S3′ sRef Ezek@41 @3 S3′ sRef Ezek@40 @8 S3′ sRef Ezek@40 @11 S3′ sRef Ezek@41 @4 S3′ sRef Ezek@41 @13 S3′ sRef Ezek@43 @13 S3′ sRef Ezek@40 @17 S3′ sRef Ezek@41 @5 S3′ sRef Ezek@41 @2 S3′ sRef Ezek@40 @5 S3′ sRef Ezek@41 @22 S3′ sRef Ezek@40 @3 S3′ sRef Ezek@41 @1 S3′ sRef Ezek@40 @6 S3′ [3] That to measure signifies to explore the quality of a thing, and also to designate it, is evident from the passages in the Word where measuring and measures are mentioned. Thus it is said in Ezekiel, That the man who had the line of flax and the measuring reed in his hand, measured the building, and also the threshold of the gate, the porch of the gate in the house, the porch of the gate from the house, the door of the gate, the gate from the roof of the bed-chamber, and many other things which he measured as to the breadth, the length, and the height (xl. 3, 5, 6, 8, 11, 13, 17, and following verses). And afterwards, he measured the temple, the lintel over the door, the wall of the house, and the house itself, as to the breadth and the length (xli, 1-5, 13, 14, 22), and the inner court, and the things belonging to that court (xlii.) Lastly, he measured the altar, and the things belonging to the altar (xliii. 13, and following verses). The measures were also designated by numbers, as, so many reeds, so many cubits, and so many palms. It is evident from this, that by measuring those things is not meant to measure them, but to designate the quality of the thing indicated by means of the individual things measured, that is to say, by the building, the gate, the porch, the temple, the lintel, the wall, the court, and the altar. The building, the house, and the temple signify the church; the door and the gate, introductory truth; the porch and court, all those things that are without the church, but which yet have reference to it; these are all those things that pertain to the man of the church in his natural man. For the church itself with man is in his internal or spiritual man or mind, that is, interiorly with him; but those things that are in the external or natural man or mind, that is, those which reside exteriorly, all correspond to the things pertaining to the church itself, which, as stated, are in the internal or spiritual man or mind. These exterior things are signified by the porch without the house and by the court; what the quality of these things would be, is there designated by measurements and numbers. For the subject treated of in those chapters is the Lord’s church that was about to come, which is called the internal church, and which is described as above. Any one can see that such measurements would be of no importance, unless each were significative. But the meaning of each measurement is evident from the signification of the thing measured, and its quality from the signification of the measurement as expressed in number.

[4] There are only three things that are measurable, breadth, length, and height; and breadth signifies the truth of the church, length, the good of the church, and height, both of these in regard to degrees; the degrees of truth and good are the quality of truth and good, as interior or higher, and the quality as exterior or lower. These things are signified by those three dimensions, because breadth is said in reference to heaven from the south to the north, length from the east to the west, and height from the third heaven, which is in highest things, to the first heaven, which is in lowest things. And since those who dwell in heaven from south to north are in truths of doctrine, therefore breadth signifies the truth of heaven, or of the church; and as those who dwell from east to west are in the goods of love, therefore length signifies the good of heaven, or of the church; and because the wisest in the third heaven dwell in the highest parts, and those in the first heaven who are relatively simple dwell in the lowest [parts], therefore height in regard to degrees signifies wisdom and intelligence. These then are the things designated in general by measurements.

sRef Ezek@43 @11 S5′ sRef Ezek@43 @10 S5′ [5] Again in the same prophet:

“Son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; that they may measure the form, when they have become ashamed of all that they have done; the form of the house and the arrangement thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof; also teach them all the statutes thereof, and all the arrangements thereof, and all the laws thereof, and write them before their eyes, that they may keep all the form thereof, and all the statutes thereof, and do them” (Ezekiel xliii. 10, 11).

Measuring the temple or the house, signifies to investigate and explore the quality of the church as to truth and as to good, as is evident from its being said, that they should measure the form of the house, the goings out thereof, and the comings in thereof. It is also said, that they should keep all the form thereof; this cannot mean the form of the temple as to form only, but as to those things signified by the temple; for it is added, that they may be ashamed of all their iniquities which they have done, which signifies that they may be ashamed of having departed from the laws and statutes of the church, therefore it is also said, that he may teach them all the statutes thereof, all the arrangements, and all the laws thereof. It is therefore plain, that temple signifies the church with its truths and goods, for these are the things that are to be kept, and that are signified by keeping all the form of the house or temple, temple in the Word signifying the church as to truth, and the house of God, the church as to good; for the temple was built of stones, but the house of God, in ancient times, was of wood; and stones signify truths, while wood signifies goods.

sRef Zech@2 @2 S6′ sRef Zech@2 @1 S6′ sRef Zech@2 @4 S6′ [6] Again in Zechariah:

“I lifted up mine eyes, and saw, and behold a man in whose hand was a measuring line; and I said, Whither goest thou? And he said unto me, To measure Jerusalem, that I may see what is the breadth thereof, and what is the length thereof; and he said, Jerusalem shall inhabit the suburbs, by reason of the multitude of men and beasts in the midst thereof” (ii. 1, 2, 4).

These things are said concerning the advent of the Lord, and the establishment of a new church by Him, as is evident from verses 10 and 11 of the same chapter. Jerusalem signifies that new church, and to measure it signifies to explore and consequently to know its quality and quantity; breadth signifying the truth of its doctrine, and length the good of its love, as shown above; therefore it is said, “To measure Jerusalem, that I may see what is the breadth thereof, and what is the length thereof.” That the church is there meant by Jerusalem, and not the city of Jerusalem, is evident, for about the time of the Lord’s coming Jerusalem was not of such extent and character as is there described in the words, “Jerusalem shall inhabit the suburbs by reason of the multitude of men and beasts in the midst thereof.” By these words is meant the multitude of nations that will go over to the church. Jerusalem in the midst thereof signifies the church from those who will receive interiorly the Divine proceeding from the Lord, while by the suburbs is signified the church from those who will receive it exteriorly; for the Lord’s church is internal and external. Those who are in intelligence and wisdom, and therefore in the higher heavens, are in the internal church, but those who are in the knowledges (scientiae) and cognitions of truth and good from the Word, and not in any interior intelligence and wisdom, and who are therefore in the lower heavens, are in the external church; the latter are called spiritual-natural, but the former spiritual. The spiritual are meant by those who are in the midst of Jerusalem, and the spiritual-natural by those who are in the suburbs. Men and beasts mean those who are in intelligence and thence in the good of life, men those who are in intelligence, and beasts those who are in the natural affection for good, and thence in the good of life.

[7] Similar things are signified by these words in the Apocalypse:

The angel “who talked with me had a golden reed, to measure the city” the New Jerusalem, “the gates thereof, and the wall thereof; and he measured the wall, one hundred and forty-four cubits, which is the measure of a man, that is, of an angel” (xxi. 15, 17).

The New Jerusalem means the New Church, and the city, its doctrine; its wall signifies Divine Truth defending. The number one hundred and forty-four signifies all truths and goods in their entirety. This number is stated to be the measure of a man, that is, of an angel, which could not be said unless measure signified quality. But these things will be explained in their proper place.

sRef Ezek@47 @7 S8′ sRef Ezek@47 @5 S8′ sRef Ezek@47 @3 S8′ sRef Ezek@47 @4 S8′ sRef Ezek@47 @9 S8′ [8] In Ezekiel:

“When the man that had the line in his hand went forth towards the east, he measured a thousand by the cubit; afterwards he made me to pass through the waters, the waters were to the ankles; again he measured a thousand, and made me to pass through the waters, the waters were to the knees; and he measured a thousand, and made me to pass through the waters, the waters were to the loins; again he measured a thousand, a river which I could not pass through, because the waters were deep, waters to swim in, a river which could not be passed through, and behold upon the bank of the river many trees, on this side and on that side; and every living soul that creepeth, and whithersoever the river cometh, shall live; whence there is much fish” (xlvii. 3-5, [7], 9).

These words describe how the intelligence which pertains to those who are of the church, increases through the reception of Divine Truth proceeding from the Lord. The Divine Truth proceeding from the Lord is signified by the waters issuing from under the threshold of the house towards the east, and descending from the right side of the house from the south of the altar, as stated in the first verse of that chapter. The east signifies love to the Lord, for in heaven the east is where the Lord appears as the Sun; and where the Divine Truth is received in the greatest light there is the right side, and that side is called the south, therefore it is also said, “from the south of the altar.” How intelligence increases through the reception of Divine Truth proceeding from the Lord is described by the waters which he passed through, which reached first to the ankles, afterwards to the knees, then to the loins, and at length were so deep that they could not be passed through. The waters to the ankles signify the intelligence pertaining to the sensual and natural man, for the ankles signify that which is sensual and natural. The waters to the knees signify the intelligence pertaining to the spiritual-natural man, for the knees signify that which is spiritual-natural. The waters to the loins signify intelligence pertaining to the spiritual man, for the loins signify the marriage of truth and good, which is spiritual. The waters which could not be passed through signify celestial intelligence, which is called wisdom, such as a celestial man or an angel of the third heaven possesses; and this, being ineffable, is said to be a river which could not be passed through, and being also far above the natural man, the waters are called waters to swim in. The river arising from those waters signifies intelligence and wisdom. The cognitions of truth and good, as well as perceptions, are signified by the words “upon the bank of the river were many trees on this side and on that side,” a tree denoting cognitions and perceptions. The life from these to every thing in the natural man, both to cognitions and knowledges (scientiis), is signified by every living soul that creepeth, shall live, also by the words “there shall be much fish.” The soul that creepeth, and fish signify those things in the natural man that are called cognitions from the Word, also natural knowledges (scientiae), by which spiritual things are confirmed; and to live signifies the influx of the Lord through the spiritual man and his intelligence into those cognitions and knowledges. That waters signify the truths of doctrine from the Word, by means of which intelligence is acquired, may be seen above (n. 71, 483, 518).

sRef Hab@3 @6 S9′ [9] Thus also in Habakkuk:

“He stood and measured the earth; he saw and scattered the nations; for the mountains of eternity were dispersed, the hills of an age did bow; his goings [are] of an age” (iii. 6).

These things are said concerning visitation and a last judgment, by the Lord when He should come into the world. He stood and measured the earth means the exploration of the quality of the church at that time, to measure denoting to explore, and the earth denoting the church. He saw and scattered the nations signifies the casting down into hell of all those who are in evils and in falsities therefrom, to scatter denoting to cast into hell, while nations denote those who are in evils and in falsities therefrom. The mountains of eternity were dispersed signifies that the celestial church, such as it was with the most ancient people, who were in love to the Lord, perished, the mountains of eternity denoting that church and that love. The hills of an age did bow, signifies that the spiritual church, such as it was with the ancient people after the flood, who were in love towards the neighbour, perished, the hills of an age denoting that church and that love. His goings [are] of an age, signifies according to the existing and perverted state of the church.

sRef Isa@40 @12 S10′ sRef Isa@40 @10 S10′ [10] In Isaiah:

“Behold the Lord Jehovih cometh in strength, and his arm shall rule for him. Who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance” (xl. 10, 12).

This also is said of the Lord and His Divine Truth from which heaven, the church, and wisdom exist. The coming of the Lord and the arrangement of all things, at that time, in the heavens by Him, from His Own power, is signified by, “Behold the Lord Jehovih cometh in strength, and his arm shall rule for him.” His arm which shall rule denotes His Own power. The arrangement of all things in the heavens from His Own power, by means of Divine Truth, is signified by, “who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and embraced the dust of the earth in a measure, and weighed the mountains in a scale, and the hills in a balance.” Measuring the waters signifies to designate Divine truths; meting out the heavens with a span signifies thence to arrange the heavens. Embracing the dust of the earth in a measure signifies to arrange lower things, the hollow of the hand, the span, and the measure (triental), like measures and hand, signify the quality of a thing, and one’s own power. Weighing the mountains in a scale and the hills in a balance signifies to bring all things into subordination and equilibrium, the scale and balance denoting just equilibration, and the mountains and hills the higher heavens, mountains denoting those heavens that are in love to the Lord, and hills those that are in charity towards the neighbour, as above.

sRef Job@38 @4 S11′ sRef Job@38 @6 S11′ sRef Job@38 @5 S11′ [11] In Job:

“Where wast thou when I founded the earth? Declare if thou knowest understanding, who laid the measures thereof, if thou knowest? and who stretched out the line upon it? Upon what are its bases sunk? who laid the corner-stone thereof?” (xxxviii. 4-6).

The earth here means the church. Founding it, and laying its measures, signifies to establish it and to determine its quality, measure denoting the quality of a thing. Stretching out upon it the line signifies to maintain it in its quality. Upon what are its bases sunk, and who laid the corner-stone thereof? signifies the founding of it upon those things which are in the natural man, the corner-stone denoting the truth of the natural man, called scientific truth upon which the truth of the spiritual man, or spiritual truth, is founded.

sRef Jer@31 @36 S12′ sRef Jer@31 @37 S12′ [12] In Jeremiah:

“If these statutes shall depart from before me, the seed of Israel also shall cease from being a nation before me all the days; if the heavens shall be measured above, and the foundations be searched out beneath, I also will cast off all the seed of Israel on account of all that they have done” (xxxi. 36, 37).

By statutes are there signified all those things pertaining to the church, which were commanded for the sons of Israel, therefore every thing having reference to worship. That if they should not observe these, there would be no church with them, is signified by, if these statutes shall depart from before me, the seed of Israel shall cease from being a nation before me all the days. Israel signifies the church, and the seed of Israel, the truth of the church. And that although a new heaven and a new church were to come into existence, yet with that nation there would be nothing of heaven and of the church, is signified by, if the heavens shall be measured above, and the foundations be searched out beneath, I also will cast off all the seed of Israel on account of all that they have done.

sRef Matt@7 @1 S13′ sRef Luke@6 @38 S13′ sRef Luke@6 @37 S13′ sRef Rev@21 @17 S13′ sRef Mark@4 @25 S13′ sRef Mark@4 @24 S13′ sRef Matt@7 @2 S13′ [13] The reason why meting and measuring signify to designate and determine the quality of a thing, and also to explore it, is, that by measure is signified the quality of a thing or quality in the abstract. This signification of measure is evident from the following passages:

In the Apocalypse,

The angel “measured the wall of the city” New Jerusalem, “a hundred and forty-four cubits, which is the measure of a man, that is, of an angel” (xxi. 17).

That the quality of that which is signified by the wall of the city New Jerusalem is here meant by measure is very evident; for what else could be meant by the measure of the wall being a hundred and forty-four cubits, the measure of a man, that is, of an angel?

In Matthew:

“Judge not that ye be not condemned, for with what judgment ye judge, ye shall be judged, and with what measure ye measure, it shall be measured unto you” (vii. 1, 2).

In Luke:

“Judge not and ye shall not be judged; condemn not and ye shall not be condemned; remit and it shall be remitted to you; give and it shall be given unto you; good measure, pressed, shaken, and running over, shall they give into your bosom; for with what measure ye measure, they shall measure to you again” (vi. 37, 38);

these words are explained in Heaven and Hell (349).

In Mark:

“With what measure ye measure it shall be measured to you again; and to you that hear, shall more be given; whosoever hath, to him shall be given; but whosoever hath not, from him shall be taken even that which he hath” (iv. 24, 25).

[14] Charity towards the neighbour, or the spiritual affection for truth and good, is described in these words, and they mean, that as far as any one is in that charity or in that affection in the world, so far does he come into it after death. That evil must not be thought concerning good and truth is meant by, “Judge not and ye shall not be judged, condemn not and ye shall not be condemned.” To think evil concerning evil and falsity is allowable to every one, but not concerning good and truth, for these in the spiritual sense are the neighbour, and because charity towards the neighbour is meant, therefore it is also said, “Remit and it shall be remitted to you, give and it shall be given unto you.” That the spiritual affection, which is called charity, will remain after death according to its quantity and quality, is meant by, “with what measure ye measure it shall be measured to you again”; and that the quantity and quality shall be filled up to eternity, is understood by, “to you that hear, shall more be given,” also by, good measure, pressed, shaken, and running over, shall be given into your bosom, measure denoting the quantity and quality of affection or charity, which shall be increased to eternity within its degree or according to its degree in the world; see Heaven and Hell (n. 349). That this shall come to pass with those who exercise charity is meant by, to you that hear, more shall be given, those who hear denoting those who obey and do. That to love the neighbour is to love that which is true and good, also that which is sincere and just, may be seen in the Doctrine of the New Jerusalem (n. 84 to 106). That no other thought or judgment is here meant than that concerning the spiritual life of another, is evident from this fact, that it is allowable for every one to think about the moral and civil life of another, and also to judge of it, for without such thought and judgment about others no civil society could possibly exist; therefore not to judge and not to condemn signifies not to think evil of the neighbour spiritually understood, that is, of his faith and love, which pertain to the spiritual life of man, for these lie concealed in his interiors, and are therefore known to no one but to the Lord alone.

sRef John@3 @34 S15′ [15] In John:

“He whom the Father hath sent speaketh the words of God, for God hath not given the spirit by measure unto Him” (iii. 34).

The spirit which God giveth signifies the Divine Truth, and thence intelligence and wisdom. Not by measure, signifies above every quantity and quality of men, consequently what is infinite; for infinity in the Lord has no quantity and quality, since these are properties of the finite, for quantity and quality determine the finite and limit it, but that which is without limit is infinite. It follows from this that measure here also signifies quality, for “not by measure” signifies not to state the nature and quality of a thing.

sRef Ps@39 @4 S16′ sRef Ps@39 @5 S16′ [16] In David:

“Make known to me, Jehovah, mine end, and the measure of my days what it is, that I may know how frail I am; behold, thou hast given my days hand-breadths, and my time is as nothing before thee” (xxxix. 4, 5).

It appears as though these words have reference merely to times of life, whose end he desires to know, and which may quickly pass away; but in the spiritual sense times are not meant, but instead, states of life. Therefore by, make known to me, Jehovah, mine end, the measure of my days what it is, is signified that he may know the state of his life and its quality, or the quality of life that would remain with him. Behold, thou hast given my days hand-breadths, signifies that the quality of the state of his life was of very little moment. My time is as nothing before thee, signifies that the state of his life was of no value. For time and day signify states of life in regard to truth and good, and therefore to intelligence and wisdom, consequently the meaning here is, that both of these, so far as they are from oneself, are of no value. That this is the meaning of these words, cannot be seen by those who think only naturally, because natural thought cannot be separated from the idea of time, but spiritual thought, such as angelic thought is, has nothing in common with time, neither with space or person.

sRef Lev@19 @35 S17′ sRef Lev@19 @36 S17′ sRef Deut@25 @13 S17′ sRef Ezek@45 @10 S17′ sRef Deut@25 @15 S17′ sRef Isa@45 @14 S17′ sRef Deut@25 @14 S17′ [17] Since measures signify the quality of a thing, the meaning of “the house of measures” (Jer. xxii. 14), and “the portion of measures” (Jer. xiii. 25), is evident; also of “the men of measures” (Isai. xlv. 14). Here measures signify quality in every connection.

In Moses:

“Ye shall not act perversely in judgment, in measure, in weight, and in dimension; balances of justice, stones of justice, an ephah of justice, and a hin of justice, shall ye have” (Levit. xix. 35, 36);

again:

“There shall not be in thy bag divers stones, a great and a small; there shall not be in thy house divers ephahs, great and small; thou shalt have a perfect and a just stone, a perfect and a just ephah shalt thou have” (Deut. xxv. 13-15);

and in Ezekiel:

“Scales of justice, and an ephah of justice, and a bath of justice shall ye have” (xlv. 10).

That these measures and weights signify estimation of a thing according to the quality of truth and good, may be seen above (n. 373:5).

sRef Rev@11 @2 S0′ 630. And the court which is without the temple cast out, and measure it not.- That this signifies that the external of the Word, and therefore of the church and of worship, is not to be explored, is evident from the signification of the court, which denotes the external of the Word, and therefore of the church and worship. The court has this signification because the temple signifies heaven and the church as to Divine Truth, as shown above, and consequently the court, which was without the temple, or before the front of the temple, signifies the first or ultimate heaven. For the temple, considered in itself, signifies the higher heavens. The adytum (or oracle), where the ark of the covenant was, signified the inmost or third heaven, and the temple without the adytum, the middle or second heaven, and therefore the court signified the ultimate or first heaven. And that which signifies heaven, signifies also the church, for the church is the Lord’s heaven on earth, and that which signifies the church, signifies also the Word, and also worship, for the Word is the Divine Truth, from which heaven and the church exist, and worship is according to Divine Truth, which is the Word. For this reason the court signifies the external or ultimate of heaven and of the church, and also the external or ultimate of the Word and of worship.

[2] The Word and worship resemble heaven and the church; for in the Word there are three distinct senses, just as there are three heavens. The inmost sense, which is called the celestial sense, is for the inmost or third heaven; the middle sense, which is called the spiritual sense, is for the middle or second heaven; and the ultimate sense, which is called the celestial and spiritual-natural sense, is for the ultimate or first heaven. These three senses, in addition to the natural, which is for the world, are in the Word and in every detail of it. And because the three heavens possess the Word, and each heaven is in its own sense of the Word, and their heaven and also their worship exist in consequence, it therefore follows that that which signifies heaven signifies also the Word and worship. Now it is from this fact that the court signifies the external of the Word, and therefore the external of the church and of worship.

[3] Moreover, it must be noted that there were two courts to the temple, one without the temple, and the other within; the court without the temple signifies the very entrance into heaven and the church, where those are who are being introduced into heaven, and the court within the temple represents the ultimate heaven. It is similar with the church as it is both with the Word and with worship; for the court without the temple signifies the external of the Word, that is, the Word such as it is in the natural sense, which is for the world, by means of which man is introduced into its spiritual sense, in which are the angels of heaven. But the signification of each court, the inner and the outer, will be shown in what follows; the reason also why it is said here that the court without the temple should be cast out and not measured, will be shown in the following article, where the signification of its being given to the nations will be explained.

sRef Ex@27 @12 S4′ sRef Ex@27 @16 S4′ sRef Ex@27 @17 S4′ sRef Ex@27 @13 S4′ sRef Ex@27 @15 S4′ sRef Ex@27 @11 S4′ sRef Ex@27 @18 S4′ sRef Ex@27 @14 S4′ sRef Ex@27 @10 S4′ sRef Ex@27 @9 S4′ [4] From what has been said the signification of court and courts in the Word can now be seen in some degree in the following passages.

In Moses:

“Thou shalt make the court of the habitation at the corner of the south towards the south, hangings for the court,” twenty pillars, twenty bases, the hooks of the pillars and the fillets of silver; the gate of the court with the veil; the length thereof shall be one hundred cubits from the south to the north, and the breadth thereof fifty from the east to the west (Exod. xxvii. 9-18).

This court was the court of the tent of meeting, which similarly represented and signified the ultimate or first heaven. For the tent of meeting represented heaven; its inmost, where the ark was, over which was the propitiatory, represented the inmost or third heaven. The law in the ark represented the Lord Himself as to Divine Truth or the Word; and the tent without the veil, where the table for the loaves, the altar of incense, and the lampstand were, represented the middle or second heaven; while the court represented the ultimate or first heaven. That the three heavens were represented by that tent may be seen in the Arcana Coelestia (n. 3478, 9457, 9481, 9485); but what is specifically signified by the court, and by all things pertaining to it, may be seen (n. 9741-9775).

sRef Lev@6 @16 S5′ sRef 1Ki@6 @36 S5′ sRef Lev@6 @26 S5′ sRef 1Ki@6 @3 S5′ [5] Because the court represented the ultimate heaven, and consequently also the external of the church, of the Word, and of worship, therefore the residue of the meat-offerings and of the sacrifices for sin were eaten by Aaron and his sons in the court (Levit. vi. 16, 26). By eating those sanctified things in the court was signified to appropriate to themselves the goods of the church, signified by the meat-offerings and sacrifices; and all appropriation of holy things is effected by means of ultimates, for there can be no appropriation of interior and holy things except by means of ultimates.

[6] Moreover, concerning the courts of the temple it is thus written in the First Book of Kings:

Solomon made “a court before the front of the temple of the house,” and “afterwards he built the inner court, three rows of hewn stones, and a row of hewn cedar” (vi. 3, 36).

The temple similarly represented heaven and the church. The adytum (or oracle) where the ark was, represented the inmost or third heaven, also the church with those who are in inmost things, which is called the celestial church. The temple without the adytum (or oracle) represented the middle or second heaven, also the church with those who are in the middle, which is called the internal-spiritual church. The inner court represented the ultimate or first heaven, also the church with those who are in ultimates, which is called the internal-natural church; but the outer court represented the entrance into heaven.

sRef John@2 @22 S7′ sRef John@2 @19 S7′ sRef John@2 @20 S7′ sRef John@2 @21 S7′ sRef Matt@24 @2 S7′ sRef John@2 @18 S7′ [7] And because the temple, in the highest sense, signifies the Lord as to His Divine Human, and also as to Divine Truth, therefore it also signifies the Divine Truth proceeding from the Lord, consequently the Word, for this is the Divine Truth in the church. That the Divine Human of the Lord is signified by the temple, is evident from the Lord’s words, where He saith,

“Destroy this temple, but in three days I will raise it up; and He spake of the temple of His body” (John ii. 18-23).

That the temple signifies the church, is evident from these words of the Lord, that

“there should not be left of the temple one stone upon another which should not be thrown down” (Matt. xxiv. 1, 2; Luke xxi. 5-7).

These words mean that all Divine Truth, consequently every thing of the church, would perish; for the end of the church, called the consummation of the age, is there treated of.

sRef Ezek@40 @18 S8′ sRef Ezek@40 @19 S8′ sRef Ezek@40 @22 S8′ sRef Ezek@40 @23 S8′ sRef Ezek@40 @24 S8′ sRef Ezek@40 @25 S8′ sRef Ezek@40 @20 S8′ sRef Ezek@40 @17 S8′ sRef Ezek@40 @21 S8′ sRef Jer@36 @10 S8′ sRef Ezek@40 @26 S8′ sRef Ezek@40 @31 S8′ sRef Ezek@40 @29 S8′ sRef Ezek@40 @30 S8′ sRef Ezek@40 @31 S8′ sRef Ezek@40 @44 S8′ sRef Ezek@40 @34 S8′ sRef Ezek@40 @27 S8′ sRef Ezek@40 @28 S8′ [8] That there were two courts built, an inner and an outer, with little chambers, porticoes or colonnades, and many other things, is evident from the description of them in Ezekiel:

The angel “brought me to the outer court, where behold were chambers, and a pavement made for the court round about, thirty chambers upon the pavement,” which he measured as to the length and the breadth, and he also measured the bed chambers, and the porticoes, and the gate, every thing as to length and breadth (xl. 17-22, 31, 34, and following verses; chap. xlii 1-14).

And concerning the inner court in the same prophet; he measured the inner court, the gates thereof towards the north, the east, and the south; the porticoes, the steps with the ascents, the bed-chambers, the chambers of the singers, the upper lintels (xl. 23-31, 44, and the following verses).

And in Jeremiah:

“In the chamber of Gemariah the scribe, in the upper court, at the door of the gate of the new house” (xxxvi. 10).

In the prophet Ezekiel, from chap. xl. to chap. xlviii., a new city, a new temple, and a new earth are treated of, which signify the new church which was to be established by the Lord. The chambers, bed-chambers, porticoes, and the rest, signify such things as pertain to the church, its doctrine and worship; and their dimensions signify the quality of these, as shown in the article above. But it does not belong to this place to explain the signification of the details, except to say that the courts signify the external things of heaven and of the church, and thence the externals of the Word and of worship. And this is evident from this fact alone, that the temple in general signifies heaven and the church, therefore the three divisions of the temple, or the courts, the temple itself, and the adytum (or oracle), signify the three heavens, according to their degrees. The nature and quality of the three heavens, according to their degrees, may be seen in Heaven and Hell (n. 29-40).

sRef Ezek@43 @7 S9′ sRef Ezek@43 @4 S9′ sRef Ezek@43 @6 S9′ sRef Ezek@43 @5 S9′ [9] That heaven and the church are signified by the temple and the court, may appear more fully from these words in Ezekiel:

“The spirit lifted me up, and brought me into the inner court” of the temple, “when behold the glory of Jehovah filled the house; and I heard one speaking unto me out of the house,” saying, “Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever” (xliii. 4-7).

That these courts signify the ultimate heaven, or the external of the church, is evident from its being said, that he was brought into the court, and thence saw the house filled with the glory of Jehovah, the glory of Jehovah denoting the Divine Truth, which makes heaven and the church; also because that house was the place of the throne of Jehovah, and the place of the soles of His feet, where He will dwell in the midst of the sons of Israel for ever. That the throne of Jehovah means heaven, may be seen above (n. 253, 297, 343, 460, 462, 477, 482); and that the place of the soles of the feet of Jehovah means the church, may also be seen above (n. 606). The sons of Israel mean all who are of the church of the Lord; therefore to dwell with them for ever, signifies the continual presence of the Lord with them.

sRef Ezek@10 @3 S10′ sRef Ezek@10 @4 S10′ sRef Ezek@10 @5 S10′ [10] In the same:

“The glory of Jehovah lifted up itself from above the cherub over the threshold of the house, and the house was filled with a cloud, and the cloud filled the inner court, and the court was full of the shining of the glory of Jehovah; and the sound of the wings of the cherubim was heard even to the outer court” (x. 4, 3, 5).

The cherubim seen by the prophet represented the Lord as to Providence and protection that He may not be approached except by means of the good of love; consequently the cherubim signify the higher heavens, specifically the inmost heaven, for that protection (tutela) is there, as may be seen above (n. 277, 313, 322, 362, 370, 462). By the house which was filled with the cloud is therefore signified heaven and the church. The inner court, which the cloud also filled, signifies the ultimate heaven, and the outer court, as far as the part where the sound of the wings of the cherubim was heard, signifies the entrance into heaven, which specifically is in the natural world, and afterwards in the world of spirits; for man enters into heaven through the church in the world, and afterwards through the world of spirits. What the world of spirits is, may be seen in Heaven and Hell (n. 421-431), and following paragraphs. But the cloud, and the shining of the glory of Jehovah, signify the Divine Truth proceeding from the Lord.

sRef Ps@65 @4 S11′ [11] From these things the signification of courts in the following passages is evident; as in David:

“Blessed is he whom thou choosest, and causest to approach; he shall inhabit thy courts; we shall be satisfied with the good of thy house, with the holy [place] of thy temple” (Psalm lxv. 4).

These words signify that those who are in charity, or in spiritual affection, shall live in heaven, and be in intelligence and wisdom there from Divine Truth and Divine Good. The elect, or he whom thou choosest, signifies those who are in love towards the neighbour or in charity. By causing to approach is signified spiritual affection or love, for so far as man is in that love or in that affection, so far is he with the Lord, since every one approaches Him according to that love. By inhabiting the courts is signified to live in heaven, to inhabit denoting to live, and the courts denoting heaven. To be satisfied with the good of the house signifies to be in wisdom from Divine Good; and to be satisfied with the holy [place] of the temple is signified to be in intelligence from Divine Truth, and from both to partake of heavenly joy. The house of God signifies heaven and the church as to Divine Good, and the temple, heaven and the church as to Divine Truth, while holy has reference to spiritual good, which is truth.

sRef Ps@92 @12 S12′ sRef Ps@92 @13 S12′ sRef Ps@135 @1 S12′ sRef Ps@116 @19 S12′ sRef Ps@100 @4 S12′ sRef Ps@116 @14 S12′ sRef Ps@116 @18 S12′ sRef Ps@84 @10 S12′ sRef Ps@96 @8 S12′ sRef Ps@135 @2 S12′ sRef Ps@84 @2 S12′ sRef Ps@84 @1 S12′ [12] Again:

“A day in thy courts is better than thousands, I have chosen to stand at the gate in the house of my God” (Psalm lxxxiv. 10).

The courts here signify the first or ultimate heaven, by means of which there is entrance into the higher heavens, therefore it is added, I have chosen to stand at the door in the house of my God.

Again:

“Give unto Jehovah the glory of His name, bring an offering, and come into His courts” (Psalm xcvi. 8).

Again:

“Praise ye the name of Jehovah, praise, O ye servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God” (Psalm cxxxv. 1, 2).

Again:

“How amiable are thy habitations, O Jehovah Zebaoth, my soul hath desired, yea, it hath been consumed for the courts of Jehovah” (Psalm lxxxiv. 1, 2).

Again:

“Enter ye his gates in confession, his courts in praise, confess ye to him, bless his name” (Psalm c. 4).

Again:

“I will pay my vows to Jehovah before all his people, in the courts of the house of Jehovah, in the midst of thee, O Jerusalem” (Psalm cxvi. 14, 18, 19).

Again:

“The just shall flourish as the palm, he shall grow as the cedar in Lebanon, they that are planted in the house of Jehovah shall spring up in the courts of our God” (Psalm xcii. 12, 13).

That the courts mentioned in these passages mean heaven, specifically the ultimate heaven, and the church, is evident without explanation.

sRef Isa@62 @9 S13′ [13] Similarly in the following passages; as in Isaiah:

“They shall gather” the corn and the new wine, “they shall eat and shall praise Jehovah, and they who shall gather it together shall drink in the courts of my holiness” (lxii. 9).

By collecting the corn and the new wine (mustum) is signified instruction in the goods and truths of doctrine and of the church. By they shall eat and shall praise Jehovah is signified appropriation and the worship of the Lord. By they who gather it together shall drink in the courts of my holiness is signified the fruition of Divine Truth, and thence of felicity in the heavens.

sRef Joel@2 @17 S14′ [14] Again in Joel:

“Between the court and the altar let the priests weep, the ministers of Jehovah, and let them say, Spare thy people, Jehovah” (ii, 17).

Weeping between the court and the altar signifies lamentation over the vastation of Divine Truth and Divine Good in the church; for the court, like the temple, signifies the church as to Divine Truth, and the altar, the church as to Divine Good, therefore between the court and the altar signifies the marriage of truth and good, which makes heaven and the church; and by weeping is signified lamentation over the vastation thereof. Courts signify the ultimates of heaven, and also the externals of the church, of the Word, and of worship, elsewhere in the Word; as in Isaiah (i. 12); Zech. (iii. 7).

sRef Rev@11 @2 S0′ sRef Matt@23 @10 S0′ sRef Matt@23 @8 S0′ sRef Matt@23 @9 S0′ aRef Matt@6 @13 S1′ 631. Because it is given to the nations.- That this signifies because it is perverted by evils of life and falsities of doctrine, is evident from the signification of nations as denoting those who are in evils as to life, and thence in falsities as to doctrine, and, in the abstract sense, evils of life and falsities of doctrine. That evils and falsities are signified by nations, may be seen above (n. 175:3, 331, 625). The reason why the external of the Word and thence of the church and worship is perverted by evils of life and falsities of doctrine, is, that the external of the Word, called the sense of its letter, is written according to appearances in the world, because it is for children and the simple minded. These have no perception of any thing that is contrary to appearances, therefore by means of the sense of the letter, in which are appearances of truth, they are introduced into interior truths, as they advance in age, and thus appearances are put off by degrees, and interior truths are implanted in their place. This may be illustrated by examples without number. As for instance, we pray that God may not lead us into temptations; this is said because it appears as though God thus leads, although He leads no one into temptations; also it is said that God is angry, punishes, casts into hell, brings evil upon the wicked, and many other things of a similar nature, when yet God is never angry, never punishes or casts into hell, neither does He at all do evil to any one; but a wicked man brings these things upon himself; for in evils themselves are contained the evils of punishment.

These things are thus said in many passages in the Word, because the appearance is such. Take as another example, that no one should call his father, Father; nor his master, Master (Matt. xxiii. 8-10), although they must be so called. But it is so stated because by Father is meant the Lord, who creates and begets us anew, and because He alone teaches and instructs; therefore when a man is in a spiritual idea, he will then think of the Lord alone as the Father and Master; but the case is otherwise when a man is in a natural idea. Moreover, in the spiritual world or in heaven, no one knows any other father, teacher, or master, but the Lord, because spiritual life is from Him; the case is the same in other instances.

[2] From these considerations it is evident that the external of the Word, and thence the external of the church and of worship, consists of apparent truths, therefore those who are in evils of life apply it to favour their own loves, and the principles arising from them. It is therefore said, that the court, by which the external of the Word also is signified, “is given to the nations,” and afterwards, that “they shall tread the holy city under foot.” This comes to pass at the end of the church, when men are so far worldly, natural, and corporeal, that interior truths, called spiritual truths, cannot be at all seen, so it follows that they then entirely pervert the external of the Word which is the sense of its letter. Such a perversion of the sense of the letter of the Word took place also with the Jews at the end of the church with them; this is meant in the spiritual sense by the soldiers dividing the garments of the Lord, but not the coat (tunica, chiton [transliterated Greek]); this signifies that those who were of the church perverted all things of the Word as to the sense of its letter, but not the Word as to the spiritual sense, for they had no knowledge of this. A fuller explanation of this is given above (n. 64). The case is similar in the church at this day, because it is at its end; for at this day the Word is not explained according to spiritual truths, but according to the appearances of the sense of the letter, which are not only applied to confirm evils of life, but also falsities of doctrine; and because interior or spiritual truths are neither known nor received, it follows that the sense of the letter of the Word is perverted by evils of the will and thence falsities of the thought. This therefore is the signification of the court being given to the nations.

sRef Rev@11 @2 S0′ 632. And the holy city shall they tread under foot.- That this signifies that they will destroy all the doctrine of good and truth from the Word, is evident from the signification of the holy city, as denoting the doctrine of truth and good from the Word. In the sense of the letter the holy city means Jerusalem, which, in the Word, is everywhere called the city, and the holy city, but Jerusalem means the church, and a city, the doctrine of the church. That a city (civitas seu urbs) signifies doctrine, may be seen above (n. 223). The holy city therefore signifies the doctrine of Divine Truth, for Divine Truth is that which is called holy in the Word (n. 204); and from the signification of treading under foot as denoting to destroy altogether, especially by means of sensual and natural things, consequently by fallacies, which are called the fallacies of the senses, from which, when not unfolded, absolute falsities exist. The reason why such things are signified by treading under foot, is, that this is done by the soles of the feet, and the soles of the feet signify the sensual external things of man, and the feet his natural things. That this signification of the soles of the feet and of the feet is from correspondence, may be seen above (n. 65, 606); and in Heaven and Hell (n. 96).

[2] It is said that “The nations shall tread under foot the holy city,” because these words follow: “The court which is without the temple, cast out, because it is given to the nations.” By the court is signified the external of the Word, of the church, and of worship, and the external of the Word is that which is perverted, and consequently adulterated and falsified by the nations, or by those who are in evils and falsities. For, as stated in the preceding article, the external of the Word, called the sense of its letter, is for children and the simple minded, and therefore is written according to appearances, thus for those who are sensual and natural; for children are first sensual, afterwards natural, and when they advance in age they become spiritual. But a man who does not become spiritual, as is the case with every one who lives in evil, cannot understand the Word spiritually, but merely naturally and sensually, and he who thus understands the Word perverts it, and explains it according to the falsities of his religion, and the evils of his life; this is the reason why it is said, they shall tread it under foot. Those who deny and despise the truths of heaven and of the church, also appear in the spiritual world to tread them under the soles of their feet, and this, as said just above, because the external Sensual of man corresponds to the soles of the feet, by means of which treading under foot is effected. It is said that the external Sensual of man does this, but this is the case only with the Sensual of those who are utterly sensual, and these are they who deny the truths of heaven and of the church, who also believe nothing but what they can see with their eyes and touch with their hands.

sRef Luke@21 @24 S3′ [3] These are they of whom it is said “to tread under foot”; and in the following places.

In Luke:

“They shall fall by the edge of the sword, and they shall be taken captive among all nations, and at length Jerusalem shall be trodden under foot of the nations, even till the times of the nations shall be fulfilled” (xxi. 24).

These things are similar to those explained in the Apocalypse, where it is said “the court is given to the nations, and the holy city shall they tread under foot forty and two months.” For by “they shall fall by the edge of the sword” is signified that they shall perish by falsities; by “they shall be taken captive among all nations” is signified that evils will make a prey of the goods and truths of the church. By Jerusalem being trodden under foot is signified the destruction of the church as to doctrine, for Jerusalem signifies the church as to doctrine; by its being trodden under foot by the nations is signified its total destruction by evils of life and falsities of doctrine; even till the times of the nations be fulfilled signifies until the evil is consummated. (Concerning this see above, n. 624:2.) This consummation is also signified by forty and two months. Those words, like these in the Apocalypse, were also spoken by the Lord concerning the time immediately preceding the Last Judgment.

sRef Ezek@34 @19 S4′ sRef Ezek@34 @18 S4′ [4] In Ezekiel:

“Is it a small thing to you? Ye eat up the good pasture, and ye tread down with your feet the residue of your pastures; ye drink the sediment of waters, ye disturb the rest with your feet; and so my flock feed upon what ye have trodden with your feet, and drink that which is disturbed by your feet” (xxxiv. 18, 19).

The good pasture signifies every thing that spiritually nourishes, especially the Word, and the cognitions of truth and good thence, To eat it up, and to tread down the rest with the feet, signifies to destroy it so that it may not appear, also to destroy it that it may not exist, and this is done by reasonings from the corporeal-Sensual, and from the natural man separated from the spiritual. This then is what is meant by treading under foot. The sediment of the waters signifies truths defiled by falsities, for waters denote truths, and to drink thereof signifies to learn and to receive; to disturb the rest of the waters by the feet signifies to confound by reasonings from the natural man truths not defiled by falsities, feet denoting natural things with man. The signification of my flock drinking what is trodden down and disturbed with the feet is therefore evident.

sRef Dan@8 @9 S5′ sRef Dan@8 @7 S5′ sRef Dan@8 @10 S5′ [5] In Daniel:

The he-goat “threw” the ram “to the ground, and trod upon him, nor was there any one to take the ram out of his hand; afterwards one horn grew from a little one to the host of the heavens, and cast down of the host and of the stars to the earth, and trod upon them” (viii. 7, 9, 10).

The he-goat there signifies faith separated from charity, and by the ram faith united to charity, thus charity. The signification of the goats and sheep in Matthew (xxv. 31-46) is similar. The one horn which from a little one increased immensely signifies justification by faith alone; by the host of the heavens are signified all the truths and goods of heaven and of the church, and by the stars are signified the knowledges of good and truth. Therefore by treading under foot the ram and also the host of the heavens, is signified altogether to destroy charity, and with it all the truths and goods of heaven and the church, and this by means of the corporeal-Sensual. For those who are in faith separated from charity, that is, who believe that they shall be saved by faith alone, whatever their life may be, become corporeal-Sensual, and are consequently immersed in falsities in regard to all things of the Word and of the church. For their perception of the Word is only according to the ultimate sense of its letter, nor do they see any thing of it interiorly; in fact, if they utter truths from the Word, still they have a false perception of them. This therefore is the signification of the he-goat casting down to the earth of the host of the heavens and of the stars, and treading them under foot. That charity towards the neighbour, that is, the good of life, is in like manner destroyed by them, is meant by the goat throwing the ram to the ground, and treading upon him. For those who are in faith separated from charity, and meant by the he-goat, make faith the essential and charity the non-essential, therefore they live for the body and the world, and are solicitous about themselves only, and not at all for their neighbour, and those who do this, cast charity down to the around, and tread it under foot, charity being meant by the ram.

sRef Luke@8 @5 S6′ [6] In Luke:

“Some” seed “fell upon the way, which was trodden underfoot, or the fowls of heaven devoured it” (viii. 5).

The seed signifies Divine Truth, or the truth of the Word; by falling upon the way and being trodden under foot is signified to be received only by the corporeal-Sensual, and not interiorly. For that which is received in the spirit and heart is meant by the seed which fell into the good ground. The fowls of heaven which devoured the seed signify falsities, for all evils and therefore all falsities reside in the corporeal-Sensual, unless therefore man becomes spiritual, and thinks from that, he simply thinks falsities from evil. Concerning the nature and quality of the corporeal-Sensual, and of sensual men, see the Doctrine of the New Jerusalem (n. 50); also above in this work (n. 342, 543, 550, 552, 554, 556, 559, 563, 569, 570, 580).

sRef Isa@5 @5 S7′ [7] Again in Isaiah:

“I will make known to you what I will do to my vineyard; in removing the hedge thereof, that it may be eaten up, and in breaking through the wall thereof, that it may be trodden under foot” (v. 5).

The vineyard there signifies the church of the Lord, which is called the spiritual church. By removing the hedge, and breaking through the wall, is signified to falsify and thus to destroy the truths that defend the church, the wall and the hedge about the vineyard denoting the same as the wall and the bulwarks around Jerusalem. By eating up and treading under foot the vineyard, is signified to vastate the church, so that no good and truth can spring up therein, and thus to destroy it.

sRef Isa@63 @18 S8′ sRef Jer@12 @10 S8′ [8] In Jeremiah:

“Many shepherds have destroyed my vineyard, they have trodden my field under foot, they have made my field of desire a wilderness of solitude” (xii. 10).

Here also the church of the Lord is signified by vineyard and similarly by field. To destroy, to tread under foot, and to make a wilderness of solitude, signifies so to destroy as to leave nothing of the good and truth of the church.

In Isaiah:

“Our enemies have trodden thy sanctuary under foot” (lxiii 18).

Enemies signify evils of life. By treading the sanctuary under foot is signified to destroy the truths of doctrine from the Word, and this also by means of the corporeal-Sensual, for all those who are in evils of life are corporeal-Sensual.

sRef Ps@7 @5 S9′ [9] So in David:

“The enemy pursueth my soul, and overtaketh and treadeth down my life to the earth, and maketh my glory to dwell in the dust” (Psalm vii. 5).

Enemy here also signifies evil, in general the devil, that is, hell, whence evil comes. By treading down life to the earth and making glory to dwell in the dust, is signified to destroy, by means of the corporeal-Sensual, all the truths of heaven and of the church, for these make spiritual life, and are also signified by glory. “Dust” is also used in reference to the corporeal-Sensual, which also is meant by walking upon the belly and eating dust, as is frequently said of the serpent.

sRef Ps@60 @12 S10′ sRef Zech@10 @5 S10′ sRef Isa@28 @3 S10′ sRef Micah@7 @10 S10′ sRef Isa@10 @6 S10′ sRef Mal@4 @3 S10′ sRef Ps@44 @5 S10′ sRef Isa@63 @6 S10′ [10] Similar things are signified by treading under foot in these passages.

In Isaiah:

“I will make” the hypocritical nation “to be trodden under foot as the mire of the streets” (x. 6).

In Micah:

“The enemy of Jehovah” shall be for a treading under foot, as the mud of the streets” (vii. 10).

In Zechariah:

“They shall be as mighty men treading under foot the mire of the streets in the war, they shall fight because Jehovah is with them, and they shall make them ashamed that ride upon horses” (x. 5).

In Malachi:

“Then ye shall tread the impious under foot, and they shall be ashes under the soles of your feet, in the day when I shall do this”(iv. 3).

In Isaiah:

“The crown of pride, the drunkards of Ephraim, shall be trodden under foot” (xxviii 3);

“I have trodden the people under foot in my anger, and made them drunk in my wrath, and I have made their victory to descend to the earth” (lxiii. 6).

In David:

“By thee will we drive away our enemies, in thy name will we tread them under that rise up against us” (Psalm xliv. 6);

again:

God “shall tread down our enemies” (Psalm lx. 12, cviii. 13).

In these passages treading under foot also signifies to destroy, which is done by those who are corporeal-sensual, for those who are of such a character tread under foot all things of heaven and of the church, for they are in lowest things, and their thoughts cannot be elevated upwards by the Lord, because they themselves depress them to the earth, and there they lick the dust; such are all those that deny the Divine. For all the evils which man has from birth reside in his natural and corporeal-Sensual, unless therefore he suffer himself to be raised out of them by the Lord – and this takes place through divine media, which are the truths and goods of faith and of love, or through truths and goods of doctrine and of life – he remains in his evils implanted in the natural and corporeal-Sensual, and then he treads under foot the celestial and spiritual things that pertain to heaven and the church.

sRef Luke@10 @19 S11′ sRef Ps@91 @13 S11′ [11] Treading upon the lion, the asp, serpents, and scorpions, means not only to destroy the evils and falsities signified by these, but also not to be harmed by them. This is meant in David:

“Thou shalt tread upon the lion and asp, the young lion and the dragon shalt thou trample under foot” (Psalm xci. 13);

so in Luke:

“Behold I give you power to tread upon serpents and scorpions, and upon all the power of the enemy, so that nothing shall by any means hurt you” (x. 19).

The reason why it is so expressed in the Word is, that those who are in the hells sometimes appear before the eyes of good spirits and angels in the forms of various beasts and serpents, according to the species of the evil and thence of the falsity, in which they are; it is their thoughts proceeding from the intention of their wills that present those appearances. The exhalations from their evils and falsities continually rise up through the lands that are over those hells, or by which those hells are covered; to walk therefore upon those places is dangerous for those who are only natural, and still more for those who are corporeal-sensual, for the exhalation arising therefrom and the contagion infect those who walk there. But those whom the Lord leads may walk with safety upon that land without being infected or infested, because the interiors of their minds, or of their thoughts and affections, are raised by the Lord above their corporeal-Sensual, which corresponds to the soles of their feet. From these things it is evident what is meant, in the proper sense (in sensu proprio), by treading upon the lion, the asp, serpents, and scorpions without being hurt by them, and also why it is so said in the Word. The signification of a lion and of serpents and scorpions has been stated and shown elsewhere.

sRef Rev@11 @2 S0′ 633. Forty and two months.- That this signifies even to the end of the old church, and the beginning of the new, is evident from the signification of months as denoting states, in this case the states of the church; for times, whether hours, days, months, years, or ages, signify states, and such states are designated by the numbers by which those times are determined, as in this case by the number forty-two (concerning this see above, n. 571, 610); and from the signification of forty-two as denoting the end of the former and the beginning of a new church. The reason this number has such a signification is, that it means six weeks, and by six weeks is signified the same as by six days of one week, that is, a state of combat and labour, consequently the end, when the church is altogether vastated, or when evil is consummated; and by the seventh week, which then follows, is signified the beginning of a new church. For the number forty-two results from the multiplication of six into seven, six times seven being forty-two, therefore it signifies the same as six weeks, and six weeks the same as six days of one week, that is, a state of combat and labour, as stated, and also a full state, in the present case, a full consummation of good and truth, or a complete vastation of the church.

sRef Ezek@29 @12 S2′ sRef Ezek@29 @13 S2′ sRef Ezek@29 @14 S2′ sRef Ezek@29 @11 S2′ [2] In the Word mention is frequently made of forty days, months, and years, and that number there signifies either a complete vastation of the church, or also a full state of temptation. That this state is signified by the numbers forty and forty-two, is evident from the following passages.

In Ezekiel:

Egypt “shall not be inhabited forty years; I will make Egypt a solitude in the midst of the lands that are desolate, and her cities in the midst of the cities that are devastated shall be a solitude forty years; and I will disperse Egypt among the nations, and I will scatter them in the lands; at the end of forty years I will gather Egypt together from the peoples, whither they were dispersed, and I will bring back the captivity of Egypt” (xxix. 11-14)

Egypt signifies the church as to truths scientific (vera scientifica) upon which doctrine is founded. Truths scientific at that time were the knowledges (scientiae) of correspondences and representations, upon which the doctrine of their church was founded. But because the Egyptians turned those knowledges into magic, and by that means perverted the church, therefore its vastation, meant by forty years, is described. This, then, is the signification of Egypt not being inhabited forty years, and its cities being a solitude forty years. By Egypt being dispersed among the nations, and scattered in the lands, is signified that evils and falsities would completely take possession of that church and pervert all its scientifics. It is therefore evident that by forty years is signified the state of its complete vastation, or even to its end, when there would be no longer any truth and good remaining. But the beginning of a new church, signified by the end of forty years, is meant by these words, “at the end of forty years I will gather Egypt together from the peoples whither they were dispersed, and I will bring back the captivity of Egypt.”

sRef Ezek@4 @7 S3′ sRef Ezek@4 @17 S3′ sRef Ezek@4 @6 S3′ [3] In the same prophet there is a similar signification in the command

“that he should lie on his right side forty days, and lay siege to Jerusalem,” which “shall want bread and water, and shall be desolate a man and a brother and waste away for their iniquity” (iv. 6, 7, 17).

The complete vastation of the church is also signified by that number; by Jerusalem is signified the church; by laying siege to it is signified to bring it into distress by evils and falses; by wanting bread and water is signified to be vastated as to the good of love and as to the truth of doctrine; by a man and a brother being desolate, and wasting away for their iniquity, things of a similar kind are signified, for a man and a brother denote truth and charity, and to waste away denotes to die.

sRef Gen@7 @4 S4′ sRef Gen@8 @13 S4′ sRef Gen@7 @12 S4′ sRef Gen@8 @6 S4′ [4] The forty days of the flood have a similar signification in Genesis:

“For yet seven days I will cause it to rain upon the earth forty days and forty nights, and I will destroy all substance, which I have made, from upon the faces of the earth; and there was rain upon the earth forty days and forty nights”; then “after seven days, he sent out a dove, which did not return unto him” (vii. 4, 12; viii. 6, 13).

The flood signifies the devastation of the old, or Most Ancient church, also a last judgment upon those who were of that church. By the rain of forty days is signified its destruction by the falsities of evil; but the beginning of a new church is signified by the drying up of the earth after those forty days, and by its germinating anew. The dove which he sent out signifies the good of charity, which was the essential of that church. Concerning these things see the Arcana Coelestia, where they are explained.

sRef Deut@25 @3 S5′ [5] From this signification of the number forty originated this law in Moses, That the wicked man shall be smitten with forty stripes, and not more, “lest thy brother seem vile in thine eyes” (Deut. xxv. 3). Full punishment as well as vastation is described by forty, for punishment is equally the consummation of evil. And because after punishment reformation succeeds, therefore it is said that he shall not be smitten with more stripes, “lest thy brother seem vile in thine eyes”; for forty signifies the end of evil and also the beginning of good, therefore if more than forty stripes were given, the beginning of good, or reformation, would not be signified.

sRef Gen@15 @13 S6′ [6] The vastation of the church with the sons of Jacob by the servitude of four hundred years in Egypt is signified by the words of Jehovah to Abraham,

“Know thou that thy seed shall be a sojourner in a land not theirs, where they shall make them serve four hundred years” (Gen. xv. 13).

The signification of four hundred is similar to that of forty, also the signification of a thousand is similar to that of a hundred, of a hundred to that of ten.

sRef Matt@4 @1 S7′ sRef Matt@4 @2 S7′ sRef Num@32 @13 S7′ sRef Deut@2 @7 S7′ sRef Deut@8 @2 S7′ sRef Deut@8 @3 S7′ sRef Amos@2 @10 S7′ sRef Ps@95 @10 S7′ sRef Ps@95 @9 S7′ sRef Num@14 @33 S7′ sRef Num@14 @34 S7′ sRef Ex@24 @18 S7′ sRef Deut@8 @16 S7′ [7] The vastation of the church, and also full temptation, are also signified by the sons of Israel remaining forty years in the wilderness, of which it is thus written in the following passages:

“Your sons shall be feeding in the wilderness forty years, and shall bear your whoredoms, even until your carcases are consumed in the wilderness” (Numb. xiv. 33, 34):

“He made them wander in the wilderness forty years, until all the generation that did evil in the eyes of Jehovah was consumed” (Numb. xxxii. 13):

“Jehovah hath known thy walking through this great wilderness these forty years, Jehovah thy God was with thee, that thou lackedst nothing” (Deut. ii. 7):

“Thou shalt remember all the way which Jehovah thy God led thee these forty years in the wilderness, to afflict thee, and to tempt thee; he fed thee with manna to afflict thee, to tempt thee, and that he might do thee good at the last” (Deut. viii. 2, 3, 16):

“Your fathers tempted me, they proved me; forty years I loathed in this generation, and I said, they are a people that do err in their heart, and they have not known my ways” (Psalm xcv. 9, 10):

“I made you to ascend out of the land of Egypt, and I led you forty years in the wilderness to possess the land of the Amorite” (Amos ii. 10).

It is evident from what has been stated that by forty years is not only signified the vastation of the church with the sons of Israel, but also a full state of temptation; also that by the end of those years the beginning of a new church is signified. The vastation of the church is described by these words, that they should feed in the wilderness forty years, and bear their whoredoms, until their bodies should be consumed; also by these, until all this a generation, which hath done evil in the eyes of Jehovah, be consumed; also by these, I loathed in this generation, and I said, they are a people that do err in their heart, and they have not known my ways. But the temptation which is also signified by forty years is described by these words: Jehovah thy God was with thee through the forty years, that thou lackedst not any thing; also by these, Jehovah hath led thee these forty years in the wilderness, to afflict thee, and to tempt thee, and he fed thee with manna; also by these, He led thee in the wilderness to tempt thee, and to do thee good at the last. The beginning of the new church, at the end of the forty years, is described by their introduction into the land of Canaan, which took place after those forty years; and is also meant by the words, to do thee good at the last; also by these, I led you in the wilderness forty years to possess the land of the Amorite.

Full temptation is also signified by Moses being upon Mount Sinai forty days and forty nights, during which he neither ate bread nor drank water (Exod. xxiv. 18; xxxiv. 28; Deut. ix. 9, 11, 18, 25); similarly, also, by “Jesus being in the wilderness tempted by the devil, where He fasted forty days” (Matt. iv. 1: 2; Mark i. 13; Luke iv. 1).

[8] From this it is evident that the number forty in the Word signifies complete vastation and consummation, that is, when all the good of the church is vastated, and evil consummated. The same number also signifies full temptation, and at the same time the establishment of the church anew, or reformation. From this the signification of the holy city being trodden under foot by the nations forty and two months is evident. And also in the following in the Apocalypse – that to the beast coming up out of the sea “was given a mouth speaking great things and blasphemies, and power was given to him forty and two months” (xiii 15). Let no one therefore suppose that by forty and two months are meant months, or that any special time is designated by the numbers mentioned here and in the words that follow.

sRef Rev@11 @4 S0′ sRef Rev@11 @3 S0′ 634. Verses 3, 4. And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees, and the two lampstands, which stand before the God of the earth.

“And I will give unto my two witnesses,” signifies the good of love and of charity, and the truth of doctrine and of faith, both from the Lord; “and they shall prophesy a thousand two hundred and sixty days,” signifies that they shall teach, and what shall be taught, until the end of the old church, and the beginning of a new; “clothed in sackcloth,” signifies in mourning on account of the non-reception of Divine Good and Divine Truth. “These are the two olive trees, and the two lampstands,” signifies celestial good and spiritual good, or the good of love, and the truth of that good; “which stand before the God of the earth,” signifies that these are the Divine things proceeding from the Lord, and are His in heaven and in the church.

sRef Rev@11 @3 S0′ 635. And I will give unto my two witnesses.- That this signifies the good of love and of charity, and the truth of doctrine and faith, both from the Lord, is evident from the signification of witnesses as denoting those who in heart and faith acknowledge and confess the Lord, His Divine in His Human, and the proceeding Divine, for this is what essentially witnesses concerning the Lord, that is, acknowledges, and, from acknowledgment, confesses Him. Concerning this signification of witness and testification, see above (n. 10, 27, 228, 392). The two witnesses here signify the good of love and of charity, and the truth of doctrine and of faith, because it is said that the two witnesses are the two olive trees and the two lampstands; and the two olive trees signify the good of love to God and the good of charity towards the neighbour, and the two lampstands signify the truth of doctrine and the truth of faith; concerning this signification more will be said presently.

[2] The reason why those goods and truths are meant by witnesses, is, that those goods and truths, or, all who are in them, acknowledge and confess the Lord. For it is the proceeding Divine that is called Divine Good and Divine Truth, from which comes the good of love to God and the good of charity towards the neighbour, and thence the truth of doctrine and the truth of faith, which witness concerning Him; it therefore follows that they who are in them also witness concerning the Lord, that is, acknowledge and confess Him. For it is the Divine that witnesses concerning the Divine, and not man from himself; consequently it is the Lord in the good of love, and in the truth of doctrine thence, which are with man, that do this.

sRef John@5 @39 S3′ sRef John@8 @18 S3′ [3] Since all acknowledgment and confession of the Lord, and principally the acknowledgment and confession of the Divine in His Human, is from the Lord Himself, and since to witness signifies to acknowledge and confess this, therefore “to witness” is used in the following passages to denote acknowledgment and confession from the Lord Himself concerning Himself.

In John:

“Search the Scriptures, for they are they which bear witness of me” (v. 39).

The Sacred Scripture, or the Word, is the Divine Truth proceeding from the Lord, and the proceeding Divine is the Lord Himself in heaven and in the church, wherefore when it is said that the Scriptures bear witness of Him, it is meant that the Lord Himself bears witness of Himself.

Again:

“I am he that beareth witness of myself, and my Father who sent me, beareth witness of me” (viii. 18).

Here it is openly declared that the Lord Himself, or the Divine in Him, bears witness of Him.

sRef John@15 @26 S4′ sRef John@15 @27 S4′ sRef John@18 @37 S4′ [4] Again:

Jesus said, “When the Paraclete shall come, the spirit of truth, he shall bear witness of me” (xv. 26, 27).

By the Paraclete, the spirit of truth, is meant the Divine proceeding from the Lord, which is the Divine Truth.

And again:

Jesus said unto Pilate,” Thou sayest, because I am a king, for this came I into the world, that I should bear witness unto the truth” (xviii. 37).

To bear witness unto the truth signifies to cause the Divine Truth proceeding from Him to bear witness of Him; this Divine Truth also in the Word is signified by a king. These things are adduced in order that it may be known that to bear witness is to acknowledge and confess the Lord, and that this is from Him, consequently the good of love and of charity and the truth of doctrine and of faith, because these are from the Lord and are His in man.

sRef Rev@11 @3 S0′ sRef Rev@11 @11 S0′ sRef Rev@11 @9 S1′ 636. And they shall prophesy a thousand two hundred and sixty days.- That this signifies that they shall teach, and what shall be taught, even until the end of the old church, and the beginning of a new, is evident from the signification of prophesying as denoting to teach. Concerning this see above (n. 624). In this case it signifies both to teach and to be taught, for it is said of the two witnesses, who signify the good of love and of charity and the truth of doctrine and of faith, for these are those things with man that teach, and that are also taught. For those who are in goods of love, and in truths of doctrine, are they who teach, while the goods of love and truths of doctrine are what are taught by them. And from the signification of a thousand two hundred and sixty days as denoting even to the end of the old and the beginning of a new church. For a thousand two hundred and sixty days have the same signification as three and a half, because a thousand two hundred and sixty days make three years and a half, reckoning three hundred and sixty days to the year, and by three and a half is signified the end of a former state and the beginning of a new one, here, the end of the former church and the beginning of a new one, the subject being the last time of the church. Because that number has this signification, it is therefore said, in the ninth verse of this chapter, “They shall see their bodies three days and a half, and shall not suffer them to be put in sepulchres”; and afterwards in verse eleven; “And after the three days and a half the spirit of life from God entered into them.” In these passages by three days and a half is signified the end of the old church, when the good of love and the truth of doctrine will not be received at all; and also the beginning of a new church when they will be received. The end of the former church is signified by the beast ascending out of the abyss to kill the witnesses, while the beginning of a new church is signified by the spirit of life from God entering into them.

sRef Rev@12 @6 S2′ [2] The reason why the number a thousand two hundred and sixty has a signification similar to three and a half, is, that in the Word ages, years, months, weeks, days, and hours have a similar signification, for these simply mean times, and times generally and particularly, or times greater or less, equally signify states, for a period greater or less designated by numbers does not change the signification of the thing, as was also shown above (n. 571, 633:1). The same number of days in the next chapter of the Apocalypse has a similar signification –

“And the woman fled into the wilderness where she hath a place prepared by God, that there they may nourish her a thousand two hundred and sixty days” (xii. 6).

The woman there means the church. The wilderness where she shall be nourished signifies where non-reception of good and truth exists; and the accomplishment of those days signifies a new state of the church.

sRef Rev@11 @3 S0′ 637. Clothed in sackcloth.- That this signifies in mourning because of the non-reception of Divine Good and Divine Truth, is evident from the signification of being clothed with sackcloth, as denoting mourning because of the vastation and desolation of Divine Good and Divine Truth, in this case, because they are not received. For the witnesses were seen clothed in sackcloth, and by the witnesses are signified the Divine Good, which is the source of all the good of love and of charity, and the Divine Truth, which is the source of all the truth of doctrine and of faith, and these appear in mourning when not received, but in joy when received.

sRef Rev@6 @12 S2′ [2] Similar expressions are used concerning the sun and the moon, which also signify the good of love and the truth of faith, as that

“The sun became black as a sackcloth of hair, and the moon became as blood” (Apoc. vi. 12).

By this it is meant that all the good of love was separated, and all the truth of faith falsified, as may be seen above (n. 401). Not that the Sun in the angelic heaven, which is the Lord, ever becomes black, but that it appears to do so to those who do not receive any light from it.

[3] In ancient times, when the externals of the church consisted of pure correspondences, and thence representatives of spiritual things, mourning was represented by various significative actions; as sitting and lying on the ground, rolling themselves in the dust, putting ashes on the head, rending the garments, and putting on sackcloth. Rending the garments and putting on sackcloth signified mourning on account of the desolation of truth and good in the church, and on account of their non-reception. For garments in general signified the truths of the church, as may be seen above (n. 64, 65, 195, 271, 395, 475:1, 476), and therefore the rending of the garments signified grief on account of injury to the truths of the church, and because they were rent asunder, as it were, by falsities. The putting on of sackcloth signified mourning on account of the deprivation of good and truth, and the consequent vastation of the church; sRef 2Ki@19 @2 S4′ sRef 2Ki@19 @1 S4′ [4] therefore when Hezekiah the king heard the words of Tartan, the captain of the king of Assyria,

“He rent his garments, and covered himself with sackcloth, and came to the house of Jehovah; and he sent Eliakim who was over the house, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah” (2 Kings xix. 1, 2; Isaiah xxxvii. 1, 2).

This was done because the king of Assyria signifies there the perverted Rational, or the Rational which perverts the truths and goods of the church and destroys them by falsities, all the words of Tartan, the captain of the king of Assyria, involving such things. And because the desolation and vastation of the church was seen to be so imminent, therefore, in order to testify mourning and grief on account of it, they rent their garments and covered themselves with sackcloth.

sRef 2Ki@6 @30 S5′ [5] Similarly when Benhadad the king of Assyria besieged Samaria, and there came a great famine, “the king rent his garments, and as he passed by upon the wall, the people saw, that behold sackcloth was upon his flesh within” (2 Kings vi. 30). The signification is the same here as above, namely, imminent desolation and devastation of the church, therefore the king rent his garments, and had sackcloth upon his flesh, these being representative signs of mourning and grief.

sRef Jonah@3 @7 S6′ sRef Jonah@3 @6 S6′ sRef Gen@37 @34 S6′ sRef 1Ki@21 @27 S6′ sRef 2Sam@3 @31 S6′ sRef Dan@9 @3 S6′ sRef Jonah@3 @8 S6′ sRef Jonah@3 @5 S6′ [6] Mourning, for similar reasons, is also signified by what is written in other places. As for example, Jacob, when he believed that Joseph was torn to pieces, rent his garments, put sackcloth upon his loins, and, mourned over his son many days (Gen. xxxvii. 34). Ahab, after he had taken away the vineyard of Naboth, by the advice of Jezebel his wife, and heard the severe words of the prophet concerning that matter, rent his garments, placed sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly (1 Kings xxi. 27). Again, the king of Nineveh, after he had heard the words of Jonah, rose up from his throne, laid aside his robe from him, covered himself with sackcloth, sat upon ashes, and proclaimed a fast, and that man and beast should be covered with sackcloth (Jonah iii. 5, 6, 8). Also, Daniel set his face to the Lord God, to seek by supplication and prayer, in fasting, in sackcloth and ashes (Dan. ix. 3). And after Abner was slain, David said to Joab and to all the people who were with him, that they should rend their garments and cover themselves with sackcloth, and lament before Abner; and David himself walked behind the bier (2 Sam. iii. 31). From these passages it is evident that in the Jewish and Israelitish church mourning was represented by the rending of the garments and the putting on of sackcloth; and for the reason that grief of mind and mourning of heart, being interior, were at that time represented by external things, which were significative on account of their correspondence with spiritual things.

sRef Isa@22 @12 S7′ [7] That the representation of mourning by sackcloth especially signified mourning on account of the desolation of truth and the vastation of good in the church, and also, in particular, repentance, and then mourning of heart on account of evils, is further evident from the following passages.

In Isaiah:

“The Lord Jehovih Zebaoth shall call in that day to weeping and to wailing and to baldness, and to the putting on of sackcloth” (xxii. 12).

The subject treated of in that chapter is the vastation of the church as to Divine Truth, and mourning on account of it is described by baldness and the putting on of sackcloth.

sRef Jer@4 @8 S8′ sRef Jer@4 @7 S8′ [8] In Jeremiah:

“The lion is gone up out of the thicket, and the destroyer of the nations is on his way, he hath gone forth out of his place to reduce the land to wasteness; thy cities shall be destroyed, that there shall be no inhabitant, for this gird ye with sackcloth, wail, howl” (iv. 7, 8).

The lion out of the thicket signifies the falsity of evil destroying the truths of the church, and the destroyer of the nations signifies the evil of falsity destroying the good of the church; the land which they shall reduce to wasteness signifies the church, and by the cities which shall be destroyed are signified the truths of doctrine. By girding with sackcloth is signified mourning on account thereof, and therefore it is also added, wail and bowl.

sRef Jer@6 @26 S9′ [9] In the same:

“O daughter of my people, gird thee with sackcloth, and roll thee in ashes; make to thee the mourning of an only son, a wailing of bitterness, for the vastator will come suddenly upon us” (vi. 26).

By the daughter of my people is meant the church; by girding herself with sackcloth and rolling herself in ashes is signified mourning on account of the destruction of the good and truth of the church; the destruction of these, or the vastation of the church, is meant by the vastator coming suddenly. That great mourning and grief on account of the destruction of the good and truth of the church is signified by girding with sackcloth and rolling in ashes, is evident, for it is added, “make to thee the mourning of an only son, a wailing of bitterness.”

sRef Jer@49 @3 S10′ [10] Again:

“Howl, O Heshbon, because Ai is devastated; cry out, O daughters of Rabbah; gird ye with sackcloth, wail, and wander among the fences; because their king is gone into exile, his priests and princes together” (Jeremiah xlix. 3).

These things are said concerning the sons of Ammon, who signify those who are in natural good and falsify the truths of the church. Those in the church who are of such a character are described by “the daughters of Rabbah.” Gird ye with sackcloth, wail, wander amongst the fences, signifies mourning on account of the destruction of truth by falsifications, fences denoting truths falsified. Because their king is gone into exile, signifies that the truth of the church consequently perished, king denoting the truth of the church, and to go into exile signifying to be destroyed; that also the goods of the church, and thence all truths perished, is signified by the priests and the princes together, priests denoting the goods of the church, and princes truths thence.

sRef Lam@2 @10 S11′ [11] In Lamentations:

“They sit upon the earth, the elders of the daughter of Zion keep silence, they have cast up dust upon their head, they have girded themselves with sackcloth; the virgins of Jerusalem have hung down their heads to the earth” (ii. 10).

To sit upon the earth, to keep silence, to cast up dust upon the head, and to hang down the head to the earth, were all signs representative of mourning and grief on account of the vastation of the church by evils and falsities. The elders of the daughter of Zion signify the wise and intelligent in the church, and, in the abstract, wisdom and intelligence. The daughters of Zion and the virgins of Jerusalem signify those in the church who are in the affection for good and truth, and, in the abstract, those affections themselves.

sRef Ezek@27 @31 S12′ [12] In Ezekiel:

The shipmasters “shall make themselves bald for thee, and shall gird themselves with sackcloth, and they shall weep over thee with bitterness of soul, with a bitter wailing” (xxvii. 3 1).

These words refer to Tyre, which signifies the church as to the knowledges of truth and good, consequently also the knowledges of truth and good that pertain to the church. Here mourning is described because those knowledges are lost. The shipmasters signify all those who bring and communicate those knowledges. To make bald signifies mourning because every thing pertaining to intelligence is destroyed; to gird with sackcloth signifies mourning because the cognition of truth also is destroyed. Because mourning is that which is described, it is therefore added, “they shall weep over thee with bitterness of soul, with bitter wailing.”

sRef Matt@11 @21 S13′ [13] In the Evangelists:

Wo to thee, Chorazin, wo to thee, Bethsaida, for if the mighty works had been done in Tyre and Sidon, which have been done in You, they would have repented long ago in sackcloth and ashes (Matt. xi. 21; Luke x. 13).

To repent in sackcloth and ashes means to grieve and mourn on account of the non-reception of Divine Truth, and on account of the falsities and evils which oppose.

sRef Joel@1 @8 S14′ sRef Joel@1 @13 S14′ [14] In Joel:

“Howl as a virgin girded with sackcloth over the bridegroom of her youth; gird yourselves about and wail, ye priests, howl ye ministers of the altar; come, pass the night in sackcloth, ye ministers of my God, because the meat-offering and the drink-offering are withholden from the house of your God” (i. 8, 13).

Here also to be girded with sackcloth, and to pass the night in sackcloth, signifies mourning because the good and truth of the church are destroyed, for the meat-offering signifies the good of the church, and the drink-offering its truth.

sRef Amos@8 @10 S15′ [15] In Amos:

“I will bring up sackcloth upon all loins, and baldness upon every head, and I will make it as the mourning for an only son, and its end as a bitter day” (viii. 10).

Sackcloth upon the loins signifies mourning because the good of love is destroyed, for this is signified by the loins; and baldness upon the head signifies mourning because the understanding of truth is destroyed.

sRef Isa@15 @3 S16′ sRef Isa@15 @2 S16′ sRef Jer@48 @37 S16′ sRef Jer@48 @38 S16′ [16] In Isaiah:

Upon all the heads” of Moab “baldness, every beard shaven in the streets thereof they have girded themselves with sackcloth; upon the roofs thereof, and in the streets thereof, he shall howl, going down into weeping” (xv. 2, 3).

In Jeremiah:

“Every head baldness, and every beard shaven; upon all hands ashes, and upon the loins sackcloth; upon all the roofs of Moab, and in the streets thereof, mourning everywhere” (xlviii. 37, 38).

By Moab are signified those who are in natural good and adulterate the goods of the church. That they have no understanding of truth, nor knowledge of truth, is signified by baldness upon all the heads of Moab, and by every beard shaven, also by howling and mourning upon the roofs and in the streets. Ashes upon all hands signify things falsified; mourning on account of this is signified by girding on sackcloth, also by howling and going down into weeping.

sRef Isa@3 @24 S17′ sRef Isa@3 @25 S17′ [17] In Isaiah:

“It shall come to pass, instead of spices, shall be corruption, and instead of a girdle, a rent, and instead of braided work, baldness, and instead of a robe, a girding of sackcloth, burning instead of beauty; thy men shall fall by the sword, and thy strength in the war” (iii. 24, 25).

These things are said of the daughters of Zion, who signify the church as to the affections for celestial good, consequently by the daughters of Zion are signified the affections for good pertaining to the celestial church. The loss and dissipation of these through the pride of [man’s] own intelligence is there described by the various things with which those daughters adorn themselves. Instead of spices shall be corruption, instead of a girdle, a rent, instead of braided work, baldness, instead of a robe, a girding of sackcloth, and instead of beauty, burning, signifies the changing of their affections into those of a contrary and unbeautiful kind. By corruption is signified the perishing of what is vital. By a rent instead of a girdle is signified the dissipation of the perceptions of truth, instead of the union of them; by baldness instead of braided work is signified foolishness instead of knowledge; by burning instead of beauty is signified folly instead of intelligence, burning denoting the insanity that arises from pride in [one’s] own intelligence, which is folly, while beauty denotes intelligence. Thy men shall fall by the sword and thy strength in the war signifies that the truths of the understanding would perish by means of falsities, until there would be no resistance against evils, the sword denoting falsity destroying the truth.

sRef Job@16 @15 S18′ sRef Ps@30 @11 S18′ sRef Ezek@7 @17 S18′ sRef Ps@35 @13 S18′ sRef Isa@50 @3 S18′ sRef Ezek@7 @18 S18′ sRef Job@16 @16 S18′ sRef Ps@69 @10 S18′ sRef Ps@69 @11 S18′ [18] Sackcloth signifies the same in the following passages; as in Ezekiel:

“All hands are let down, all knees go into waters, whence they shall gird themselves with sackcloth, and terror shall cover them, and upon all faces shall be shame, and upon all heads baldness” (vii. 17, 18).

In David:

“I, when they were sick, made my garment sackcloth, I afflicted my soul with hunger” (Psalm xxxv. 13).

Again:

“When I wept in the fast of my soul, it became to me a reproach; when I made sackcloth my garment, I became a byword to them” (Psalm lxix. 10, 11).

In Job:

“I sewed sackcloth upon my skin, and put tiny horn in the dust; my face was troubled through weeping” (xvi. 15, 16).

In Isaiah:

“I clothe the heavens with blackness, and I make sackcloth their covering” (l. 3).

And in David:

“Thou hast turned for me my mourning into dancing, thou hast opened my sackcloth, and hast girded me with joy” (Psalm xxx. 11).

In these passages also sackcloth signifies mourning and to gird sackcloth upon the body instead of a garment signifies mourning because the truth of the church is destroyed; and to gird sackcloth upon the loins and upon the flesh signifies mourning because the good of the church is destroyed. For a garment signifies the truth of the church, and the loins and flesh signify the good of the church.

sRef Isa@58 @7 S19′ sRef Isa@58 @6 S19′ sRef Joel@2 @12 S19′ sRef Joel@2 @13 S19′ sRef Isa@58 @5 S19′ [19] That to gird on sackcloth was merely representative and thence significative of mourning and repentance, but was not itself either mourning or repentance, is evident in Isaiah:

“Is it such a fast as this that I shall choose, a day for a man to afflict his soul, to bow down his head as a rush, and to lie down in sackcloth and ashes; wilt thou call this a fast, and an acceptable day to Jehovah? Is not this the fast that I choose, to loose the bonds of wickedness, to break thy bread to the hungry, and to bring the afflicted exiles to thy house, and when thou seest the naked that thou cover him?” (lviii. 5-7).

In Joel:

“Turn ye unto me with your whole heart, and in fasting, and in weeping, and in wailing; and rend your heart, and not your garments” (ii. [12,] 13).

sRef Rev@11 @4 S0′ 638. These are the two olive trees and the two lampstands.- That this signifies the good of love to the Lord and of charity towards the neighbour, and the truth of doctrine and of faith, from which are heaven and the church, is evident from the signification of an olive garden, olive tree, and olive, as denoting, in a broad sense (in lato sensu), the celestial kingdom of the Lord and thence the celestial church, which differs from other churches in this, that those who form that church are in love to the Lord and in love towards the neighbour; for this reason, by an olive tree and the olive each of those loves, or the good of each love, is signified – that the olive tree and the olive signify that church or those goods of the church will be evident from what follows – and from the signification of a lampstand, as denoting, in a broad sense, the spiritual kingdom of the Lord, and thence the spiritual church; and because the chief thing of that church is the truth of doctrine and the truth of faith, therefore these also are meant by the lampstands. That a lampstand has this signification in the spiritual sense may be seen above (n. 62).

[2] It is said that the two witnesses are the two olive trees, and the two lampstands (which are however four), because two signifies conjunction and thence one. For there are two things that make one – good and truth. Good is not good unless from truth, and truth is not truth unless from good; when therefore those two make one, then they first are and exist. This conjunction into one is called the heavenly marriage, and from that marriage are heaven and the church. It is similar in regard to celestial good, signified by the two olive trees, and spiritual good, signified by the two lampstands. For the good in the celestial kingdom of the Lord is the good of love to the Lord, and the truth of that good is called the good of love towards a brother and companion; while the good in the spiritual kingdom of the Lord is the good of charity towards the neighbour, and the truth of that good is called the good of faith. But it is difficult to form a just idea of these things, unless the quality of celestial good and the quality of spiritual good are known, and the difference between them. From these considerations the reason is evident why the two witnesses are called two olive trees and two lampstands. That two signifies conjunction into one, or the heavenly marriage, may be seen above (n. 532, at end).

[3] The reason why the olive tree signifies the celestial church, is, that trees in general signify perceptions and knowledges (cognitiones), and every church is a church from its knowledges of truth and good, and according to the perception of them; and because oil signifies the good of love, as may be seen above (n. 375), therefore an olive garden and an olive tree signify the church in which that good reigns. There are three trees which chiefly signify the church – the olive, the vine, and the fig, the olive signifying the celestial church, the vine the spiritual church, and the fig tree the external celestial and spiritual church.

[4] That such things as are here described are signified by the two olive trees and the two lampstands, any one may see and conclude from this, that they are called witnesses, and thus are those things that bear witness concerning the Lord, or, acknowledge and confess Him; also from the fact that it is afterwards said concerning them, that the beast slew them, and afterwards that the spirit of life from God entered into them. This could not be said of olive trees and candlesticks, unless they signified such things as the angels of heaven and the men of the church possess from the Lord, and which bear witness concerning the Lord, or cause angels and men to bear witness concerning Him. For angels and men cannot bear witness from themselves concerning the Lord, but the good and the truth which they have from the Lord do this, that is to say, the Lord Himself, from His own good and truth in them, bears witness of Himself.

[5] In many places in the Word mention is frequently made of gardens and woods, of olive gardens and vineyards, also of trees of various kinds, as the olive, the vine, the fig, the cedar, the poplar, and the oak; but no one hitherto has known that each of them signifies something spiritual pertaining to heaven and the church – with the exception that a vineyard signifies the church. But not only does a vineyard signify the church, but also an olive garden; also the forest of cedar or Lebanon. In fact the same is the case also with the trees, as the olive, the vine, the fig, the cedar; and it is because they signify the church, and the spiritual things which belong to it, that they are so often mentioned in the Word.

In regard to gardens and forests the case is this, that gardens or paradises signify specially the intelligence and wisdom which pertains to the men of the church, while forests or groves signify the intelligence of the natural man, which, considered in itself, is knowledge serviceable to the intelligence of the spiritual man; but the olive garden and vineyard signify the church, the olive garden the celestial church, or the church which is in the good of love to the Lord, and the vineyard the spiritual church, or the church which is in the good of charity towards the neighbour, and thence in the truths of faith. The olive and the vine have a similar signification, because oil signifies the good of love to the Lord, and wine (vinum) the good of charity towards the neighbour and the good of faith; but the fig tree signifies each church both the celestial and the spiritual, but external.

[6] These things have such significations from representatives in the spiritual world, thus from correspondence. For in the inmost heaven, where the celestial kingdom of the Lord is, and where love to the Lord reigns, olive gardens and fig trees form the paradises and forests; but in the second heaven they consist of vineyards, and various kinds of fruit-bearing trees; similarly in the ultimate heaven, but with this difference, that in this heaven the trees are not so noble. Such things exist in the heavens, because they correspond to the wisdom, intelligence, love, charity, and faith of the angels who are in those heavens. It is evident now from these things that the witnesses are called olive trees, because olive trees mean all those who form the celestial church of the Lord, or who are in the good of love to the Lord, and in the good of brotherly and social love.

sRef Zech@4 @11 S7′ sRef Zech@4 @14 S7′ sRef Zech@4 @3 S7′ sRef Zech@4 @12 S7′ [7] The signification of olive gardens, olive trees, and olives, in the Word, is evident from the following passages.

In Zechariah:

“Two olive trees by” the lampstand, “one on the right side of the bowl, and the other on the left side thereof; and two berries of olives; these are the two sons of the olive tree standing by the Lord of the whole earth” (iv. 3, 11, 12, 14).

The subject treated of here is the foundation of the house or temple by Zerubbabel; and by the house or temple is signified the church, therefore a lampstand was seen by the prophet, and near it two olive trees, almost similar to what was seen by John in the Apocalypse. By the two olive trees and the olive berries are signified celestial goods, which are the goods of love to the Lord and of brotherly and social love; the former good is signified by the olive tree seen near the right hand of the bowl, and the latter by the olive tree at the left; the truths of this good are meant by the sons of the olive tree standing near the Lord of the whole earth, to stand near Him denoting to be and exist from Him.

sRef 1Ki@6 @24 S8′ sRef 1Ki@6 @32 S8′ sRef 1Ki@6 @27 S8′ sRef 1Ki@6 @28 S8′ sRef 1Ki@6 @23 S8′ sRef 1Ki@6 @26 S8′ sRef 1Ki@6 @33 S8′ sRef 1Ki@6 @31 S8′ sRef 1Ki@6 @25 S8′ sRef 1Ki@6 @29 S8′ sRef 1Ki@6 @30 S8′ [8] Since olive trees signified those goods, therefore the cherubim in the midst of the house or temple were made of olive wood, also the doors to the adytum (or oracle), and the posts (1 Kings vi. 23-33). For the cherubim, like the doors and posts to the adytum of the temple, signified protection lest the Lord should be approached except by the good of love. The adytum (or oracle) signified where the Lord is, and olive wood the good of love, because an olive garden, an olive tree, and an olive denote the celestial things of love.

sRef Ex@30 @24 S9′ sRef Ex@30 @23 S9′ [9] Because an olive garden and an olive tree signify the church which is in love to the Lord, therefore the oil of holiness, with which all of the holy things of the church were anointed, was made from the oil of olive, and aromatics mixed with it (Exod. xxx. 23, 24). For in the measure that every thing pertaining to the church is derived from love to the Lord, so far is it holy and Divine; therefore by means of that oil a representative of the Lord, of heaven and of the church was formed. These things are explained in the Arcana Coelestia.

sRef Ex@27 @20 S10′ [10] For the same reason, pure oil of the olive was beaten for the luminary in the tent of meeting, which was lit every evening (Exod. xxvii. 20; Levit. xxiv. 2). By that luminary or lampstand is there signified the spiritual church of the Lord, and the fire kindled in the lamps signified spiritual love, which is love towards the neighbour; the oil of the olive pure and beaten which was the source of the fire has a similar signification. See what is said concerning this in the Arcana Coelestia, in its proper place.

sRef Hos@14 @6 S11′ sRef Hos@14 @5 S11′ [11] That the olive tree and olive signify the good of love is also evident from the following passages.

In Hosea:

“I will be as the dew to Israel, he shall blossom as the lily, and he shall strike his roots as Lebanon; his branches shall spread, and his honour shall be as of the olive, and his odour as of Lebanon” (xiv. 5, 6, 7).

These things are said concerning the spiritual church, signified by Israel. To be to him as the dew signifies the spiritual existence and rebirth thereof. He shall blossom as the lily signifies the first state of the rebirth or regeneration thereof, the lily denoting the blossom which precedes the fruit. He shall strike his roots signifies the second state of regeneration, which state is its existence in the natural man, for there the roots are fixed; his branches shall spread, which signifies the multiplication of truth scientific (verum scientificum) and of cognitions, denotes the third state. His honour shall be as of the olive signifies the fifth state, which is a state of fructification, the olive denoting the good of love and honour being said in reference to it. That honour is said of the good of love, may be seen above (n. 288, 345). And the sixth state, which is a state of intelligence and wisdom, is signified by his odour being to him as of Lebanon, odour denoting perception, and Lebanon rationality, from which are intelligence and wisdom.

sRef Ps@52 @8 S12′ [12] And in David:

“I am like a green olive tree in the house of God; I trust in the mercy of God to an age and for ever” (Psalm lii 8).

It is said, “like a green olive tree in the house of God,” because the green olive signifies the good of love, springing up by means of the truth of the Word; and the house of God signifies the church.

sRef Ps@128 @4 S13′ sRef Ps@128 @3 S13′ [13] Again:

“Thy wife shall be as a fruitful vine in the sides of thy house, thy sons as olive plants round about thy tables; thus shall the man be blessed that feareth Jehovah” (Psalm cxxviii. 3, 4).

By these words, in the natural sense, which is the sense of the letter, are meant a wife and sons, and the delights arising from marriage and prolification, but in the internal sense, which is the sense of the spirit of the Word, by wife is signified the affection for truth, and by sons, the truths themselves that spring from it. For all truth, in which there is life, is born from the affection for truth; and since by wife is signified that affection, she is compared to a fruitful vine, because a vine signifies the church, and a fruitful vine, the church as to the affection for truth. By the house is signified the spiritual mind, and by its sides are signified every thing in the natural man. By sons are signified the truths which are born from that spiritual affection, these being compared to olive plants, because by means of truths the goods of love and charity are produced, which are denoted by olives. By round about the tables are signified the delights arising from spiritual appropriation and nourishment.

sRef Deut@6 @10 S14′ sRef Deut@6 @11 S14′ [14] And in Moses:

“It shall come to pass when Jehovah thy God shall bring thee into the land, he shall give thee great and good cities which thou buildedst not, and houses full of every good which thou filledst not, and hewn cisterns which thou hewedst not, vineyards and olive-yards which thou plantedst not” (Deut. vi. 10, 11).

The meaning of these words, in the spiritual sense, is altogether different from what it is in the historical sense. For in the spiritual sense by the land of Canaan, into which they were to be brought, is signified the church, therefore cities, houses, cisterns, vineyards, and olive gardens, signify such things as pertain to the church; great and good cities signify doctrinals, which teach the goods of love and of charity; houses full of every good signify all things pertaining to wisdom; hewn out cisterns signify every thing of intelligence in the natural man, which are cognitions and knowledges (scientiae), and vineyards and olive-yards signify every thing pertaining to the church as to truths and goods.

sRef Gen@8 @11 S15′ sRef Gen@8 @10 S15′ [15] It is related concerning Noah, that he sent out a dove from the ark, which returned to him about the time of evening, bearing the leaf of an olive plucked off in its mouth, and that so he knew that the waters were diminished (Gen. viii. 10, 11). By these things, in the spiritual sense, the regeneration of the man of the church, signified by Noah and his sons, is described; here, the dove that was sent out a second time signifies the second successive state, or the state in which spiritual good begins to exist by means of truths, falsities having been removed; for the leaf signifies truth, the olive, good arising therefrom; and the waters signify falsities. These things are more fully explained in the Arcana Coelestia (n. 870-892).

sRef Matt@24 @3 S16′ sRef Zech@14 @4 S16′ sRef Matt@21 @1 S16′ sRef Luke@21 @37 S16′ [16] In Zechariah:

“In that day his feet shall stand upon the mount of Olives, which is before the faces of Jerusalem on the east, and the mount of Olives shall be cloven asunder, and part thereof toward the rising and toward the sea with a very great valley; and part of the mountain shall recede toward the north, and part thereof toward the south” (xiv. 4).

The signification of these things had been explained above (n. 405:23), where it was shown that the mount of Olives signifies the Divine Love; for the mount of Olives was on the east of Jerusalem, and Jerusalem signifies the church as to doctrine; and every church, and all the truth of doctrine, are enlightened and receive light from the Lord in the east; and where the Lord appears as the Sun is the east in heaven; and because the sun signifies the Divine Love, therefore the east and the mount of Olives, which was on the east of Jerusalem, have the same signification. Because that mountain signified, as stated, the Divine Love of the Lord, therefore the Lord commonly tarried upon it. According to the Evangelists, Jesus taught in the day time in the temple, and at night he went out and abode in the mount which is called the mount of Olives (Luke xxi. 37; xxii, 39; John viii. 1); and upon that mountain he spake with his disciples concerning the last Judgment (Matt. xxiv. 3; Mark xiii. 3); and he went thence to Jerusalem and suffered, besides several other circumstances (Matt. xxi. 1; xxvi. 30; Mark xi. 1; xiv. 26; Luke xix. 29, 37; xxi. 37; xxii. 39; John viii. 1). All these things took place there, because the mount of Olives signified the Divine Love; and because things significative were representative of heaven and of the church, they at that time conjoined the Lord with heaven and the world. Also the angels of the inmost or third heaven dwell in the east, upon mountains, where olive trees flourish more than all other trees.

sRef Jer@11 @16 S17′ sRef Jer@11 @17 S17′ [17] In Jeremiah:

“Jehovah hath called thy name a green olive, fair of form with fruit; at the voice of a great tumult he hath kindled a fire upon it, and the branches thereof are broken; for Jehovah Zebaoth, who planted thee, hath spoken evil against thee, on account of the wickedness of the house of Israel and of the house of Judah” (xi. 16, 17).

Here, the house of Judah and of Israel is called a green olive, fair of form with fruit, because by the olive and its fruit is signified the good of love, and by green and fair in form is signified the truth of that good, from which comes intelligence; for the house of Judah signifies the church as to the good of love, and the house of Israel the church as to the truth of that good; to call the name signifies the quality thereof. The destruction and vastation of that church by the love of evil is described by Jehovah kindling a fire upon it and breaking its branches; the fire signifies the love of evil, and the branches signify truths, which are said to be broken when they perish by reason of that love. This is attributed to Jehovah, from the appearance that all evil of punishment seems to be from God, since He, being omnipotent, does not avert it; for it is not known that to avert the evil of punishment would be contrary to order. For, if evil were averted, it would increase until no good would remain.

sRef Isa@24 @13 S18′ [18] In Isaiah:

“So shall it be in the midst of the land, in the midst of the peoples, as the beating of an olive tree, as grape-gleaning when the vintage is done” (xxiv. 13).

These words also refer to the vastation of the church as to celestial good, and as to spiritual good. Celestial good is the good of love to the Lord, and spiritual good is in its essence truth from that good; celestial good is signified by the olive, and spiritual good, which is truth from celestial good, is signified by the vintage; vastation is signified by the beating and the grape-gleanings after consummation.

sRef Deut@28 @40 S19′ sRef Deut@28 @39 S19′ [19] In Moses:

“Thou shalt plant vineyards and dress them, but thou shalt not drink the wine, because the worm shall devour it; thou shalt have olive trees in all thy border, but thou shalt not anoint thee with the oil, because thine olive tree shall be shaken” (Deut. xxviii. 39, 40).

A vineyard signifies the spiritual church, and the olive tree the celestial church, so a vineyard also signifies the truth of the church, and the olive tree its good; therefore by planting a vineyard and dressing it, and not drinking the wine (vinum), is signified that although the church may be established and the truths of doctrine taught, still truths will produce neither effect nor result, wine (vinum) denoting the truth of doctrine. Because the worm shall devour it signifies that falsities will destroy it; thou shalt have olive trees in all thy border signifies that there shall be the goods of love from the Lord by means of the Word, and preachings from the Word, in the whole church. But thou shalt not anoint thee with the oil signifies still not to enjoy any good, and thence any joy; for thine olive tree shall be shaken signifies that that good will perish; these things are said concerning the curse which would come upon them if other gods were worshipped, and if the statutes and the judgments were not kept.

sRef Amos@4 @9 S20′ sRef Micah@6 @15 S20′ [20] In Micah:

“Thou shalt tread the olive, but shalt not anoint thee with the oil; and the new wine (mustum), but thou shalt not drink the wine (vinum)” (vi. 15).

In Amos:

“I have smitten with blasting and mildew the multitude of your gardens and your vineyards, and your fig trees and your olive trees the caterpillar hath eaten; yet have ye not returned unto me” (iv. 9).

By gardens are signified those things that pertain to spiritual intelligence; blasting and mildew signify evil and falsity in extremes, or from the corporeal-Sensual. Vineyards signify the spiritual or interior truths of the church, fig trees exterior goods and truths, which are also called moral; but olive trees signify the goods of the church, and the caterpillar signifies falsity destroying good.

sRef Hab@3 @17 S21′ [21] In Habakkuk:

“The fig tree shall not flourish, and there shall be no produce in the vines, the labour of the olive gardens shall fail, and the field shall yield no food” (iii. 17).

By the fig tree here also are signified the external things of the church; by the vines, the internal things thereof; the olive garden signifies its goods, and the field, the church itself in man.

sRef 1Sam@8 @14 S22′ [22] In the First Book of Samuel:

The king “will take your fields, and your vineyards, and your olive gardens, and give them to his servants” (viii. 14).

Here also fields, vineyards, and olive gardens have a similar signification, the subject treated of being the right of a king, by which the dominion of the natural man over the spiritual is there meant and described, which is such that it will destroy all the truths and goods of the church, and make them serve the natural man, and therefore evils and falsities.

sRef Judg@9 @15 S23′ sRef Judg@9 @14 S23′ sRef Judg@9 @13 S23′ sRef Judg@9 @9 S23′ sRef Judg@9 @8 S23′ sRef Judg@9 @7 S23′ sRef Judg@9 @10 S23′ sRef Judg@9 @12 S23′ sRef Judg@9 @11 S23′ [23] In the Book of Judges: Jotham said unto the citizens of Shechem, who had made Abimelech king,

“The trees went to anoint a king over them, and they said to the olive, Reign thou over us; but the olive said to them, Shall I make my fatness to cease, which God and men honour in me, and go to move myself over the trees? And the trees said unto the fig tree, Come, reign thou over us; but the fig tree said unto them, Shall I make my sweetness to cease, and my good produce, and go to move myself over the trees? Then the trees said unto the vine, Come, reign thou over us; but the vine said unto them, Shall I cause my new wine to cease, that maketh glad God and man, and go to move myself over the trees? And all the trees said to the bramble, Come thou and reign over us; and the bramble said unto the trees, If in truth ye anoint me for a king over you, come and confide in my shade, but if not, let fire go out from the bramble and devour the cedars of Lebanon” (ix. 7-15).

These words of Jotham signify that the citizens of Shechem were not willing that celestial good, denoted by the olive, neither the truth of that good, denoted by the vine, nor moral good, which is external celestial and spiritual good, signified by the fig tree, should reign over them, but the evil of falsity, which appeared to them as good, denoted by the bramble, the fire from which denotes the evil of lust (concupiscentia). The cedars of Lebanon denote rational things from truths.

[24] It is evident from the passages above adduced that the olive tree and the vineyard, in many places, are named together, and this is the case because there is a marriage of good and truth in every detail of the Word; for by the olive tree and oil the good of the church is signified, and by the vineyard and wine (vinum) the truth of that good. Oil signifies the good of love and the delight of heaven thence, as may be seen above (n. 375); and wine (vinum) signifies the good of charity and the truth of faith (n. 376).

sRef Rev@11 @4 S0′ sRef Matt@28 @18 S0′ 639. Which stand before the God of the earth.- This signifies the things that are Divine which proceed from the Lord, and which are of Him in heaven and in the church, as is evident from the signification of the God of the earth, as denoting the Lord, who is the God of heaven and earth, and, specifically, the God of the church in heaven and in the world; for earth (terra) in the Word signifies the church, and the church is in heaven as well as in the world. The reason why heaven and the church also are there understood by earth, is, that there are lands (terroe,) in the spiritual world just as in the natural world, and in external appearance they are very similar in that world to what they are in this. For this reason the God of the earth means the God of heaven and earth, and, specifically, the God of the church in heaven and in the world. That the Lord is the God of heaven and earth, He Himself teaches in Matthew:

Jesus said,” All power is given unto me in heaven and on earth” (xxviii. 18).

And from the signification of standing before Him, as denoting to be from Him, thus what is of Him in heaven and in the church.

[2] In various places in the Word it is said of angels and of men of the church that they stand, before God, also that they walk before Him, and in the spiritual sense, by standing before God is signified life (esse) from Him, and by walking before God is signified to live according to life (esse) from Him. For all the life (esse) of heaven and the world proceeds from the Lord, being the proceeding Divine which created and formed every thing in heaven and in the world; this is called the Word in John (i. 1-3); and the Word there mentioned is the proceeding Divine, which is called the Divine Truth, from which all things were made and created. Since this extends itself in every direction around the Lord as the Sun, it is properly said to stand before Him, for from every quarter and direction it looks to the Lord as its common centre; and this in its essence is the Lord in heaven, because it is the proceeding Divine, and that which proceeds is of Him from whom it proceeds, in fact, it is He Himself; just as the heat and light proceeding from the sun is of the sun. Therefore all the angels, being recipients of this proceeding Divine, which is called the Divine Truth, turn themselves to the Lord, and hence are continually in His presence. For, as stated, the proceeding Divine looks to the Lord as its centre from which it proceeds and to which [it returns]; consequently the angels also, who are the recipients of Divine Truth, and are Divine truths as it were in form. It is from this fact that the angels are said to stand before the Lord, for “to stand” is properly used in reference to Divine Truth, because it surrounds the Lord as a Sun.

sRef Isa@3 @13 S3′ sRef Luke@21 @36 S3′ sRef Jer@35 @19 S3′ sRef Zech@4 @12 S3′ sRef Luke@1 @19 S3′ sRef Zech@4 @14 S3′ sRef Ps@45 @9 S3′ sRef Rev@8 @2 S3′ sRef Ps@82 @1 S3′ sRef Rev@7 @11 S3′ sRef 1Ki@22 @19 S3′ [3] To stand before God signifies also in the following passages to be in the Divine Truth, consequently with the Lord.

In Luke:

“The angel said, I am Gabriel, that standeth before God” (i. 19).

In the First Book of Kings:

“I saw Jehovah sitting upon his throne, and all the host of the heavens standing near him, on his right hand and on his left” (xxii. 19).

In Jeremiah:

“There shall not be cut off from Jonadab a man to stand before me all the days” (xxxv. 19).

In David:

“At thy right hand standeth the queen in best gold of Ophir” (Psalm xlv. 9).

In Luke:

“Watch at all times, that ye may be accounted worthy to stand before the Son of Man” (xxi. 36).

In the Apocalypse:

“The great day of his anger cometh, and who can stand?” (vi. 17);

“All the angels stood around the throne, and the elders and the four animals” (vii. 11).

“I saw seven angels who stood before God” (viii. 2).

In Zechariah:

Two olive trees, and two berries of olives, which are “the two sons of the olive tree, standing near the Lord of the whole earth” (iv. [11], 12, 14); and in other places.

It is also said concerning the Lord Himself that “He stood to judge,” because it is said of the Divine proceeding from the Lord, which is called Divine Truth, since judgment is from it.

Thus in Isaiah:

“Jehovah stood up to plead, and standeth to judge” (iii. 13);

and in David:

“God stood in the assembly of God, in the midst of the gods He will judge” (Psalm lxxxii. 1).

By the assembly of God, and by the gods in the midst of whom Jehovah stood, are meant the angels, who, in the spiritual sense, signify Divine truths; and because the Lord in heaven is the Divine Truth, therefore the term to stand is used in reference to Him. From these considerations it is now evident that to stand before the God of the earth signifies the Divine proceeding from the Lord, which is of Him in heaven and in the church. That those who are in this are meant, is clear also from this fact, that “to stand before the God of the earth” is stated of the two olive trees and the two lampstands, which signify good and truth, consequently the proceeding Divine. See also the preceding article (n. 638).

sRef Rev@11 @6 S0′ sRef Rev@11 @5 S0′ 640. Verses 5, 6. “And if any one shall desire to hurt them, fire shall go forth out of their mouth, and shall devour their enemies; and if any one shall desire to hurt them, he must thus be killed. These have power to shut heaven, that the rain rain not in the days of their prophecy; and they have power over the waters to turn them into blood, and to smite the earth with every plague as often as they shall desire.”

“And if any one shall desire to hurt them,” signifies the protection of them by the Lord, lest they should be in any way injured; “fire shall go forth out of their mouth, and shall devour their enemies,” signifies that those who should inflict injury upon them should fall into evils and falsities which are from hell, and which destroy them; “and if any one shall desire to hurt them, he must thus be killed,” signifies that according to their attempt to inflict evil they perish. “These have power to shut heaven, that the rain rain not in the days of their prophecy,” signifies that those who reject the goods and truths of heaven and the church, which proceed from the Lord, receive no influx from heaven; “and they have power over the waters to turn them into blood,” signifies that truths with them are turned into falsities of evil; “and to smite the earth with every plague,” signifies that the church with them perishes through the lusts (concupiscentiae) of evil; “as often as they shall desire,” signifies to inflict evil upon them as often as man assaults the goods of love and the truths of doctrine, which bear witness of the Lord and from which he acknowledges and confesses the Lord.

sRef Rev@11 @5 S0′ 641. And if any one shall desire to hurt them.- That this signifies the protection of them by the Lord, lest they should be in any way injured, is evident from what follows; for it is said, “if any one shall desire to hurt them, fire shall go forth out of their mouth, and shall devour their enemies”; also, “if any one shall desire to hurt them, he must thus be killed.” From these words, and those also which immediately follow, it is evident that the words “if any one shall desire to hurt them” signify protection by the Lord, lest they should be in any way injured. This is said of the two witnesses, who signify the doctrine of the good of love to the Lord and of the good of charity towards the neighbour; and this is the doctrine of life, to which the doctrine of faith will be subservient; these doctrines will be proclaimed about the time of the end of the church.

[2] What the words that follow in these two verses involve, has indeed been said above, but because they are among things that are unknown, it shall be repeated. When the end of the church is at hand, then the interior things of the Word, of the church, and of worship, are revealed and taught. The reason is that the good may be separated from the evil; for the interior things of the Word, of the church, and of worship, which are celestial and spiritual, are received by the good, but rejected by the evil, separation being the result. Besides, also, the interior things of the Word, which are revealed at the end of the church, are serviceable to the new church, which is then also being formed, in proportion to doctrine and life. That this is the case is clear from this, that when the end of the Jewish church was at hand, the Lord Himself opened and taught the interior things of the Word, and especially revealed those which had been predicted in the Word concerning Himself, and these being opened and revealed, the external things of the church were abrogated; these consisted principally of sacrifices, rituals, and statutes that shadowed forth the Lord, and represented and thence signified the interior things of the church which were revealed by Him. That this would come to pass was also predicted in various passages in the prophets.

[3] The case is the same at this day, for it has now pleased the Lord to reveal various arcana of heaven – especially the internal or spiritual sense of the Word – which have been till now entirely unknown, and He has also taught the genuine truths of doctrine. This revelation is meant by the “Coming of the Lord” in Matthew (xxiv. 3, 30, 37). The reason of this revelation at the end of the church is, as said above, that by means of it the separation of the good from the evil may be accomplished, and also a new church formed, and this not only in the natural world where men are, but also in the spiritual world where spirits and angels are. For the church is in both worlds, and revelation takes place in both, and separation by means of it, as also the formation of a new church. From these things it is evident that by the above words protection from the Lord is signified, lest they should be injured.

[4] If the successive states of the churches on our earth are considered, it is evident that they have been like the successive states of a man who is being reformed and regenerated; for in order that he may become a spiritual man, he is first conceived, afterwards born, then he grows up, and is subsequently led on further and further into intelligence and wisdom. The church from the most ancient times, even to the end of the Jewish church, increased in the same way as a man who is conceived and born, and who grows up, and is instructed and taught. But the successive states of the church after the end of the Jewish church, or from the Lord’s time to the present day, have been like those of a man who grows in intelligence and wisdom, or is being regenerated. For this end the interior things of the Word, of the church, and of worship, were revealed by the Lord when He was in the world; and now, again, things still more interior are [revealed] and in proportion as things interior are revealed, so far a man may become wiser, for to become interior is to become wiser, and to become wiser is to become interior.

sRef Rev@11 @5 S0′ 642. Fire shall go forth out of their mouth, and shall devour their enemies.- That this signifies that those who should inflict injury upon them would fall into evils and falsities which are from hell, and which destroy them, is evident from the signification of fire, as denoting love in both senses, in this case, the love of self and of the world, and thence the love of evil and of falsity of every kind. Concerning this see above (n. 68, 504, 539). It therefore follows that by fire going forth out of their mouth is signified that those who desire to hurt or to inflict injury upon them, fall into evils and falsities of every kind, which are from hell; and from the signification of devouring their enemies, as denoting that they would perish by means of the falsities of evil. For by enemies in the Word are signified falsities of evil, and by foes, evils; the love of evil and falsity is that which destroys.

[2] The words “fire shall go forth out of their mouth” are said according to appearance, and for the same reason it is also said that fire and a flame goeth forth out of the mouth of God, and that anger and wrath go forth from His nostril, although no fire, anger, or wrath proceed from Him, for He is Good itself, Love itself, and Mercy itself, and no fire, anger, or wrath can go forth from these, but still it is said to be so, because such is the appearance. The reason for this appearance is, that when an evil and infernal spirit assails any thing Divine, with the intention of doing injury to it, as when he blasphemes the Lord or the Word, or any good and truth of doctrine, or any good spirit or angel whom the Lord protects, then that evil spirit immediately deprives himself of the protection of the Lord. For every spirit, as well evil as good, is under the protection of the Lord, and when he is deprived of this he falls into evils and falsities of every kind from hell; and then at the same time he falls into the hands of those who are thence, and are called punishers; these then punish and torment him according to the evil which he has attempted to do or has done. It is evident from this that the Lord does not do any evil to them, but that an evil spirit himself brings evil upon himself, that is to say, the evil itself that is in him does this. It is plain from these things what is meant by the words, “if any one desire to hurt the two witnesses, fire shall go forth out of their mouth and shall devour them” – the two witnesses are the good of love and of charity, and the truth of doctrine and of faith, and these are Divine, because they are from the Lord with angels and with men namely, that fire will not go forth from them, but from the evil itself, which endeavours to injure them, as just stated, and that this must be understood in a similar way to the statement that fire, anger, and wrath proceed from Jehovah. But these things are more fully illustrated in Heaven and Hell (545-550), where the subject is, that the Lord casts no one into hell, but that the spirit himself casts himself in.

sRef Rev@11 @5 S0′ 643. And if any one shall desire to hurt them, he must thus be killed.- That this signifies that they perish, according to their attempt to inflict evil, is evident from the signification of desiring to hurt, as denoting the attempt to inflict evil, for to desire is to attempt; and from the signification of being killed, as denoting to perish, in the present case, as to spiritual life, which perishes solely from evils and the falsities of evil, for thence comes spiritual death, as may be seen above (n. 315, 589). The reason why “if any shall desire to hurt them” is here repeated, is, that it means that every one perishes according to the will, or according to the attempt to inflict evil, for the will makes the life of every one. The reason why every one perishes according to the desire to hurt the two witnesses, who are the two olives and the two lampstands, that is, the good of love and of charity, and the truth of doctrine and of faith, is, that they are in an opposite will, and the will that is in opposition to the good of love and the truth of doctrine is hell in proportion to the amount of such opposition, and it is therefore said that he must in this manner be killed, that is to say, perish as far as he desires to hurt them.

[2] Moreover, every man and every spirit is under the Lord’s protection, the evil equally as the good; and no evil can happen to him who is under the Lord’s protection, for it is the Lord’s will that no one should perish or be punished. Every one is under the protection of the Lord, so far as he abstains from doing evil, but in the measure that he does not abstain, so far does he remove himself from the protection of the Lord; and in the measure that he thus removes himself, so far he is hurt by evil spirits from hell. For [infernal] spirits have a constant desire to do evil to others, and so far as any are beyond (extra) the Divine protection of the Lord, that is, so far as they do evil, they come into the power of those who injure them by punishing and depriving them of such things as pertain to spiritual life. In a word, so far as any one desires to injure the goods of love and the truths of doctrine, so far “he is devoured by fire and is killed,” that is to say, he is so far possessed by evils and the falsities of evil, and so far spiritually dies, and this takes place not from the Divine but from the very evil which he does.

sRef Rev@11 @6 S0′ sRef Rev@19 @10 S1′ 644. These have power to shut heaven, that the rain rain not in the days of their prophecy.- That this signifies that those who reject the goods and truths of heaven and of the church, which proceed from the Lord, do not receive any influx out of heaven, is evident from the signification of shutting heaven, as denoting lest any influx out of heaven should be received, of which we shall speak presently; from the signification of rain, as denoting truth fertilizing, which is truth from which good is derived, and which flows down out of heaven, concerning this also we shall speak presently; and from the signification of “their prophecy,” as denoting prediction concerning the Lord, and His coming, and concerning the good of love to Him and the truths of faith in regard to Him. The days of the prophecy of the two witnesses means principally this revelation and preaching from this revelation (praedicatio) at the end of the church. The reason why the Lord is especially preached at the end of the church, by the two witnesses, is, because the two witnesses, which are the good of love and the truth of faith directed to Him, principally testify concerning Him, therefore it is said in what follows that “The testimony of Jesus is the spirit of prophecy” (Apoc. xix. 10).

[2] The reason why to shut heaven denotes to prevent any influx out of heaven from being received, is, that the words follow, “that the rain rain not,” which signify the influx of Divine Truth out of heaven. For it is known that all the good of love and all the truth of faith flow-in out of heaven, that is, from the Lord through heaven, with man, and also that this influx takes place continually; it therefore follows that the good of love and the truth of faith are in no sense man’s, but the Lord’s with him. Each of these flows in, in the measure that they are not prevented by evil and falsity since these shut heaven and prevent influx. For evil and good, and falsity and truth, are opposites, therefore where the one is, the other cannot be; for evil in man prevents the good from entering and falsity prevents the truth, while good causes the removal of evil, and truth the removal of falsity; for they are as opposite as heaven and hell; the one therefore acts against the other with a perpetual effort to destroy it, and the one that is strong enough destroys the other.

[3] There are also in every man two minds, the one interior, called the spiritual mind, the other exterior, called the natural mind. The spiritual mind is created for the reception of light from heaven, but the natural mind for the reception of light from the world; therefore the spiritual mind, which is the interior mind of man, is heaven in him, and the natural mind, which is his exterior mind, is his world. The interior mind, which is heaven in man, is opened in proportion as man acknowledges the Divine of the Lord, and man so far acknowledges as he is in the good of love and of charity, and in the truths of doctrine and of faith. But this interior mind, which is heaven in man, so far as he does not acknowledge the Divine of the Lord, and does not live a life of love and of faith, is not opened; and that mind is so far closed as a man is in evils and thence in falsities, and when it is closed, then the natural mind in man becomes infernal. For evil and its falsity are in the natural mind, and therefore when the spiritual mind, which is heaven in man, is closed, then the natural mind, which is hell, is dominant. From these things the meaning of the words, “heaven is closed that the rain rain not,” is clear.

[4] It is said of the witnesses that they have power to shut heaven; yet they do not shut it, but evil and falsity, which have the rule in the men of the church at its end, close it. This is said of the two witnesses in a manner similar to what was said above, that fire shall go forth out of their mouth, and devour their enemies, although fire does not go forth from them and devour, as explained in the two articles above. The reason why that the rain rain not signifies that there is no influx of Divine Truth out of heaven, is, that water, from which rain comes signifies the truth of the Word, and thence the truth of doctrine and of faith, as may be seen above (n. 71, 483, 518, 537, 538). And because rain water descends out of the clouds in heaven, therefore by raining rain is signified the influx of Divine Truth from the Lord in heaven; and because rain fertilizes the earth, therefore it signifies the Divine Truth fertilizing and fructifying the church, whence also by rain is signified spiritual blessing.

sRef Deut@32 @2 S5′ [5] That by rain, in the Word, is not meant rain, but the inflowing Divine, from which intelligence and wisdom, as well as the good of love and the truth of faith in man, grow and fructify; and that by raining is signified influx, is evident from the following passages.

Thus in Moses:

“My doctrine shall flow down as the rain, My word shall distil as the dew, as the small rain upon the grass, and as drops upon the herb” (Deut. xxxii. 2).

Doctrine is here compared to rain, because rain signifies the proceeding Divine Truth, from which is every thing of doctrine; for all comparisons in the Word are also from correspondences. Because rain signifies the Divine Truth flowing down, it is therefore said, “My doctrine shall flow down as the rain.” By dew is signified “good,” and this is also signified by “word,” therefore it is said, “My word shall distil as the dew”; intelligence and wisdom therefrom are signified by the small rain upon the grass, and by drops upon the herb; for as the grass and the herb of the field grow by reason of the waters of rain and dew, so do intelligence and wisdom from the influx of Divine Truth from the Lord. This was said by Moses, because in that chapter the twelve tribes of Israel are treated of, who, in the spiritual sense, signify all the truths and goods of the church, consequently doctrine in its whole compass.

sRef Deut@11 @11 S6′ sRef Deut@11 @16 S6′ sRef Deut@11 @14 S6′ sRef Deut@11 @17 S6′ [6] So again:

“The land which ye shall go over to possess it, is a land of mountains and valleys; it drinketh the waters of the rain of heaven. And I will give the rain of your land in its season, the early and the latter rain, that thou mayest gather in thy corn, and thy wine (mustum), and thine oil.” But if ye shall serve other gods, and shall not walk in my statutes, “the anger of Jehovah shall be kindled against you; he will shut heaven that there be no rain, and the land shall not yield her produce.” (Deut. xi. 11, 14, 16, 17).

These words describe the land of Canaan and its fruitfulness; but because that land in the spiritual sense signifies the church, it follows that all the things contained in that description signify such things as pertain to the church, as the mountains, valleys, corn, wine (mustum), oil, produce, and rain. A land of mountains and valleys signifies the higher and lower, or the internal and external things of the church; the internal things of the church are in the internal man, which is also called the spiritual man, and the external things of the church are in the external man, which is called the natural man. That each of these is of such a quality as to receive the influx of Divine truth, is signified by drinking the waters of the rain of heaven; that the Divine Truth flows-in in each state, that is, when the man of the church is in his spiritual state and when he is in his natural state, is signified by the rain being given in its season, the early and the latter rain. For the man of the church is alternately in a spiritual state and in a natural state, and the influx and reception of Divine Truth in the spiritual state is meant by the early or morning rain, and in the natural state by the latter or evening rain. Spiritual and celestial good and truth, which the man of the church thence possesses, are meant by the corn, wine (mustum), and oil, which they shall gather in. That falsities of doctrine and of worship would prevent the influx and reception of Divine Truth, whence there would be no growth of the spiritual life, is signified by the words, “if ye shall serve other gods, there shall be no rain, and the land shall not yield her produce,” other gods denoting falsities of doctrine and of worship.

sRef Lev@26 @4 S7′ sRef Lev@26 @3 S7′ [7] Again:

“If ye walk in my statutes, and observe my precepts and do them; and the earth shall yield its produce, and the tree of the field shall yield its fruit” (Lev. xxvi. 3, 4).

Here by the rain which shall be given in its season, and the produce of the land, are signified similar things to those above. And because the church at that time was an external church, representative of interior spiritual things, therefore also it came to pass when they walked in the statutes, and observed the precepts, and did them, that they had rain in its season, and the earth yielded its produce, and the tree of the field its fruit; but still rain and thence produce were representative and significative, rain representing and signifying the inflowing Divine, produce the truth of doctrine and the understanding of truth, and fruit of the tree the good of love and the will of good.

[8] This is evident from the fact rain was withheld, and thence a famine took place in the land of Israel, for three years and a half, under Ahab, because they served other gods, and slew the prophets (1 Kings xvii. and xviii.; Luke iv. 25). This represented, and thence signified, that no Divine truth flowing-in out of heaven could be received on account of the falsities of evil, signified by other gods and by Baal, whom they worshipped. By killing the prophets is also signified to destroy Divine [truth]; for by a prophet, in the Word, is signified the doctrine of truth from the Word.

sRef Isa@5 @6 S9′ sRef Matt@5 @45 S9′ [9] In Isaiah:

“I will make” my vineyard “a desolation; it shall not be pruned nor weeded, so that the briar and the thorn shall come up; and I will command the clouds, that they rain no rain upon it” (v. 6).

Here also it is said of Jehovah that He makes the vineyard a desolation, and commands the clouds that they rain no rain upon it, although this is not done by Jehovah, that is, by the Lord, for He always flows-in with the evil as well as the good, which is meant by His sending His rain upon the just and upon the unjust (Matt. v. 45); but the cause is in the man of the church, for the reason that he does not receive any influx of Divine Truth, and the man who does not receive this closes the interiors of his mind, which are the recipients, and when these are shut, then the Divine influx is rejected. The vineyard, which is made a desolation, signifies the church; by its being neither pruned nor weeded is signified that it cannot be cultivated and so prepared for reception; by the briar and thorn which shall come up, are signified the falsities of evil; by commanding the clouds that they rain no rain, is signified that no influx of Divine truth out of heaven is received.

sRef Amos@4 @8 S10′ sRef Amos@4 @7 S10′ sRef Jer@5 @25 S10′ sRef Ezek@22 @25 S10′ sRef Jer@5 @24 S10′ sRef Jer@3 @3 S10′ sRef Zech@14 @17 S10′ sRef Ezek@22 @24 S10′ [10] In Jeremiah:

“The showers have been withheld, and there hath been no latter rain, but notwithstanding the forehead of a harlot remained to thee, thou hast refused to be ashamed” (iii. 3).

Again:

“They said not in their heart, Let us now fear Jehovah our God, that giveth the rain and the early and the latter rain in its season; He reserveth unto us the weeks, the appointed times of harvest; your iniquities make these to decline” (v. 24, 25).

In Amos:

“I have withholden the rain from you, when there were yet three months to the harvest, so that I caused it indeed to rain upon one city, and I caused it not to rain upon another city; one field received the rain, but the field upon which it rained not, withered; whence two three cities wandered to one city to drink waters, but they were not satisfied; nevertheless ye have not returned unto me” (iv. 7, 8).

In Ezekiel:

“Son of man, say, Thou art a land that is not cleansed, that hath no rain in the day of anger; a conspiracy of her prophets in the midst of her” (xxii. 24, 25).

In Zechariah:

“Whosoever of the families of the land shall not go up to Jerusalem to adore Jehovah Zebaoth, there shall be no rain upon them” (xiv. 17).

In these passages also rain signifies the reception of the influx of Divine Truth, from which comes spiritual intelligence; and that there is no such intelligence by any influx because of the evils and falsities which refuse to receive it and which reject it, is signified by there being no rain.

sRef Jer@14 @4 S11′ sRef Jer@14 @3 S11′ [11] In Jeremiah:

“The mighty sent their little ones to seek waters; they came unto the pits and found no waters, because the earth was chapt, for there had been no rain upon the earth; the husbandmen were ashamed, they covered their heads” (xiv. 3, 4).

By the mighty are meant those who teach and lead, and by their little ones, those who are taught and led. Waters signify truths of doctrine; pits in which there is no water signify doctrinals in which there are no truths. By there being no rain upon the earth is signified that no influx of Divine Truth is received because of the falsities in the church; by the husbandmen who were ashamed and covered their heads, are signified those who teach, and their grief.

sRef Isa@30 @23 S12′ [12] In Isaiah:

“Then Jehovah shall give rain to thy seed, with which thou shalt sow the earth, and bread of the produce of the earth, and it shall be fat and rich; thy cattle shall feed in that day in a broad meadow” (xxx. 23).

These words refer to the coming of the Lord. The influx of Divine Truth proceeding from Him, is signified by the rain which the Lord shall then give to the seed, rain signifying the Divine influx, seed the truth of the Word. To sow the land signifies to plant and form the church in man. The bread of the produce which Jehovah will give, signifies the good of love and of charity, which is produced by the truths of the Word, vivified by Divine influx. Fat and rich signifies filled with the good of love and truths therefrom, for fat is said of good, and rich of truths. By the cattle shall feed in that day in a broad meadow, is signified the extension and multiplication of these from the Divine influx, and thence spiritual nourishment, cattle denoting the goods and truths with man, that day, the coming of the Lord, and a broad meadow, the Word, by means of which the Divine influx and spiritual nourishment come; breadth is said of the extension and multiplication of truth.

sRef Isa@55 @10 S13′ sRef Isa@55 @11 S13′ [13] In the same:

“As the rain cometh down and the snow out of heaven, and returneth not thither, but watereth the earth, and maketh it to bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth; it shall not return unto me in vain, but it shall accomplish that which I desire, and it shall prosper in the thing whereto I sent it” (lv. 10, 11).

Here the Word which goeth forth out of the mouth of God is compared to the rain and snow from heaven, because by the Word, the Divine Truth proceeding from the Lord, and which flows into us by means of the Word, is meant; the rain and snow descending from heaven have a similar meaning, by the rain is signified spiritual truth, which is appropriated to man, and by snow, natural truth, which, when only in the memory, is like snow, but becomes spiritual by love just as snow becomes rain water by heat. By watering the earth that it may bring forth and bud, is signified to vivify the church, that it may produce the truth of doctrine and of faith and the good of love and of charity; the truth of doctrine and of faith being signified by the seed which it giveth to the sower, and the good of love and of charity by the bread which it giveth to the eater. It shall not return to me in vain, but it shall accomplish that which I desire, signifies that it shall be received, and that man from it shall be led to look to the Lord.

sRef Ezek@34 @26 S14′ sRef Ezek@34 @27 S14′ [14] In Ezekiel:

“I will give them and the places round about my hill a blessing, and I will send down the rain in its season, there shall be rains of blessing; then the tree of the field shall yield its fruit and the earth shall yield its produce” (xxxiv. 26, 27).

The places round about the hill of Jehovah mean all who are in truths of doctrine and thence in the good of charity. By sending down the rain in its season is signified the influx of Divine Truth, accommodated to the affection and desire of receiving and because the fructification of good and the multiplication of truth are thence, they are called rains of blessing. And it is said that the tree of the field shall yield its fruit, and the earth shall yield its produce; the tree of the field and the earth signify the church and the man of the church, the fruit of the tree of the field signifies the fructification of good, the multiplication of whose truth is signified by the produce of the earth.

sRef Joel@2 @24 S15′ sRef Joel@2 @23 S15′ [15] And in Joel:

“Sons of Zion, rejoice and be glad in Jehovah your God, for he shall give you the former rain in justice, yea, he shall cause to descend for you the rain, the former and the latter, in the first, that the floors may be full of pure corn, and the presses overflow with wine (mustum), and oil” (ii. 23, 24).

The sons of Zion signify those who are in genuine truths through which they have the good of love, for by Zion is signified the celestial church which is in the good of love to the Lord by means of genuine truths. He shall give them the former rain in justice, signifies that with them the Lord flows-in with the good of love and from that into truths; justice in the Word is said of the good of love, while the just denote those who are in that good, as may be seen above (n. 204). That the Lord continually flows-in with the good of love into truths, is signified by the words, “He shall cause the rain to descend, the former and the latter, as at first.” That thence they will have the good of brotherly and social love, is signified by the floors being full of pure corn; and that from the same source they will have the truth and good of love to the Lord, is signified by the presses overflowing with wine (mustum) and oil. Those who belong to the celestial church of the Lord possess the good of brotherly and social love; this love with those who belong to the spiritual church of the Lord is called “charity towards the neighbour.”

sRef Zech@10 @1 S16′ [16] In Zechariah:

“Ask of Jehovah rain in its season; Jehovah will make clouds and will give them the rain of the shower, to a man the herb in the field” (x. 1).

Rain here also signifies the influx of Divine Truth from the Lord, from which man possesses spiritual intelligence, rain of the shower signifies Divine Truth flowing-in abundantly, while by giving the herb in the field is signified knowledge of truth and good from the Word and intelligence therefrom.

sRef Ps@65 @10 S17′ sRef Ps@65 @9 S17′ [17] In David:

“Thou visitest the earth, and delightest in it, thou greatly enrichest it; the river of God is full of waters, thou preparest their corn, and so thou establishest it. Water the furrows thereof; settle the ridges thereof; make it soft with drops; bless the budding thereof” (Psalm lxv. 9, 10).

The earth here signifies the church; the river full of waters signifies doctrine full of truths; by watering the furrows, settling the ridges, and making it soft with drops, is signified to fill with the knowledges of good and truth. By preparing the corn is signified every thing that nourishes the soul, therefore it is said, “so thou establishest the earth,” that is, the church; by blessing the budding thereof is signified to continually bring forth anew and to cause truths to spring up.

sRef Ps@68 @9 S18′ sRef Ps@72 @7 S18′ sRef Ps@72 @6 S18′ sRef Job@29 @22 S18′ sRef Job@29 @23 S18′ [18] Again:

“Thou, O God, causest the rain of benevolences to come down” (Psalm lxviii. 9);

and again:

“He shall come down like the rain upon the grass of the meadow, as drops into the cleft of the earth, in his days the just shall flourish” (Psalm lxxii. 6, 7).

In these passages also rain does not signify rain, but the influx of Divine Truth with man, from which he receives spiritual life.

In Job:

“My word they will not repeat, and my speech will drop upon them, and they will wait for me as for the rain, and they will open their mouth for the latter rain” (xxix. 22, 23).

That rain here means truth which is spoken by any one and which flows-in to another, is clear, for word, speech, and to open the mouth, signify truth proceeding from any one by means of speech; therefore it is called rain, and the latter rain, and it is said also to drop, which means to speak.

sRef Jer@10 @13 S19′ sRef Jer@10 @12 S19′ [19] In Jeremiah:

“The maker of the earth by his power prepareth the world, by his wisdom and by his understanding he stretcheth out the heavens; at the voice which he uttereth there is a multitude of waters in the heavens; and he maketh the vapours to ascend from the end of the earth; he maketh lightnings with rain, and bringeth the wind out of his treasuries” (x. 12, 13; li. 16; Psalm cxxxv. 7).

The world which the Maker of the earth prepares by His power signifies the church in all the earth; power signifies the power of Divine Truth. By the heavens which He stretcheth out by wisdom and understanding, is signified the church in the heavens corresponding to the church on earth; wisdom and understanding signify the proceeding Divine, from which angels and men receive the wisdom of good and the understanding of truth, to stretch out signifying the formation and extension of the heavens in general, and the extension of intelligence and wisdom with every one who receives. At the voice which He uttereth there is a multitude of waters in the heavens, signifies that from the proceeding Divine are spiritual truths in immense abundance, voice denoting the proceeding Divine, waters truths, and multitude abundance. He maketh the vapours to ascend from the end of the earth, signifies truths in ultimates, such as the truths of the Word are in the sense of the letter, in which are spiritual truths, the end of the earth denoting the ultimates of the church, vapours denoting truths for those who are in ultimates, while to make them ascend denotes, from them, because contained in them, that is, in ultimates, to give spiritual truths, which especially fructify the church. He maketh lightnings with rain signifies illustration from the influx of Divine Truth with them; and bringeth the wind out of His treasuries signifies spiritual things in the Word from heaven.

sRef Luke@12 @53 S20′ sRef Luke@12 @54 S20′ sRef Luke@12 @55 S20′ sRef Luke@12 @52 S20′ sRef Luke@12 @51 S20′ sRef Luke@12 @56 S20′ [20] In Luke:

“When ye see a cloud rising in the west, straightway it is said, There cometh rain, and so it is; and when the south wind bloweth, it is said, There will be heat, and it cometh to pass. Ye hypocrites, ye know how to interpret the face of the earth and of heaven, how is it that ye do not interpret this time?” (xii. 54-56).

The Lord teaches by this comparison that they see earthly things but not heavenly things; and the comparison itself, as in the case of all comparisons in the Word, is made from correspondences. For by the cloud rising in the west is signified the coming of the Lord at the end of the church, predicted in the Word, the cloud denoting the Word in the letter, the rising of it the coming of the Lord, and the west the end of the church. Straightway it is said, There cometh rain, signifies that then there is the influx of Divine Truth; and when ye perceive the south wind blowing, signifies preaching concerning His coming; it is said, There will be heat, signifies that then there is the influx of Divine Good. The same words also signify contentions and combats of truth from good with falsities from evil, rain and heat also signifying these contentions and combats; for this comparison follows immediately after the Lord’s word, that He came not to send peace on the earth, but division; and that the father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother (Luke xii. 51-53). These words signify such contention and combat; that the same is also signified by rain will be seen below. Because this comparison considered in its spiritual sense involves the coming of the Lord, and because they would not acknowledge Him through blindness caused by falsities although He might have been known to them from the Word, therefore these words follow, “Ye hypocrites, ye know how to interpret the face of the earth and of heaven, but ye do not interpret this time,” namely, the time of His coming, and the conflict which then took place between the falsity of evil and the truth of good.

sRef Hos@6 @3 S21′ [21] In Hosea:

“Let us know, and let us follow on to know Jehovah; his going forth is prepared as the cloud, and he shall come to us as the rain, as the latter rain that watereth the earth” (vi. 3).

These words are said of the Lord and His coming. And because all Divine Truth proceeds from Him, and angels and men have life and salvation from this, therefore it is said that “He shall come to us as the rain, as the latter rain that watereth the earth.” To water the earth signifies to make the church fruitful, and it is said to be made fruitful when truths are multiplied and intelligence thence increases, and when goods are fructified, and celestial love thence increases.

sRef 2Sam@23 @3 S22′ sRef 2Sam@23 @4 S22′ [22] In the Second Book of Samuel:

“The Rock of Israel spake to me, as the light of the morning the sun riseth, of a morning without clouds; from clear shining after rain grass out of the earth” (xxiii.3, 4).

These words also refer to the Lord, who is called the Rock of Israel from Divine Truth which proceeds from Him. That Divine Truth proceeds from His Divine Good is meant by the words “as the light of the morning the sun riseth.” Comparison is made with light, because light signifies the proceeding Divine Truth, and with the morning, because the morning signifies the Divine Good, and with the rising sun, because the east, and the sun, signify the Divine Love; that these are without obscurity is signified by the light of a morning without clouds. The enlightenment of the man of the church by means of the reception and after the reception of Divine Truth from the Divine Good of the Lord, is signified by the words “from clear shining after rain,” clear shining denoting illustration, and rain denoting influx and consequent reception. That thence those who are of the church have knowledge (scientia), intelligence, and wisdom, is signified by grass out of the earth, grass, like pasture, denoting spiritual nourishment, and thence knowledge, intelligence, and wisdom, which are spiritual foods, while the earth denotes the church and the man of the church.

sRef Matt@5 @44 S23′ sRef Matt@5 @45 S23′ [23] In Matthew:

“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that hurt and persecute you, that ye may be sons of your Father who is in the heavens, who maketh his sun to rise upon the evil and the good, and sendeth rain upon the just and the unjust” (v. 44, 45).

Charity towards the neighbour, which is to will good, and to do good, even to one’s enemies, is first described, by the expressions loving them, blessing them, and praying for them, for genuine charity regards only the good of another. To love, in this place, signifies charity; to bless, instruction, and to pray, intercession, the reason is, that charity inwardly has for an end the doing of good. That this is the very Divine with man, as it is with regenerated men, is signified by the words “that ye may be sons of your Father in the heavens.” The Father in the heavens is the proceeding Divine; for all who receive this are called sons of the Father, that is, of the Lord. The sun which He maketh to rise upon the evil and the good signifies the inflowing Divine Good; and the rain which He sendeth upon the just and the unjust signifies the inflowing Divine Truth. For the proceeding Divine which is “the Father in the heavens,” equally flows-in with the evil and the good, but the reception of it depends upon man, although it is not as one man from another, but as from himself; for the power to receive is continually given to him, and also flows-in as far as he removes opposing evils, and does this from the power that is continually given him, the power itself appearing to be the man’s, although it is from the Lord.

sRef Matt@7 @27 S24′ sRef Matt@7 @26 S24′ sRef Matt@7 @25 S24′ sRef Matt@7 @24 S24′ [24] From these considerations it is now evident that rain in the Word signifies the influx of Divine Truth from the Lord, whence man has spiritual life; and this because waters, of which rain consists, signify the truth of doctrine and the truth of faith. But because waters, in the opposite sense, signify falsities of doctrine and of faith, therefore also rain of the shower, or shower, equally as inundations of waters and a flood, signify not only falsities destroying truths, but also temptations, in which man either falls or conquers. These are signified by shower in Matthew:

“Every one who heareth my words, and doeth them, I will liken to a prudent man, who built his house upon the rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not. But he who heareth my words, and doeth them not, shall be likened to a foolish man, who built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it” (vii. 24-27).

The rain and the floods here mean temptations, in which man conquers and in which he falls; waters the falsities which usually flow-in in temptations, while the floods, which are here inundations of waters from the rain, signify temptations. The winds which also blow and beat signify the thoughts going forth thence; for temptations arise through irruptions of falsities caused by evil spirits to rush into the thoughts. By the house against which they beat, is signified man, properly his mind, which consists of understanding or thought, and of will or affection. He who receives the words of the Lord, that is, Divine truths, in that part of his mind only which pertains to thought or understanding, and not at the same time in that other part which pertains to affection or will, succumbs in temptations, and falls into grievous falsities, which are the falsities of evil; therefore it is said, “great was the fall of it.” But he who receives Divine truths in both parts, as well in the will as in the understanding, conquers in temptations. The rock upon which that house is founded, signifies the Lord as to Divine Truth, or Divine Truth received in the soul and heart, that is, in faith and love, which is in the understanding and will. But by the sand is signified Divine Truth received merely in the memory, and thence in some slight degree in the thought, consequently scattered and unconnected, because intermixed with falsities, and falsified by ideas. From these things, therefore, it is evident what is meant by hearing [the Lord’s] words and not doing them. That such is the meaning of the above words is more distinctly evident from those which immediately precede.

sRef Ezek@13 @13 S25′ sRef Ezek@13 @11 S25′ sRef Ezek@13 @14 S25′ [25] By an inundating rain or shower is signified an inundation of falsities also in Ezekiel:

“Say unto them that plaster untempered mortar, that it shall fall because an inundating rain, because ye, O hail-stones, shall fall, and a wind of storms shall break through; thus saith the Lord Jehovih, I will cause a wind of storms to break through in my wrath, and an inundating rain in mine anger, and stones of hail in ardour for consummation, and I will destroy the wall which ye plaster with untempered mortar” (xiii. 11, 13, 14).

By plastering with untempered mortar signifies confirmation of falsity by fallacies; through these falsity appears like truth. The stones of hail signify truths without good, thus without any spiritual life, all of which inwardly are falsities, for the ideas that are dead, cause them to be merely like shells and pictures in which there is nothing living; such are the scientific truths (scientifica vera) of the natural man into which there flows nothing from the spiritual. The inundating rain and wind of storms signify falsities in abundance rushing in and imaginary things, also contentions concerning truths, which render the seeing of anything of truth impossible, and so destroy man.

sRef Ezek@38 @22 S26′ [26] In the same:

“I will contend with” Gog, “with pestilence and blood, and an inundating rain, and hail-stones, fire and sulphur, I will cause to rain upon him, and upon his wings, and upon the many people who are with him” (xxxviii. 22).

By Gog are meant those who are in external worship without any internal; and because that worship similarly consists as it were of shells, in which the kernels are either putrified or corroded by worms, therefore they are called an inundating rain and hail-stones, which signify falsities in abundance rushing in and imaginary things which destroy man; evils of falsity and falsities of evil are signified by fire and sulphur.

[27] By the deluge of waters, concerning which it is said that it inundated the whole earth, and destroyed all except Noah and his sons (Gen. vii., viii.), is also signified an inundation of falsities, by which the Most Ancient church was at length destroyed; by Noah and his sons is signified the new church – which must be called the Ancient Church – and its establishment after the devastation of the Most Ancient Church. But the details by which that deluge, and the salvation of the family of Noah, are described in those chapters, may be seen explained in the Arcana Coelestia. That waters signify truths, and, in the opposite sense, falsities, may be seen above (n. 71, 483, 518, 537, 538); and that inundations of waters signify inundations of falsities and temptations, may also be seen above (n. 518:38).

sRef Rev@11 @6 S0′ 645. And they have power over the waters to turn them into blood.- That this signifies that truths with them are turned into falsities from evil, is evident from the signification of having power when spoken of the two olive trees and the two lampstands, which signify the goods of love and the truths of doctrine – not that they themselves have such power, namely, to turn truths into falsities, because this is contrary to their nature, which is to turn falsities into truths, for good with them cannot do evil; but still it appears as if they had this power, and also as if they so acted, because this happens when they are injured; on the contrary, it is the evil which is from hell, or hell whence all evil comes, that turns the waters into blood, that is, truths into falsities from evil – and from the signification of waters, as denoting truths; concerning this see above (n. 71, 483, 518, 537, 538); and from the signification of blood, as denoting the truth of the Word, and thence of doctrine from the Word, and in the opposite sense falsity, specifically, falsified truth of the Word; for to shed blood signifies to do violence to charity, and also to the Divine Truth which is in the Word. But concerning the signification of blood in both senses, see above (n. 329).

sRef Rev@11 @6 S0′ 646. And to smite the earth with every plague.- That this signifies that the church with them perishes through the concupiscences of evil, is evident from the signification of the earth, as denoting the church, concerning which we have frequently spoken above; and from the signification of plague, as denoting such things as destroy spiritual life, consequently the church, which chiefly have reference to the desires of the love of self and of the world, thus to the lusts of evil. Concerning this see also above (n. 584). Therefore by turning the waters into blood is signified that, with those who wish to hurt and to inflict injury upon the two witnesses – which are the goods and truths of heaven and the church, which acknowledge and confess the Lord – goods are turned into evils and thence truths into falsities.

[2] That this is the case any one may see and conclude from this fact, that all the good of love and truth of faith is from the Lord, and that those who do not acknowledge and confess the Lord cannot receive any good of love and truth of faith; for by non-acknowledgment and denial they close heaven against themselves, that is, reject all influx of good and truth from heaven, or through heaven from the Lord. Hence they remain in their proprium, which considered in itself is nothing but evil and thence falsity; therefore, because they think and will from their proprium or from themselves, they cannot either think or will anything that does not flow from the love of self, from the love of the world, and from the lusts of those loves, nor anything whatever from love to the Lord, and from love towards the neighbour. And those who will and think from the loves of self and of the world and their lusts alone, cannot do otherwise than will evils and think falsities. That this is the case may be seen and concluded by every one that knows that all good and truth is from the Lord, and all evil and falsity from man’s proprium.

[3] It must be understood that, so far as man acknowledges the Lord and lives according to His precepts, so far he is elevated above his proprium; this elevation is out of the light of the world into the light of heaven. Man does not know that he is raised above his proprium while he lives in the world, because he does not sensibly perceive this, but still there is an elevation, or attraction as it were, of the interior understanding and interior will of man to the Lord, and thence there is a turning of man’s face as to his spirit unto Him. This, however, is made clear to the good man after death, for then the turning of the face to the Lord is perpetual, and there is as it were an attraction to Him as to a common centre. Concerning this turning see what is said in the work concerning Heaven and Hell (n. 17, 123, 142-145, 253, 272, 552, 561).

[4] But because it is according to Divine order, that where attraction exists impulsion must exist – for there is no attraction without impulsion – it is therefore according to Divine order that impulsion also exists with man, which, although it is in him from the Lord, still it appears as though it were from him, and the appearance causes it to seem to belong to him. This impulsion as if from man, corresponding to the attraction from the Lord, is acknowledgment, thus reception grounded in the acknowledgment and confession of the Lord, and in a life according to His precepts. This must take place on man’s part, and from the liberty of his life; but yet man must acknowledge that this also is from the Lord, although, from the obscurity of perception in which he is, he perceives it to be no otherwise than from himself. These things are said in order that it may be known that the man who denies the Lord cannot be otherwise than in evils and falsities, because he cannot be drawn away from his proprium, that is, be elevated above it; nor can he be in any attraction from the Lord, and thence in the turning of the interiors of his mind unto the Lord.

sRef Rev@11 @6 S0′ 647. As often as they shall desire.- That this signifies as often as man assaults the goods of love and the truths of doctrine, which bear witness concerning the Lord, and from which man acknowledges and confesses the Lord, to inflict evil upon them, is evident from the signification of “as often as they shall desire,” when said of the two witnesses, by whom are meant those who acknowledge and confess the Lord, not that they themselves will and do the evils which have been so far referred to, but that the evil themselves bring them upon themselves when they assault the goods and truths which proceed from the Lord in order to inflict injury upon them. For in the sense of the letter of the Word it is ascribed to Jehovah God, that is, to the Lord, that He is angry, and wrathful, that He is furious against the wicked, and that He does evil to them, indeed, that He wills to do evil, when notwithstanding the Lord is never angry or wrathful, and neither wills nor does evil to any one. For the Lord flows-in with every man, from good with good, and from truth with truths from good, for He desires to bring all unto Himself and to save them. From these things it is evident that the expression “as often as the witnesses shall desire” does not mean as often as they desire, but as often as the wicked desire or do evil from willing it, that is, assault the goods and truths of heaven and of the church which are from the Lord with intent to injure them.

[2] That it is neither the Lord, nor the good of love and truth of faith which are from the Lord with men and angels, that wishes evil to any one, is evident from this fact, that the Lord God is not the cause of evil with any one; and He who is not the cause of evil is not the cause of punishment, but the evil itself which is in man is the cause of it. In the spiritual world where heaven and hell are, every thing is so ordered that the Lord never casts any one into hell, but the evil spirit himself, as may be seen in the work concerning Heaven and Hell (n. 545-550). This is the case because the Lord is not the cause of evil, and he who is not the cause of evil is not the cause of any effect which exists from evil. From these things now it is evident that what is contained in this verse, namely, “That the two witnesses have power to shut heaven, that the rain rain not,” and that “they have power over the waters to turn them into blood, and to smite the earth with every plague as often as they shall desire,” is not to be understood according to the sense of the letter, but according to the spiritual sense, which is, that those who do evil to the two witnesses bring such things upon themselves. For so far as any one does evil to them, so far he shuts heaven against himself, and with himself turns truths into falsities, and so far he himself destroys himself by the lusts of evil.

sRef Rev@11 @8 S0′ sRef Rev@11 @7 S0′ 648. Verses 7, 8. And when they shall have finished their testimony, the beast coming up out of the abyss shall make war with them, and shall overcome them, and kill them. And their bodies [are] upon the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

“And when they shall have finished their testimony,” signifies in the end of the church, when the Divine of the Lord is no longer acknowledged, and thence there is no longer the good of love and the truth of doctrine; “the beast coming up out of the abyss shall make war with them,” signifies assault from infernal love; “and shall overcome them and kill them,” signifies the consequent destruction of all the good and truth of the church. “And their bodies [are] upon the street of the great city,” signifies the extinction thereof from evils and falsities of doctrine; “which spiritually is called Sodom and Egypt,” signifies by the evils of the love of self, and by falsities thence; “where also our Lord was crucified,” signifies by which, namely, evils and falsities thence originating in infernal love, the Lord was rejected and condemned.

sRef Rev@11 @7 S0′ 649. And when they shall have finished their testimony.- That this signifies in the end of the church, when the Divine of the Lord is no longer acknowledged, and thence when there is no longer the good of love and the truth of doctrine, is evident from the signification of testimony, as denoting the acknowledgment of the Divine in the Lord, and thence the good of love and truth of doctrine, of which we shall speak presently; and from the signification of finishing, as denoting to end; and because this ending takes place in the end of the church, therefore the end of the church is here signified by finishing. And because there is then no longer any acknowledgment of the Divine in the Lord, therefore there is not any good of love and truth of doctrine.

sRef Rev@19 @10 S2′ [2] That this is signified by testimony, is evident from what has been thus far said concerning the two witnesses, namely, that by them is meant the good of love and of charity and the truth of doctrine and of faith, because these principally bear witness concerning the Lord, for they are from Him, and are of Him with man, therefore their testimony signifies preaching concerning them. That the acknowledgment of the Divine in the Lord is here signified by testimony, is evident from the statement in the Apocalypse:

“That the testimony of Jesus is the spirit of prophecy” (xix. 10).

For unless man acknowledges this from the heart, and believes it from spiritual faith, he cannot be in any power of receiving the good of love and the truth of doctrine.

[3] At the end of the church the Lord is, indeed, preached, and also, from doctrine, a Divine similar to the Divine of the Father is attributed to Him; but nevertheless scarcely any one thinks of His Divine, because it is placed above or outside of His Human, therefore when they look to His Divine they do not look to the Lord, but to the Father as to another, when yet the Divine, which is called the Father, is in the Lord, as He Himself teaches in John (x. 30, 38; xiv. 7). Hence it is that man does not think of the Lord otherwise than as of an ordinary man, and his faith flows from that thought, although he may say with his lips that he believes in His Divine. Let any one examine, if he can, the idea of his thought concerning the Lord, whether it be not of this character, and if this is the case, he cannot be conjoined to Him in faith and love, nor by conjunction receive any good of love and truth of faith. It is for these reasons that at the end of the church there is not any acknowledgment of the Lord, that is, of the Divine in the Lord and from the Lord. There is a kind of belief as though the Divine of the Lord were acknowledged, because it is affirmed in the doctrine of the church. But when the Divine is separated from His Human, so far His Divine is not acknowledged inwardly, but only outwardly, and to acknowledge it outwardly is to acknowledge it with the mouth only and not in the heart, or in speech only and not in faith.

[4] That this is so is evident from the case of Christians in the other life, where the thoughts of the heart are made manifest. When they are permitted to speak from doctrine, and from what they have heard from preaching, then they attribute a Divine to the Lord, and call it their faith; but when their interior thought and faith are examined, then [it is found] that they have no other idea concerning the Lord than as it were of an ordinary man in whom there is nothing Divine. The interior thought of man is the ground of his faith, and because such is the thought and thence the faith of his spirit, it is evident that there is not any acknowledgment of the Divine in the Lord and from the Lord in the Christian world at the end of the church. In a word, there is, indeed, an external, but no internal acknowledgment of the Divine of the Lord; and external acknowledgment belongs to the natural man alone, but internal acknowledgment belongs to his spirit itself; and the external is laid asleep after death, and the internal belongs to his spirit. From these considerations it may in some degree be evident what is meant by the beast coming up out of the abyss shall overcome and kill the two witnesses, and by their bodies being seen on the street of the city which is called Sodom and Egypt, and by the spirit of life afterwards entering into them.

sRef Rev@11 @7 S0′ 650. The beast coming up out of the abyss shall make war with them.- That this signifies assault from infernal love, is plain from the signification of beast, as denoting the affection of the natural man in both senses, of which we shall speak presently; and from the signification of the abyss, as denoting hell (concerning this see above, n. 538); and from the signification of making war, as denoting to assault, for by wars, in the Word, are not signified wars, like those in our world, but such as are in the spiritual world, all of which are combats by means of falsities from evil against truths from good. That such things are signified by wars in the Word, will be evident in the following pages, where wars are again mentioned. From these things it is clear that by the beast coming up out of the abyss shall make war with the witnesses, is signified infernal love from the falsities of evil about to assault the truths of good.

[2] Before it is shown that by beast is signified the love or affection of the natural man, something shall be said concerning assault. Infernal love is principally the love of self, for the love of self is the love of man’s proprium, and man’s proprium is nothing but evil; therefore, as far as man is in that love, so far he is against the Lord, and consequently against the good of love and of charity, and against the truth of doctrine and of faith, thus against those two witnesses. For this reason the hells where the love of self reigns are the most dreadful and malignant, and are diametrically opposed to the Lord, whence they continually attack the goods of love and of faith, because these are from the Lord alone, and are the Lord with men and angels.

[3] That those hells are more dreadful than the rest, is evident from this, that they continually breathe forth the destruction of those who confess the Divine of the Lord, consequently the destruction of those who are in the good of love and in the good of faith to the Lord from the Lord. The reason why those hells are more malignant than the rest, is, that as far as man is in the love of self, and at the same time in the love of his own intelligence, so far his natural light (lumen) is in a kind of brightness, for the love of self is like fire which kindles that light, hence it is that such are able to think and reason ingeniously against the Divine and against all things of heaven and of the church. I have sometimes been amazed when I have heard people of such a character, because I imagined that they might also be induced to receive faith even more than others, but I found that this was impossible, for as far as they were in light as to things corporeal, worldly, and natural, so far they were in thick darkness as to things celestial and spiritual; and this thick darkness was seen by me and appeared altogether dusky, mingled with something fiery. I could confirm this by much experience, if this were the place for relating my experiences. The love of self is what is here specifically meant by the beast coming up out of the abyss, which made war with the two witnesses, and killed them.

[4] That a beast signifies the love or affection of the natural man in both senses, is clear from very many passages in the Word; and because this has been hitherto unknown, and it appears strange, as it were, that beasts signify the love or affection of the natural man, it is necessary to confirm this from the Word. The reason why natural affections are signified by beasts, is, because those affections are entirely similar to the affections of beasts, and therefore the man who is not imbued with spiritual affections by means of the goods and truths of heaven, differs but little from the beasts. For man is distinguished above the beasts by the possession of the faculty of thinking spiritually, and thence of willing, in consequence of which he is eminently able to see and perceive abstract things. But if that spiritual faculty is not vivified by the knowledges of truth and good, and afterwards by faith and the life of faith, he is no better than the beasts, except in this only, that he is able to think and speak from that higher faculty.

[5] Because the affections of the natural man are signified by beasts, therefore, when those affections are presented visibly in the spiritual world under the similitude of animals, they appear altogether like forms of various beasts; thus as lambs, sheep, she-goats, kids, he-goats, heifers, oxen, and cows; also as camels, horses, mules, asses; and also as bears, tigers, leopards, lions; likewise as dogs and serpents of various kinds. But such things are only appearances of the affections of spirits, and when they appear, it is also known there not only that they exist thence, but also with whom they originate; but as soon as the affections cease with them, those appearances cease also.

sRef Ps@8 @8 S6′ sRef Ps@8 @6 S6′ sRef Ps@8 @7 S6′ [6] From these considerations also it is evident why beasts are so often mentioned in the Word. But we proceed to confirmations from that source.

In David:

“Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet, the flock and the herd, and also the beasts of the fields, the bird of heaven, and the fishes of the sea” (Psalm viii. 6-8).

The subject treated of in the whole of that Psalm is the Lord, and His dominion over all things of heaven and of the church. The things of heaven and of the church are meant here and in other passages of the Word by the works of the hands of Jehovah; and because His dominion is over those things, and spiritual things, in the Word, are expressed by natural things, the Word in its bosom being spiritual, therefore by flock, herd, beasts of the fields, birds of heaven, and fishes of the sea, are not meant those things, but spiritual things pertaining to heaven and the church. By flock and by herd are signified spiritual things, and natural things that are from a spiritual origin; by flock, that is, by lambs, kids, she-goats, sheep, and rams, spiritual things, and by herds, which are heifers, oxen, cows, and camels, natural things from spiritual things. Beasts of the fields signify the affections of the natural man, birds of the heavens, thoughts thence, and the fish of the sea, the scientifics of the natural-sensual man. What other purpose could there be in describing the Lord’s dominion over them?

sRef Ps@68 @10 S7′ sRef Ps@68 @9 S7′ [7] In the same:

“Thou, O God, causest the rain of benevolences to come down; thou didst confirm thy labouring heritage, thy wild beast,” thy congregation, “shall dwell therein” (Psalm lxviii. 9, 10).

Here beast is evidently put for the people who receive the influx of Divine Truth from the Lord, for of the heritage of God, by which the church is signified, it is said thy wild beast, thy congregation shall dwell therein. By the rain of benevolences is signified the influx of Divine Truth from the
Divine mercy.

sRef Ps@104 @10 S8′ sRef Ps@104 @14 S8′ sRef Ps@104 @11 S8′ sRef Ps@104 @12 S8′ sRef Ps@104 @25 S8′ sRef Ps@104 @20 S8′ [8] In the same:

Jehovah “who sendeth out the springs into the rivers; let them go between the mountains, they give drink to every wild beast; the wild asses quench their thirst, near them the bird of the heavens dwelleth, from among the boughs they utter their voice; who maketh the grass to bud forth for the beast, and the herb for the service of man, to bring forth bread out of the earth. Thou disposest the darkness that there maybe night, in which every wild beast of the forest cometh forth; the sea great and broad in its spaces; there are the creeping thing without number, wild beasts small and great” (Psalm civ. 10, 11, sRef Gen@7 @3 S12′ sRef Ps@148 @7 S12′ sRef Ps@148 @10 S12′ sRef Gen@7 @1 S12′ sRef Gen@7 @2 S12′ sRef Gen@7 @4 S12′ sRef Gen@7 @7 S12′ sRef Gen@7 @9 S12′ sRef Gen@7 @6 S12′ sRef Gen@7 @8 S12′ sRef Gen@7 @5 S12′ [12], 14, 20, 25).

These things also are concerning the Lord; and by these words the establishment of the church with the nations is described; therefore by wild beasts, beasts, and birds, are signified such things as appertain to the man of the church.

[9] It must be understood that in many passages mention is made sometimes of beast (bestia) and sometimes of wild beast (fera), and that by wild beast is not meant wild beast according to the common idea concerning wild beasts; for wild beast, in the Hebrew tongue, is derived from a word that signifies life, and therefore in certain passages instead of wild beast the word animal ought rather to be used. This also is evident from the fact that the four animals in Ezekiel (i., x.), in which the cherubim – which signify the Divine Providence and protection – were seen, are called wild beasts; and, similarly, in John in the Apocalypse, where the four animals about the throne are treated of, by which cherubim are also meant. But still a distinction is carefully made in the Word between beasts and wild beasts; and by beasts are signified the affections of the natural man pertaining to his will, and by wild beasts, the affections of the natural man pertaining to his understanding. Because “wild beast,” in the Hebrew tongue, is derived from a word which signifies life, therefore Eve, the wife of Adam, was named from that word. This is premised in order that the signification of wild beast and beast in the proper sense may be known.

[10] What is signified by the words “Jehovah will send out springs into the rivers, that they may go between the mountains; they give drink to every wild beast of the fields; the wild asses quench their thirst, near them the bird of the heavens dwelleth,” was explained above (n. 483:7). That Jehovah causeth the grass to bud forth for the beast, and herb for the service of man, to bring forth bread out of the earth, signifies the instruction and nourishment of the natural and spiritual man by truths from the Word, for thence is the good of love and of charity. Grass signifies the truth of the natural man, which is scientific truth (scientificum verum), as may be seen above (n. 507); beast signifies the affection thereof, which desires to be instructed and spiritually nourished; herb signifies the truth of the spiritual man, man, intelligence thence, and bread the good of love and of charity, which is nourished by truths. Because by darkness and night is signified the light (lumen) of the natural man, which compared with the light of the spiritual man is like night, by the wild beast of the forest, the affection for scientifics, by the sea great and broad in its spaces, the Natural itself, by the creeping thing without number, the scientifics therein, and as by wild beasts great and small, various affections are signified, the meaning of “Thou disposest the darkness that there may be night, in which every wild beast of the forest cometh forth; the sea great and broad in its spaces; there are the creeping thing without number, wild beasts small and great,” is evident.

sRef Ps@107 @38 S11′ sRef Ps@107 @37 S11′ sRef Ps@107 @39 S11′ [11] Again:

“They shall sow fields and plant vineyards, and shall make the fruit of produce, and he shall bless them so that they shall be multiplied exceedingly; and he shall not diminish their beast; but they are diminished and bowed down, through the vehemence of wickedness and sorrow” (Psalm cvii. 37-39).

The whole of that Psalm treats concerning the coming of the Lord and concerning redemption from Him. That they shall then possess truths, by which the church shall be implanted in them, is signified by the words “they shall sow fields and plant vineyards and that thence they shall possess the goods of the church, from which truths shall increase, is signified by, their yielding the fruit of produce, and by Jehovah blessing them, that they multiply exceedingly. He shall not diminish their beast, signifies that then every good affection of the natural man shall remain with them; by, they are diminished and bowed down through the vehemence of wickedness and sorrow, signifies that those affections would otherwise perish by evils.

sRef Gen@7 @3 S12′ sRef Ps@148 @7 S12′ sRef Ps@148 @10 S12′ sRef Gen@7 @1 S12′ sRef Gen@7 @2 S12′ sRef Gen@7 @4 S12′ sRef Gen@7 @7 S12′ sRef Gen@7 @9 S12′ sRef Gen@7 @6 S12′ sRef Gen@7 @8 S12′ sRef Gen@7 @5 S12′ [12] Again:

“Praise Jehovah, ye sea monsters and all abysses, wild beast and every beast, creeping thing and every bird of wing” (cxlviii. 7, 10).

In that Psalm, very many things are enumerated that shall praise Jehovah, which, in the world, are without life, as fire, hail, snow, vapour, wind of storm, mountains, hills, trees, fruits, cedars, also, as in this case, wild beasts, beasts, reptiles, and birds, which things cannot praise Jehovah. Who cannot see, therefore, that the recounting of such things in the Divine Word would be vain and superfluous, unless they were significative of such things in man as can praise, that is, worship, Jehovah. From the knowledge of correspondences it is seen that sea monsters signify the scientifics of the natural man in general; abysses and seas, the Natural itself, where scientifics are; wild beasts and beasts, the affections of the natural man, both of its understanding and will; creeping things, the Sensual, which is the ultimate of the natural man; and birds of wing, the capability of thought (cogitativum) thence.

sRef Ps@147 @8 S13′ sRef Ps@147 @9 S13′ [13] Again:

Jehovah “who prepareth rain for the earth, who causeth grass to grow upon the mountains, who giveth to the beast his food, to the sons of the raven that call [upon Him]” (Psalm cxlvii. 8, 9).

These details also signify spiritual things of heaven and the church. To what purpose would it be for the Word, which solely teaches man the way to heaven by the truths of faith and the goods of love, to say that Jehovah prepareth rain for the earth, causeth grass to grow upon the mountains, giveth to the beasts their food, and to the sons of the raven that call upon Him? These things, however, are worthy of the Divine Word, when by rain is understood the influx of Divine Truth, by mountains, the good of love, by causing grass to grow, the instruction of the natural man by means of knowledges from the Word, by beasts, the affections of the natural man, that desire to be thence nourished – this nourishment being signified by the giving of food to them, and since by the sons of the raven are signified natural men who are in an obscure light (lumen) arising from fallacies concerning Divine truths, as were many of the nations, therefore it is said that He giveth [food] to the sons of the raven that call upon Him, for these can call upon Jehovah, but not the sons of the raven.

sRef Ps@50 @10 S14′ sRef Ps@50 @11 S14′ [14] Again:

“Every wild beast of the forest is mine, the beasts in the mountains of thousands; I know every bird of the mountains, and the wild beast of my fields with me” (Psalm l. 10, 11).

These things are indeed, said of sacrifices, in which the Lord does not delight, but in confession of heart and invocation; but still by the wild beast of the forest, the beast in the mountains, and by the bird of the mountains and the wild beast of the fields, similar things to those above are signified, namely, such as pertain to the man of the church.

sRef Ps@36 @6 S15′ [15] Again:

“Thy justice is as the mountains of God, thy judgments are a great deep; O Jehovah, thou preservest man and beast” (Psalm xxxvi. 6).

Man and beast signify the interior affection, which is spiritual, from which there is intelligence, and the exterior affection, which is natural, from which there is knowledge corresponding to intelligence.

sRef Ezek@14 @13 S16′ sRef Jer@33 @10 S16′ sRef Ezek@14 @19 S16′ sRef Zeph@1 @2 S16′ sRef Zeph@1 @3 S16′ sRef Zech@2 @4 S16′ sRef Ezek@32 @13 S16′ sRef Ezek@25 @13 S16′ sRef Zech@2 @3 S16′ sRef Jer@33 @11 S16′ sRef Jer@33 @12 S16′ sRef Jer@32 @43 S16′ sRef Jer@7 @20 S16′ sRef Zech@8 @10 S16′ sRef Ezek@36 @11 S16′ sRef Zech@8 @9 S16′ sRef Ezek@14 @17 S16′ sRef Jer@21 @6 S16′ sRef Jer@50 @3 S16′ sRef Jer@31 @27 S16′ sRef Jer@27 @5 S16′ [16] Similar things are also signified by man and beast in the following passages.

In Jeremiah:

The God of Israel said, “I have made the earth, man and beast, which are upon the faces of the earth, by my great power ” (xxvii. 5; xxxvi. 29).

Again:

“Behold the days come, in which I will sow the house of Judah with the seed of man and with the seed of beast” (xxxi. 27).

Again:

“As yet there shall be heard in this place, concerning which ye say, It is devastated, and there is no man or beast, and in the cities of Judah, and in the streets of Jerusalem, that are devastated, so that there is no man, no inhabitant and no beast, the voice of joy and the voice of gladness” (xxxiii. 10-12).

Again:

The whole land “shall be desolation that there shall not be man or beast” (xxxii. 43).

Again:

“I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence” (xxi. 6).

Again:

“A nation from the north shall come up against” Babel, “and shall bring her land into desolation, so that there shall be no inhabitant therein; from man even unto beast, they have moved themselves off, they have gone away” (l. 3).

Again:

“My anger and my wrath is poured out upon this place, upon man and upon beast” (vii. 20).

In Ezekiel:

“When the land shall sin against me, I will break its staff of bread, and I will send into it famine, and I will cut off from it man and beast” (xiv. 13, 17, 19).

Again:

“I will stretch out my hand over Edom, and will cut off from it man and beast” (xxv. 13).

Again:

“I will destroy every beast” of Egypt “from beside many waters, and the foot of man shall no more trouble them, neither shall the hoof of beast trouble them” (xxxii. 13).

Again:

“I will multiply upon you man and beast, that they may increase and be fruitful” (xxxvi. 11).

In Zephaniah:

“In consuming I will consume all things from upon the faces of the earth; I will consume man and beast, I will consume the bird of the heavens, and the fishes of the sea, and the stumbling-blocks with the impious, and I will cut off man from the faces of the earth” (i. 2, 3).

In Zechariah:

The angel who came to measure Jerusalem said, “Run, speak, saying, Jerusalem shall inhabit the suburbs, by reason of the multitude of man and of beast in the midst of her” (ii. 3, 4).

Again:

“Let your hands be strong, for the temple shall be built; for before those days there was no hire for man nor hire for beast; for to him that went out and to him that came in, there was no peace from the enemy” (viii. 9, 10).

[17] In these passages, by man is signified the Interior or Spiritual, and by beast the Exterior or Natural; therefore, man signifies the spiritual affection for truth, from which is all intelligence, and beast, the natural affection corresponding to the spiritual. The reason why the Exterior or Natural is signified by beast, is, that man, as to his external or natural man, is nothing but a beast; for he has similar desires, pleasures, appetites, and senses, so that a man as to such things is altogether like a beast, wherefore the natural man may be called the “animal man.” But the reason why the Internal or Spiritual is signified by man, is, because man is man as to his Interior or Spiritual which rejoices in the affections for good and truth such as pertain to the angels of heaven; and because man, by that Internal or Spiritual in himself, rules his natural or animal man, which is a beast.

sRef Gen@1 @25 S18′ sRef Gen@1 @30 S18′ sRef Gen@1 @29 S18′ sRef Gen@1 @31 S18′ sRef Gen@1 @24 S18′ sRef Gen@1 @28 S18′ sRef Gen@1 @27 S18′ sRef Gen@1 @26 S18′ [18] Since man and beast signify the spiritual and the natural man, therefore in the history of creation (Gen. i.), it is related that on the same day, that is, the sixth, the beasts were created, and also man; and afterwards, that to man was given dominion over the beasts. Concerning the creation of beasts and of man on the same day, and concerning the dominion of man over the beasts, it is thus written:

“God said, Let the earth bring forth the living soul according to its kind, and what moveth itself, and the wild beast of the earth according to its kind, and it was so. And God made the wild beast of the earth according to its kind, and the beast according to its kind, and every thing that creepeth upon the ground according to its kind. And God said, Let us make man in our image, according to our likeness, and they shall rule over the fishes of the sea, and over the bird of the heavens, and over the beast, and over all the earth, and over every creeping thing that creepeth upon the earth; and it was evening and it was morning, the sixth day” (i. 24-31).

By the creation of heaven and earth, in the spiritual sense of that chapter, is described the new creation or regeneration of the man of the Most Ancient Church, therefore beast signifies there the external or natural, and man, the internal-spiritual man, and by his dominion over the beasts is there meant the dominion of the spiritual man over the natural.

sRef Gen@2 @19 S19′ sRef Gen@2 @20 S19′ [19] That it was granted to the man of that church to know all the affections of the natural man, in order that he might have dominion over them, is signified by these words in Genesis:

“Jehovah formed out of the ground every beast of the field, and every bird of the heavens, and brought unto the man, to see what he would call it; and whatsoever man called it, the living soul, that was its name; and the man gave names to every beast, and to the bird of the heavens, and to every wild beast of the field” (ii. 19, 20).

To call the name signifies, in the spiritual sense, to know the nature of a thing, or its quality, thus, in the present case, to know the qualities of all the affections, desires, pleasures, appetites, as well as the thoughts and inclinations, of the natural man, and how they should agree and correspond with the affections and perceptions of the spiritual man. For from creation the spiritual man has been endowed with the power of seeing all things of the natural man, and at the same time of perceiving their agreement or disagreement with the spiritual, in order that it may rule this, and admit such things as agree, and reject those which disagree, and thus become spiritual, even as to the effects that are brought about by means of the natural man. But these things may be seen more fully explained in the Arcana Coelestia (n. 142-146).

sRef Gen@7 @8 S20′ sRef Gen@7 @7 S20′ sRef Gen@7 @4 S20′ sRef Gen@7 @3 S20′ sRef Gen@7 @6 S20′ sRef Gen@7 @1 S20′ sRef Gen@7 @5 S20′ sRef Gen@7 @9 S20′ sRef Gen@7 @2 S20′ [20] Because man, in the Word, signifies properly the internal or spiritual man, and beast, the external or natural man, therefore God commanded that all the beasts and birds should be brought with Noah into the ark. Concerning this it is written as follows in Genesis:

“Jehovah said to Noah, Of every clean beast thou shalt take to thee sevens, male and female; and of the beast which is not clean by two, male and female;” and he took “of the clean beast, and of the beast not clean, and of the bird, and of every thing that creepeth upon the earth; two and two, entered they unto Noah into the ark, male and female” (vii. 1-9).

By Noah’s flood, in the spiritual sense, is described the destruction of the Most Ancient Church, and also the last judgment upon the men of that church; and by Noah and his sons, in the same sense, is meant and described the succeeding church, which must be called the Ancient Church. It therefore follows that by the beasts brought into the ark with Noah are meant those affections of the natural man corresponding to spiritual affection, which pertained to the men of that church. But these things also may be seen explained in the Arcana Coelestia.

sRef Jonah@3 @7 S21′ sRef Jonah@3 @8 S21′ sRef Ex@9 @25 S21′ sRef Num@18 @15 S21′ sRef Ex@9 @23 S21′ sRef Ex@9 @24 S21′ sRef Ex@12 @12 S21′ sRef Ex@9 @22 S21′ [21] Because by man is signified the internal-spiritual, and by beast the external or natural man, and by Egypt the natural man separated from the spiritual, which is then utterly destroyed, and no longer a man but a beast, therefore where the destruction of Egypt is treated of, it is related that “Jehovah caused it to rain hail, mingled with fire, and smote every thing which was in the fields, from man even to beast” (Exod. ix. 22-25); concerning this see also the Arcana Coelestia. On account of the representation and consequent signification of the same thing, Jehovah also smote “all the first-born in the land of Egypt, from man even to beast” (Exod. xii. 12, 29). But, on the other hand, with the sons of Israel, by whom the church was represented, it was commanded that all the first-born of man and of beast should be sacrificed to Jehovah (Numb. xviii. 15). Because such things were represented and thence signified by man and beast, therefore, from a holy rite received in the Ancient Church, the king of Nineveh proclaimed a fast, and commanded that neither man nor beast should taste or drink any thing, and that both man and beast should be covered with sackcloth (Jonah iii. 7, 8).

sRef Deut@4 @17 S22′ sRef Deut@4 @18 S22′ [22] Because beasts signify the affections in both senses, therefore the likeness of any beast was not allowed to be made; concerning this it is written as follows in Moses:

Ye shall not make to you “the likeness of any beast that is on the earth, the likeness of any winged bird that flieth under heaven, the likeness of any thing that creepeth on the earth, the likeness of any fish that is in the waters under the earth” (Deut. iv. 17, 18).

The reason was, that the posterity of Jacob, who, because the representation of the church was with them, were called the sons of Israel, were in externals without an internal, that is, they were for the most part merely natural; therefore if they had made to themselves the likeness of any beast or bird – which signified affections and similar things – they would have made to themselves idols, and worshipped them. This also was the reason why the Egyptians, who knew more of representatives than any other people, made to themselves images of beasts, as of calves, serpents, and many other kinds; yet originally they did this not for purposes of worship, but on account of their signification. Their posterity, however, who from internal became external, consequently merely natural, looked upon those things not as representatives and significatives, but as holy things of the church, and therefore they offered them idolatrous worship. This was the reason why the posterity of Jacob, being altogether external men and consequently idolatrous in heart, were prohibited from making to themselves the likeness of such things.

[23] Thus, for example, the reason why they worshipped calves in Egypt, and afterwards in the wilderness, was, because a calf signified the first affection of the natural man, together with its good of innocence. The nations also everywhere worshipped serpents, because the serpent signified the Sensual, which is the ultimate of the natural man, and its prudence; and so in other cases.

[24] Because beasts signified the various things of the natural man, therefore it was sometimes commanded also, when cities, or regions, were given to the curse, that the beasts also should be slaughtered; and this because they represented the evils and the profanities practised by the men who were given to the curse.

Since all kinds of beasts signified the various things which are in men of the church, therefore laws were made concerning beasts as to those kinds that were to be eaten and those that were not to be eaten (Lev. xi.). Those that were to be eaten signified goods, and those that were not to be eaten evils; for the church of that time was representative, and therefore every thing prescribed for them was representative and significative, especially beasts; concerning which it is thus written in Moses:

“Ye shall distinguish between the clean beast and the unclean, and between the unclean bird and the clean, that ye may not make your souls abominable by beast and bird; and ye shall be holy unto me” (Lev. xx. 25, 26).

sRef Lev@20 @26 S25′ sRef Lev@20 @25 S25′ [25] From these things it may now be seen why sacrifices of beasts of various kinds were permitted, as of lambs, sheep, kids, goats, heifers, oxen, and pigeons and turtle doves, namely, because they signified spiritual things and natural things from a spiritual origin; as lambs innocence, sheep charity, heifers and oxen the affections of the natural man corresponding to those of the spiritual man. For this reason the beasts for the sacrifices were varied according to the reasons for which they were offered; this would not have been done unless each of the sacrifices of beasts had signified such things as pertain to the church.

Since the man of the church at this day can scarcely be induced to believe that beasts and wild beasts, in the Word, signify the affections for good and truth pertaining to the man of the church, and for the reason that it appears strange that anything pertaining to a beast should signify anything pertaining to man, therefore I will adduce additional passages from the Word, by way of confirmation.

sRef Ezek@31 @2 S26′ sRef Ezek@31 @3 S26′ sRef Ezek@31 @13 S26′ sRef Ezek@31 @6 S26′ sRef Ezek@31 @12 S26′ sRef Ezek@31 @10 S26′ sRef Ezek@31 @5 S26′ sRef Ezek@31 @7 S26′ [26] In Ezekiel:

“Say unto the king of Egypt, and unto his multitude, Whom art thou like in thy stature? Behold Asshur, a cedar in Lebanon, fair in branch and a shadowy forest; his stature became higher than all the trees of the field, and his branches were multiplied because of many waters; all the birds of the heavens made their nests in his branches; and under his branches every wild beast of the field brought forth, and in his shade dwelt all great nations; he was fair in his greatness. But because thou art lifted up in stature,” he shall be cut down; “upon his ruin shall dwell every bird of the heavens, and upon his branches shall be every wild beast of the field” (xxxi. 2, 3, 5, 6, sRef Ps@68 @10 S7′ sRef Ps@68 @9 S7′ [7], 10, sRef Gen@7 @3 S12′ sRef Ps@148 @7 S12′ sRef Ps@148 @10 S12′ sRef Gen@7 @1 S12′ sRef Gen@7 @2 S12′ sRef Gen@7 @4 S12′ sRef Gen@7 @7 S12′ sRef Gen@7 @9 S12′ sRef Gen@7 @6 S12′ sRef Gen@7 @8 S12′ sRef Gen@7 @5 S12′ [12], 13).

The king of Egypt, and his multitude, signify the natural man with the scientifics therein; Asshur, the cedar in Lebanon, signifies the Rational, which is formed from scientifics on the one part, and from the influx of spiritual truth on the other. By fair in branch and a shadowy forest is signified intelligence through rational truths by means of scientifics; [27] by stature higher than all the trees of the field is signified elevation even to the interior Rational, which is from the Spiritual; by branches multiplied because of many waters is signified the abundance thereof by means of spiritual truths, which are from the knowledges of truth from the Word. The birds of the heavens, which built their nests in his branches, signify spiritual thoughts in rational things, for the Rational is the medium between the internal-spiritual and the external-natural man; the wild beast of the field which brought forth under his branches signify the affections for scientifics rationally perceived.

[28] The great nations which dwelt in his shade signify the goods of the affections in the natural man; by fair in his greatness is signified intelligence; but by the bird of the heavens, and the wild beast of the field, which shall dwell upon his ruins, in his branches, are signified the falsities of the thoughts, and the evils of the desires, which he had because he was lifted up in stature, that is because he was proud from the love of his own intelligence. That thoughts of truth and the affections thereof are signified by the birds of the heavens and the wild beasts of the field, is evident, for it is also said that great nations dwelt in his shade.

sRef Dan@4 @12 S29′ sRef Dan@4 @15 S29′ sRef Dan@4 @13 S29′ sRef Dan@4 @16 S29′ sRef Dan@4 @11 S29′ sRef Dan@4 @14 S29′ sRef Dan@4 @10 S29′ [29] So in Daniel:

“Behold a tree in the midst of the earth, and the height thereof was great; it reached even to heaven, and the sight thereof unto the end of the earth; the leaf thereof was fair, and the flower thereof much, and in it was food for all; the beast of the field had shadow under it, and the birds of heaven dwelt in its branches; and all flesh was nourished from it. A watcher and holy one came down from heaven, crying aloud, Hew down the tree and cut off its branches; shake off the leaf; scatter the flower; let the beast flee away from under it, and the birds from its branches, but leave the stump of the roots in the earth, and in a band of iron and brass, in the herb of the field; and with the dew of the heavens let it be wet, and let its portion be with the beast in the grass of the earth; they shall change his heart from man’s, and the heart of a beast shall be given to him” (iv. 10-16).

This was the dream of Nebuchadnezzar, king of Babel, and by it is described the establishment of the celestial church, and its increase even to its culmination, and afterwards its destruction on account of its domination even over the holy things of the church, and because it arrogated to itself a right over heaven.

[30] The tree in the midst of the earth signifies that church; the height thereof signifies the extension of perception and thence of wisdom; and its sight unto the end of the earth signifies its extension, even to the ultimates of the church. By the leaf thereof was fair, and the flower thereof much, are signified knowledges of and affections for truth and good, and intelligence thence; by food in it for all is signified celestial nourishment, which is from good, and thence from truths; by the beast of the field which had shadow under it, and the birds of the heavens which dwelt in its branches, are signified affections for good, and thence the thoughts and perceptions of truth; and because these are spiritual food, it is said that all flesh was nourished from it.

[31] But because of domination from the love of self over the holy things of heaven and of the church, over which the Babylonians at length arrogated to themselves a right, the destruction thereof is afterwards described by these words, “A watcher and holy one came down from heaven, crying aloud, Hew down the tree, and cut off its branches; shake off the leaf; scatter the flower; let the beast flee away from under it and the birds from its branches.” For with them the love of self, and haughtiness of mind, increase even until they claim a right over the holy things of the church, and indeed over heaven; and, when this takes place, then every thing pertaining to the church perishes, as well as all perception and cognition of truth and good; for the internal of the mind, where the Spiritual resides, is closed, and the external, where the Natural is, has the dominion, and thus man becomes sensual, until he differs but little from beasts.

sRef Dan@4 @32 S32′ sRef Dan@4 @31 S32′ sRef Dan@4 @30 S32′ [32] The stump of the roots which they should leave in the earth signifies the Word understood as to the letter only, which is only knowledge residing in the memory going forth thence into the speech. The bands of iron and brass signify that the interior truths and goods are closed up and kept bound in ultimates, iron denoting truth in ultimates, and brass good in ultimates, and these, when separated from interior things, are falsities and evils. And since the man of the church is then almost like a beast in understanding and will, for evils of the affections and falsities of the thoughts are dominant, it is said that his portion shall be with the beast in the grass of the earth, and that his heart shall be changed from man’s, and the heart of a beast shall be given to him. That this change and inversion took place because he claimed to himself a right over the holy things of the church, and at length over heaven, is clear from verses 30-32 of the chapter, where the following words occur,

“The king said, Is not this great Babel, which I have built for the house of the kingdom, by the might of my power and for the glory of mine honour? While the word was in the king’s mouth, there fell a voice from the heavens, saying, The kingdom shall pass away from thee, and they shall drive thee from man, and thy dwelling shall be with the beast of the field, they shall make thee to eat the herb as oxen, until thou know that the Most High ruleth in the kingdom of man, and giveth it to whomsoever He will.”

sRef Dan@2 @38 S33′ sRef Dan@2 @37 S33′ [33] That Nebuchadnezzar, as king of Babel, in the beginning signifies the celestial church, and its advancement even to the summit of wisdom, is evident also in Daniel, where the statue seen by him in a dream is treated of. It is said there,

“The God of the heavens hath given into thine hand the sons of man, the beast of the field, and the bird of the heavens, and hath made thee ruler over all; thou art the head” of the statue “which is of gold” (ii. 37, 38).

The head of the statue, which was of gold, signifies the celestial church, which is the chief of all. That church is signified by the king of Babel at first, because the church, which afterwards became Babel or Babylonia, commenced from the worship of the Lord, and from love towards Him, and then zeal to extend and perfect the church by means of the holy goods and truths of heaven prevailed, but this was from a cause as yet hidden, that is, the love of ruling, which, however, only broke out by degrees; but more will be said upon this subject when Babylonia is treated of.

sRef Hos@2 @18 S34′ sRef Hos@2 @19 S34′ [34] In Hosea:

“I will make for them a covenant in that day with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the earth; and the bow, and the sword, and the war, will I break from the earth, and will make them to lie down securely; and I will betroth thee to me for ever” (ii. 18, 19).

These things are said concerning the establishment of a new church by the Lord, which is the subject there treated of. That Jehovah, that is, the Lord, will not then make a covenant with the wild beast of the field, the bird of the heavens, and the creeping thing of the earth, but with men in whom the church will be established, is evident. Those things therefore signify such things as are in man, namely, by the wild beast of the field is signified the affection for the knowledges of truth, by the bird of the heavens, rational thought from what is spiritual, by the creeping thing of the earth, the scientific of the natural man, specifically the scientific of the Sensual. That then he will break the bow and the sword from the earth signifies that he will destroy the falsities that fight against the truths of doctrine; and that there shall be no longer any contention (discidium) between truths and falsities, and between goods and evils, is signified by, “I will betroth thee to me for ever.”

sRef Isa@43 @20 S35′ [35] In Isaiah:

“The wild beast of the field shall honour me, the dragons and the daughters of the owl; because I will give waters in the wilderness, rivers in the desert, to give drink to my people, mine elect” (xliii. 20).

That the wild beast of the field, dragons, and daughters of the owl, are not here meant is evident, for these cannot honour Jehovah. That the men of the church are meant is clear from what follows, for it is said, “to give drink to my people, mine elect”; wherefore, by the wild beast of the field are signified the affections for the knowledges of truth, by dragons, natural ideas, and by the daughters of the owl, sensual affections; for the Sensual is affected with truths, and sees them in darkness, as the owl see objects at night.

[36] And because these things are signified, it is evident that the nations are meant by them, with whom a new church was to be established, for before reformation they were in such obscure affection and natural thought. Giving waters in the wilderness, and rivers in the desert, signifies to impart truths, and thence intelligence, to those who were previously in ignorance, waters denoting truths, rivers, intelligence, and wilderness and desert denoting ignorance; to give drink to the people of Jehovah, and to His elect, signifies to instruct those who are in the truths of faith and in the good of charity; people is said of those who are in the truths of faith, and elect of those who are in the good of charity.

sRef Joel@1 @18 S37′ sRef Joel@1 @20 S37′ sRef Joel@1 @16 S37′ [37] So in Joel:

“Is not the food cut off before our eyes from the house of our God, the gladness and the joy? The beast groaneth, the herds of oxen are perplexed, because there is no pasture for them; also the flocks of sheep are desolate; the beast of the field crieth unto thee, because the rivers of waters are dried up, and the fire hath devoured the dwellings of the wilderness” (i. 16, 18, 20).

These things are said concerning the state of the church, when there are no longer any truths of doctrine and good of life therein. By the food which is cut off from the house of God is signified spiritual nourishment, which is from truths that are from good, the house of God signifying the church. The beast groaneth, the herds of oxen are perplexed, signifies a defect of affections for truth, and thence for knowledges in the natural man, and grief on that account, herds of oxen signifying those things that pertain to the natural man in their whole extent; there being no pasture signifies no instruction.

[38] The flocks of sheep are desolate signifies a defect of the spiritual truth and good which are of faith and charity; the beast of the field crieth unto thee signifies the grief of those who are in natural affection, and thence in the desire for the knowledges of truth and good. The rivers of waters are dried up signifies the truths of doctrine dissipated by natural love. The fire hath devoured the dwellings of the wilderness signifies this love, and thence the destruction of the knowledges of truth; the dwellings of the wilderness denote those things that pertain to the understanding and will of such a man, which otherwise would receive the truths and goods of the church.

sRef Joel@2 @21 S39′ sRef Joel@2 @22 S39′ sRef Joel@2 @23 S39′ [39] In the same:

“Fear [not], O earth, rejoice and be glad, for Jehovah hath done great things; be not afraid, ye beasts of my fields, for the dwelling-places of the wilderness are full of grass, for the tree shall bear its fruit, the fig tree and the vine shall yield their strength; sons of Zion, rejoice and be glad in Jehovah” (ii. 21-23).

These things are said concerning the establishment of the church by the Lord; and by the earth which shall [not] fear, [but] rejoice, and be glad, is signified the church and its delight; its establishment by the Lord is signified by Jehovah’s doing great things; hence by the beasts of His fields are meant those who are in the affections for good and who desire instruction from the Word, beasts denoting those who are in the affections for the good of the natural man, and fields doctrinals from the Word.

[40] By the dwelling-places of the wilderness being full of grass is signified that the knowledges of truth and good shall be with those who did not possess them before; the tree shall yield its fruit signifies the bringing forth of the good of life by means of those knowledges; for a tree signifies the man of the church, specifically a mind imbued with knowledges, and fruit the good of life. The fig tree and the vine shall yield their strength signifies the bringing forth of the effect from natural good and at the same time from spiritual. Because the beasts of the fields, the tree, the fig tree, and the vine, signify such things as are with the man of the church, therefore it is said, “Sons of Zion, rejoice and be glad in Jehovah”; the sons of Zion mean those who are of the celestial church, and to rejoice is said of the delight of good; and to be glad of the pleasantness of truth.

sRef Ezek@38 @19 S41′ sRef Ezek@38 @18 S41′ sRef Ezek@38 @20 S41′ [41] In Ezekiel:

“In that day Gog shall come upon the land of Israel; and then there shall be a great earthquake upon the land of Israel; and before me shall tremble the fishes of the sea, and the bird of the heavens, and the wild beast of the field, and every creeping thing creeping upon the earth, and every man upon the faces of the earth” (xxxviii. 18-20).

Gog signifies external sanctity without internal sanctity, thus those who are in such external sanctity; the earthquake signifies a change of the state of the church. By the fishes of the sea trembling, and the bird of the heavens, the wild beast of the field, the creeping thing of the earth, and every man, is signified that all those things belonging to man, which pertain to the church with him, shall be changed; the fishes of the sea denote scientifics, the birds of the heavens thoughts thence, the wild beasts of the field the affections thence, the creeping thing of the earth the thoughts and affections in the corporeal Sensual, and man denotes all of them collectively from first to last. What purpose would be served by saying that those things shall tremble before Jehovah?

sRef Zech@14 @13 S42′ sRef Zech@14 @14 S42′ sRef Zech@14 @15 S42′ sRef Zech@14 @16 S42′ [42] In Zechariah:

“There shall be in that day a great tumult, Judah shall fight against Jerusalem, and so there shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast which shall be in their camps; afterwards every one that is left shall go up to Jerusalem” (xiv. 13-15).

This is a description of the last state of an old church, and the beginning of a new. The last state of the old church is described by the great tumult, when Judah shall fight against Jerusalem, by which is meant the change which then takes place, and the fighting of the love of evil against the truths of the doctrine of the church. By the plague of the horse, of the mule, of the camel, of the ass, and of every beast, are signified such things as hurt and destroy the church, and the spiritual life of the men of the church; and by the horses, the mules, the camels, and the asses, are signified those things which pertain to their understanding and will, consequently which pertain to their knowledges and affections. But what is signified in detail by a horse, a mule, a camel, and an ass, has been stated elsewhere; it is here merely shown that beast signifies the affection of the natural man, and the plague of beast the injury and destruction of that affection.

sRef Jer@12 @4 S43′ [43] In Jeremiah:

“How long shall the earth (terra) mourn, and the herb of every field wither? On account of the wickedness of them that dwell therein the beasts and the bird are consumed” (xii. 4).

By the earth is meant the church; by the herb of the field is signified the new-born and growing truth of the church; by mourning and withering is signified to perish and be dissipated by lusts (cupiditates); by the beasts and birds which are consumed are signified the affections for good and thence the thoughts of truth; it follows that these will perish on account of the evils in the church, therefore it is also said, On account of the wickedness of them that dwell in the earth.

sRef Isa@18 @6 S44′ [44] In Isaiah:

“They shall be left together the bird of the mountains and the beast of the earth; but the bird shall loathe it, and every beast of the earth shall despise it” (xviii. 6).

These things are said of the land shadowed with wings, which means the church, which, from the obscurity in which it is, lays hold of imaginary things as spiritual truths, and therefore comes into the denial of these from ignorance. By bird and beast are also there signified thoughts of truth and affections for good, as well rational as natural, which are said to loathe and despise it; that birds and every beast will not loathe and despise is evident, but affections for good and thoughts of truth, that is, those that are in these.

sRef Hos@4 @2 S45′ sRef Hos@4 @3 S45′ [45] In Hosea:

“They rob, bloods touch bloods, and every one that dwelleth therein shall pine away, with the wild beast of the field and the bird of the heavens, and even the fishes of the sea shall be gathered up” (iv. 2, 3).

Here also by the wild beast of the field, and the bird of the heavens, and the fishes of the sea, similar things to those above are signified.

sRef Ezek@39 @21 S46′ sRef Ezek@39 @18 S46′ sRef Ezek@39 @17 S46′ sRef Ezek@39 @19 S46′ sRef Ezek@39 @22 S46′ sRef Ezek@39 @20 S46′ [46] In Ezekiel:

“Thou son of man, say to every bird of every wing, and to every wild beast of the field, Assemble and come, gather yourselves from round about to my sacrifice which I sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood; ye shall eat the flesh of the strong, and drink the blood of the princes of the earth; rams, lambs, and kids, and heifers, all fatlings of Bashan; ye shall eat fat to satisfaction, and ye shall drink blood even to drunkenness, of my sacrifice which I sacrifice for you; and ye shall be satisfied at my table with horse, and chariot, with the strong, and every man of war; so will I give my glory among the nations” (xxxix. 17-21).

These things are said concerning the calling of the nations to the church, and concerning the reception by them of the truth of doctrine in the good of love, which is the good of life, and hence concerning their intelligence in spiritual things. Therefore by the bird of every wing, and by every wild beast of the field which shall be gathered together from around to the great sacrifice upon the mountains of Israel, are meant all in whatever state they may be as to the perception of truth and as to the affection for good. By the bird of every wing are meant all those who are in any kind of perception of truth, and by every wild beast of the field, all those who are in any kind of affection for good.

[47] By gathering together from round about signifies those from every side who are without the church; by the great sacrifice is signified the worship of the Lord from faith and love, for the sacrifices in general represented this; and by the mountains of Israel are signified the goods of spiritual love. By eating flesh and drinking blood is signified to appropriate to themselves the good of love, and the truth of that good; by eating the flesh of the strong and drinking the blood of the princes of the earth is signified that appropriation, the strong (or oxen) denoting the affections of the natural man, and the princes of the earth denoting the principal truths of the church.

Rams, lambs, kids, heifers, fatlings of Bashan, signify all things that pertain to innocence, love, charity, and good, fatlings of Bashan denoting the goods of the natural man from a spiritual origin.

[48] It is therefore evident that by eating flesh to satisfaction, and drinking blood to drunkenness, is signified that they shall be filled with every good of love and truth of faith. By being satisfied at the table of the Lord with horse, and with chariot, with the strong, and every man of war, is signified to be instructed to the full from the Word; by the horse is signified the understanding of truth, by chariot the doctrine of truth, by the strong and the man of war the truth of good fighting against the falsity of evil, and destroying it. Because these things are said concerning the calling together of the nations to the church of the Lord, it is therefore said, “So will I give my glory among the nations,” glory signifying Divine Truth in light.

sRef Isa@56 @9 S49′ sRef Isa@56 @8 S49′ [49] That these things are signified by the bird of every wing and by the beast of the field, is evident from the passages hitherto explained, and also from this one in Isaiah:

“The saying of the Lord Jehovih, who gathereth the outcasts of Israel; yet will I gather these to his gathered ones; every wild beast of my fields, come ye to eat, every wild beast in the forest” (lvi. 8, 9).

The outcasts of Israel, whom the Lord will gather, signify all those in the church who are in truths from good and separated from those therein who are in falsities from evil. These are also meant by the wild beasts of the fields of the Lord Jehovih, for fields signify the church as to the implantation of the truth of doctrine; but the nations who are without the church are signified by the wild beast in the forest, the forest signifies the natural and sensual man, and the wild beast his knowledge (scientia), and thence obscure intelligence. That the wild beast of the field and the wild beast in the forest signify such things is evident, for it is said, “Come ye every wild beast of my fields, and every wild beast in the forest, to eat”; to eat signifies instruction and appropriation.

[50] Since most things in the Word have an opposite sense also, so likewise have “beast” and “wild beast,” in which sense beasts signify evil affections, which are the desires of adulterating and destroying the goods of the church, and wild beasts signify the desires of falsifying, and so of destroying the truths of the church; in this sense beasts and wild beasts are named in the following places.

sRef Ezek@34 @28 S51′ sRef Ezek@34 @23 S51′ sRef Ezek@34 @25 S51′ [51] In Ezekiel:

“I will raise up over them one shepherd, who shall feed them, my servant David, he shall be to them for a shepherd. Then I will make with them a covenant of peace, and I will cause the evil wild beast to cease out of the land, in order that they may dwell confidently in the wilderness, and sleep in the forests. They shall be no more a prey to the nations, and the wild beast of the earth shall not devour them, but they shall dwell confidently, none making them afraid” (xxxiv. 23, 25, 28).

These things are said concerning the coming of the Lord, and concerning the blessed state of heaven, and of those of the church who shall come into the new heaven. By the servant David, the shepherd whom Jehovah will raise up, is meant the Lord, who is called servant from serving and ministering, that is, from performing uses, as may be seen above (n. 409:6). By making with them a covenant of peace is signified conjunction with the Lord by means of Divine things proceeding from Him, which are the goods of love and the truths of doctrine from the Word, thus by means of the Word. By causing the evil wild beast to cease out of the land is signified that evil desires and lusts (concupiscentiae) shall no more assail and destroy them.

[52] By dwelling confidently in the wilderness, and sleeping in the forests, is signified that they shall be safe from the infestation of those things, although they are in them and among them, the wilderness and the forest denoting where such things and such persons are. The meaning here is similar to that in Isaiah xi. 7-9. Since the desires for evil and falsity destroy the man of the church, therefore it is said, they shall no more be a prey to the nations, and the evil wild beast shall not devour them; for by the nations are signified desires for evil, and by the wild beasts of the earth desires for falsity.

sRef Jer@12 @8 S53′ sRef Jer@12 @9 S53′ sRef Jer@12 @10 S53′ [53] In Jeremiah:

“Mine heritage is become as a lion in the forest, she uttered her voice against me, therefore I have hated her; the bird Zabuah is mine heritage, around it the bird; gather together every wild beast of the field, come ye to devour, many shepherds have destroyed my vineyard” (xii. 8-10).

These things are said concerning the vastation of the church by the falsities of evil. By heritage is signified the church; by the lion out of the forest which uttered his voice against God is signified the falsity of evil in its whole extent. The bird Zabuah signifies reasonings from falsities; the wild beast of the field which shall be gathered together to eat signifies the desires which seek to destroy the truths of the church by falsities; and because the church which is so destroyed is meant, therefore it is said, “Many shepherds have destroyed my vineyard,” a vineyard denoting the spiritual church, or the church as to the affection for truth; and because the vineyard signifies the church, it follows that the wild beast of the field signifies the desire of falsifying and so of destroying the truths of the church.

sRef Isa@35 @9 S54′ [54] In Isaiah:

“No lion shall be there, nor shall any ravenous wild beast go up thereon, it shall not be found there” (xxxv. 9).

Here the coming of the Lord, and His kingdom in the heavens and on the earth are treated of; and the lion and ravenous wild beast signify things similar to those above. That a wild beast is not here meant by wild beast, every one can see.

sRef Hos@13 @8 S55′ [55] In Hosea:

“I will meet them as a bear that is bereaved, and I will rend the caul of their heart, and I will consume them as a fierce lion; the wild beast of the field shall tear them” (xiii. 8);

here also by the lion and the wild beast of the field things similar to those above are signified.

sRef Zeph@2 @13 S56′ sRef Zeph@2 @15 S56′ sRef Zeph@2 @14 S56′ [56] In Zephaniah:

Jehovah “will stretch out his hand over the north, and will destroy Asshur, and will make Nineveh a waste, a dry place, like a wilderness; and the flocks shall rest in the midst thereof, every wild beast of the nation; the cormorant and the bittern shall lodge nightly in the pomegranates thereof; a voice shall sing in the window; a drought in the threshold, because the cedar thereof shall be stripped bare. Such is the rejoicing city that dwelleth securely, saying in her heart, I and none beside me; how is she become a waste, a place for the wild beasts to lie down in, every one that passeth over her hisseth, and moveth his hand” (ii. 13, 14, sRef Ps@36 @6 S15′ [15]).

Thus is described the vastation of the church by falsities of doctrine that are from [man’s] own intelligence. By the north over which Jehovah will stretch out His hand is signified the church which is in falsities; by Asshur which Jehovah will destroy are signified reasonings from falsities; by Nineveh which He shall make a waste, a dry place like a wilderness, are signified falsities of doctrine. The flocks, the wild beast of the nation, the cormorant, and the bittern, signify affections for falsity, and falsities themselves interior and exterior.

[57] The pomegranates in which they shall rest signify falsified knowledges of truth from the Word. The voice in the window signifies the preaching of falsity, a drought in the threshold signifies the total desolation of truth; the cedar which is stripped bare signifies the Rational destroyed. The rejoicing city that dwelleth securely signifies the doctrine of falsity, with which they are delighted, and in which they rest; saying in her heart, I and none beside me, signifies the pride of [man’s] own intelligence. By a place for the wild beast to lie down in is signified the state of the church vastated as to truths; by every one that passeth over it shall hiss and move his hand is signified the contempt and rejection thereof by those who are in the truths and goods of doctrine.

sRef Lev@26 @6 S58′ [58] In Moses:

“I will give peace in the land, so that ye shall lie down securely, and none shall make you afraid, and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through your land” (Lev. xxvi. 6).

By peace in the land so that they shall lie down securely and none make them afraid is signified protection from trust in the Lord against the invasion of falsity into the church. To cause the evil wild beast to cease out of the land signifies to be free from the affection and desire for falsity; and by the sword which shall not pass through the land is signified that falsity shall no longer destroy the truth.

sRef Ex@23 @29 S59′ sRef Ex@23 @28 S59′ sRef Ex@23 @30 S59′ [59] Again:

“I will send the hornet before thee, and it shall drive out the Hivite, the Canaanite, the Hittite before thee; I will not drive him out from before thee in one year, lest perchance the land become a desert, and the wild beast of the field multiply upon thee; by little and little will I drive him out from before thee, until thou be fruitful, and inherit the land” (Exod. xxiii. 28-30).

I will send the hornet before thee signifies the dread of those who are in falsities from evil; and it shall drive out the Hivite, the Canaanite, and the Hittite, signifies the flight of the falsities that are from evils. I will not drive him out from before thee in one year signifies that they shall [not] be put to flight or removed hastily; lest perchance the land be desolate signifies deficiency in such case and little of spiritual life; and the wild beast of the field be multiplied upon thee signifies the flowing-in of falsities from the delights of the loves of self and of the world. Little and little I will drive him out from before thee signifies removal by degrees, according to order; until thou become fruitful signifies according to the increase of good; and inherit the land signifies when a man is in good and regenerated. But these things may be seen further explained in the Arcana Coelestia (n. 9331-9338).

sRef Deut@7 @22 S60′ [60] Similar things are signified by these words in Moses:

“Jehovah God will drive the nations before thee by little and little, thou mayest not [destroy] them at once, lest the wild beast of the field be multiplied against thee” (Deut. vii. 22).

The nations driven out and to be driven out of the land of Canaan by the sons of Israel signify evils and falsities of every kind; the land of Canaan signifies the church, and the sons of Israel, the men of the church; therefore by the wild beast of the field, which would be multiplied against them, are signified the desires for falsity from evil. For the man who is reformed and regenerated, is reformed and regenerated by little and little until the church is established in him; he is conceived anew, born and educated, and this takes place in the measure that the evils and the falsities thence which are in him by heredity and from birth are removed, which is not effected in a moment, but throughout the important journey of life. It is evident from these things what is signified in the spiritual sense by the nations not being driven out in one year, but by little and little, “lest the wild beast of the field be multiplied against thee.” For if evils and falsities thence were removed all at once, man would then have scarcely any life, because his life, into which he is born, is a life of evil, and of falsity thence from lusts, which so far as goods and truths enter are removed, for the former are removed by means of the latter.

sRef Jer@34 @20 S61′ sRef Hos@2 @12 S61′ sRef Ezek@32 @4 S61′ sRef Ezek@29 @5 S61′ sRef Ps@80 @13 S61′ sRef Ezek@39 @4 S61′ sRef Ps@79 @2 S61′ sRef Jer@16 @4 S61′ sRef Ezek@34 @5 S61′ sRef Ezek@34 @8 S61′ sRef Ezek@33 @27 S61′ sRef Ezek@5 @17 S61′ [61] Since wild beasts, in the [opposite] spiritual sense, signify desires for falsity from evil, and birds thoughts and reasonings from these, and since the man of the church spiritually perishes through these, therefore everywhere in the Word, where the vastation of the church is treated of, it is said that they shall be given to the wild beasts and the birds to be eaten, as in the following places.

In David:

“The boar in the wood treadeth under foot” the vine, “and the wild, beast of the fields feeds upon it” (Psalm lxxx. 13).

In Hosea:

“I will lay waste her vine and her fig tree, and I will make them a forest, and the wild beast of the field shall devour them” (ii. 12).

In Ezekiel:

“I will send upon you famine, and the evil wild beast, and they shall bereave thee” (v. 17).

These things are said of Jerusalem, by which is meant the church.

In the same:

“I will give him to the wild beast to be devoured” (xxxiii. 27).

Again:

“The sheep are scattered without a shepherd, and are for food to every wild beast of the field” (xxxiv. 5, 8).

Again:

“To the wild beast of the earth, and to the bird of the heavens, have I given thee for food” (xxix. 5).

Again:

“I will cast thee forth upon the faces of the field, and I will cause every bird of the heavens to dwell upon thee, and I will satisfy the wild beast of all the earth with thee” (xxxii. 4).

In Jeremiah:

“Their carcase shall be for food to the bird of the heavens, and to the beast of the earth” (xvi. 4; xix. 7; xxxiv. 20).

In Ezekiel:

“To the swift bird of every wing, and to the wild beast of the field, have I given thee for food” (xxxix. 4).

In David:

“They have given the dead body of thy servants to the bird of the heavens, the flesh of thy saints to the wild beast of the earth” (Psalm lxxix. 2).

In Jeremiah:

“I will visit upon them in four kinds; with the sword to kill, and with dogs to drag about, and with the birds of the heavens and the beasts of the earth to devour and to destroy” (xv. 3).

sRef Jer@15 @3 S62′ [62] In these passages wild beasts and birds signify falsities arising from the desire for evil, and from reasonings; and because the nations in the land of Canaan signified the evils and falsities of religion and of worship, therefore the sons of Jacob used not to bury the dead bodies of the peoples whom they slew in war, but left them to be devoured by the birds and wild beasts. This was not from the Divine command, but from the inborn cruelty of that people, thus it was from permission, in order that such things might be represented.

sRef Ps@74 @18 S63′ sRef Ps@74 @19 S63′ [63] In David:

“The enemy hath reproached Jehovah, and the foolish people hath despised thy name; give not the soul of thy turtle dove to the beast; forget not the life of thy poor for ever” (Psalm lxxiv. 18, 19).

By the enemy who reproached Jehovah is signified hell and thence evil; by the foolish people who despised His name are signified falsities, which are opposed to the truths of doctrine, people denoting those who are in truths, and, in the opposite sense, those who are in falsities, these being the foolish people, and the name of Jehovah signifying every truth of doctrine and of the church. Give not the soul of thy turtle dove to the beast signifies not to give spiritual good to those who are in desires for evil; the life of the poor signifies spiritual life oppressed by evils and falsities.

sRef Hab@2 @17 S64′ [64] So in Habakkuk:

“The violence of Lebanon hath covered thee, and the spoil of the beasts will dismay them, by reason of the bloods of men, and the violence of the land, of the city, and of all that dwell therein” (ii. 17).

The violence of Lebanon signifies opposition to the truths perceived by the rational man from the Word, for Lebanon signifies the church as to the perception of truth from the rational man; by the spoil of the beasts which will dismay them is signified the destruction of truths by desires for evil. By bloods is signified the violence done to the truths of the Word by evils; and by the violence of the earth, of the city, and of all that dwell therein, is signified opposition to the truths and goods of the church and to its doctrine from the Word by falsities.

sRef Deut@32 @24 S65′ [65] In Moses:

“I will send into them the tooth of beasts, with the poison of the creeping things of the earth” (Deut. xxxii. 24).

The tooth of beasts signifies the Sensual as to the desires for evil, for tooth corresponds to the ultimate of the life of man, which is the Sensual. The poison of the creeping things of the earth signifies the falsities thence, which cunningly pervert truths by means of the fallacies of the sensual man.

sRef Ezek@8 @10 S66′ [66] In Ezekiel:

“When I entered and saw, behold every effigy of creeping thing and beast, an abomination, and all the idols of the house of Israel, depicted upon the wall round about” (viii. 10).

These and many other things shown to the prophet signify the dreadful desires and falsities in which the Israelites were, because they were altogether in externals and not at all in internals; and those who were such turned all representatives into idolatries; hence their idolatries and also those of many other nations. And then beasts and creeping things whose images they made for themselves because they signified affections for good and for prudence, became representatives of the desires for evil and falsity. For so does it come to pass when the natural man separated from the spiritual looks upon holy things; therefore they are called the idols of the house of Israel. The wall round about upon which they were seen depicted signifies the interiors everywhere in the natural man, for by the roof is signified the inmost, by the floor or pavement the ultimate, by the walls the interiors, and by the house the man himself, as to the things pertaining to his mind. The natural man is interior and exterior. And the interior-Natural is where the filthy things of man reside; the exterior does not make them known, but makes a pretence of what is good, just, and sincere.

sRef Isa@46 @1 S67′ [67] As wild beasts and beasts signified the goods of the understanding and the goods of the will, which belong to the affections and as the ancients who knew correspondences made representative and significative figures of these which were not worshipped at first, but which their posterity, who from internal became merely external, worshipped as in themselves divine things, therefore wild beasts and beasts were made idols, as is plain in Isaiah:

“Bel bowed down, Nebo stooped, their idols are to the wild beast and to the beast” (xlvi. 1).

In the prophecy of Isaiah we read of “the beasts of the south” (xxx. 6, and following verses), by which are signified adulterations of good and falsifications of truth, whence arise evils and falsities of every kind with those of the church who are only in externals; they are called the beasts of the south because they are with those who have the Word, from which they can be in the light of truth, which is the south.

sRef Dan@7 @6 S68′ sRef Dan@7 @3 S68′ sRef Dan@7 @2 S68′ sRef Dan@7 @4 S68′ sRef Dan@7 @5 S68′ sRef Dan@7 @7 S68′ [68] In Daniel:

“I saw in vision, when it was night, four beasts coming up out of the sea; the first was like a lion, but had the wings of an eagle; the second was like a bear; the third like a leopard, which had four wings; and the fourth was terrible and formidable” (vii. 2-7).

By the beast out of the sea is there signified the love of dominion, which the holy things of the Word and the church are made to serve as means; and the four beasts signify its successive increase, wherefore the last beast is called formidable and terrible. But these things may be seen in part explained above (n. 316:15, 556:5).

[69] Almost similar things are signified in the Apocalypse by “the beast coming up out of the sea” (xiii. 1-10); by “the beast coming up out of the earth” (xiii. 11-18); by “the scarlet beast” (xvii. 3); by “the beast of the abyss” (xvii. 8). A further account is given of these beasts in chaps. xix. 19, 20, and xx. 10. But what desires for evil and falsity are signified by each beast in particular, will be seen below, where those beasts are treated of.

sRef Mark@1 @12 S70′ sRef Mark@1 @13 S70′ [70] From these considerations it may now be evident what is meant by these words in Mark:

“The Spirit urging” Jesus “caused him to go into the wilderness, and he was in the wilderness forty days, and he was with the beasts, and angels ministered unto him” (i. 12, 13).

By the Lord’s being in the wilderness forty days was represented the duration of all temptations, and those of the cruellest kind, which He above all in the whole world underwent and sustained. For forty days signify the entire period and duration of temptations, that is to say, He was not tempted then only, but from childhood even to the last of His life in the world, His last temptation being that in Gethsemane; for by temptations the Lord subjugated all the hells, and also glorified His Human. But concerning the Lord’s temptations see the Doctrine of the New Jerusalem (n. 302). And because temptations arise through evil spirits and genii who are from hell, thus through the hells, whence evils and falsities and their desires and lusts arise, therefore the beasts in this place, with which the Lord was, do not mean beasts, but the hells and the evils arising therefrom; and by the angels who ministered unto Him are not meant angels, but Divine truths, by means of which, from His own power, He conquered and subjugated the hells. That angels in the Word signify Divine truths may be seen above (n. 130, 200, 302, 593).

sRef Rev@11 @7 S0′ 651. And shall overcome them, and kill them.- That this signifies the destruction thence of all the good and truth of the church, is evident from the signification of overcome and killing the two witnesses, as denoting to destroy those things which the two witnesses signify, which are the good of love and of charity, and the truth of doctrine and of faith. That the affections of the natural man separated from the affections of the spiritual man, which are evil desires of every kind arising from infernal loves, will destroy those things, is signified by the beast coming up out of the abyss; that it was predicted that this will come to pass at the end of the church, when the Last Judgment takes place, has been stated above. To kill, in the Word, signifies to kill spiritually, which is here to destroy the good of love and truth of doctrine, as may be seen above (n. 315).

sRef Rev@11 @8 S0′ 652. And their bodies [are] upon the street of the great city.- That this signifies their extinction by evils and falsities of doctrine, is evident from the signification of bodies, as denoting that the good of love and the truth of doctrine, signified by the two witnesses, were extinguished; for to be killed signifies to be extinguished, in this case spiritually, because with those who have altogether destroyed those things in themselves. Similarly it is said concerning the Lord that He is slain and dead, which signifies that the Divine proceeding from Him, which is the Divine Good and Divine Truth, is rejected; thus the Lord, with those by whom it is rejected, is slain and dead, as may be seen above (n. 83); and from the signification of the street of the great city, as denoting the truth and good of doctrine, and, in the opposite sense, the falsity and evil of doctrine. For by street is signified, in a good sense, truth leading and, in the opposite sense, falsity leading, of which we shall speak presently, and by city is signified doctrine, concerning which see above (n. 223). It is said “the great city,” because great is said of good, and, in the opposite sense, of evil; and many is said of truth, and, in the opposite sense, of falsity, as may be seen above (n. 223, [336], 337). From these things it is now evident that by the bodies of the two witnesses upon the street of the great city is signified the extinction of the good of love and of charity, and of the truth of doctrine and of faith, by falsities and evils of doctrine. Because evils and falsities of doctrine are signified, these words follow, “which great city is spiritually called Sodom and Egypt,” and by Sodom are signified evils of the love, and by Egypt falsities thence, each of these pertaining to doctrine, which destroy the church at its end, concerning which we shall speak further in the articles that follow.

[2] The reason why street signifies the truth of doctrine, and, in the opposite sense, its falsity, is, that way in the spiritual sense signifies truth leading to good, and, in the opposite sense, falsity leading to evil, as may be seen above (n. 97); and streets are ways in a city. And because city signifies doctrine, therefore by street is signified the truth and falsity of doctrine. In the spiritual world also there are cities, and streets in them as in the cities of the world; and the quality of every one as to the affection for truth and thence intelligence is known merely from the places where they dwell, and also from the streets in which they walk. Those who are in a clear perception of truth dwell in the southern quarter of the city, and also walk there; those who are in a clear affection for the good of love dwell in the eastern quarter, and also walk there; those who are in an obscure affection for the good of love dwell in the western quarter, and also walk there; and those who are in an obscure perception of truth dwell in the northern quarter, and also walk there; but it is the contrary in the cities where those have their abode who are in the persuasion of falsity from evil. From these things it is evident whence it is that street signifies truth or falsity leading.

sRef Jer@5 @1 S3′ [3] That such things are signified by streets is evident from the following passages.

In Jeremiah:

“Run ye through the streets of Jerusalem, and see, I pray, and know, and seek in the broad places thereof, if ye can find a man that doeth judgment, seeking truth; then will I pardon her” (v. 1).

Since the streets in Jerusalem, and the broad places thereof, signify truths of doctrine, according to the states of the affection and perception of those who are of the church, and as by Jerusalem is signified the church as to doctrine, therefore it is said, “Run ye through the streets of Jerusalem, and see and know, and seek in the broad places thereof.” And since judgment is said of truths, because all judgment is effected from laws and precepts, which are truths, and because by truth is signified the truth of doctrine and of faith, therefore it is said, “If ye can find a man that doeth judgment and that seeketh truth.” The broad places specifically signify the corners of the city, thus the quarters where they dwell; and because every one dwells in the cities in the spiritual world according to clear and obscure affection for good and perception of truth, therefore by broad places are signified truths and goods according to every one’s affection and perception.

sRef Isa@59 @14 S4′ [4] In Isaiah:

“Judgment hath been driven back, and justice stood afar off; for truth hath stumbled in the street, and rectitude cannot enter” (lix. 14).

By judgment and justice, in the Word, are signified truth and good; that these are no longer is signified by judgment being driven back and justice standing afar off, that they wandered from the truths of doctrine, and that thence there was no truth in the life, which is good of life, is signified by, truth hath stumbled in the street, and rectitude cannot enter. For all of the good of life is procured by means of truths of doctrine, as man learns from these how he ought to live. Because street signifies where truth leads, therefore it is said, truth hath stumbled in the street.

sRef Nahum@2 @4 S5′ [5] In Nahum:

The chariots raged in the streets, they ran in the broad places (ii. 4).

Because chariots signify doctrinals of truth, and streets and broad places, according to every one’s affection and perception, as above, therefore it is said, “The chariots raged in the streets, they ran in the broad places”; to rage signifies, to call falsities truths, and to run signifies to wander.

sRef Judg@5 @6 S6′ sRef Judg@5 @7 S6′ [6] In the book of Judges:

“In the days of Jael the ways ceased, they that go in paths went crooked ways, they ceased, the broad places in Israel ceased” (v. 6, 7).

These words are in the song of Deborah and Barak, in which the desolation of truth in the church is treated of, and afterwards its restitution; the desolation is described by the words, “The ways ceased, they that go in paths went crooked ways, the broad places in Israel ceased.” Ways and paths have a similar signification to streets and broad places, namely, truths of doctrine leading; and to go crooked ways signifies wandering from truths.

sRef Isa@24 @11 S7′ sRef Isa@24 @10 S7′ [7] In Isaiah:

“The city of emptiness shall be broken down, every house shall be shut that no one may enter; there shall be a cry over wine in the streets, all joy shall be mingled together; the gladness of the earth shall be banished” (xxiv. 10, 11).

By the city of emptiness is signified doctrine in which there is no truth but falsity; by house is signified good of the will and thence of the life. It is therefore evident what is signified by the city of emptiness shall be broken down, every house shall be shut that no one may enter. By a cry over wine in the streets is signified lamentation on account of the defect of truth and of the intermingling of it with falsity, wine signifying the truth of the church from the Word; therefore it is said, “in the streets,” because a street also signifies truth, and where truth is sought. Joy and gladness are named, because joy is said of delight from the affection for good, and gladness of the delight from the affection for truth; that those delights will cease is signified by, all joy shall be mingled together, the gladness of the earth shall be banished, earth denoting the church.

sRef Jer@49 @25 S8′ sRef Jer@49 @26 S8′ [8] Again in Jeremiah:

“How is the city of glory [not] forsaken, the city of my joy wherefore the young men shall fall in the streets, and all the men of war shall be cut off” (xlix. 25, 26; l. 30.).

The city of glory signifies the doctrine of Divine Truth, and the city of joy signifies delight from affection for good and truth therein; by the young men are signified those that have become intelligent through truths and that the understanding of truth would perish is signified by, the young men shall fall in the streets. By the men of war are signified truths combating against falsities; and that there would be no defence of truth against falsities is signified by, all the men of war shall be cut off.

sRef Ezek@11 @6 S9′ [9] Again in Ezekiel:

“Ye have multiplied your slain in this city, so that you have filled the streets thereof with the slain” (xi. 6).

The slain, in the Word, mean those who perish by falsities, for the sword with which they are slain signifies falsity destroying truth; the city signifies here, as above, the doctrine of truth; the signification of the slain in the city is therefore evident. By filling the streets with the slain is signified the devastation of truth by falsities.

sRef Lam@4 @8 S10′ sRef Lam@4 @5 S10′ sRef Lam@4 @18 S10′ sRef Lam@4 @14 S10′ [10] In Lamentations:

“They that did eat delicacies are devastated in the streets; and they that were brought up in crimson (purpura) have embraced dunghills. The form” of the Nazarites “is darker than blackness, they are not known in the streets. They have wandered as blind men in the streets, they are polluted with blood. They have hunted our steps so that we cannot go in the streets” (iv. 5, 8, 14, 18).

Streets here also signify truths of doctrine leading to the good of life, or truths according to which the life is to be formed. This treats of the church where the Word is, and its devastation as to truths; therefore they that did eat delicacies are devastated in the streets signifies that those who have imbibed genuine truths from the Word have no longer any truths, delicacies denoting genuine truths from the Word. By they that were brought up in crimson have embraced dunghills is signified that those who received genuine goods from the Word have nothing but falsities of evil, crimson denoting the genuine good of the Word, specifically the celestial love for truth, and dunghills signifying falsities of evil. By the form of the Nazarites is darker than blackness, they are not known in the streets, is signified that Divine Truth is in such obscurity that it does not appear to any one; for the Nazarites represented the Lord as to Divine Truth, therefore they signify Divine Truth from the Lord. By they wandered as blind men in the streets, they are polluted with blood, is signified that the truths of the Word are no more seen, because they are falsified, the blind signifying those who do not see truths. By they have hunted our steps, so that we cannot go in the streets, is signified to lead astray, so that it is not known how to live, to hunt the steps denoting to lead astray by means of falsities, and to go denoting to live, therefore to go in the streets signifies to live according to truths.

sRef Zeph@3 @6 S11′ [11] In Zephaniah:

“I will cut off the nations; their corners shall be devastated; I will lay waste their streets, that none shall pass through; their cities shall be devastated, that there shall be no man (vir), and no inhabitant” (iii. 6).

The nations which shall be cut off signify the goods of the church; the corners which shall be devastated signify its truths and goods in their whole compass; that these are signified by corners, may be seen above (n. 417). The streets which shall be desolate, that no one shall pass through, signify truths of doctrine; for the cities which shall be devastated, that there shall be no man and no inhabitant, signify doctrinals, while man and inhabitants, in the spiritual sense of the Word, mean all who are in truths and in goods, thus, in an abstract sense, truths and goods.

sRef Zech@8 @4 S12′ sRef Zech@8 @3 S12′ sRef Zech@8 @5 S12′ [12] In Zechariah:

“I will return to Zion, and I will dwell in the midst of Jerusalem, whence Jerusalem, shall be called the city of truth; old men and women shall yet dwell in the streets of Jerusalem, and the streets shall be full of boys and girls playing in the streets thereof” (viii. 3-5).

These things are said concerning the coming of the Lord, and concerning a new church to be established by Him. Zion means the church as to the good of love, and Jerusalem the church as to the truths of doctrine, therefore Jerusalem is called the city of truth. By the old men and women who shall dwell in the streets of Jerusalem are meant those that are intelligent and wise by means of truths of doctrine; by the boys and girls playing in the streets, with whom the streets of the city shall be filled, are signified affections for truth and good and their delights, in which those shall abound who live in truths of doctrine.

sRef Jer@11 @13 S13′ [13] In Jeremiah:

“According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to shame, altars to burn incense to Baal” (xi. 13).

According to the number of thy cities were thy gods, O Judah, signifies that there were as many falsities as doctrinals, cities denoting doctrinals, and gods the falsities of religion. According to the number of the streets of Jerusalem have ye set up altars to shame, signifies as many kinds of worship as falsities of doctrine, streets here signifying falsities of doctrine, and altars worship. Worship from falsities is here understood, because by altars are meant altars of incense, for it is said, altars to burn incense to Baal, for incense signifies spiritual good, which, in its essence, is truth from good, and in the opposite sense, falsity from evil. That incense and altar signify these things may be seen above (n. 324, 491, 492, 567).

sRef Jer@7 @17 S14′ sRef Jer@7 @18 S14′ sRef Jer@7 @34 S14′ [14] In the same:

“Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? the sons gather wood, and the fathers kindle the fire, the women knead the mass to make cakes to the queen of the heavens, at the same time to pour out drink-offerings to other gods; I will cause to cease in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness” (vii. 17, 18, 34).

The signification of these words in the spiritual sense may be seen fully explained above (n. 555:17); and that the cities of Judah signify the doctrinals of the church, and the streets of Jerusalem the truths of its doctrine.

sRef Jer@44 @9 S15′ [15] Again:

“Have ye forgotten the evils which they did in the land of Judah and in the streets of Jerusalem?” (xliv. 9).

The land of Judah signifies the church as to good, here as to evil; and the streets of Jerusalem signify the truths of doctrine, here the falsities of its doctrine.

sRef Ezek@26 @12 S16′ sRef Ezek@26 @11 S16′ [16] In Ezekiel:

“With the hoofs of his horses shall” Nebuchadnezzar, king of Babel, “tread down all thy streets; he shall slay thy people with the sword, and he shall bring down the statues of strength to the earth; they shall plunder thy wealth” (xxvi 11, 12).

Nebuchadnezzar, king of Babel, signifies the profanation of truth and its consequent destruction. With the hoofs of his horses he shall tread down all thy streets signifies that he will destroy all the truths of the church by the fallacies of the sensual man; he will slay the people with the sword signifies that he will destroy truths by falsities; that so also he will destroy all worship from truths, is signified by, he shall bring down the statues of strength to the earth, for statues signify holy worship from truths, and because all power belongs to truth from good, they are called statues of strength; that knowledges of truth also would be destroyed is signified by, they shall plunder thy wealth. That wealth and riches denote knowledges of truth may be seen (n. 236).

sRef Ezek@16 @31 S17′ sRef Ezek@16 @25 S17′ sRef Ezek@16 @24 S17′ [17] In the same:

“Thou hast built thee a lofty place, and thou hast made thee a high place in every street; upon every head of the way thou hast made thee thy lofty place, and thou hast made thy beauty abominable” (xvi. 24, 25, 31).

High and lofty places, with the ancients, signified heaven, whence came the rite of sacrificing upon high mountains, and instead of these upon lofty structures, therefore worship from evils and falsities of doctrine is signified by making a lofty and high place in every street, and upon every head of the way. And because that worship became idolatrous, it is said that they made their beauty abominable; by beauty is meant truth and intelligence thence, for every one in the spiritual world is beautiful according to truths from good, and intelligence thence.

sRef Amos@5 @16 S18′ [18] In Amos:

“In all the streets shall be wailing and in all the broad places they shall say, Alas, alas! and they shall call the husbandman to mourning” (v. 16).

In all the streets mourning, and in all the broad places they shall say, Alas, alas! signifies grief on account of truth and good everywhere devastated; and they shall call the husbandman to mourning signifies the grief of the men of the church on account thereof, husbandman signifies the man of the church, because a field signifies the church as to the implantation of truth.

sRef Ps@144 @14 S19′ sRef Ps@144 @13 S19′ [19] Again in David:

“Our garners are full, yielding from food to food, our flocks are thousands and ten thousands in our streets; our oxen are laden, no breach or fleeing away, or outcry in our broad places” (Psalm cxliv. 13, 14).

The garners full of food signify doctrinals from the Word, thus the Word where are all the truths of doctrine from which are instruction and spiritual nourishment. By the flocks being thousands and ten thousands in the streets are signified spiritual goods and truths; by thousands of flocks goods, and by ten thousands truths; by oxen laden are signified natural goods and their affections; by no breach is signified their coherence. By none fleeing away is signified no loss of any; by no outcry in the broad places is signified no lamentation anywhere over the want of them.

sRef Job@5 @10 S20′ [20] In Job:

God “who giveth rain upon the faces of the earth, and who sendeth waters upon the faces of the streets” (v. 10).

To give rain upon the faces of the earth signifies the influx of Divine Truth into all things with those who are of the church; and to send waters upon the faces of the streets signifies the Divine influx into truths of doctrine in order to render man spiritual by means of them.

sRef Isa@15 @3 S21′ [21] In Isaiah:

“In her streets they have girded themselves with sackcloth, upon her roofs and in her streets he shall howl, going down into weeping” (xv. 3).

The things are said of the city of Ar in the land of Moab, by which is signified the doctrine of those who are in truths from the natural man; grief over the falsities of their doctrine, from primaries to ultimates, is signified by girding on sackcloth, and by howling upon the roofs and in the streets, roofs denoting interior things, and streets exterior things with them.

sRef Dan@9 @25 S22′ sRef Jer@48 @38 S22′ [22] In Jeremiah:

“Upon all the roofs of Moab, and in the streets thereof, a general lamentation” (xlviii. 38).

Similar things are here signified as by those above.

In Daniel:

“Know and perceive from the going forth of the word even to restoring and building of Jerusalem, unto Messiah the Prince, [seven weeks]; after sixty and two weeks the street and ditch shall be restored and built, but in straitness of times” (ix. 25).

He who is not acquainted with the spiritual sense of the Word may suppose that by Jerusalem is here signified Jerusalem, and that this is to be restored and built; also that by the street and ditch, of which it is likewise said that it shall be restored and built, is understood the street and ditch of that city. But by Jerusalem is meant the church which will be established by the Lord, and by the street and ditch is meant the truth of doctrine; by street truth, and by ditch doctrine. This is not the place to explain the signification of the number of weeks.

sRef Rev@22 @2 S23′ sRef Rev@22 @1 S23′ [23] From these considerations it is now evident that the signification of the street of the New Jerusalem in the following passages in the Apocalypse is similar:

“The twelve gates were twelve pearls, and the street of the city was pure gold, as it were transparent glass” (xxi. 21);

and afterwards:

“He shewed me a pure river of water of life, bright as crystal, going forth out of the throne of God and of the Lamb; in the midst of the street thereof and of the river, on either side, was the tree of life, bearing twelve fruits” (xxii. 1, 2):

but these passages will be explained hereafter.

sRef Isa@51 @20 S24′ [24] In Isaiah:

“Thy sons have fainted, they have lain at the head of all the streets, as an antelope in a net” (li. 20).

These things also are said of Jerusalem, that is, of the church vastated as to doctrine. Sons mean those who are in truths of doctrine; to faint and to lie at the head of all the streets signifies to be deprived of all truth, the head or beginning of the streets denoting the entrance to truth, consequently all truth.

sRef Lam@2 @11 S25′ sRef Lam@2 @19 S25′ [25] In Lamentations:

“The infant and suckling faint in the streets of the city; lift up thy hands to” the Lord “over the souls of thine infants, who have fainted through hunger at the head of all the streets” (ii. 11, 19).

The infant and the suckling signify innocence, and also the goods and truths which are first born and vivified by knowledges from the Word with men who are being regenerated, and which, being the first, are also guiltless and harmless; the complete defect of them is signified by, they have fainted in the streets of the city, and at the head of all the streets. It is said through hunger because hunger signifies deprivation, defect, ignorance, and at the same time the desire for knowledges (see above, n. 386).

sRef Nahum@3 @10 S26′ [26] In Nahum:

“Her infants were dashed in pieces at the head of all the streets, and over her honourable ones they cast lots, and all her great men were bound in chains” (iii. 10).

Infants, here also mean truths which are first born and vivified; and by being dashed in pieces at the head of all the streets is signified to be dispersed and to perish. By the honourable ones are signified the goods of love; by casting lots over them is signified to be dissipated; by great men are signified the truths of good; and by being bound in chains is signified to be bound by falsities, so that truths cannot come forth. These things are said concerning the city of bloods, which signifies doctrine in which the truths of the Word are falsified.

sRef Jer@9 @21 S27′ [27] In Jeremiah:

“Death is come up through our windows, it is come into our palaces, to cut off the infant from the street, the young men from the broad places” (ix. 21).

Death here means spiritual death, which takes place when falsity is believed to be truth, and the truth to be falsity; and the life is according to such belief. Windows signify thoughts from the understanding; palaces the interior and thence more sublime things of the human mind (mens); the signification of death ascending through the windows and coming into the palaces is therefore evident. Infant signifies here, as above, the truths which are first born through knowledges from the Word; the young men signify truths acquired, from which comes intelligence; while streets and broad places signify truths of doctrine and truths of life, which lead to intelligence and wisdom. The signification therefore of cutting off the infant from the street, the young men from the broad places, is evident.

sRef Jer@6 @11 S28′ [28] In the same:

“I am full of the anger of Jehovah, I am weary with holding in; pour out upon the infant in the street, and upon the assembly of young men; for even the man (vir) with the woman shall be taken, the old man with him that is full of days” (vi. 11).

Here by the infant in the street and by the young men similar things to those above are signified. Man and woman signify truth conjoined to good and thence intelligence, and by the old man and him that is full of days is signified wisdom.

sRef Luke@10 @10 S29′ sRef Micah@7 @10 S29′ sRef Isa@5 @25 S29′ sRef Ps@18 @42 S29′ sRef Luke@10 @11 S29′ sRef Isa@10 @6 S29′ [29] Since street signifies the truth of doctrine leading, and, in the opposite sense, falsity, therefore in the following passages mire of the streets, dirt and dung, signify falsity of the love of evil.

In Isaiah:

“Their carcase has become dung of the streets” (v. 25).

In the same:

“He shall make him a treading down like the mire of the streets” (x. 6).

In Micah:

“She shall be for a treading down like the mire of the streets” (vii. 10).

In David:

“I will beat them small as the dust before the faces of the wind, like the dirt of the streets I will spread them out” (Psalm xviii, 42).

These things are also from appearances in the spiritual world; in the cities there in which falsities from evil reign, the streets appear full of dung, dirt, and mire. It is evident from these things what is signified by “The Lord commanding the seventy, whom he sent to preach the Gospel, into whatever city ye enter, and they receive you not, go out into the streets thereof, and say, Even the dust of your city, that cleaveth unto us, do we shake off against you” (Luke x. 10, 11).

sRef Matt@6 @5 S30′ sRef Matt@6 @2 S30′ sRef Luke@13 @27 S30′ sRef 2Sam@1 @20 S30′ sRef Luke@13 @26 S30′ [30] Because the streets of a city signify truths of doctrine, according to which man should live, therefore it was customary to teach and to pray in the streets.

Thus in the Second Book of Samuel:

“Tell it not in Gath, publish it not in the streets of Askelon, lest peradventure the daughters of the Philistines rejoice” (i. 20).

In Matthew:

“When thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the broad places, that they may have glory of men. And if thou pray thou shalt not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets, where they may be seen of men” (vi. 2, 5).

And in Luke:

“Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets; but he shall say, I tell you, I know you not whence ye are” (xiii. 26, 27).

sRef Luke@14 @21 S31′ [31] From the signification of street, as denoting the truth of doctrine, it is also clear why the Lord said in the parable that the householder commanded his servants, that they should go quickly into the streets and broad places of the city, and bring in the poor, the maimed, the lame, and the blind (Luke xiv. 21).

The poor, the maimed, the lame, and the blind, do not mean such in a natural sense, but such in a spiritual sense, namely, those who, not having the Word, were in ignorance of truth, and therefore in want of good, but who still desired truths by means of which they might attain to good; such were the nations of whom the church of the Lord was afterwards established.

sRef Deut@13 @13 S32′ sRef Deut@13 @16 S32′ sRef Gen@19 @2 S32′ sRef Deut@13 @15 S32′ [32] Since the street of a city signified truth as well as falsity teaching and leading, therefore the angels who came to Sodom, said that they would tarry all night in the street (Gen. xix. 2). And therefore, also, it was commanded that if the sons of Israel observed that those in any city served other gods, they should smite the inhabitants of the city with the sword, utterly destroying the city, and that they should bring all the spoil of it into the midst of the street, and burn the city and all the spoil with fire (Deut. xiii. 14, 16, 17). By other gods are signified the falsities of worship; by the sword, the destruction of falsity by truths; by the spoil, the falsification of truth; and by fire, the punishment of the love of evil and its destruction.

[33] From these passages cited from the Word it is evident what is signified by the bodies of the two witnesses being cast upon the street of the great city, which spiritually is called Sodom and Egypt, and afterwards by their not being permitted to be laid in the tombs. For it was a custom with the Jewish and Israelitish nation to cast out their enemies that were slain into the ways and streets, and not to bury them, as a sign of their hatred; but this represented that they were infernal evils and falsities which could not be raised again to life, that is, those who were in evils and falsities.

sRef Jer@14 @15 S34′ sRef Jer@14 @16 S34′ [34] This is also evident in Jeremiah:

The prophets prophesy, saying, “Sword and famine shall not be in this land; by the sword and famine shall these prophets be consumed, and the people to whom they prophesy shall be cast out into the streets of Jerusalem, and there shall be none to bury them” (xiv. 15, 16).

A prophet means the doctrine of truth, but here the doctrine of falsity, because they prophesied falsities and because streets signified where falsities are, therefore it is said that they shall be cast out into the streets of Jerusalem.

sRef Rev@11 @8 S0′ 653. Which spiritually is called Sodom and Egypt.- That this signifies by means of the evils of the love of self, and falsities thence, is evident from the signification of Sodom, as denoting the love of self, and evils of every kind therefrom, of which we shall speak presently, and from the signification of Egypt, as denoting the natural man separated from the spiritual, and falsity of evil of every kind therefrom, concerning which also we shall speak presently. That Sodom and Egypt mean Jerusalem, consequently the church in which the goods of love are adulterated and the truths of doctrine falsified, is clear, for it is presently said, “where also our Lord was crucified.” For the evils of the love of self, and falsities of doctrine, are what crucify the Lord, therefore He was crucified by the Jews, because they were in those evils and falsities; but of this in the following pages.

[2] Here it shall first be shewn that by Sodom, in the Word, is signified the love of self, and evil of every kind therefrom; for evils of every kind flow from the love of self. For he who loves himself only, loves his own proprium, and consequently so immerses all things of his will and understanding in his proprium, that he cannot be raised out of it to heaven and to the Lord; he therefore does not see anything from the light of heaven, but solely from the light of the world, and this light, separated from the light of heaven, is merely thick darkness in spiritual things, which are the things of heaven and the church; consequently, also, the more a man loves himself, the more he despises spiritual things, indeed, he denies them. In consequence of this, also, the internal spiritual mind, by which man is in the light of heaven, is closed, and he therefore becomes merely natural; and the merely natural man is inclined to evils of every kind. For the evils into which man is born have their seat in the natural man, and are only removed from him in proportion as his interior mind, which receives the light of heaven, is opened; man’s proprium also has its seat in the natural man, and this proprium is nothing but evil.

sRef Ezek@16 @50 S3′ sRef Ezek@16 @47 S3′ sRef Ezek@16 @48 S3′ sRef Ezek@16 @46 S3′ sRef Ezek@16 @49 S3′ [3] That Sodom, therefore, signifies the love of self, and thus evils of every kind, is evident from the passages in the Word where Sodom is mentioned, as in the following.

In Ezekiel:

“Thy elder sister is Samaria, she and her daughters dwell at thy left hand; but thy younger sister, dwelling at thy right hand, is Sodom and her daughters; thou hast corrupted thyself more than they in all thy ways. Sodom thy sister hath not done, she and her daughters, as thou hast done, and thy daughters. Behold, this was the iniquity of Sodom, pride, fulness of bread, and tranquillity of rest was her’s and her daughters’, and she strengthened not the hand of the poor and needy; whence they became haughty, and committed abomination before me” (xvi. 46-50).

The subject there treated of is the abominations of Jerusalem, which were, chiefly their adulteration of the goods and truths of the Word and of the church. Samaria, where the Israelites were, signifies the spiritual church, in which spiritual good, which is the good of charity towards the neighbour, is the essential; but Jerusalem, where the Jews were, signifies the celestial church in which celestial good, which is the good of love to the Lord, is the essential. For there are two kingdoms, into which heaven and thus the church is divided, the spiritual kingdom and the celestial kingdom. Concerning these kingdoms see Heaven and Hell (n. 20-28). These kingdoms were represented by the Israelites, whose metropolis was Samaria, and by the Jews whose metropolis was Jerusalem.

[4] Infernal evil, which is the evil of the love of the world, is the opposite of spiritual good, which is the good of charity towards the neighbour; and diabolical evil, which is the evil of the love of self, is the opposite of celestial good; from the love of self flow evils of all kinds, which are far worse than those from the love of the world. See New Jerusalem (n. 65-83). For this reason more direful and abominable things are related of Jerusalem than of Samaria, and therefore Jerusalem is not only called Sodom, but it is also recorded that she did worse things than Sodom; for it is said, “Sodom hath not done as thou hast done, and thy daughters.” That the evil of the love of self was the evil of Sodom, is thus described; “This was the iniquity of Sodom, pride, fulness of bread, tranquillity of rest; and she strengthened not the hand of the poor and needy.” Pride means the love of self; fulness of bread, contempt of all good and truth of heaven and the church, even to disgust with them. Tranquillity of rest means security and no anxiety on account of any evil; and not strengthening the hands of the poor and needy signifies unmercifulness. Because the love of self was the love of Sodom, therefore it is said, that her daughters became haughty, and committed abomination before Jehovah; the daughters that became haughty signify the desires of that love, and abomination before Jehovah signifies every evil against the Divine Itself.

sRef Jer@50 @35 S5′ sRef Jer@50 @40 S5′ [5] Since the Chaldeans signify the profanation and adulteration of the truth of doctrine from the Word, and the inhabitants of Babel the profanation and adulteration of the good of love, therefore their overthrow is also compared to the overthrow of Sodom and Gomorrah.

In Jeremiah:

“O sword, against the Chaldeans, and against the inhabitants of Babel, according to God’s overthrowing of Sodom and Gomorrah, and the neighbouring cities thereof, not a man shall dwell there nor shall the son of man tarry therein” (l. 35, 40).

And in Isaiah:

“So shall Babel be, the adorning of kingdoms, the glory of the magnificence of the Chaldeans is God’s overthrowing of Sodom and Gomorrah” (xiii. 19).

Sodom signifies the evil of the love of self, and Gomorrah the falsity of that love; and because the love of self does not acknowledge any truth of the church, it is said, “not a man shall dwell there, nor shall the son of man tarry therein,” man (vir) signifying intelligence, and son of man (filius hominis), the truth of the church.

sRef Jer@49 @18 S6′ sRef Jer@49 @17 S6′ sRef Zeph@2 @9 S6′ [6] Because Edom signifies the natural man who is in falsities from the love of self, and consequently adulterates the goods of the church, therefore, also, her vastation is compared to the overthrow of Sodom and Gomorrah.

In Jeremiah:

“Edom shall be a desolation as the overthrow of Sodom and Gomorrah, not a man shall dwell there, neither shall a son of man sojourn there” (xlix. 17, 18).

And in Zephaniah:

“Moab shall be as Sodom, and the sons of Ammon as Gomorrah, a place abandoned to the nettle, and a pit of salt, a waste for ever” (ii. 9).

Moab, as was said, means the natural man, who from the love of self adulterates the goods of the church, and the sons of Ammon signify those who falsify its truths; and because this is the cause of the devastation of all good and truth, therefore it is said “a place abandoned to the nettle, a pit of salt, a waste for ever,” the devastation of all good being signified by a place of the nettle, and the devastation of all truth by a pit of salt. Similar things are signified by Sodom and Gomorrah.

sRef Isa@3 @9 S7′ sRef Isa@3 @8 S7′ sRef Isa@1 @10 S7′ [7] Because Judah signifies celestial love, which is love to the Lord, from which comes all good, and, in the opposite sense, diabolical love, which is the love of self, from which comes all evil, therefore the devastation of the church, which is signified by Judah and Jerusalem, is also compared to the overthrow of Sodom and Gomorrah.

In Isaiah:

“Jerusalem hath stumbled, and Judah is fallen; the stubbornness of their faces witnesseth against them, and their sin is as Sodom’s” (iii. 8, 9).

And in the same:

“Hear the Word of Jehovah, ye princes of Sodom, hearken to the law of our God, ye people of Gomorrah” (i. 10).

The Word of Jehovah means the Divine Good, and the law of God the Divine Truth, for where good is treated of the name “Jehovah” is used, and where truth is treated of the name “God” is used; and as the Divine Good to those who are in the love of self is evil, it is said “their sin is as Sodom’s,” also “hear the Word of Jehovah, ye princes of Sodom;” and as the Divine Truth, to those who are in the evil of the love of self, is falsity; it is said, “hearken to the law of God, ye people of Gomorrah.”

sRef Deut@32 @32 S8′ sRef Lam@4 @5 S8′ sRef Lam@4 @6 S8′ [8] In Moses:

“Their vine is of the vine of Sodom; and the grapes thereof are of the fields of Gomorrah, grapes of gall, their clusters are bitter” (Deut. xxxii. 32).

This is said of the dire falsities with the posterity of Jacob, flowing from the evils of the love of self. But, these words are explained above (519:7).

In Lamentations:

“They that did eat delicacies are devastated in the streets, they that were brought up in crimson have embraced dunghills; the iniquity of my people is become greater than the sin of Sodom, which was overturned as it were in a moment” (iv. 5, 6).

These things are said concerning those who are of the celestial kingdom and church of the Lord when changed into the opposite, for it is celestial love that is turned into the love of self, which is diabolical love; concerning those so changed the above is said. What is signified by eating delicacies, being brought up in crimson, being devastated in the streets, and embracing dunghills, was explained in the article above (652:10). It is said of their iniquity that it was greater than the sin of Sodom, because they had the Word, from which they were able to know the truths and goods of heaven and of the church, or of doctrine and of life, and had adulterated them, which the inhabitants of Sodom could not do; for he who knows the will of the Lord, and does it not, sins more than he who does not know it. All those also with whom the love of self has rule despise the holy things of heaven and of the church, and deny the Divinity of the Lord; and to confirm the evils flowing from that love, they either adulterate the Word, or reject it as a writing that is simply holy, because it has been so accepted. Those, therefore, who do these things from the love of self are compared to Sodom and Gomorrah.

sRef Matt@11 @24 S9′ sRef Matt@10 @15 S9′ sRef Matt@11 @23 S9′ sRef Matt@10 @14 S9′ [9] Those who are instructed by the Lord concerning the truths and goods of the church, and yet reject and deny them, do worse things than those of Sodom, as is evident from the words of the Lord, in Matthew, concerning Capernaum:

“Thou Capernaum, which art exalted unto heaven, shall be brought down unto hell (infernum = eos adou [transliterated Greek]), for if the mighty works had been done in Sodom which have been done in thee, they would have remained until this day; I say unto thee, that it shall be more tolerable for the land of Sodom, in the day of judgment, than for thee” (xi. 23, 24).

For the Lord after He left Nazareth dwelt in Capernaum (Matthew iv. 13); and did miracles there (Matthew viii. 5-14; John iv. 46, to end). The Lord said similar things concerning the cities in which the disciples preached His coming or the Gospel, and were not received, in these words in Matthew:

“Whosoever shall not receive you, nor hear your words, when ye go out of that house or city, shake off the dust of your feet; verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah, in the day of judgment, than for that city” (x. 14, 15; Mark vi. 11; Luke x. 10-13).

For no one rejects the holy things of the church, and denies the Divine of the Lord more interiorly than those who are in the love of self; those who are in the love of the world, and in the evils therefrom, may also reject the holy things of the church, but yet not so interiorly, that is, from confirmation of the heart.

sRef Jer@23 @14 S10′ [10] The prophets and the people who adulterate the truths and goods of the Word for the purpose of confirming evils and falsities, are spoken of in a similar manner in Jeremiah:

“In the prophets of Jerusalem I have seen a horrible stubbornness, in committing adultery and walking in a lie; while they have strengthened the hands of evil doers, that no man returneth from his wickedness; they are become to me as Sodom, and the inhabitants thereof as Gomorrah” (xxiii. 14).

Prophets there mean those who teach the truths and goods of doctrine, and in the abstract sense, which is the genuine spiritual sense, doctrine from the Word is meant, thus also the Word as to doctrine; therefore by horrible stubbornness is signified confirmation of heart against the truths and goods of the Word. By committing adultery and walking in a lie is signified to pervert the goods and truths of the Word; by committing adultery, to pervert the goods of the Word by means of evils and falsities. A lie denotes falsity, and to walk in a lie denotes to live in falsities. The confirmation of evils and their consequent power over goods is signified by strengthening the hands of evil-doers; and persistence in evils and falsities of doctrine is signified by no man returning from his wickedness. Therefore it is said they are become as Sodom, and the inhabitants thereof as Gomorrah. As Sodom signifies in evils flowing from the love of self; and the inhabitants thereof as Gomorrah signifies an evil life from falsities of doctrine.

sRef Gen@19 @5 S11′ sRef Gen@19 @7 S11′ sRef Gen@19 @8 S11′ sRef Gen@19 @6 S11′ sRef Gen@19 @4 S11′ sRef Gen@19 @24 S11′ sRef Gen@19 @9 S11′ sRef Gen@19 @25 S11′ sRef Gen@19 @11 S11′ sRef Gen@19 @10 S11′ [11] The evil which destroyed Sodom and Gomorrah is described by these things in Moses:

“that they wished to offer violence to the angels, and that therefore they were smitten with blindness, so that they could not find the door where the angels were; and that therefore Jehovah caused it to rain brimstone and fire upon Sodom and Gomorrah, and overthrew those cities, and all the plain, and all the inhabitants of the cities, and the shoot of the earth” (Gen. xix. 1-28).

Their wishing to offer violence to the angels means to Divine Good and Divine Truth, for these are signified by angels; the blindness with which they were smitten, and their not being able to find the door, signifies the utter rejection and denial of the Divine and of the holy things of heaven and the church, so that they were not able to see and acknowledge any thing of heaven and of the church; this is signified by their not finding the door where the angels were. Brimstone signifies the lust (concupiscentia) of destroying the goods and truths of the church by means of falsities, and fire signifies the love of self and every evil that destroys, in this case, their destruction.

sRef Luke@17 @29 S12′ sRef Luke@17 @28 S12′ sRef Luke@17 @30 S12′ [12] That Sodom and Gomorrah mean all evils and falsities flowing forth from the love of self, has been told me from heaven; for when those who are in evils from that love perish, as was the case on the day of the Last Judgment, there appeared as it were sulphur and fire raining out of heaven; this was also seen by me. That such would take place on the day of the Last Judgment was also predicted by the Lord in Luke:

“In like manner as it was in the days of Lot, on the day when he went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all; thus will it be in the day when the Son of Man shall be revealed” (xvii. 28-30).

sRef Deut@29 @23 S13′ [13] Since those who from the love of self confirm themselves in evils against the goods and truths of heaven and of the church by means of falsities, entirely eradicate from themselves every truth of doctrine and of the Word and the good of spiritual and celestial love, therefore a total vastation takes place with them, which is thus described in Moses:

“It shall be brimstone and salt, the whole land a burning, it shall not be sown, neither shall it spring forth, nor shall any herb come up thereon, like the overthrow of Sodom and Gomorrah, of Admah and Zeboim” (Deut. xxix. 23).

Brimstone signifies the vastation of all good by lusts (concupiscentia) from evils; salt signifies the vastation of all truth by means of falsities from those lusts; the whole land a burning signifies the devastation of the church by means of the love of self. It shall not be sown, neither spring forth, nor any herb come up thereon, signifies no receptivity at all of the truth of the church, herb signifying the truth of the church when it first springs forth. And because such is the devastation of good and truth from the love of self, therefore it is said, like the overflow of Sodom and Gomorrah, Admah and Zeboim, Admah and Zeboim signifying the knowledges of evil and falsity. That such things were to take place on the day of the Last Judgment, is signified by the words “in the day when the Son of Man shall be revealed.”

sRef Rev@11 @8 S0′ 654. That Egypt here signifies the natural man separated from the spiritual, and thus falsities flowing forth from the evils of the love of self, consequently, from the pride of [man’s] own intelligence, shall now be explained. For when the Natural of man is separated from the Spiritual, which takes place chiefly from the love of self, then from the evils of that love falsities flow forth, all falsity being derived from evil. For falsity is the defence of evil, and the evil of the will is formed in the understanding by means of the ideas of thought; these ideas are called falsities, and because falsities flowing forth from the evils of the love of self are attended with pride, since a man then thinks from his proprium; therefore also Egypt here signifies the pride of [man’s] own intelligence.

[2] But since Egypt signifies the natural man in both senses, that is both when it is conjoined with the spiritual man and when separated from it, thus in a good sense and in a bad sense, therefore the various things of the natural man are also signified by Egypt, and these in general have reference to knowledges and scientifics (cognitiones et scientifica). For the truths and falsities of the natural man are called knowledges and scientifics (cognitiones et scientifica). But when the truths themselves have acquired life, which is effected by means of a life of faith, which is charity, they then pertain to the spiritual man. These with their affections and pleasures do not appear to man’s manifest sense and sight, as do the knowledges and scientifics of the natural man, because man, so long as he lives in the world, thinks naturally and speaks naturally, and a man feels and perceives this by a kind of sight belonging to his understanding. But his spiritual thought, which is conjoined to the affection for truth or for falsity is not apparent until a man has put off the natural body, and put on the spiritual body, which takes place after his death or departure from this world, and his entrance into the spiritual world; then he thinks spiritually and speaks spiritually, and no longer naturally as before. This takes place with every man, whether he be merely natural or at the same time spiritual; and thought with the merely natural man after death is still spiritual, but gross without the understanding of truth or affection for good, for it consists of corresponding ideas, which, indeed, appear to be material, but still are not material. But, the Lord being willing, more will be said elsewhere concerning the spiritual thought and also the speech therefrom of merely natural men in the spiritual world.

[3] Egypt, in the Word, signifies the natural man in both senses, good and bad, consequently everything that properly belongs to the natural man, because in Egypt knowledges (scientiae) were cultivated, especially the knowledge (scientia) of correspondences and representations, at the time when churches were representative. But, because they made for themselves images according to correspondences, and began to worship these with holy rites and make idols of them when from internal they became altogether external, therefore they turned the representatives of spiritual and celestial things into idolatrous things, and also into magical things, and thus Egypt, in the Word, in a bad sense, which is the opposite of the former, signifies the false scientific of the natural man, and also what is idolatrous and magical.

[4] That such things are signified by Egypt is evident from many places in the Word; but before we prove this from the Word it should be known that with every man there is an internal that sees from the light of heaven, which is called the internal-spiritual man, or the internal-spiritual mind, and an external that sees from the light of the world, which is called the external-natural man, or the external-natural mind. With every man of the church the internal must be conjoined with the external, or the internal-spiritual man with the external-natural man; and when they are conjoined, then the spiritual man, because it is in the light of heaven, has dominion over the natural man, which is in the light of the world, and rules it as a master rules his servant, and teaches it as a master his pupils. A man is a man of the church and an angel from this conjunction. But when the natural man is not conjoined with the spiritual and subject to it, as is especially the case when the spiritual man is closed – and it is closed with those who deny the Divine things of the Word and of the church, for such see nothing from the light of heaven – then the natural man is in blindness as to spiritual things, and by means of his Rational perverts all the truths of the church, and by means of his ideas of these turns them into falsities. The question of the conjunction of the spiritual man with the natural, and the separation of the natural man from the spiritual, is much treated of in the Word, especially where Egypt is spoken of, since Egypt signifies the natural man both conjoined with the spiritual man and separated from it. And where the natural man separated from the spiritual is treated of, Egypt is censured and rejected; [5] and because Egypt, in a broad sense, signifies the natural man, therefore Egypt also signifies the true scientific (scientificum verum) and the false scientific, for truths and falsities in the natural man are called scientifics. And because true and false scientifics are signified by Egypt, faith also is signified by it, and since faith is of truth, and truth is of faith, therefore faith conjoined with charity is also signified by Egypt in a good sense, and faith separated from charity in a bad sense. For faith is conjoined with charity when the spiritual man is conjoined with the natural, and then Egypt signifies true scientifics; but faith is separated from charity when the natural man is separated from the spiritual, and then Egypt signifies the false scientific. For when the natural man is separated from the spiritual man, then man has no truths, and if he draws truths from the Word, or from the doctrine of the church, still he falsifies them by the ideas of his thought; therefore all truth with such a man of the church becomes falsity.

[6] So far concerning the signification of Egypt in the Word. It shall now therefore be first proved from the Word itself that Egypt signifies the natural man conjoined with the spiritual, or the scientific vivified by the influx of spiritual light, or, what is the same, faith conjoined with charity, which is in itself faith. Afterwards it shall be proved that Egypt, in the opposite sense, signifies the natural man separated from the spiritual, or the scientific not vivified by any influx of spiritual life, or, what is the same thing, faith separated from charity, which in itself is not faith. That Egypt signifies the natural man conjoined with the spiritual, also the scientific vivified by the influx of spiritual light, which in itself is the true scientific, or the truth of the natural man, and what is similar, faith conjoined with charity, which in itself is faith, is evident from the following passages.

sRef Isa@19 @18 S7′ sRef Isa@19 @21 S7′ sRef Isa@19 @22 S7′ sRef Isa@19 @19 S7′ sRef Isa@19 @20 S7′ sRef Isa@19 @25 S7′ sRef Isa@19 @23 S7′ sRef Isa@19 @24 S7′ [7] In Isaiah:

“In that day there shall be five cities in the land of Egypt, speaking with the lip of Canaan, and swearing to Jehovah Zebaoth; every one shall be called the city of Cheres. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a statue at the boundary thereof to Jehovah. They shall cry unto Jehovah on account of oppressions, who shall send unto them a Saviour and Prince. Then shall Jehovah become known to Egypt, and the Egyptians shall know Jehovah in that day, and shall make the sacrifice and meal-offering. So Jehovah shall smite Egypt, smiting and healing, whence they shall turn themselves unto Jehovah, who shall be entreated of them, and shall heal them. In that day there shall be a highway from Egypt into Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and the Egyptians shall serve with Assyria; in that day Israel shall be a third with Egypt and with Assyria, a blessing in the midst of the land, which Jehovah Zebaoth will bless, saying, Blessed be my people Egypt, and Assyria the work of my hands, and Israel mine inheritance” (xix. 18-25).

Here Egypt is put for the natural man conjoined with the spiritual, thus for the nations and peoples who were outside the church, and these, not being in truths, were natural men, but having heard the Gospel, they acknowledged the Lord, and being instructed therefrom in the truths of doctrine, they received faith. The coming of the Lord is meant by the term “in that day,” which is here five times used. In that day there shall be five cities in the land of Egypt, speaking with the lip of Canaan, signifies that there shall be with them many doctrinals agreeing with the truths of the doctrine of the church itself, five denoting many, cities doctrinals, the land of Egypt the church of such nations, and the lip of Canaan the truths of the doctrine of the church. Every one shall be called the city Cheres signifies the doctrine of the good of charity in every one, city denoting doctrine, and Cheres – which in the Hebrew means the sun and its brightness – denoting the good of charity and faith therefrom.

[8] In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a statue at the boundary thereof to Jehovah, signifies that then there shall be the worship of the Lord from the goods of charity, and thence from the truths of faith in all things pertaining to the natural man. The altar to Jehovah signifies worship from the good of charity, and the statue, worship from the truths of faith; in the midst of the land of Egypt signifies every where and in all things of the natural man, and the boundary signifies truth scientific (verum scientificum).

[9] They shall cry unto Jehovah on account of oppressions, who shall send to them a Saviour and Prince, signifies their grief because of the defect of truth, and of spiritual good therefrom, and the advent of the Lord from whom they will receive them; to cry signifying grief, oppressions the want of truth and spiritual good therefrom, and Saviour and Prince the Lord, who is called preserver or Saviour from the good of love, and Prince from the truth of faith. Then shall Jehovah become known to Egypt, and the Egyptians shall know Jehovah in that day, signifies the acknowledgment of the Lord and of His Divine. And they shall make the sacrifice and meal-offering, signifies the worship of the Lord according to His precepts from the Word, thus from truths of doctrine and from the good of love. So Jehovah shall smite Egypt, smiting and healing, whence they shall turn themselves unto Jehovah, and He shall be entreated of them and shall heal them, signifies temptations and thus conversion, and healing from falsities by means of truths.

[10] In that day there shall be a highway from Egypt into Assyria, so that Assyria may come into Egypt and Egypt into Assyria, signifies that then the Rational shall be opened in them by means of truths scientific (vera scientifica), and so that man may regard the scientifics of the natural man rationally, and thus intelligently. Egypt denotes the Scientific of the natural man, and Assyria denotes the Rational. In that day Israel shall be a third with Egypt and with Assyria, a blessing in the midst of the land, signifies influx into each from spiritual light, Israel being the spiritual man, which has light from heaven, Egypt the natural man, which has light from the world, and Asshur the rational man, which is the middle, and which, receiving light from the Spiritual, transmits it into the Natural and illustrates it. Which Jehovah shall bless, signifies influx from the Lord; saying, Blessed be Egypt my people, signifies the natural man enlightened; and Assyria the work of my hands signifies the rational man, rational not from self but from the Lord; and Israel mine inheritance signifies the spiritual man, called an inheritance because the entire Spiritual is of the Lord, for it is His proceeding Divine from which are heaven and the church. Who could understand these prophecies without the spiritual sense?

sRef Micah@7 @12 S11′ [11] In Micah:

“This is the day in which they shall come even unto thee from Assyria and the cities of Egypt, and thence from Egypt unto the river, and from sea to sea, and from mountain to mountain” (vii. 12).

These things are also said concerning the establishment of a church by the Lord with the nations, and by these words are described the extension of that church from one end to the other. One extremity of the land of Canaan was the river Euphrates, and the other was the river of Egypt; the extension of truth from one end to the other is signified by from sea to sea, and the extension of good from one end to the other, by from mountain to mountain.

sRef Gen@15 @18 S12′ sRef 1Ki@4 @21 S12′ [12] That the extension of the land of Canaan, which signifies the church, was from the river of Egypt to the river of Assyria (Euphrates), is evident in Moses:

“In this day Jehovah made a covenant with Abram, saying, To thy seed will I give this land, from the river of Egypt even to the great river, the river Euphrates” (Gen. xv. 18).

And in the First Book of Kings:

“Solomon was ruler over all the kingdoms from the river” Euphrates “to the land of the Philistines, and even to the lands” (iv. 21).

For the church, which in itself is spiritual, terminates in the natural man, that is, in its Rational and Scientific, for the Rational is in the interior-natural man, and is its understanding; in it also is the Scientific. The Rational is born by means of scientifics, for in these it sees its conclusions as in a mirror, and, confirms itself by means of them, but yet from the Spiritual, without which man can neither have the Rational nor a true Scientific, but in place of the Rational ability to reason, and instead of a true Scientific a false Scientific. These two therefore form the boundaries of the spiritual church, which is signified by the land of Canaan.

sRef Ezek@31 @6 S13′ sRef Ezek@31 @2 S13′ sRef Ezek@31 @3 S13′ sRef Ezek@31 @8 S13′ sRef Ezek@31 @9 S13′ sRef Ezek@31 @7 S13′ sRef Gen@13 @10 S13′ sRef Ezek@31 @1 S13′ sRef Ezek@31 @5 S13′ sRef Ezek@31 @4 S13′ [13] In Ezekiel:

“Son of man, say unto Pharaoh, king of Egypt, and unto his multitude, Whom art thou like in thy greatness? Behold Asshur was a cedar in Lebanon, beautiful in branch, and a shady forest, and high in stature, and its shoot was among the interwoven boughs; the waters caused it to grow, the deep made it high so that with its rivers it went about the plant, and sent out its conduits to all the trees of the field, whence its stature became high, and its branches became long, because of the many waters which it sent out. In its branches all the birds of the heavens made their nests, and under its branches every beast of the field brought forth, and in its shade dwelt all great nations; it was beautiful in its greatness, in the length of its branches, for its root was with many waters. The cedars in the garden of God hide it not; the fir trees were not equal to its branches; nor was any tree in the garden of God equal to it in beauty; they made it beautiful by the multitude of its branches, and all the trees of Eden which are in the garden of God envied it” (xxxi. 2-9).

Because Pharaoh, king of Egypt, signifies the Intellectual of the natural man, which is born and formed from truths scientific (vera scientifica) rationally seen, he is therefore here called Asshur, which signifies the Rational, and is described by a cedar and its height, and the length and multitude of its branches; and this because a cedar also, in the Word, signifies the Rational. But the greater part of this passage has been explained above (650:26). Because the Rational is of such a nature and quality as to intellectual truths, and thence the Natural is such as to scientific truths, therefore it is said that the cedars in the garden of God hide it not, that the fir trees were not equal to its branches, nor any tree in the garden of God equal to it in beauty. The garden of God signifies the intelligence which the man of the church has, who is in genuine truths; the cedar signifies his Rational which is from a spiritual origin; the fir tree the perceptive [faculty] of the natural man; and beauty signifies affection for truth, and intelligence therefrom. By making it fair by the multitude of branches is signified abundance of scientific truths rationally perceived; all the trees of Eden in the garden of God envied it signifies the perceptions of truth from celestial good, whence comes wisdom, trees signifying perceptions, where the celestial man is treated of, cognitions where the spiritual man is treated of, and Eden in the garden of God the wisdom which is from the good of love. That Pharaoh and Egypt are here meant and described by Asshur and the cedar is evident also from the last verse of the same chapter, where it is said, “This is Pharaoh and all his multitude.”

Since all the intelligence and wisdom of the spiritual man becomes ultimated in the natural man, and there renders itself visible, therefore, in the passage above cited, Pharaoh, king of Egypt, who signifies the Intellectual which is born and formed in the natural man from scientific truths, is compared to a cedar in the garden of God; consequently it is the land of Egypt that is meant by the garden of God, similarly as in Moses:

“Lot lifted up his eyes, and saw all the plain of the Jordan, that the whole of it was well watered, as the garden of Jehovah, as the land of Egypt, in coming to Zoar” (Gen. xiii. 10).

sRef 2Ki@19 @24 S14′ sRef 2Ki@19 @23 S14′ [14] The natural man as to his Intellectual, as described above in Ezekiel, is also described by Sennacherib, the chief captain of the king of Assyria, but by his blasphemies, in these words:

“By the hand of thy messengers thou hast insulted the Lord, and hast said, By the multitude of my chariots I am come up to the height of the mountains, the sides of Lebanon, where I will cut down the height of the cedars thereof, the choice of the fir trees thereof, and I will come on to the lodging-place of his border, the forest of his fruitful field; I have digged and drunk strange waters, and I will dry up with the sole of my footsteps all the rivers of Egypt” (2 Kings xix. 23, 24).

Similar things are here signified as in the passage cited above, namely, the rational things appertaining to the men of the church formed from scientific truths, and illustrated from the spiritual Divine, which still the king of Assyria, who here signifies the perverted rational, desired to destroy, for he made war upon Hezekiah, king of Judah. But because he blasphemed those things, and threatened to destroy all things of the church from first to last which is formed in man from the Spiritual in his Rational and Natural, therefore in that night a hundred and eighty-five thousand were smitten in his camp by the angel of Jehovah (ver. 35). Here the multitude of chariots of the king of Assyria signifies falsities of doctrine; the height of the mountains, and the sides of Lebanon which he wished to ascend, signify all the goods and truths of the church which he desired to destroy. The height of the cedars and the choice of fir trees which he wished to cut down signify rational and natural truths as to perception; the forest of the fruitful field signifies scientifics. The rivers of Egypt which he would dry up with the sole of his footsteps signify the knowledge (scientia) of the natural man from a spiritual origin, which he would annihilate and blot out by means of his Sensual, the sole of the footsteps of the king of Assyria denoting the Sensual and reasoning therefrom, which is from fallacies alone; and the rivers of Egypt denote the intelligence of the natural man from the scientifics that are from a spiritual origin, when they are applied to confirm the truths of the church, which are spiritual.

sRef Gen@12 @10 S15′ [15] Every man in whom the church is to be implanted must first be instructed in scientifics, for unless the natural man be instructed by means of scientifics, which consist of various experiences from worldly things and associations, a man cannot become rational, and if he does not become rational he cannot become spiritual, for the Rational of man conjoins itself on one side with the Spiritual, that is, with heaven, and on the other side with the Natural, that is, with the world. For this reason and because the church was to be instituted with the sons of Israel therefore the natural man with them had first to be instructed, that is, in truths naturally and also scientifically understood.

In order that this might be represented and signified, it came to pass that Abraham, whose posterity was to represent the church, and himself to be the head thereof, sojourned in Egypt with his wife, and abode there for a time, (Gen. xii. 10, and following verses); and afterwards, Jacob with his sons, who were then called the sons of Israel, went by command into Egypt, and dwelt in Goshen, which was the best of the lands of Egypt, and remained there a long time (Gen. xlvi., and following chapters).

[16] This was done to the intent that they might first be instructed in truths scientifically and naturally, before being instructed spiritually. For by truths scientifically and naturally understood every one procures to himself a Rational into which the spiritual can flow and become operative; for man receives the light of heaven, which is spiritual light, through the Rational, which belongs to his understanding, and through the Rational enlightened from the Spiritual he surveys knowledges and scientifics, selecting such as are in agreement with the genuine truths and goods of heaven and the church, which are spiritual, and rejecting those which do not agree. Thus does a man establish the church in himself. This is the reason it is said of Abraham and Jacob, that on account of the famine in the land of Canaan they went to Egypt to sojourn there; it is said on account of the famine, because a famine signifies a deficiency of the knowledges of truth and good, and also an ardent desire for them, and to sojourn, in the Word, signifies to be instructed.

sRef Ps@80 @9 S17′ sRef Ps@80 @11 S17′ sRef Ps@80 @8 S17′ [17] From this it is evident what is meant by these words in David:

“Thou hast caused a vine to go forth out of Egypt, thou hast driven out the nations, and hast planted it, thou hast made clean before it, and caused it to take root, so that it filled the land; thou hast sent out its shoots unto the sea, and its little branches to the river” (Psalm lxxx. 8, 9, 11).

The vine out of Egypt signifies the church, which the sons of Israel represented. By driving out the nations is signified to expel the evils of the natural man, which are expelled by means of truths; by planting it, making clean before it, and causing it to take root, is signified to instruct according to order, that is to embue with knowledges and scientifics, then to be as in a wilderness and be tempted, and afterwards to be introduced into the land of Canaan, that is, into the church; these things are signified in their order by thou hast planted it, thou hast made clean before it, thou hast caused it to take root, so that it filled the earth. By sending out the shoots thereof even to the sea is signified the increase of intelligence and its extension to the ultimates of the good and truth of the church; and by sending out the little branches unto the river is signified unto the Rational. That the river, namely, the Euphrates, signifies the Rational may be seen above (n. 569).

sRef Hos@11 @1 S18′ [18] In Hosea:

“When Israel was a boy, then I loved him, and called my son out of Egypt” (xi. 1).

Israel, in the spiritual sense, signifies the church, and in the highest sense the Lord, who, as He is the all of heaven, is also the all of the church. And because the sons of Israel were to represent the church, and it was according to Divine order that they should first be instructed in such things as might serve the Rational and by means of this the Spiritual, therefore they first sojourned in Egypt, and afterwards were led into the wilderness that they might undergo temptations, and that the natural man by means of these might be subdued. For man does not become rational until useless and false scientifics are removed, and the natural man is thus purified, which takes place chiefly by means of temptations.

[19] Since Israel, in the highest sense, means the Lord, therefore also the Lord Himself, when an infant, was carried down into Egypt, according to these words in Matthew:

“An angel of the Lord appeared to Joseph in a dream, saying, Arise, take the boy, and flee into Egypt, and be thou there until I bring thee word; and he arose and took the boy and his mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken by the prophet, Out of Egypt have I called my son” (ii. 13-15).

This also signifies the first instruction of the Lord; for the Lord was instructed like any other man, but by virtue of His Divine He received all things more intelligently and wisely than all others. But this departure into Egypt only represented instruction; for as all the representatives of the Jewish and Israelitish church looked to Him, therefore He also represented them in Himself and accomplished them, for thus He fulfilled all things of the Law. Since representatives were the ultimates of heaven and of the church, and since all prior things – which are rational, spiritual, and celestial things – enter into ultimates and are in them, therefore it was that the Lord was in ultimates by means of them. And because all strength resides in ultimates, therefore from primaries by means of ultimates He subjugated all the hells, and reduced to order all things in the heavens. For this reason the entire life of the Lord in the world was representative, even also as to all things related by the Evangelists concerning His passion, which represented the quality of the church at that time as being contrary to the Divine, and opposed to all the goods and truths of heaven and of the church.

sRef Isa@45 @14 S20′ [20] From these things it is evident what is meant by Egypt, where the church to be established by the Lord is treated of in the following passages.

In Isaiah:

“Thus said Jehovah: The labour of Egypt and the merchandize of Cush and of the Sabeans, men of length, shall come over unto thee, and they shall be thine; they shall come after thee, in bonds shall they come over unto thee, so that they shall bow themselves down towards thee, they shall pray towards thee; only in thee is God, and there is no God beside” (xlv. 14).

These things are said of the Lord, who is treated of in the whole of that chapter. By the labour of Egypt, and by the merchandize of Cush and of the Sabeans, is signified the delight of natural love arising from the acquisition of the knowledges of truth and good; those knowledges themselves are signified by the Sabeans, who are called men of length from good, for length signifies good and its quality, and breadth truth and its quality. That they will be added to the church, and acknowledge and worship the Lord, is signified by they shall come over unto thee, they shall be thine, they shall bow themselves down towards thee. That the natural man in them will serve the spiritual, and thus the Lord, is signified by the words, in bonds shall they come over, for those are said to come in bonds, in whom the desires of the natural man are restrained; that they shall acknowledge the Lord alone to be God is meant by the words, they shall pray towards Him, only in Him is God, and there is no God beside.

sRef Dan@11 @43 S21′ sRef Ps@68 @31 S21′ sRef Ps@68 @32 S21′ [21] In David:

“Those that are fat shall come out of Egypt, Cush shall hasten her hands unto God; sing to God, ye kingdoms of the earth, sing praises to the Lord” (Psalm lxviii. 31, 32).

Those that are fat out of Egypt signify the nations who are in the affection of knowing truths, and Cush signifies those who imbibe them from the delight of the natural man. This signification of Cush is evident from other passages in the Word where it is mentioned, as in Gen. ii. 13; Zeph. iii. 5, 9, 10; Dan. xi. 43. That the nations will receive the goods and truths of heaven and of the church from the Lord is signified by the words, “Sing to God, ye kingdoms of the earth, sing praises to the Lord.”

sRef Hos@11 @11 S22′ [22] In Hosea:

“With honour shall they come as a bird out of Egypt, and as a dove from the land of Assyria, and I will cause them to dwell upon their houses” (xi. 11).

These things are also said of the Lord as about to establish a church with the nations. It is said, as a bird out of Egypt, because a bird signifies thoughts from scientific truths; and as a dove from the land of Assyria, because a dove signifies rational good from spiritual, and Assyria the Rational itself. By causing them to dwell upon their houses are signified the interiors of the mind formed by means of truths from good, and thus safe from infestation by falsities of evil.

sRef Isa@27 @12 S23′ sRef Isa@27 @13 S23′ [23] In Isaiah:

“It shall come to pass in that day Jehovah shall beat out from the spike of the river unto the river of Egypt; and ye shall be gathered one to another, O sons of Israel; moreover it shall come to pass in that day that the great trumpet shall sound, and the perishing in the land of Assyria shall come, and the outcasts from the land of Egypt, and they shall bow themselves down to Jehovah in the mountain of holiness, in Jerusalem” (xxvii. 12, 13).

In that day signifies the coming of the Lord; from the spike of the river unto the river of Egypt which Jehovah shall beat out signifies all rational and scientific truth subservient to spiritual; it is said, from the spike, because it contains the corn, which signifies the truth and good that serve the spiritual man for nourishment. In that day the great trumpet shall sound, signifies a calling together unto the church by the Lord; that those shall be added to the church who otherwise would have perished by reasonings from scientifics applied to confirm falsities, is signified by the perishing in the land of Assyria shall come, and the outcasts from the land of Egypt. They shall bow themselves down to Jehovah in the mountain of holiness in Jerusalem, signifies that they will worship the Lord, and that a church will be formed from them, the mountain of holiness signifying the church as to the good of life, and Jerusalem the church as to truth of doctrine. These things are said of the sons of Israel who were held captive in Assyria and Egypt; but by the sons of Israel there and also elsewhere are meant the nations who were to form the church, and by their captivity in Assyria and Egypt is signified the spiritual captivity which a man is in from falsities of religion.

sRef Zech@10 @10 S24′ sRef Zech@10 @11 S24′ [24] In Zechariah:

“I will bring them back out of the land of Egypt, and I will gather them together out of Assyria, and I will lead them to the land of Gilead and Lebanon. He shall pass through the sea of affliction, but he shall smite the waves in the sea, and the pride of Asshur shall be cast down, and the staff of Egypt shall depart” (x. 10, 11).

These things also treat of the restoration of the church by the Lord. By bringing back out of the land of Egypt, and gathering them together out of Assyria, are signified things similar to those in the above passage in Isaiah, which have been explained. The land of Gilead and Lebanon signify the goods and truths of the church in the natural man. He shall pass through the sea of affliction, but shall smite the waves in the sea, and the pride of Asshur shall be cast down, and the staff of Egypt shall depart, signifies that the evils and falsities of the natural man shall be dispersed, and the reasonings from scientifics which confirm them. To pass through the sea of affliction signifies temptations; waves signify falsities and evils; the pride of Asshur signifies reasonings from the pride of [one’s] own intelligence; and the staff of Egypt signifies the confirmatory scientific.

sRef Ezek@29 @15 S25′ sRef Ezek@29 @13 S25′ sRef Ezek@29 @14 S25′ sRef Ezek@29 @16 S25′ [25] In Ezekiel:

“At the end of forty years I will gather together Egypt from the peoples, whither they were scattered, and I will bring them back into the land of Pathros, upon the land of their trading, that they may be there a humble kingdom, that thou mayest not exalt thyself any more over the nations; and I will diminish them so that they shall not rule over the nations” (xxix. 13-16).

Egypt here signifies the church with those who are in a moral life from natural light (naturali lumine). The temptations which such must endure in order that the natural man may not rule over the spiritual, is signified by forty years; the scientifics by which they confirmed falsities are signified by Egypt which Jehovah will gather from the peoples among whom they were scattered; their enlightenment by the knowledges of truth is signified by, I will bring them back into the land of Pathros, which is called the land of their trading, from the knowledges which such will procure for themselves, for to trade signifies to procure and communicate knowledges. They shall be a humble kingdom, that thou mayest not exalt thyself any more over the nations; and I will diminish them so that they shall not rule over the nations, signifies that the scientifics of the natural man shall not be puffed up, and in their elation do evil to the truths and goods of the church, and rule over them. The nations first mentioned signify the truths of the church, and the nations last mentioned signify its goods.

sRef Zech@14 @18 S26′ sRef Zech@14 @17 S26′ sRef Zech@14 @16 S26′ [26] In Zechariah:

“Every one that is left of all the nations that come against Jerusalem shall go up from year to year to adore the king, Jehovah Zebaoth, and to keep the feast of tabernacles; whoso shall not go up, upon them there shall be no rain; and if the family of Egypt go not up, and come not, nor be with them, there shall be a plague with which Jehovah will smite the nations” (xiv. 16-18).

These words also are said of the coming of the Lord, and the establishment of the church by Him. The king, Jehovah Zebaoth, whom they shall adore, means the Lord; the feast of tabernacles signifies the implantation of good by means of truths. Whoso shall not go up, upon them there shall be no rain, signifies that there is no influx of truth and good from the Lord with those who do not come to His church. That those who are in natural light from scientifics only, and with whom good cannot be implanted by means of truths, will be in evils and falsities of every kind, is signified by, “if the family of Egypt go not up, there shall be a plague with which Jehovah will smite the nations.”

sRef Isa@43 @3 S27′ sRef Isa@43 @4 S27′ [27] In Isaiah:

“I am Jehovah thy God, the Holy One of Israel, thy Saviour; I have given Egypt a ransom for thee, Cush and Sheba, in place of thee; I will give a man in place of thee, and a people for thy soul” (xliii. 3, 4).

These things also are said of the Lord and the redemption of those who acknowledge Him and from affection receive truths from Him; redemption is signified by “ransom,” “in place of thee,” and “for thy soul.” The natural affection for knowing truths from spiritual affection is signified by Egypt, Cush, and Sheba; their intelligence thence is signified by a man; and the church from them, by a people.

sRef Isa@19 @13 S28′ sRef Isa@19 @11 S28′ [28] Since Egypt signifies the natural man, and all the intelligence of the spiritual man has its end and foundation in the natural man, and in its knowledges and scientifics, therefore a man without them is not intelligent or wise, nor indeed rational, for the spiritual man must act as one with the natural man, as cause with effect, and he acts as one by correspondences. This is the reason why in ancient times, when there was a representative church also in Egypt, that the king of Egypt, or Pharaoh, was called “the son of the wise,” and “the son of the kings of olden time” (Is. xix. 11); and Egypt “the corner-stone of the tribes” (ver. 13), for the tribes signify all the truths and goods of the church collectively, and the corner-stone signifies their foundation.

sRef Dan@11 @43 S29′ sRef 1Ki@4 @30 S29′ sRef Dan@11 @42 S29′ [29] So also it is said of Solomon, who represented the Lord as to His celestial kingdom and His spiritual kingdom, that “his wisdom excelled the wisdom of all the sons of the East, and all the wisdom of the Egyptians” (1 Kings v. 10). The sons of the East mean all those who at that time were in the knowledges of truth and good, and became wise through these. The Egyptians mean all those who were learned in knowledges (scientiis), especially in the knowledge (scientia) of correspondences, and were consequently in intelligence. The knowledges of the Egyptians are therefore called “the hidden things of gold and silver,” and “desirable things,” in Daniel:

The king of the north “shall put forth his hands over the lands, and the land of Egypt shall not escape, for he shall have power over the treasures of gold and silver, and over all the desirable things of Egypt” (xi. 42, 43).

sRef Ex@12 @36 S30′ sRef Ex@12 @35 S30′ [30] On this account also the sons of Israel, when they went out of Egypt, were commanded to borrow of the Egyptians vessels of gold and vessels of silver and raiment, which they took away out of Egypt” (Exod. xii. 35, 36). Vessels of gold and silver, and raiment, signified the knowledges and cognitions of truth and good, which were taken away from Egypt, because the Egyptians applied them to confirm evils and falsities, and perverted them to idolatrous and magical purposes. When, therefore, the Egyptians were deprived of them, and thus became merely natural, they were shortly afterwards drowned in the sea Suph (Red Sea), which represented the lot of those who make an improper use of knowledges (scientiae) to confirm evils and falsities; for after death they are deprived of all cognition of truth and good, and, when this is accomplished, they are cast down into hell, and this was also represented by the drowning of the Egyptians in the sea Suph (Red Sea).

sRef Ezek@27 @7 S31′ [31] Because Egypt signifies knowledge (scientia), from which man has intelligence, therefore where Tyre is treated of it is said that fine linen with broidered work from Egypt was her sail, and that it was to her for a sign (Ezek. xxvii. 7). Tyre signifies the cognitions of truth, and fine linen with broidered work from Egypt signifies knowledge from spiritual truth, broidered work denoting knowledge, and fine linen, spiritual truth. A sail and a sign signify manifestation, spiritual truths being made manifest by means of knowledges (scientias), for by means of these they appear to the sight and perception of the natural man.

[32] Since all scientifics that serve the spiritual man for the confirmation of truths are from the Lord, that is, all the application of them to confirm the truths and goods of heaven and the church, therefore Joseph was carried down into Egypt, and was there made ruler of the whole land (Gen. xli.). For Joseph, in the highest sense, means the Lord as to the spiritual Divine, and thus also the truth of doctrine, which is based upon the scientifics of the natural man, as was said above (448). And because the natural man, or the Natural of man, must be subordinate to the spiritual, that it may be serviceable for confirming and executing the decisions of the spiritual man, therefore Joseph, on account of the representation of that dominion, was made ruler over Egypt, and, under his direction, Egypt had provision or corn in abundance so that the neighbouring countries were supplied therefrom, and the land of Canaan itself.

sRef 1Ki@3 @1 S33′ sRef 1Ki@7 @8 S33′ [33] Since Solomon represented the Lord as to both the celestial kingdom and the spiritual kingdom, and as all in both kingdoms are in intelligence and wisdom by means of the cognitions of truth and good and by means of the scientifics which confirm them, therefore Solomon took the daughter of Pharaoh to wife, and brought her into the city of David (1 Kings iii. 1); and also afterwards built for the daughter of Pharaoh a house like unto the porch (1 Kings vii. 8); this also represented, that knowledge (scientia) all intelligence and wisdom is founded, is signified by Egypt in a good sense. And because every man of the church has a Spiritual, a Rational and a Natural, therefore Solomon built three houses, the house of God, or the temple, representing the Spiritual, the house of the forest of Lebanon the Rational – for the cedar, and thence Lebanon, signifies the Rational – and the house of the daughter of Pharaoh the Natural. These interior truths (arcana) do not appear in the historical sense of the Word, but still they lie concealed in its spiritual sense.

[34] So far we have treated of the signification of Egypt in a good sense, now also the signification of Egypt in a bad or opposite sense must be treated of. In this sense Egypt signifies the natural man separated from the spiritual, or truth scientific separated from spiritual good, which in itself is falsity; or, what is the same thing, faith separated from charity, which in itself is not faith. For man is born natural, and at first acquires scientifics from his teachers and parents, also from the reading of books, and at the same time from his life in the world; and unless he becomes spiritual, that is, is born anew, he applies the scientifics which he has acquired to justify the appetites and pleasures of the natural man – in a word, his loves, which are all contrary to Divine order. It is this natural man that is signified by Egypt, in the opposite sense, as is evident from the following passages:

sRef Ezek@31 @11 S35′ sRef Ezek@31 @18 S35′ sRef Ezek@31 @14 S35′ sRef Ezek@31 @17 S35′ sRef Ezek@31 @15 S35′ sRef Ezek@31 @16 S35′ sRef Ezek@31 @12 S35′ sRef Ezek@31 @13 S35′ sRef Ezek@31 @10 S35′ [35] In Ezekiel:

“Because” Pharaoh “is lifted up in stature, and hath set his top among the interwoven boughs, and his heart is lifted up in his height, I will give him into the hand of the strong one of the nations; according to his impiety I have rejected him, wherefore strangers shall cut him off, the violent of the nations, and shall cast him down; upon the mountains and the valleys have his branches fallen; whence all the peoples of the earth are gone down from his shadow and have forsaken him; upon his ruin shall dwell every bird of the heavens, and every wild beast of the field shall be upon his branches; all shall be delivered up to death, unto the lower earth, in the midst of the sons of man, unto them that go down into the pit. In the day that he shall go down into hell (infernum = Hebrew, sheol) I will cover over him the abyss, and I will restrain the streams thereof, that the great waters may be shut up, and I will darken Lebanon over him, and all the trees of the field shall languish over him. To whom art thou thus become like in glory and in greatness among the trees of Eden? when thou shalt be brought down with the trees of Eden into the lower earth, when thou shalt be in the midst of the uncircumcised, with them that are slain with the sword. This is Pharaoh, and all his multitude” (xxxi. 10-18).

Pharaoh here signifies the same as Egypt, namely, the natural man as to knowledge (scientia) and intelligence therefrom. The pride of (man’s) own intelligence from knowledge is meant by his being lifted up in stature, and setting his top amongst the interwoven boughs, and by his heart being lifted up in his height; the interwoven boughs signify the scientifics of the natural man. I will give him into the hand of the strong one of the nations signifies that scientifics were applied to justify desires for evil and falsity, the strong one of the nations denoting the falsity of evil. That the falsities of evil will destroy him is signified by the strangers shall cut him off, the violent of the nations shall cast him down.

[36] Upon the mountains and the valleys have his branches fallen signifies that all scientific and rational truths were dispersed by evils and falsities. That all the truths of the church were driven away is signified by, all the peoples of the earth are gone down from his shadow, and have forsaken him; that the thoughts of and affections for falsity succeed in the place of these is signified by, upon his ruin shall dwell every bird of the heavens, and every wild beast of the field shall be upon his branches. That all things are damned and infernal is signified by, all shall be delivered up to death, unto the lower earth, in the midst of the sons of man, unto them that go down into the pit; the sons of man denote those who are in [their] own intelligence, and the pit means where those are who are in falsities of doctrine; the prevention of any scientific and rational truths from entering is signified by, I will cover over him the abyss, and I will restrain the streams thereof; the same is meant of spiritual truths by, the great waters shall be shut up; that he shall have no Rational is signified by, I will darken over him Lebanon.

[37] That he shall have no knowledges of truth pertaining to the church is signified by, all the trees of the field shall languish over him. To whom art thou thus become like in glory and in greatness among the trees of Eden, signifies that he shall no longer have any understanding of truth, nor any perception of the knowledges of good, on account of the pride of [his] own intelligence. When thou shalt be brought down with the trees of Eden into the lower earth, signifies because the knowledges of good were utterly perverted by application to evil, the trees of Eden denoting knowledges of good from the Word, which the natural man has perverted and falsified. That they shall be among those in hell who by a faith separated from the life of charity have extinguished in themselves all truth, is signified by the words, when thou shalt lie in the midst of the uncircumcised with them that are slain with the sword, the slain with the sword denoting in the Word those who have extinguished truths in themselves by falsities; that all these things are said of the natural man deprived of light from the spiritual man is signified by, this is Pharaoh and all his multitude, Pharaoh denoting the natural man, and his multitude every scientific therein.

sRef Ezek@30 @15 S38′ sRef Ezek@30 @14 S38′ sRef Ezek@30 @16 S38′ sRef Ezek@30 @10 S38′ sRef Ezek@30 @18 S38′ sRef Ezek@30 @13 S38′ sRef Ezek@30 @17 S38′ sRef Ezek@30 @11 S38′ sRef Ezek@30 @12 S38′ sRef Ezek@30 @2 S38′ sRef Ezek@30 @1 S38′ sRef Ezek@30 @22 S38′ sRef Ezek@30 @3 S38′ sRef Ezek@30 @25 S38′ sRef Ezek@30 @26 S38′ sRef Ezek@30 @23 S38′ sRef Ezek@30 @24 S38′ sRef Ezek@30 @21 S38′ sRef Ezek@30 @7 S38′ sRef Ezek@30 @6 S38′ sRef Ezek@30 @9 S38′ sRef Ezek@30 @8 S38′ sRef Ezek@30 @19 S38′ sRef Ezek@30 @20 S38′ sRef Ezek@30 @5 S38′ sRef Ezek@30 @4 S38′ [38] In the same prophet:

“Son of man, prophesy and say, Howl ye, Alas, the day, a day of cloud, it shall be the time of the nations, in which a sword shall come into Egypt, and they shall take away her multitude, and shall overturn her foundations; and they that uphold Egypt shall fall, and the pride of her strength shall come down, from the tower of Seveneh they shall fall in it by the sword; then shall they be devastated in the midst of the lands that are devastated, and the cities thereof shall be in the midst of the cities that are wasted; that they may know that I am Jehovah, when I have set a fire in Egypt that all her helpers may be broken; and I will cause the multitude of Egypt to cease by the hand of Nebuchadnezzar, king of Babel, he and his people with him, the violent of the nations, who shall be brought to destroy the land; and they shall draw their sword against Egypt, and shall fill the land with the slain; then will I make the rivers dry land, and I will sell the land into the hand of the wicked, and I will lay waste the land and the fulness thereof by the hand of strangers, there shall no more be a prince out of the land of Egypt; I will set a fire in Egypt, and I will scatter Egypt among the nations, and I will disperse them through the lands” (xxx. 1 to end).

This is an abstract of that chapter. It is a lamentation over the vastation of the church by falsities which favour the evils of the natural man; for from the natural man separated from the spiritual flow all evils, and falsities therefrom, which pervert and destroy the truths and goods of the church. Lamentation over that vastation is signified by, howl ye, Alas, the day, a day of cloud, it shall be the time of the nations, a day of cloud denoting the state of the church from truths not understood, consequently from falsities, and the time of the nations denotes the state of the church from evils. That falsity will destroy the whole natural man, and all things that are therein by application to evils, is signified by, a sword shall come into Egypt, and they shall take away her multitude, and shall overturn her foundations.

[39] That there will be no confirmations and corroborations of truth by the scientifics of the natural man is signified by, they that uphold Egypt shall fall, and the pride of her strength shall come down. That falsities will destroy the understanding of truth is signified by the words, from the tower of Seveneh, they shall fall in it by the sword. That all things of the church and of the doctrine of the church will perish is signified by, then shall they be devastated in the midst of the lands that are devastated, and the cities thereof [shall be] in the midst of the cities that are wasted. The evil desires from the natural man are signified by the fire which Jehovah will set in Egypt. That there will be no longer any confirmations of truth from the natural man is signified by, all her helpers shall be broken. That the desires of the love of self and falsities therefrom will devastate is signified by, the hand of Nebuchadnezzar, king of Babel, of him and his people.

[40] That thus the church will be devastated by the falsities of evil doing violence to the goods of charity and the truths of faith, is signified by the violent of the nations being brought to destroy the land, and drawing their sword against Egypt, and filling the land with the slain. That thus truth is not understood is signified by, I will make the rivers dry land; because, instead of good in the church there is evil, and instead of truth falsity, is signified by, I will sell the land into the hand of the wicked, and I will lay waste the land and the fulness thereof by the hand of strangers. That there will be no truth as chief, and consequently no truth of life from the Lord, is signified by, there shall be no more, a prince out of the land of Egypt. That nothing but evils from the love of self will occupy the natural man is signified by, I will set fire in Egypt, and I will scatter Egypt among the nations; that hence all things of the church will be dissipated is signified by, I will disperse them through the lands.

sRef Isa@30 @6 S41′ sRef Isa@30 @7 S41′ [41] In Isaiah:

“The prophecy of the beasts of the south; in a land of distress and anguish, the young lion and the old lion are before them, the viper and the fiery flying serpent; they carry their wealth upon the shoulder of asses, and their treasures upon the back of camels, unto a people that shall not profit, and Egypt, vanity and emptiness, will be their help” (xxx. 6, 7).

The beasts of the south signify the desires, which are from the natural man, extinguishing the light which the man of the church ought to possess from the Word. The land of distress and anguish signifies the church where there will be no good of charity nor truth of faith. The young lion and the old lion that were before them signify the power of falsity destroying the truth and good of the church; the viper and fiery flying serpent signify the Sensual reasoning subtly and craftily. They carry their wealth upon the shoulder of asses, and their treasures upon the back of camels, signifies the scientifics of the sensual and natural man, from which they draw all their conclusions, wealth and treasures denoting the knowledge of truth and good from the Word, but in this case false scientifics, because from [man’s] own intelligence, asses denoting the things of the sensual man, and camels those of the natural. Egypt, which is vanity and emptiness, signifies both the Sensual and the Natural, which regarded in themselves are without good and without truths.

sRef Isa@31 @1 S42′ sRef Isa@31 @3 S42′ [42] In the same prophet:

“Woe to them that go down into Egypt for help, and stay on horses, and trust in chariots because they are many, and in horsemen because they are very mighty; but they look not unto the Holy One of Israel, and seek not Jehovah; for Egypt is man and not a god, and his horses are flesh and not spirit” (xxxi. 1, 3).

These words describe the state of those who desire to be wise from themselves, consequently from [their] own intelligence, and not from the Lord, in those things which pertain to heaven and the church, and because such are merely natural, and therefore take up every thing from the fallacies of the senses, and from scientifics wrongly applied, and pervert and falsify the truths and goods of the church, therefore it is said of them, Woe to them that go down into Egypt for help, and look not unto the Holy One of Israel, and seek not Jehovah. Things of the imagination from the fallacies of the senses are signified by the horses of Egypt on which they stay; falsities of doctrine confirmed from scientifics in great abundance are signified by their trusting in chariots, because they are many; and the reasonings therefrom with which they fight against truths are signified by the horsemen in whom they trust because they are very mighty. That the natural man has no understanding of Divine things from himself is signified by, Egypt is man and not a god; that his intelligence is from the proprium, in which there is no life, is signified by, his horses are flesh and not spirit, the horses of Egypt denoting things of the imagination, which in themselves are dead, because they are fallacies, flesh denoting the proprium of man, and spirit life from the Lord.

sRef Jer@46 @11 S43′ sRef Jer@46 @10 S43′ sRef Jer@46 @2 S43′ sRef Jer@46 @7 S43′ sRef Jer@46 @9 S43′ sRef Jer@46 @8 S43′ [43] In Jeremiah:

“Against Egypt, against the army of Pharaoh, king of Egypt, which was by the river Euphrates, which Nebuchadnezzar, king of Babel, smote. Who is this that cometh up like a stream, whose waters are tossed like the streams? Egypt cometh up like a stream, and like streams his waters are tossed; for he saith, I will go up, I will cover the earth, I will destroy the city and the inhabitants therein; go up ye horses, and rage, ye chariots, and come forth, ye mighty men; the sword shall devour and be satisfied, and shall be made drunk with their blood. Go up to Gilead, and take balm, O virgin daughter of Egypt, in vain hast thou multiplied medicines, there is no healing for thee” (xlvi. 2, 7-11, and also 14-26).

It is clear from all these details when seen in the spiritual sense that Egypt here also signifies the natural man with its scientifics, when separated from the spiritual, which results from the pride of [man’s] own intelligence, which destroys the truths and goods of the church by reasonings from scientifics. For the army of the king of Egypt which was by the river Euphrates signifies scientifics falsely applied and reasonings from them; which Nebuchadnezzar, king of Babel, smote signifies the destruction of these by the pride of [man’s] own intelligence. Who is this that cometh up like a stream, whose waters are tossed like the streams? signifies [man’s] own intelligence and its falsities endeavouring to destroy the truths of the church. Egypt cometh up like a stream, and like streams his waters are tossed, signifies the natural man reasoning from himself, or from the proprium, against the truths of the church. For he said, I will go up, I will cover the earth, I will destroy the city and the inhabitants therein, signifies the effort and desire to destroy the church, and the truths and goods of its doctrine. Go up, ye horses, and rage, ye chariots, and go forth, ye mighty men, signifies by means of imaginary things from fallacies, and by means of falsities of doctrine confirmed from scientifics, from which they appear to themselves to be strong.

[44] The sword shall devour and be satisfied, and shall be made drunk with their blood, signifies the total destruction of the natural man by falsities and by falsifications of truth. Go up to Gilead, and take balm, O daughter of Egypt, signifies the truths of the sense of the letter of the Word, also reasoning and protection therefrom, Gilead signifying reasoning from the sense of the letter of the Word by which falsities are confirmed; for Gilead was not far from the Euphrates, and wax, balm, and myrrh came from there, and it was made the inheritance of the sons of Manasseh and the half tribe of Gad (Gen. xxxi. 21; xxxvii. 25; Numb. xxxii. 29; Joshua xiii. 25). Gilead therefore, in addition to other things, signifies reasonings from the sense of the letter of the Word; by balm is signified the application and thence confirmation of falsity, and by the daughter of Egypt the affection for falsity pertaining to such a church. In vain hast thou multiplied medicines, there is no feeling for thee, signifies that such things afford no help, however great their abundance, since truths themselves are thus falsified.

sRef Ex@14 @27 S45′ sRef Ex@15 @19 S45′ sRef Ex@14 @28 S45′ sRef Ex@15 @21 S45′ sRef Ex@14 @25 S45′ sRef Ex@14 @24 S45′ sRef Ex@14 @26 S45′ sRef Ex@14 @23 S45′ [45] In Moses:

“The Egyptians pursued the sons of Israel, and came behind them, all the horses of Pharaoh, his chariots and his horsemen, into the midst of the sea; but Jehovah looking unto the camp of the Egyptians, disturbed them, and took off the wheel of their chariots, and the waters returned, and covered the chariots and horsemen, with the whole army of Pharaoh” (Exod. xiv. 23-25, 28; xv. 19, 21).

The horses of Pharaoh signify imaginary things since they are fallacies, which are scientifics from the perverted Intellectual, applied to confirm falsities; by his chariots are signified doctrinals of falsity, and by horsemen reasonings therefrom; by the wheel of the chariots is signified the faculty of reasoning. But these things are explained in the Arcana Coelestia (n. 8208-8219, 8332-8335, 8343).

sRef Deut@17 @15 S46′ sRef Deut@17 @17 S46′ sRef Deut@17 @16 S46′ [46] Because of such signification of the horses of Egypt, it was directed through Moses, that if the people desire a king, a king shall be set over them, whom Jehovah God shall choose out of the midst of the sons of Israel, a man, a stranger who is not thy brother, shall not be set over them,

“only he shall not multiply to himself horses, nor bring back the people into Egypt, that he may multiply horses; for Jehovah hath said to you, Ye shall not return this way any more: neither shall he multiply to himself wives that his heart may not turn back, neither shall he greatly multiply to himself silver and gold” (Deut. xvii. 15-17).

What these directions to a king signify cannot possibly be seen, unless it be known what is signified in the spiritual sense by a king, by the sons of Israel, by Egypt and its horses, also by wives, and by silver and gold. A king signifies truth from good, Egypt the natural man; his horses signify scientifics, wives the affections for truth and good, and silver and gold the truths and goods of the church, and in the opposite sense, its falsities and evils. And because a king signifies truth from good, and the sons of Israel signify the church from those who are in truths from good, therefore it is said that if the people desire it, a king shall be set over them, whom Jehovah God shall choose out of the midst of the sons of Israel, and that a man, a stranger who is not a brother, shall not be set over them, a man, a stranger who is not a brother, denoting a non-concordant religion; also falsity in which there is no good.

[47] And as Egypt signifies the natural man, and horses signify false scientifics which are imaginary things, it is therefore said, “only he shall not multiply to himself horses, nor bring back the people into Egypt that he may multiply horses.” As wives signify affections for truth and good, which become affections for evil and falsity when one man has several wives, it is therefore said, “Neither shall he multiply to himself wives that his heart may not turn back;” and because silver and gold signify the truths and goods of the church, but here falsities and evils since they are regarded only by the natural man, it is therefore said, “Neither shall he greatly multiply to himself silver and gold.” But to come nearer to the point, these words prescribe that truth shall not have rule over good, as is the case when the natural man rules over the spiritual; that this must not be done is signified by he shall not bring back the people into Egypt and thence multiply horses, nor take several wives, for wife and husband signify the affection for good corresponding to the affection for truth, which correspondence exists in the marriage of a man with one wife, but not with several. Other things of a similar nature are prescribed in the law of a king (1 Sam, viii. 10-18). Because Solomon not only procured horses for himself from Egypt, but also multiplied wives, and heaped up silver and gold, therefore he became idolatrous, and after his death the kingdom was divided.

sRef Isa@19 @5 S48′ sRef Isa@19 @2 S48′ sRef Isa@19 @1 S48′ sRef Isa@19 @7 S48′ sRef Isa@19 @13 S48′ sRef Isa@19 @14 S48′ sRef Isa@19 @8 S48′ sRef Isa@19 @6 S48′ sRef Isa@19 @3 S48′ sRef Isa@19 @12 S48′ sRef Isa@19 @10 S48′ sRef Isa@19 @11 S48′ sRef Isa@19 @9 S48′ sRef Isa@19 @4 S48′ sRef Isa@19 @15 S48′ [48] In Isaiah:

“The prophecy concerning Egypt: Jehovah rideth upon a light cloud, and cometh into Egypt, whence the idols of Egypt shall be moved before him, and the heart of the Egyptian shall melt in the midst of him. I will shut up Egypt in the hand of a hard lord, and a fierce king shall rule over them. Then the waters shall fail in the sea, and the river shall dry up and become quite dry, and the streams shall recede, and the rivers of Egypt shall be dried up, the reed and the flag shall wither. Therefore the fishers shall mourn, and all that cast the hook into the stream shall be sad, and they that spread the net upon the faces of the waters shall languish; they also that make the thread of silks, and the weavers of curtains, shall be ashamed. How say ye unto Pharaoh, I am the son of the wise, the son of the kings of olden time? Where now are thy wise men that they may declare? Come now; and let them know what Jehovah hath purposed upon Egypt. The princes of Zoan are become fools, the princes of Noph are carried away, and they have seduced Egypt the corner-stone of his tribes; there shall be no work for Egypt, that may make head and tail, branch and rush” (xix. 1-15).

That Egypt signifies the Natural of man separated from his Spiritual is evident also from these words considered in their spiritual sense. And man becomes merely natural when in his life he does not look to the Lord, but only to himself and to the world, consequently he is in the pride of [his] own intelligence – a common thing among the learned; and this perverts their Rational, and closes up the spiritual mind. In order that it may be known that the natural man is signified by Egypt, [man’s] own intelligence by its river, and that falsities are signified by the waters of the river of Egypt, I will explain in their connection the things summarily cited from that chapter. Jehovah rideth upon a light cloud, and cometh into Egypt, signifies the visitation of the natural man from spiritual-natural Divine Truth, for visitation is an examination into the quality of a man, and examination is made by means of Divine Truth; a light cloud denotes spiritual-natural Divine Truth, from which the quality of man as to his Natural becomes evident. Whence the idols of Egypt shall be moved before Him, and the heart of the Egyptian shall melt in the midst of Him, signifies a mass and crowd of falsities in the natural man from which worship exists, and its terror on account of visitation.

[49] I will shut up Egypt in the hand of a hard lord, and a fierce king shall rule over them, signifies that the evil of falsity and the falsity of evil will reign therein, a hard lord denoting the evil of falsity, and a fierce king the falsity of evil. Then, the waters shall fail in the sea, and the river shall dry up and become quite dry, signifies that there will be no truths in the natural man, nor any intelligence therefrom. And the streams shall recede and the rivers of Egypt shall be dried up, signifies that it will turn from truths to falsities, and that consequently intelligence, being without truths from the light of the spiritual man, will become dead. The reed and the flag shall wither, signifies that all perception of truth and good from the sense of the letter of the Word which the sensual man would otherwise possess will vanish. Therefore the fishers shall mourn, and all that cast the hook into the stream shall be sad, and they that spread the net upon the faces of the waters shall languish, signifies that those who teach and instruct will labour in vain to reform the natural man by means of truths from the Word, fishermen and those who spread the net upon the faces of the waters signifying those that teach and instruct natural men from the Word, specifically from the sense of its letter; fish signify knowledges therefrom, and to be sad and to languish signifies to labour.

[50] They that make the thread of silks, and the weavers of curtains, shall be ashamed, signifies those who teach spiritual truths in a natural manner, thread of silks denoting spiritual truth, curtains denoting natural truths from a spiritual origin, and to make and weave these denoting to teach. How say ye unto Pharaoh, I am the son of the wise, the son of the kings of olden time, where now are thy wise men? signifies that the wisdom and intelligence of the natural from the spiritual man have perished; for the natural man is formed to receive intelligence and wisdom from the spiritual man, and this takes place when both act as one, like cause and effect. The princes of Zoan are become fools, the princes of Noph are carried away, signifies that the truths of wisdom and intelligence from spiritual light in the natural man are turned into the falsities of insanity. Zoan and Noph were in the land of Egypt, and signified the enlightenment of the natural man from spiritual light. And they have seduced Egypt the corner-stone of the tribes, signifies that the natural man has been perverted; and in the natural man, nevertheless, all the truths and goods of the church have their foundation. There shall be no work for Egypt, that may make head and tail, branch and rush, signifies that they no longer have any intelligence, or knowledge (scientia) of truth, consequently no truth either spiritual or natural.

sRef Ezek@29 @10 S51′ sRef Ezek@29 @12 S51′ sRef Ezek@29 @11 S51′ sRef Ezek@29 @9 S51′ sRef Ezek@29 @1 S51′ sRef Ezek@29 @2 S51′ sRef Ezek@29 @4 S51′ sRef Ezek@29 @5 S51′ sRef Ezek@29 @3 S51′ sRef Ezek@29 @7 S51′ sRef Ezek@29 @6 S51′ sRef Ezek@29 @8 S51′ [51] In Ezekiel:

“Son of man, set thy faces against Pharaoh, king of Egypt, and prophesy against him, and against all Egypt; speak and say, Thus saith the Lord Jehovih, Behold I am against thee, Pharaoh, king of Egypt, the great whale, that lieth in the midst of his rivers, who hath said, The river is mine, and I have made it for myself; wherefore I will put hooks into thy jaws, and I will cause the fish of thy rivers to stick unto thy scales, and I will leave thee in the wilderness, thee and all the fish of thy rivers; upon the faces of the field thou shalt fall, thou shalt not be brought together, nor gathered; to the wild beast of the earth and to the bird of heaven have I given thee for food, that all the inhabitants of Egypt may know that I am Jehovah, because they have been a staff of a reed to the house of Israel; when they took hold of thee by the hand, thou wast broken, and thou piercedst through all their shoulder, and when they leaned upon thee, thou wast broken, and didst make all their loins to be at a stand. Behold I bring against thee the sword, and I will cut off from thee man and beast, that the land of Egypt may become a desert and a waste, because he hath said, The river is mine, and I have made it; therefore I am against thee, and against thy rivers, and I will give the land of Egypt unto desolations from the tower of Seveneh unto the border of Cush, and her cities shall be a desert forty years” (xxix. 2-12).

These words also describe the natural man deprived of all truth and good through pride of knowledge and of [its] own intelligence therefrom. And because Pharaoh, king of Egypt, signifies the knowledge of the natural man, and [its] own intelligence therefrom, it is therefore said, “Behold I am against thee, Pharaoh, king of Egypt, the great whale, that lieth in the midst of his rivers;” by the great whale is signified the scientific of the natural man in general, in this case the false scientific, and by the river is signified [man’s] own intelligence. Who hath said, the river is mine, and I have made it for myself, signifies that intelligence is from one’s self (ex me) and not from the Lord, thus these words involve the pride of [man’s] own intelligence. Wherefore I will put a hook into thy jaws, signifies false speaking and chastisement in consequence of it. And I will cause the fish of thy rivers to stick unto thy scales, signifies false scientifics of the lowest kind which are from the fallacies of the senses, fishes denoting scientifics, and scales the fallacies of the senses, which are scientifics of the lowest kind.

[52] And I will leave thee in the wilderness, thee and all the fish of thy rivers, signifies to be deprived of truths together with all scientifics from which intelligence comes. Upon the faces of the field shalt thou fall, thou shalt not be brought together, nor gathered, signifies a religion without any coherence and which cannot be re-established. To the wild beast of the earth and to the bird of heaven have I given thee for food, signifies to be consumed by the affections for and thoughts of falsity. That all the inhabitants of Egypt may know that I am Jehovah, signifies that they may know and believe that all truth and good, even in the natural man, are from the Lord. Because they have been a staff of a reed to the house of Israel, signifies confidence in the scientifics of the sensual man, which are fallacies in the men of the church; that staff of a reed signifies such confidence may be seen above (n. 627). When they took hold of thee by the hand thou wast broken and thou piercedst through all their shoulder, signifies that by such faith all the power of truth perishes; and when they leaned upon thee thou wast broken, and didst make all their loins to be at a stand, signifies that by confidence in them the faculty of receiving the good of love perishes.

[53] Behold I will bring against thee the sword, and I will cut off from thee man and beast, signifies that falsity will destroy all intelligence of truth and affection for good in the natural man. That the land of Egypt may become a desert and a waste, signifies that the natural man will thence be destitute of all truth and of all good. Because he said, The river is mine, and I have made it, signifies on account of the pride of [its] own intelligence. And I will give the land of Egypt unto desolation from the tower of Seveneh unto the border of Cush, signifies the destruction of the church from primaries to ultimates in the natural man. Her cities shall be a desert forty years, signifies doctrinals from pure falsities until no truth remains, forty years signifying the entire period of the vastation of the church, and also the entire duration of temptations.

sRef Ps@68 @30 S54′ sRef 2Ki@18 @21 S54′ [54] In the Second Book of Kings:

“Thou hast trusted thyself upon the staff of a bruised reed, upon Egypt, upon which if a man lean it entereth into his hand, and pierceth it; so is Pharaoh king of Egypt to all that trust in him” (xviii. 21).

By the staff of a reed and by leaning upon it similar things to those above are signified. Therefore also Egypt is called in David, “The wild beast of the reed, the company of the strong, which scattereth the peoples” (Psalm lxviii. 30). The wild beast of the reed signifies the affection or desire for falsity from the scientifics of the sensual man, which are fallacies; these are called the company of the strong, because they strongly persuade; and because they disperse the truths of the church, it is said, “which scattereth the people.”

sRef Hos@7 @16 S55′ sRef Hos@7 @11 S55′ sRef Hos@7 @13 S55′ [55] In Hosea:

“Ephraim shall be as a silly dove, without heart; they have called Egypt, they have gone to Assyria; woe unto them, because they have wandered from me, devastation to them, because they have transgressed against me; their princes shall fall by the sword, for the rage of their tongue; this is their derision in the land of Egypt” (vii. 11, 13, 16).

The subject there treated of is the pride of Israel, by which the pride of [man’s] own intelligence in such things as pertain to the church is signified. That Egypt signifies the natural man, and its knowledge, is evident from the mention made of Ephraim, of which this prophet speaks much, and which signifies the Intellectual of the church and the truth of its doctrine in the Natural. That Ephraim has this meaning may be seen above (n. 440). Therefore by, Ephraim shall be as a silly dove, without heart, is signified that now there will be no Intellectual, because no truth, and no affection for truth and good. They have called Egypt and gone to Assyria, signifies their confiding in the scientifics of the natural man and in reasonings therefrom, which deceive. Woe unto them, because they have wandered from me, signifies aversion from truths from the Word. Devastation to them, because they have transgressed against me, signifies deprivation of all truth because of their falling away. Their princes shall fall by the sword, signifies that primary truths will be destroyed by falsities. For the rage of their tongue, this is their derision in the land of Egypt, signifies the condemnation of doctrine by the natural man, and contempt for it.

sRef Hos@9 @1 S56′ sRef Hos@9 @6 S56′ sRef Hos@9 @3 S56′ [56] In the same:

“Israel, thou hast gone a whoring under thy God; they shall not dwell in the land of Jehovah, and Ephraim shall return into Egypt, and they shall eat the unclean thing in Assyria; lo, they are gone away because of devastation; Egypt shall gather them, Moph shall bury them; the desirable [things] for their silver the thistle shall possess them; the thorn shall be in their tents” (ix. 1, 3, 6).

The subject treated of in the whole of that chapter is the understanding of the Word destroyed, which is here signified by Ephraim. Israel gone a whoring under thy God signifies the falsified truth of the Word. They shall not dwell in the land of Jehovah, signifies that they shall not possess the life of good, such as it is in heaven; and Ephraim shall return into Egypt, signifies the understanding of truth destroyed, in consequence of which they become natural. And they shall eat the unclean thing in Assyria, signifies the Rational swarming with falsities of evil. Lo, they are gone away because of devastation, signifies a turning away from the Lord through the falsification of truth. Egypt shall gather them, signifies that they have become merely natural; Moph shall bury them, signifies spiritual death through the application of the truths of the sense of the letter of the Word to falsities of evil. The desirable [things] for their silver, signify the knowledges of truth; the thistle shall possess them, signifies that evil shall pervert them; the thorn shall be in their tents, signifies the falsity of evil in worship.

sRef Hos@11 @5 S57′ [57] In the same:

“Israel shall not return into Egypt, the Assyrian, he is their king ” (xi. 5).

Israel shall not return to Egypt, signifies that, the man of the church having become spiritual shall not become natural; the Assyrian, he is their king, signifies that reasonings from falsities will then rule. The man of the church from spiritual becomes natural when he separates faith from charity, that is, believes the Word, and does not live according to its precepts; also when he claims to himself intelligence, and does not ascribe it to the Lord, thence springs the pride, from which man becomes natural. For man is first natural, afterwards he becomes rational, and lastly spiritual. When a man is natural, he is then in Egypt, when he becomes rational, he is then in Assyria, and when he becomes spiritual, he is then in the land of Canaan, thus in the church.

sRef Hos@12 @1 S58′ [58] In the same:

“Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth falsehood and desolation, and they make a covenant with Assyria, and oil is carried down into Egypt” (xii. 1).

Ephraim signifies the church, in which the understanding of truth is destroyed; feeding on wind signifies to imbibe falsity; the east wind which he followeth after signifies the drying up and dispersion of truth; oil is carried down into Egypt signifies that the good of love is perverted by the scientifics of the natural man. But these words are more fully explained above (419:18).

sRef Isa@30 @1 S59′ sRef Isa@30 @3 S59′ sRef Isa@30 @2 S59′ [59] In Isaiah:

“Woe to the refractory sons, that take counsel but not of me, and that make a molten image but not by my spirit, that they may add sin to sin; who depart to go down into Egypt, but have not asked at my mouth, and to confide in the shadow of Egypt; therefore the strength of Pharaoh shall become a shame, and trust in the shadow of Egypt a disgrace” (xxx. 1-3).

Woe to the refractory [sons], signifies lamentation concerning the damnation of those who turn themselves away; taking counsel but not of me signifies thoughts and conclusions concerning the things of heaven from self and not from the Lord; and that make a molten image but not by my spirit, signifies worship from infernal falsity, and not from Divine Truth. Who depart to go down into Egypt, but have not asked at my mouth, signifies from the proprium of the natural man, and not from the Word; and to confide in the shadow of Egypt signifies lest they have faith and confidence in such things as are suggested by the natural man, which is not in the light of heaven. Therefore the strength of Pharaoh shall become a shame, and confidence in the shadow of Egypt a disgrace, signifies that there will be no ability to resist evils from [man’s] own intelligence, nor from the knowledge (scientia) of the natural man, shame and disgrace signifying the state of such, when on account of evils they are reputed vile.

sRef Jer@2 @18 S60′ sRef Jer@2 @36 S60′ sRef Jer@2 @17 S60′ [60] In Jeremiah:

“Thou didst forsake Jehovah thy God, in the time when he led thee into the way; what hast thou to do in the way of Egypt, to drink the waters of Sihor? and what hast thou to do in the way of Assyria, to drink the waters of the river? why goest thou actively about to change thy way? thou shalt also be ashamed of Egypt, as thou wast ashamed of Assyria” (ii. 17, 18, 36).

These words also treat of the man of the church who by falsities of doctrine and evils of life therefrom becomes external and merely natural. Thou didst forsake Jehovah at the time when he led thee into the way, signifies a turning away from being reformed by the Lord by means of truths that lead; what hast thou to do in the way of Egypt, to drink the waters of Sihor? signifies instruction solely from the natural man, whence come mere falsities. What hast thou to do in the way of Assyria, to drink the waters of the river? signifies reasonings therefrom, whence come falsities of faith. Why goest thou actively about to change the way, signifies strong resistance to being so reformed as to become spiritual; thou shalt also be ashamed of Egypt as thou wast ashamed of Assyria, signifies that it is a perverse and vile state to be led by the natural man, and by reasonings therefrom, because this is to be led by falsities and evils from the proprium.

sRef Lam@5 @2 S61′ sRef Lam@5 @6 S61′ sRef Lam@5 @4 S61′ sRef Lam@5 @8 S61′ [61] In Lamentations:

“Our inheritance is turned unto strangers, our houses unto aliens; we drink our waters for silver; our wood cometh for a price; we have given the hand to Egypt, to Assyria, that we may be satisfied with bread; servants rule over us, no one delivereth us out of their hands” (v. 2, 4, 6, 8).

Our inheritance is turned unto strangers, signifies the truths of the church changed into falsities; our houses unto aliens, signifies the goods of the church turned into evils; we drink our waters for silver, signifies instruction from ourselves, whence come mere falsities; our wood cometh for a price, signifies instruction also from ourselves, whence come mere evils, since man is freely instructed and reformed, that is, without silver and price, by the Lord (Isaiah lv. 1), therefore to drink for silver and to procure wood for a price, and thence to grow warm, signifies from ourselves; and as to be instructed from ourselves is to be instructed from the natural man and its scientifics and conclusions therefrom, therefore it is said, We have given the hand to Egypt, to Assyria, that we may be satisfied with bread; by Egypt is signified the natural man, from which falsities come, and by Assyria, the natural man reasoning from falsities, from which evils come. And because the things pertaining to the natural man are respectively things of service – for the natural man was formed to serve the spiritual – therefore when it rules over the spiritual, then the servants have dominion, and this is what is meant by, servants rule over us, no one delivereth us out of their hands.

sRef Jer@42 @14 S62′ sRef Jer@42 @16 S62′ sRef Jer@42 @15 S62′ sRef Jer@42 @17 S62′ sRef Jer@42 @18 S62′ sRef Jer@42 @13 S62′ [62] In Jeremiah:

“If ye say, We will not dwell in this land, saying, No, but we will go into the land of Egypt, where we shall not see war, and shall not hear the sound of the trumpet, and shall not hunger for bread, and there will we dwell. But if ye set your faces to go to Egypt, and go to sojourn there, it shall come to pass that the sword of which ye were afraid, shall there overtake you in the land of Egypt [and the famine of which ye were afraid shall cleave to you there in Egypt] and there shall ye die; and all the men who set their faces to go into Egypt to sojourn there shall die by the sword, by famine, and by pestilence, none of them shall remain or escape, and ye shall be for a curse, an astonishment, an execration, and a reproach, neither shall ye see this place any more” (xlii. 13-18, and following verses).

We frequently read, in both the historical and prophetical parts of the Word, that the people of Israel were inflamed with a desire to return into Egypt, and that this was forbidden them, and that they were threatened with plagues and punishment if they did so; but no one has heretofore known the reason for this. The reason was, that the sons of Israel were to represent the church from its first beginning to its end; and the church with man is first formed by means of knowledges (scientiae) and cognitions in the natural man, which is first cultivated by means of these. For every man is born natural, therefore the natural man must first be cultivated in order that it may also ultimately serve as a basis for man’s intelligence and wisdom. Afterwards, by means of the knowledges (scientiae) and cognitions which are implanted in the natural man, the Intellectual is formed in order that man may become rational. But in order that from rational he may become spiritual, be must of necessity undergo temptations, for by means of these the Rational is so subdued that it cannot call forth from the Natural such things as favour lusts (concupiscentiae) and destroy the Rational. Finally, when man has in this way been made rational, he then becomes spiritual, for the Rational is the medium between the Spiritual and the Natural, therefore the Spiritual flows into the Rational, and by means of this into the Natural.

[63] In a word, man must first enrich the memory with knowledges (scientiae), afterwards his understanding, and finally the will, must be cultivated by means of these. Memory belongs to the natural, the understanding to the rational, and the will to the spiritual man; this is the way of man’s reformation and regeneration. It was for this reason that the sons of Israel were first led into Egypt, afterwards into the wilderness to undergo temptations, and, finally, into the land of Canaan; for, as stated, they were to represent the church from its first rise to its final end. Their abiding and sojourning in Egypt represented the instruction of the natural man; their wanderings for forty years in the wilderness represented temptations, by which the rational man is formed; and the land of Canaan, into which they were finally brought, represented the church, which, considered in itself, is spiritual.

[64] But those who are not willing to be reformed and regenerated stop at the first stage, and remain natural. Therefore the sons of Israel, because they were not willing, desired so often to return into Egypt, of which desire so much is said in the Book of Exodus; for they were natural, and were hardly capable of becoming spiritual, but still they could represent those things which belong to the spiritual church, and for this reason they were led into Egypt, and afterwards into the wilderness, and finally into the land of Canaan, and this represented the rise, progress, and final establishment of the church in man.

From these things it is evident why the sons of Israel were so severely forbidden to return into Egypt; for had they done so they would have represented that from spiritual they had become natural; and when a spiritual man becomes natural, then he no longer sees any truths or perceives goods, but falls into falsities and evils of every kind.

[65] But let us proceed to the explanation of the words themselves. If ye say, We will not dwell in this land, saying No, but we will go into the land of Egypt, signifies a turning away from the spiritual state, in which those are who are of the church, and a longing for a natural state, and for those things that pertain to the natural man. Where we shall not see war, and shall not hear the sound of the trumpet, and shall not hunger for bread, signifies that there will then be no infestation from falsities and evils and no temptations; war signifies infestation and combat from falsities and evils, and not to hunger for bread signifies not to desire good, which is the case with those who are in falsities and evils, consequently with those who are merely natural; evils and falsities do not infest these, because they are in them, and do not know anything concerning truths and goods.

[66] And there will we dwell signifies natural life. But if ye set your faces to go to Egypt, and go to sojourn there, signifies if from love they desire natural life; it shall come to pass that the sword of which ye were afraid shall there overtake you in the land of Egypt, signifies falsities destroying truths; and the famine of which ye were afraid, shall cleave to you there in Egypt, signifies the deficiency of the knowledges of truth and good; and there shall ye die, signifies the consequent desolation of the church and damnation. And all the men who set their faces to go into Egypt to sojourn there shall die by the sword, by famine, and by pestilence, signifies similar things as before, pestilence denoting the vastation of all good and truth; none of them shall remain or escape, signifies that nothing at all of truth and good shall remain; and ye shall be for a curse, an astonishment, an execration, and a reproach, signifies all things pertaining to damnation; neither shall ye see this place any more, signifies that there shall be nothing of the church with them any more.

sRef Ezek@23 @24 S67′ sRef Ezek@23 @5 S67′ sRef Ezek@23 @17 S67′ sRef Ezek@23 @27 S67′ sRef Ezek@23 @25 S67′ sRef Ezek@23 @26 S67′ sRef Ezek@23 @6 S67′ sRef Ezek@23 @18 S67′ sRef Ezek@23 @8 S67′ sRef Ezek@23 @7 S67′ sRef Ezek@23 @33 S67′ sRef Ezek@23 @3 S67′ sRef Ezek@23 @9 S67′ sRef Ezek@23 @28 S67′ sRef Ezek@23 @20 S67′ sRef Ezek@23 @13 S67′ sRef Ezek@23 @23 S67′ sRef Ezek@23 @2 S67′ sRef Ezek@23 @14 S67′ sRef Ezek@23 @11 S67′ sRef Ezek@23 @12 S67′ sRef Ezek@23 @15 S67′ sRef Ezek@23 @10 S67′ sRef Ezek@23 @22 S67′ sRef Ezek@23 @29 S67′ sRef Ezek@23 @21 S67′ sRef Ezek@23 @32 S67′ sRef Ezek@23 @4 S67′ sRef Ezek@23 @16 S67′ sRef Ezek@23 @31 S67′ sRef Ezek@23 @19 S67′ sRef Ezek@23 @30 S67′ [67] In Ezekiel:

“There were two women, the daughters of one mother, who committed whoredom in Egypt; their names were Ohola, the elder, which is Samaria, and Oholibah, which is Jerusalem; Ohola committed whoredom while under me, and loved the Assyrians her neighbours, and bestowed her whoredoms upon the choice of all the sons of Asshur; nevertheless she forsook not her whoredoms from Egypt, for they lay with her in her youth; therefore I delivered her into the hand of her lovers, the sons of Asshur, they uncovered her nakedness, they took her sons and her daughters, and at length slew her with the sword. Her sister Oholibah saw and corrupted her love more than she, and her whoredoms above the whoredoms of her sister; she doted upon the sons of Asshur. For she added to her whoredoms when she saw men painted upon the wall, the images of the Chaldeans painted with vermilion, all having the semblance of princes, the likeness of the sons of Babel, of the Chaldeans. And the sons of Babel came to her to the couch of loves, and they polluted her by their whoredom. She multiplied her whoredoms while she remembered the days of her youth, in which she committed whoredom in the land of Egypt; she doted upon their concubines, because their flesh was the flesh of asses, and their issue the issue of horses. Thus didst thou favour the wickedness of thy youth, when thou adornedst thy paps from Egypt; therefore Oholibah, I will stir up thy lovers against thee, the sons of Babel, and all the Chaldeans and all the Assyrians with them; they shall take thy sons and thy daughters, and thy posterity shall be consumed by fire. They shall strip thee of thy garments, and shall take the vessels of thine adorning; thus will I cause thy wickedness to cease from thee, and thy whoredom from the land of Egypt, that thou mayest not lift up thine eyes unto them, nor remember Egypt any more; thou shalt be filled with drunkenness and sadness, with the cup of wasting and desolation” (xxiii. 2-33, and further on to the end).

In order that it may be known that Egypt signifies the natural man, in this case separated from the spiritual, and Asshur the rational, here reasoning from those things which pertain to the natural man, I will give a summary explanation of the above words. There were two women, the daughters of one mother, who committed whoredom in Egypt, signifies the falsifications of truth and good; and because the sons of Jacob were merely natural men, they imbibed the idolatries of the Egyptians, which signified that they falsified all the truths of the church. Their names were Ohola, the elder, which is Samaria, and Oholibah, which is Jerusalem, signifies the spiritual church and the celestial church, which the descendants of Jacob represented; the Israelites who were in Samaria representing the spiritual church, and the Jews who were in Jerusalem the celestial church, both from the same mother, which is Divine Truth.

[68] Ohola committed whoredom while under me signifies the falsification of Divine Truth which is in the Word; and she loved the Assyrians her neighbours, and bestowed her whoredoms upon the choice of all the sons of Asshur, signifies confirmations by many reasonings; nevertheless she forsook not her whoredoms from Egypt, for they lay with her in her youth, signifies that they still pursued their idolatries. Therefore I delivered her into the hand of her lovers the sons of Asshur, signifies reasonings confirming idolatries; they uncovered her nakedness, they took her sons and her daughters, and at length slew her with the sword, signifies deprivation of all truth and good and consequent extinction of the church with them, nakedness denoting deprivation, sons and daughters truths and goods, and Ohola, the church. Her sister Oholibah saw, and corrupted her love more than she, and her whoredoms above the whoredoms of her sister, signifies the devastation of the celestial church represented by the Jewish nation in Jerusalem, which is said to have corrupted her love more than her sister, when she perverted and adulterated the goods of the Word and of doctrine thence, for he who corrupts or perverts and adulterates the goods of the church commits a greater sin than he who does the same to its truths.

[69] She doted upon the sons of Asshur, signifies by reasonings against truths and goods; she added to her whoredoms, when she saw men painted upon the wall, the images of the Chaldeans painted with vermilion, signifies fancies from the fallacies of the senses, which are of the sensual man, and argumentations therefrom whence come falsifications; all having the semblance of princes, the likeness of the sons of Babel, of the Chaldeans, signifies the appearance of being as it were pre-eminent truths to be preferred to all others. And the sons of Babel came to her, and polluted her by their whoredom, signifies conjunction with the falsities of evil from the love of self. She multiplied her whoredoms, while she remembered the days of her youth, in which she committed whoredom in the land of Egypt, signifies confirmation of their idolatries, and of the falsities of evil imbibed from the natural man, and thus increase of their falsifications. She doted upon their concubines, because their flesh was the flesh of asses, and their issue the issue of horses, signifies the desires of love for those things, because from their voluntary proprium, and thus from their intellectual proprium, the flesh of asses denoting the voluntary proprium, and the issue of horses the intellectual proprium therefrom, which pervert all things.

[70] Thus didst thou favour the wickedness of thy youth, when thou adornedst thy paps from Egypt, signifies the love of falsity implanted from the earliest age, and enjoyment therefrom. Therefore Oholibah, I will stir up thy lovers against thee, the sons of Babel, and all the Chaldeans, and the Assyrians with them, signifies the destruction of the church by evils from the love of self, and by falsities from the pride of [their] own intelligence, wherein there is a deadly hatred against the goods and truths of doctrine. They shall take thy sons and thy daughters, signifies the truths and goods of the church, which they will destroy; and thy posterity shall be consumed by fire signifies that the remaining things therefrom shall perish through earthly loves. They shall strip thee of thy garments, and take the vessels of thine adorning, signifies the deprivation of all intelligence and knowledge (scientia), which are the adornment of the church. Thus will I cause thy wickedness to cease from thee, and thy whoredom from the land of Egypt, signifies that so truths can no longer be falsified. That thou mayest not lift up thine eyes unto them, nor remember Egypt any more, signifies when there is no longer any understanding of truth, or knowledge of truth. Thou shalt be filled with drunkenness and sadness, signifies insanity in, and a turning away from, spiritual things; with the cup of wasting and desolation, signifies the falsities of evil which entirely devastate and desolate all the goods and truths of the church.

sRef Ezek@16 @28 S71′ sRef Ezek@16 @29 S71′ sRef Ezek@16 @26 S71′ [71] In the same:

“Thou hast committed whoredom with the sons of Egypt thy neighbours, great of flesh, and hast multiplied thy whoredom, and thou hast committed whoredom with the sons of Asshur, and there was no satiety in thee; and thou hast multiplied thy whoredom even to Chaldea, the land of thy trading, but neither then wast thou satiated” (xvi. 26, 28, 29).

This is said of the abominations of Jerusalem, which signifies the church as to doctrine; and whoredoms signify the falsifications of the truth of doctrine and of the Word. Therefore thou committedst whoredom with the sons of Egypt thy neighbours, great of flesh, signifies falsifications by the natural man, in which are all evils and falsities, flesh denoting the proprium of man, which resides in the natural man, and in itself is nothing but evil and falsity therefrom. And thou hast committed whoredom with the sons of Asshur, signifies falsifications by means of reasonings. And there was no satiety in thee, signifies the desire of falsifying truths without end. And thou hast multiplied thy whoredom even unto Chaldea, the land of thy trading, signifies falsifications from the sensual man, where are mere fallacies, from which man altogether rejects and denies, and also blasphemes truths, the land of trading signifying whence all falsities are procured; and the Sensual is the source of all evils and of falsities therefrom. Man also is born at first sensual, afterwards he becomes natural, then rational, and at length spiritual, and he who falsifies the truths of the church becomes again natural, and at length sensual. But neither wast thou satiated with this signifies a measureless desire of destroying the truths of the church.

sRef Joel@3 @19 S72′ [72] In Joel:

“Egypt shall be a desolation, and Edom a wilderness of desolation, because of violence to the sons of Judah, whose innocent blood they shed in their land” (iii. 19).

Egypt shall be a desolation, signifies that the natural man will be without truths, and thence in mere falsities; and Edom a wilderness of desolation, signifies that the natural man will be without goods, and thence in mere evils; because of violence to the sons of Judah, whose innocent blood they shed, signifies because they offered violence to the truths and goods of the Word, which they perverted.

Similar things are involved in the wars between the sons of Israel and the Egyptians; also in those between the sons of Israel and the Assyrians, and in those between the Assyrians and Egyptians, (2 Kings xxiii. 29 to end; xxiv.; Is. x. 3-5).

sRef 1Ki@14 @26 S73′ sRef 1Ki@14 @25 S73′ sRef 2Ki@24 @0 S73′ [73] In the First Book of Kings it is said, that under king Rehoboam, the king of Egypt came up against Jerusalem, and took the treasures of the house of Jehovah and the treasures of the house of the king; and that he took the shields which Solomon had made, and many other things (xiv. 25, 26). In all the historical as well as in the prophetical parts of the Word, there is a spiritual sense, for all the historical details of the Word are representative of spiritual and celestial things pertaining to heaven and the church, and the words here are significative. Thus by the king of Egypt taking the treasures of the house of Jehovah, and of the house of the king, and many other things, was represented the devastation of the church as to the cognitions of good and truth by scientifics in the natural man falsely applied.

[74] The quality of the natural man, when subject to the spiritual, and when separated from it, is fully described in the internal sense of Exodus. The quality of the natural man when subject to, and thus conjoined to the spiritual, is described where it treats of Joseph and of the sons of Israel called thither by Joseph, and dwelling in the land of Goshen, which was the best of the lands of Egypt. Where Joseph is treated of, the dominion of the Lord over the natural man is described, for by Joseph, in the spiritual sense, is meant the Lord, by Egypt the natural man, and by the sons of Israel the spiritual man. But afterwards the quality of the natural man, when separated from the spiritual, is described by Pharaoh’s making the sons of Israel to serve grievously; and its vastation afterwards as to all the truths and goods of the church is described by the miracles performed there, which were so many plagues; and, lastly, its destruction, by the drowning of Pharaoh and all his host in the Sea Suph (Red Sea). The miracles by which the vastation of the natural man separated from the spiritual is described in the spiritual sense, were these:

[75] The staff of Aaron was turned into a serpent; the waters in the river were turned into blood, so that the fish died, and the river stank (Exod. vii.). From the rivers and pools were brought up frogs upon the land of Egypt; the dust of the earth as turned into lice; swarms of noxious flying things were sent into the houses of Pharaoh and of his servants, and into all the land of Egypt (Exod. viii.). There was a boil breaking forth with blains upon man and upon beast; a rain of grievous hail mingled with fire rained upon the land of Egypt (Exod. ix.). Locusts were sent upon the land, which devoured the herb, and all the fruit of the trees; a thick darkness came over all the land of Egypt (Exod. x.). All the first-born in the land of Egypt died (Exod. xi.). Finally, after the sons of Israel had borrowed of them, and thus spoiled them of their vessels of gold and silver, and their raiment, (which signify the knowledges of good and truth) the Egyptians were drowned in the Sea Suph (Exod. xiv. 28), which signifies hell. By all those things is described how the natural man is vastated, which takes place when he casts away from himself all the truths and goods of the church, and imbibes falsities and evils, until there is no longer any truth and good of the church remaining. But all these things may be seen explained at large as to their spiritual sense in the Arcana Coelestia, where the Book of Exodus is unfolded. It is then clear what is signified by the plagues and diseases of Egypt (Deut. vii. 15; xxviii. 60); also by being drowned in the river of Egypt (Amos viii. 8; ix. 5) and why it is that Egypt is also called “a land of bondage” (Micah vi. 4); “the land of Ham” (Psalm cv. 23); and a “furnace of iron,” (Deut. iv. 20; 1 Kings viii. 51). These things are said of Egypt. From these things it is clear that Egypt signifies the natural man in both senses.

sRef Rev@11 @8 S0′ 655. Where also our Lord was crucified.- That this signifies by means of which He was rejected and condemned, namely, by means of evils, and falsities therefrom springing from infernal love, is evident from this consideration, that evils themselves and their consequent falsities arising from infernal love are what reject and condemn the Lord, and these evils and the falsities therefrom are signified by Sodom and Egypt, therefore it is said concerning the city of Jerusalem that it is called so spiritually, for to be spiritually called signifies evil itself, and the falsity therefrom.

[2] The hells are separated into two kingdoms opposite the two kingdoms in the heavens; the kingdom opposite the celestial kingdom is at the back, and those who are there are called genii, and this kingdom is what is understood in the Word by “devil.” But the kingdom opposite the spiritual kingdom is in front, and those who are there are called evil spirits; this kingdom is what is meant in the Word by “Satan.” These hells, or these two kingdoms into which the hells are separated, are meant by Sodom and Egypt. Whether it is said evils and falsities therefrom, or those hells, it is the same thing, since from these all evils and falsities ascend.

[3] The Jews of Jerusalem crucifying the Lord signifies that the evils and the falsities therefrom which they loved crucified Him; for all things recorded in the Word concerning the Lord’s passion represented the perverted state of the church with that nation. For although they accounted the Word holy, yet they perverted all things therein by their traditions until there was no longer any Divine Good and Truth remaining with them, and, when the Divine Good and Truth that are in the Word no longer remain, then evils and falsities from infernal love succeed in their place, and these are what crucify the Lord. That such things are signified by the Lord’s passion, may be seen above (n. 83, 195:21, 627:16, at the end). The Lord is said to be slain because it signifies His being rejected and denied, as may be seen above (n. 328). Concerning the nature and quality of the Jews, see above (n. 122, 433:28, 619), and in the Doctrine of the New Jerusalem (n. 248).

[4] Since it is here said “where our Lord was crucified,” it shall be explained what crucifixion, or suspension upon wood, signified with the Jews. There were two punishments of death with them, crucifixion and stoning; and by crucifixion was signified condemnation and a curse on account of the destruction of good in the church, and by stoning was signified condemnation and a curse on account of the destruction of truth in the church. Crucifixion signified condemnation and a curse on account of the destruction of good in the church, because wood, upon which they were suspended, signified good, and, in the opposite sense, evil, both pertaining to the will. Stoning signified condemnation and a curse on account of the destruction of truth in the church, because stone, with which stoning was effected, signified truth, and, in the opposite sense falsity, both pertaining to the understanding. For all things instituted with the Israelitish and Jewish nation were representative, and thence significative. That wood signifies good, and, in the opposite sense, evil, and that stone signifies truth, and, in the opposite sense, falsity, may be seen in the Arcana Coelestia (n. 643, 3720, 8354). But because it has been hitherto unknown whence the punishment of the cross and of stoning came to the Jews and Israelites, and since it is nevertheless important that this should be known, I will also adduce confirmations from the Word to show that these two punishments also were representative.

sRef Deut@21 @23 S5′ sRef Deut@21 @20 S5′ sRef Deut@21 @21 S5′ sRef Deut@21 @22 S5′ sRef Deut@21 @18 S5′ [5] That suspension upon wood, or crucifixion, was inflicted on account of the destruction of good in the church, and that thus was represented evil from infernal love, from which comes condemnation and a curse is evident from the following passages.

In Moses:

“If there be a stubborn and rebellious son, obeying not the voice of his father and mother, all the men of the city shall stone him with stones that he die. And if there be in a man sin and judgment of death, and he be slain, thou shalt hang him upon wood; his carcase shall not remain all night upon wood, but burying thou shalt bury him the same day; for he that is hanged is the curse of God, and thou shalt not defile thy land.” (Deut. xxi. 18, 20-23.)

Not obeying the voice of father and mother, signifies in the spiritual sense, to live contrary to the precepts and truths of the church; the punishment for it was therefore stoning. The men of the city who shall stone him signify those who are in the doctrine of the church, a city denoting doctrine. If there be in a man sin and judgment of death, thou shalt hang him upon wood, means if one has done evil against the good of the Word and of the church. Because this was a capital crime, he was to be hung upon wood, for wood, in the Word, signifies good, and in the opposite sense evil. His carcase shall not remain all night upon the wood, but thou shalt bury him the same day, signifies lest there be a representative of eternal damnation. Thou shalt not defile thy land, signifies that it would be a scandal to the church.

sRef Lam@5 @13 S6′ sRef Lam@5 @10 S6′ sRef Lam@5 @12 S6′ sRef Lam@5 @11 S6′ [6] In Lamentations:

“Our skins are become black as an oven, because of the storms of famine; they ravished the women in Zion, the virgins in the cities of Judah; their princes were hanged up by the hand, the faces of the elders are not honoured, the young men they have led away to grind, and the boys stumble under wood” (v. 10-13).

Zion means the celestial church, which is in the good of love to the Lord; was represented by the Jewish nation. The virgins in the cities of Judah signify the affections for truth from the good of love; the perishing of truths from good by falsities from evil is signified by, their princes were hanged up by the hand. The faces of the elders which are not honoured signify the goods of wisdom; the young men who are led away to grind signify truths from good: and grinding signifies to acquire falsities and to confirm them from the Word; the boys who stumble under wood signify goods just springing up and perishing through evils.

sRef Gen@40 @20 S7′ sRef Gen@40 @22 S7′ sRef Gen@40 @21 S7′ sRef Gen@40 @19 S7′ sRef Num@25 @1 S7′ sRef Num@25 @4 S7′ sRef Num@25 @2 S7′ sRef Num@25 @3 S7′ [7] Since a baker, just as bread, signifies the good of love, and a butler, just as wine, signifies the truth of doctrine, therefore the baker was hanged on account of his crime against king Pharaoh. (Gen. xl. 19-22; xli. 13.) This may be seen explained in the Arcana Coelestia (n. 5139-5169). Since Moab means those who adulterate the goods of the church, and Baalpeor signifies the adulteration of good, therefore it came to pass, that all the chiefs of the people were hung up before the sun, because the people committed whoredom with the daughters of Moab, and bowed themselves down to their gods, and joined themselves to Baalpeor (Numb. xxv. 1-4). To commit whoredom with the daughters of Moab signifies to adulterate the goods of the church; and to be hung up before the sun signifies condemnation and a curse on account of the destruction of the good of the church.

sRef Josh@10 @27 S8′ sRef Josh@8 @29 S8′ sRef Josh@8 @27 S8′ sRef Josh@10 @26 S8′ sRef Josh@8 @26 S8′ sRef Josh@8 @28 S8′ [8] Because Ai signified knowledges of good and in the opposite sense, confirmations, of evil, therefore the king of Ai was hanged on wood, and afterwards thrown down at the entrance of the gate of the city, and the city itself was burned (Joshua viii. 26-29). And because the five kings of the Amorites signified evils and falsities therefrom, destroying the goods and truths of the church, therefore those kings were hanged by Joshua, and afterwards cast into the cave of Makkedah (Joshua x. 26, 27). The cave of Makkedah signifies direful falsity from evil.

sRef Matt@23 @34 S9′ [9] To be hung upon wood, or crucified, signifies the punishment of evil destroying the good of the church, in Matthew Jesus said,

“I send unto you prophets, wise men, and scribes; some of them ye will kill, crucify, and scourge in the synagogues, and persecute them from city to city” (xxiii. 34).

All things which the Lord spoke He spoke from the Divine, but the Divine things from which He spoke fell into the ideas of natural thought and the resulting expressions according to correspondences, like those here and elsewhere in the Evangelists; and as all the words have a spiritual sense, therefore in that sense, prophets, wise men, and scribes, are not meant, but instead of them the truth and good of doctrine and of the Word. For spiritual thought and speech therefrom, like that of the angels, is without the idea of person, therefore by a prophet is signified the truth of doctrine, by wise men the good of doctrine, and by scribes the Word from which is doctrine. It therefore follows, that to kill has reference to the truth of the doctrine of the church, which is meant by a prophet, to crucify has reference, to the good of doctrine, which is meant by a wise man, and to scourge has reference to the Word, which is meant by a scribe and that thus “to kill” signifies to extinguish, “to crucify” to destroy, and “to scourge” to pervert. That they will wander from one falsity of doctrine to another is signified by persecuting them from city to city, a city denoting doctrine. This is the spiritual sense of the above words.

sRef Matt@20 @19 S10′ sRef Matt@20 @18 S10′ [10] In the same,

Jesus said unto the disciples that He must suffer at Jerusalem, and that the Son of Man must be delivered to the chief priests and scribes, and that “they shall condemn him, and deliver him up to the nations to be mocked, to be scourged, and to be crucified, and that on the third day he shall rise again” (Matt. xx. 18, 19; Mark x. 32-34).

The spiritual sense of these words is, that Divine Truth, in the church where mere falsities of doctrine and evils of life reign, shall be blasphemed, its truth perverted, and its good destroyed. The Son of Man signifies Divine Truth, which is the Word, and Jerusalem signifies the church where mere falsities and evils reign. The chief priests and scribes signify the adulterations of good and falsifications of truth, both of them from infernal love. By condemning and delivering Him to the nations is signified to relegate Divine Truth and Divine Good to hell, and to deliver them to the evils and falsities which are therefrom, the nations signifying the evils which are from hell and which destroy the goods of the church. To be mocked, to be scourged, and to be crucified, signifies to blaspheme, falsify, and pervert the truth, and to adulterate and destroy the good of the church and of the Word (as above). And the third day He shall rise again, signifies the complete glorification of the Lord’s Human.

sRef Isa@53 @11 S11′ [11] From these things it is evident what is signified in the spiritual sense by the crucifixion of the Lord, also what is signified by the various mockings on that occasion, as that they set a crown of thorns upon His head; that they smote Him with a reed, and that they spat in His face, besides other things related in the Evangelists, signifying that the Jewish nation thus impiously treated the Divine Truth and Good itself, which the Lord was. For the Lord suffered the impious state of that church to be represented in Himself; this also was signified by His bearing their iniquities (Isaiah liii. 11). For it was a common thing for a prophet to take upon himself the representation of the impious states of the church. Thus the prophet Isaiah was commanded to go naked and barefoot three years, in order to represent the church as destitute of good and truth (Isaiah xx. 3, 4). The prophet Ezekiel bound in cords laid siege against a tile, on which Jerusalem was portrayed, and ate a cake of barley made with the dung of an ox, to represent that the truth and good of the church were thus besieged by falsities and polluted by evils (Ezek. iv. 1-13). The prophet Hosea was commanded to take to himself a harlot for a woman, and children of whoredoms, in order to represent what was then the quality of the church (Hosea i. 1-11); besides other things of a similar nature. That this was bearing the iniquities of the house of Israel or the church is openly declared in Ezekiel (chap. iv. 5, 6). From these things it is evident that everything recorded concerning the Lord’s passion was representative of the state of the church with the Jewish nation at that time.

[12] Thus much concerning the punishment of suspension upon wood, or crucifixion. It does not belong to this place to confirm from the Word that the other punishment of death, which was stoning, signified condemnation and a curse on account of the destruction of the truth of the church, still it is evident from the passages in the Word where stoning is mentioned, as in Exod. xxi. 28-33; Levit. xxiv. 10-17, 23; Numb. xv. 32-37; Deut. xiii. 10; xvii 5-7; xxii. 20, 21, 24; Ezek. xvi. 39-41; xxiii. 45-47; Matt. xxiii. 37; Luke xiii. 34; xx. 6; John viii. 7; x. 31, 32; and elsewhere.

sRef Rev@11 @10 S0′ sRef Rev@11 @9 S0′ 656. Verses, 9, 10. And they of the peoples and tribes and tongues and nations shall see their bodies three days and a half, and they shall not suffer their bodies to be put in sepulchres. And they that dwell upon the earth shall rejoice over them and shall be glad, and shall send gifts one to another, because those two prophets tormented them that dwell upon the earth.

“And they of the people and tribes and tongues and nations shall see,” signifies with all who are in falsities and evils of religion, of doctrine, and of life; “their bodies three days and a half,” signifies the complete extinction of Divine Truth and Divine Good; “and they shall not suffer their bodies to be put in sepulchres,” signifies their rejection and damnation. “And they that dwell upon the earth shall rejoice over them and shall be glad,” signifies the delights of infernal love with those who are opposed to the goods and truths of the church; “and they shall send gifts one to another,” signifies their consociation; “because those two prophets tormented them that dwell upon the earth,” signifies anxiety of heart in the devastated church on account of these.

sRef Rev@11 @9 S0′ 657. And they of the peoples and tribes and tongues and nations shall see.- That this signifies with all who are in falsities and evils of religion, of doctrine, and of life, is evident from the signification of seeing, as denoting to know, to perceive, and to understand; and from the signification of peoples and tribes as denoting those who are in falsities of doctrine and of religion; for by peoples, in the Word, are meant all those who are in truths or in falsities, whether they are of the church or of some religion out of the church (see 175, 331, 625), and by tribes, in the Word, are meant all those who are in truths or in falsities of doctrine, for tribes denote all truths and falsities of doctrine (see above, n. 330, 430, 431, 454), from which it is evident that peoples and tribes signify all those who are in truths or falsities of religion and of doctrine, in this case those who are in falsities, because it is said that they shall see the bodies of the witnesses three days and a half, and shall not suffer them to be placed in sepulchres; and from the signification of tongues and nations as denoting those who are in evils of doctrine and of life, for by tongues are signified goods or evils of doctrine, and thus of religion (see above, n. 330, 455, 625); and by nations are signified goods or evils of life (see also above, n. 175, 331, 625); from which it is evident that tongues and nations signify all those who are in goods or evils of doctrine and of life, in this case those who are in evils, because it is said of them that they shall see the bodies of the witnesses upon the street of the great city, and shall not suffer them to be put in sepulchres.

sRef Rev@11 @9 S0′ 658. Their bodies three days and a half.*- That this signifies the complete extinction of Divine Truth and Divine Good, is evident from the signification of bodies, namely, of the witnesses, as denoting those who have extinguished in themselves all Divine Truth and Divine Good. For the two witnesses, whom they slew, signify the goods of love and of charity and the truths of doctrine and of faith, see above (n. 228, 635); consequently their bodies, when slain, signify that these have been extinguished. But because the good of love and of charity and the truth of doctrine and of faith cannot be extinguished except with those who are in falsities of doctrine and in evils of life, therefore these are meant, since others do not see that the goods of love and the truths of doctrine are extinguished. For every one sees the things which are of the Lord, and thence the things which pertain to heaven and the church, according to the quality of his state, and it is from this that he sees, therefore he cannot see otherwise than in agreement with that quality. Thus he who denies the Lord and His Divine in heaven and in the church does not see them, because he regards them negatively, therefore he does not see the witnesses alive, but their bodies as carcases, that is, he considers the goods of love and truths of doctrine as nothing, consequently also extinguished. The above is evident from the signification of three days and a half, as denoting what is complete, in this case, a complete extinction.

[2] “Three and a half” denotes what is complete, because three signifies an entire period or duration from beginning to end, consequently, where the church is treated of, as in the present case, three and a half signifies even unto its end, and at the same time to a new beginning wherefore it is said that after three days and a half the spirit of life from God entered into them and that they stood upon their feet, which signifies the beginning of a new church after the end of the old. For all the good of love and truth of doctrine is extinguished at the end of the church, but then there is a resuscitation which takes place with those in whom a new church is established by the Lord, which is also signified by the spirit of life which entered into them. A full or complete state is also signified by three days and a half, for the reason that this number has a similar signification to that of the number seven, for it is its half; and a number halved, like a number doubled, has a signification similar to that of the number itself that is halved or doubled; and the number seven signifies all, also what is full and complete, and it is used in reference to what is holy pertaining to heaven and the church. The signification of this number may be seen treated of above (n. 20, 24, 257, 388). That the greater numbers, as they are composed of smaller numbers, have a signification similar to that of the simple numbers from which they arise by multiplication, may be also seen above (n. 430:1-4), and that three signifies an entire period greater or less from beginning to end may be seen above (n. 532).
* Note in Photolithographic copy- “3 1/2: – 1 Kings xvii; viii; Luke iv. 25.”

sRef Rev@11 @9 S0′ 659. And shall not suffer [their bodies] to be put in sepulchres.- That this signifies their rejection and damnation is evident from the signification of not being put in sepulchres, or of not being buried, as denoting eternal damnation. For “to be buried,” in the Word, signifies awakening unto life and resurrection, since when a man dies and is buried, he then awakens or arises again into life eternal. For man lives after death equally as in the world, but he lays down the earthly or material body, which served him for use in the natural world, and continues his life in a spiritual body. Therefore burial is only a casting off as it were of the covering which he bore about in the natural world. The reason why burial signifies awakening unto life eternal, or resurrection, is, because the angels do not know what the death of man is, nor consequently what his burial is, since there is neither death nor burial with them, and yet they perceive all things spiritually; when therefore the death of man is mentioned in the Word, instead of death they perceive his departure from one world into another, and when burial is mentioned, they perceive his resurrection into life. It follows consequently that “not to be buried” signifies resurrection, not unto life, but unto damnation, by which is meant spiritual death. Every man, indeed, after his departure out of the world, is awakened and rises again, but some to life and some to damnation; and because to be buried signifies resurrection to life, therefore not to be buried signifies damnation, but, in this case, of those who reject the goods of love and truths of doctrine, which are signified by the two witnesses, therefore not being put in sepulchres, or not being buried, does not mean damnation except in the idea of those only who condemn such things. What is signified therefore by sepulchres, in the Word, also by being buried and not being buried, is evident from the following passages.

sRef Isa@65 @3 S2′ sRef Isa@65 @4 S2′ [2] That sepulchres signify unclean things, consequently also infernal things, because of the carcases and bones which are in them, is evident from many passages in the Word.

In Isaiah:

“A people that provoke me to anger before my faces continually, that burn incense upon bricks, that sit in sepulchres, and pass the night in waste places, that eat the flesh of swine” (lxv. 3, 4).

To provoke Jehovah to anger before His faces signifies to sin against the truths and goods of the Word, and to depart from the worship therein commanded, the faces of Jehovah denoting the things revealed in the Word. To burn incense upon bricks signifies worship from falsities of doctrine, bricks denoting falsities of doctrine, and to burn incense denoting worship from them. To sit in sepulchres signifies to be in filthy loves; to pass the night in waste places signifies to remain and live in falsities, waste places denoting where there are no truths; to eat the flesh of swine signifies to make infernal evils one’s own.

sRef Num@19 @16 S3′ sRef Num@19 @18 S3′ [3] In Moses:

“Whosoever shall have touched one upon the surface of a field, that is slain with a sword, or a dead body, or the bone of a man, or a sepulchre, shall be unclean seven days,” and afterwards he shall be purified (Numb. xix. 16, 18).

To touch signifies, in the Word, to communicate. Therefore lest falsities and evils should be communicated, and thus appropriated, it was forbidden to touch unclean things, as in this case, one slain with a sword, a dead body, the bone of a man, and a sepulchre. For one slain with a sword signifies one who has perished by falsities, and who has consequently been condemned to hell. A dead body signifies one who has perished by evils, the bone of a man signifies infernal falsity, and sepulchre, infernal evil.

sRef Ezek@32 @24 S4′ sRef Ezek@32 @23 S4′ sRef Ezek@32 @20 S4′ sRef Ezek@32 @22 S4′ sRef Ezek@32 @18 S4′ [4] In Ezekiel:

“Wail over the multitude of Egypt and cause her to descend with them that go down into the pit; they shall fall in the midst of them that are slain with the sword; Asshur is there and all his company, his sepulchres are round about him, all the slain who fell by the sword to whom sepulchres were given in the sides of the pit, and his company is round about his sepulchres; Elam and all his multitude is round about his sepulchres, all the uncircumcised slain with the sword” (xxxii. 18, 20, 22, 24).

The multitude of Egypt signifies the scientifics of the natural man, which are dead, because they do not descend and take form as effects, conclusions, and confirmations, from the truths of the spiritual man; Asshur signifies reasonings from such scientifics. Therefore by, wail over the multitude of Egypt, and cause her to descend with them that go down into the pit, is signified grief on account of the damnation of those who are in these things, the pit denoting the hell where such dead scientifics reign, that is, scientifics separated from truths, because applied to confirm falsities of doctrine and evils of life. Those slain with the sword signify, here as above, those who are condemned to hell on account of falsities. Asshur is there and all his company signifies reasonings from those falsities. The sepulchres which are round about Asshur and in the sides of the pit, where Elam is, and all the uncircumcised slain with the sword, signify the hells where those falsities are, that is, those who are in such falsities.

[5] It is to be noted that falsities and evils of every kind correspond to unclean and loathsome things in the natural world, and the more direful falsities and evils to cadaverous and also fetid excrementitious matter, and falsities and evils of a milder kind to marshy places; consequently the dwellings in the hells of those who are in such falsities and evils appear like pits and sepulchres. And, if you are disposed to believe it, such evil genii and spirits also dwell in the sepulchres, privies, and marshes that are in our world, although they are ignorant of the fact, the reason being, that they correspond, and things that correspond are joined together. The same may be concluded also from this fact that nothing is more delightful than the smell of a corpse to those who have been assassins and poisoners, also to those who have taken delight in violating women; and there is also nothing more delightful than the smell of excrement to those who have been filled with the love of commanding, also to those who have taken delight in adulteries and no delight in marriages. And there is nothing more delightful than a marshy, and also a urinous vapour to those who have confirmed themselves in falsities, and have extinguished in themselves the affection for truth. This is why the hells, in which they are, have an appearance in agreement with the correspondent delights, some as pits, and some as sepulchres.

sRef Matt@8 @28 S6′ [6] It is evident also from these considerations why it was that those who were possessed by demons were in the sepulchres and came out therefrom (Matt. viii. 28, and following verses; Mark v. 2, 3, 5; Luke viii. 27), namely, because those who were possessed were, while they lived in the world, in falsities from evil, or in knowledges from the Word, which they rendered dead by applying them to confirm evils, and to destroy the genuine truths of the church, especially the truths concerning the Lord, the Word, and a life after death, which dead knowledges are called, in the Word, traditions. It was for this reason that those who were possessed by such as had become demons, were in the sepulchres, and the demons themselves were afterwards cast out into the swine which cast themselves headlong into the sea (Matt. viii. 31-33). They were cast into swine, because they had lived in the world in sordid avarice, for such avarice corresponds to swine and thence signifies them; the reason why these cast themselves headlong into the sea, was, because the sea there signifies hell.

sRef Ps@88 @5 S7′ sRef Ps@88 @4 S7′ sRef Ps@88 @6 S7′ sRef Ps@88 @11 S7′ [7] In David:

“I am counted with them that go down into the pit. I am become as a man that has no strength. I am among the dead, neglected, as the slain that lie in the sepulchre, whom thou rememberest no more, and who are cut off from thy hand; thou hast laid me in the pit of the lower [parts] in darkness, in the depths. Shall thy mercy be declared in the sepulchre, thy truth in destruction?” (Psalm lxxxviii. 4-6, 11).

The subject there treated of is temptations, in the highest sense the temptations of the Lord; this describes what these were, namely, that He seemed to Himself to be as it were in hell among the damned, so fierce and great were the temptations which the Lord sustained therefore “I am counted with them that go down into the pit” signifies that He seemed to Himself to be as it were in hell, the pit denoting hell. I am become as a man that hath no strength, signifies that He then seemed to Himself to be as it were without power, for temptations plunge a man into evils and falsities, in which there is no power. Amongst the dead, neglected, signifies among those in whom there is nothing of truth and good, and who are therefore cast away; as the slain that lie in the sepulchre, signifies as those who are in falsities from evil, the slain denoting those who perish by falsities, and the sepulchre denoting hell because those who are in hell are spiritually dead; whom thou rememberest no more, and who are cut off from thy hand, signifies who are deprived of all truth and good. Thou hast laid me in the pit of the lower [parts], signifies in the places of hell where such are; in darkness signifies as it were in falsities; in the depths signifies as it were in evils.

[8] A prayer arising from grief then follows, that He may be delivered from temptations; and for this among other reasons, “Shall thy mercy be declared in the sepulchre, and thy truth in destruction?” which signifies that in hell, where and from which evils and falsities are, Divine Good and Divine Truth cannot be proclaimed, mercy denoting the Divine Good of the Divine Love, and truth the Divine Truth of the Divine Wisdom; the sepulchre denotes the hell where and from which evils are, and destruction denotes the hell where and from which falsities are. From these things it is also evident that by sepulchre is meant hell, especially from this, that those who are in hell are spiritually dead.

sRef Isa@53 @9 S9′ [9] In Isaiah:

“That he might give the impious to their sepulchre, and the rich in their deaths” (liii. 9).

This is also said of the Lord, of whom the whole chapter treats; here concerning His victory over the hells. The impious whom He would give to the sepulchre mean the evil who will be cast down into hell; here a sepulchre plainly denotes hell, which is called a sepulchre from those in it who are spiritually dead. The rich whom He would give in their deaths mean those of the church who are in falsities from evil, who are called rich from the knowledges of truth and good which they possess from the Word; falsities from evil are signified by deaths, because they who are in them are spiritually dead.

sRef Matt@23 @27 S10′ sRef Ps@5 @9 S10′ [10] Those who think evil about God and the neighbour, and yet speak well, and those who think insanely about the truths of faith and the goods of love but speak sanely, are inwardly sepulchres whited without, according to these words of the Lord:

“Woe unto you, scribes and pharisees, hypocrites, for ye are like unto whited sepulchres, which indeed outwardly appear beautiful, but within are full of dead men’s bones and all uncleanness” (Matt. xxiii. 27, 29; Luke xi. 47, 48).

[11] In David:

“There is no rectitude in the mouth of anyone, their midst is destruction; their throat is an open sepulchre, they flatter with their tongue” (Psalm v. 9).

In the mouth signifies outwardly, and the midst inwardly. That inwardly there is hell is signified by, their throat is an open sepulchre; and that outwardly there is hypocrisy, and apparent sanity is signified by, they flatter with their tongue. From these and other passages in the Word it is evident what is signified by sepulchre.

[12] When therefore those who are in falsities from evil are treated of, then by their sepulchre is meant the hell from which and in which that falsity is; but when those who are in truths from good are treated of, then by sepulchre is meant the removal and rejection of falsity from evil, and by burial is meant awakening and resurrection into life, also regeneration. For with man who is in truths from good falsity from evil is removed and cast out into hell, and the man himself, as to his interiors, which belong to his spirit, rises again, and enters into the life of truth from good, which is spiritual life. In this sense burial is meant in the following passages.

sRef John@5 @28 S13′ sRef John@5 @29 S13′ [13] In John:

“Marvel not, for the hour cometh in which all that are in the tombs shall hear the voice of the Son of Man, and shall come forth; they that have done good [things] unto the resurrection of life, but they that have done evil [things] unto the resurrection of judgment” (v. 28, 29).

This does not mean that those who are in the sepulchres or tombs shall hear the voice of the Lord and come forth, since all after death equally as in the world live as men, with this difference only, that after death they live in a spiritual and not in a material body. Therefore by going forth out of the tombs is signified out of the material body, and this happens first with every one immediately after death, and afterwards when a last judgment takes place, for then the exteriors are removed and the interiors are opened in all those with whom this had not previously been. Those whose interiors are heavenly rise unto life, but those whose interiors are infernal rise unto death, this is signified by, those who have done good [things] shall go forth unto the resurrection of life, but those who have done evil [things] unto the resurrection of judgment.

sRef Ezek@37 @11 S14′ sRef Ezek@37 @13 S14′ sRef Ezek@37 @12 S14′ sRef Ezek@37 @14 S14′ [14] That this is meant by going forth out of the tombs or sepulchres is still more evident in Ezekiel:

“Behold I will open your sepulchres, and cause you to come up out of your sepulchres, O my people, and bring you upon the land of Israel, that ye may know that I am Jehovah, when I shall have opened your sepulchres, and have caused you to come up out of your sepulchres, O my people, and shall have put my spirit in you that ye may live, and have placed you upon your own land” (xxxvii. 12-14).

The subject here treated of is the dry bones seen by the prophet upon the faces of the valley, upon which sinews appeared to be stretched, and flesh came upon them, and they were covered with skin; and when the spirit of God was sent into them, they lived again and stood upon their feet. That those bones mean the whole house of Israel, is plainly declared in these words: “Son of man, these bones are the whole house of Israel, behold they say, Our bones are dried up, our hope is perished; as for us we are cut off” (verse 11). The house of Israel is likened to dry bones, because they were in falsities and evils, which have no life, because of their non-correspondence with heaven as to sinews, flesh, and skin; for bones signify truths in the ultimate of order, upon which spiritual truths are based, but dry bones signify falsities from evil. It is therefore evident that by opening the sepulchres, and causing the people to come up out of the sepulchres, is signified to raise up out of falsities from evil, thus from the dead, and to impart truths from good, thus life, and this life is the spirit of God from which they lived again. This then is the meaning of causing the people to come up out of the sepulchres; the church to be formed out of these is signified by the land of Israel, upon which they shall be brought, and upon which they shall be placed.

sRef Matt@27 @53 S15′ sRef Matt@27 @52 S15′ [15] It is recorded in Matthew, that after the passion of the Lord the tombs were opened, and many bodies of those that slept came out of their tombs, went into the holy city, and appeared to many (xxvii. 52, 53). The tombs being opened, and many bodies of them that slept appearing, has a similar signification to that which is stated above in Ezekiel, where it is said that Jehovah would open the sepulchres, and cause them to come up out of the sepulchres, namely, the regeneration of the faithful and their resurrection unto life; not that the bodies themselves, which lay in the tombs, rose again, but that there was the appearance of this (apparuerunt) in order that both regeneration and resurrection unto life from the Lord might be signified. Moreover, these same words mean those who are said in the Word “to be bound in the pit,” whom the Lord liberated after He had finished the whole work of redemption. For many of the faithful could not be saved until the Lord had come into the world and subjugated the hells; in the meantime they were detained in places which are called pits, even up to the coming of the Lord, and they were liberated by the Lord immediately after His coming. These pits were also represented by the tombs that were opened, and those who were therein by “those that slept,” who after the Lord’s resurrection, as it is said, “appeared to many in the holy city;” the holy city was Zion and Jerusalem, but by these is meant heaven, whither they were raised up by the Lord, for both Zion and Jerusalem were rather profane than holy.

sRef Gen@50 @26 S16′ sRef Gen@50 @24 S16′ sRef Gen@50 @25 S16′ [16] From these things it is evident what that miracle and that appearance represented and signified. Since the land of Canaan not only signified the church, but also heaven, and since burial signified resurrection unto life, therefore Abraham bought of Ephron a field in which was the cave of Machpelah which was before Mamre (Gen. xxiii.), and there Abraham, Isaac, and Jacob, with their wives, were buried (Gen. xxiii.; xxv. 9, 10; xxxv. 29; xlix. 1). The particulars related concerning that cave, namely, that it was in the field of Ephron, which was before Mamre, and so on, signified resurrection unto life, as may be seen explained in the Arcana Coelestia. On this account also, Joseph commanded that his bones should be brought up into the land of Canaan (Gen. l. 24-26), and this was done (Exod. xiii. 19; Joshua xxiv. 32); and for the reason that the land of Canaan as has been said, signified the heavenly Canaan, which is heaven. Because of the representation of resurrection into heaven by burial, also David and the kings after him were buried in Zion (1 Kings ii. 10; xi. 43; xiv. 17, 18; xv. 8, 24; xxii. 50; 2 Kings viii. 24; xii. 21; xiv. 20; xv. 7, 38; xvi. 20). The reason of this was, that Zion signified the celestial church and heaven, where the Lord is.

sRef Gen@35 @29 S17′ sRef Gen@49 @33 S17′ sRef Gen@15 @15 S17′ sRef 2Ki@22 @20 S17′ sRef Gen@25 @8 S17′ [17] That burial signifies resurrection is also evident from this fact, that it is frequently said that the dead “have been gathered to their fathers” and “to their people.” “To their fathers,” in Genesis:

Jehovah said unto Abraham, “Thou shalt come to thy fathers in peace, and shall be buried in a good old age” (xv. 15);

and in the Second Book of Kings:

Jehovah said of Josiah, king of Judah, “Behold I gather thee to thy fathers, and thou shalt be gathered unto thy sepulchre in peace” (xxii. 20).

And “to [their] people,” in Genesis:

“Abraham expired and died in a good old age, an old man and full [of days], and was gathered to his people” (xxv. 8).

And in another place:

“Isaac expired and died, and was gathered to his people an old man and full of days” (xxxv. 29);

and again:

“Jacob expired, and was gathered to his people” (xlix. 33).

To their fathers and to their people denote to their own, that is, to their like in the other life, for every one after death comes to his like, with whom he will live for ever. It cannot mean to be gathered to their fathers, and to their people in the sepulchre, for it is also said concerning Abraham, that he should be gathered to his fathers, and that he was gathered to his people, when he died, and was buried in a new tomb, where none of his fathers, or of his people, except Sarah his wife, was buried before.

sRef Job@5 @25 S18′ sRef Job@5 @24 S18′ sRef Job@5 @26 S18′ [18] In Job:

“Thou shalt know that thy tabernacle is peace, and thy children as the herb of the land; thou shalt come in old age unto the sepulchre, as the coming up of a shock of corn (acervi) in its season” (v. 24-26).

A Tabernacle, in the Word, signifies what is holy in worship and the good of love, because Divine worship, in the most ancient times, was celebrated in tabernacles, and because their worship was from the good of celestial love, therefore a tabernacle also signifies that good. Since genuine peace pertains to celestial good, therefore it is said, “Thou shalt know that thy tabernacle is peace.” The truths from that good and their increments are signified by the children who shall be as the herb of the land; for sons and children, and also the herb of the land, signify truths from good. That after a man is imbued with wisdom he will come into heaven is signified by, thou shalt come in old age into the sepulchre, old age denoting wisdom, and to come into the sepulchre, or to be buried, denoting resurrection; because this is meant it is therefore said, “as the coming up of a shock of corn in its season.”

sRef Matt@26 @12 S19′ sRef Matt@26 @13 S19′ sRef Matt@26 @7 S19′ [19] From these few instances it is evident that sepulchres, because of the dead carcases and the bones therein, signify infernal things, but that burial signifies the rejection of these, and therefore resurrection. For when man casts aside or puts off his material body, he then puts on a spiritual body, with which he rises again; consequently the death of a man, in the spiritual sense, signifies the continuation of his life, although in a bad sense it signifies damnation, which is spiritual death. Since burial, in regard to man, signifies resurrection, and also regeneration, therefore burial, in regard to the Lord, signifies the glorification of His Human. For the Lord glorified, that is, made Divine, His whole Human, therefore He rose again on the third day with the Human glorified, that is, made Divine. Unless this had been accomplished, no man could have risen again to life. For man has resurrection to life solely from the Lord, and indeed from the fact that He united the Divine with His Human; from this union which is properly meant by glorification, man has salvation. This also is involved in what the Lord said concerning the woman who poured balsamic ointment upon His head, that she did it unto His burial (Matt. xxvi. 7, 12; Mark xiv. 8; John xii. 7); for anointing signifies that glorification; and because man from it has salvation, therefore He said concerning that woman,

“Verily, I say unto you, Wheresoever this gospel shall be preached in the whole world, that also which this [woman] hath done shall be spoken of for a memorial of her” (Matt. xxvi. 13).

This was also represented by the man that was cast into the sepulchre of Elisha reviving when he touched his bones (2 Kings xiii. 20, 21), for Elisha represented the Lord as to Divine Truth, which constitutes the life of heaven, into which man is raised up.

sRef Isa@14 @20 S20′ sRef Isa@14 @19 S20′ [20] Since to be buried and burial signify both resuscitation into life, and regeneration; therefore not to be buried, and to be dragged out of the tombs, signify neither resurrection to heaven nor regeneration, but resurrection to hell, and consequently damnation; as in the following passages.

In Isaiah:

“Thou art cast out of thy sepulchre as an abominable branch, the raiment of the slain thrust through with the sword, who go down to the stones of the pit, as a carcase trodden under foot; thou shalt not be united with them in the sepulchre, for thou has destroyed thy land, thou hast slain thy people, the seed of the wicked shall not be named for ever” (xiv. 19, 20).

This is said concerning the king of Babel, who signifies the profanation of Divine Truth. Therefore, thou art cast out of thy sepulchre, signifies condemned to hell. As an abominable branch, the raiment of the slain, thrust through with the sword, signifies the falsification of truth and its profanation, an abominable branch denoting truth falsified, and the raiment of the slain, thrust through with the sword, denoting truth adulterated and altogether destroyed by direful falsities. Who go down to the stones of the pit, as a carcase trodden under foot, signifies to the hell where the falsities of evil are, a carcase trodden under foot denoting an infernal spirit, in whom everything is spiritually dead, because good has been altogether destroyed. Thou shalt not be joined with them in the sepulchre, signifies no consociation with those who have risen again to life; for to be in the sepulchre, or to be buried, signifies that resurrection; and on the other hand to be cast out of the sepulchre signifies damnation. Thou hast destroyed thy land, thou hast slain thy people, signifies that the church and those therein who were in truths from good has been destroyed by the falsities of evil. The seed of the wicked shall not be named for ever signifies eternal severance and separation.

sRef Jer@16 @3 S21′ sRef Jer@16 @4 S21′ [21] In Jeremiah:

“Jehovah hath said concerning the sons and concerning the daughters who are born in this place, and concerning their mothers who shall bare them, and concerning their fathers who shall beget them in this land; they shall die of grievous deaths, so that they shall not be lamented, neither shall they be buried; they shall be for dung upon the faces of the earth, they shall be consumed by the sword, or by famine, that their carcase may be for food to the birds of the heavens, and to the beast of the earth” (xvi. 3, 4).

These things are said of the church vastated as to all good and truth. Sons and daughters, and mothers and fathers, in the spiritual sense, do not mean sons and daughters, mothers and fathers, but the truths and goods of the church, both exterior and interior; sons and daughters denote truths and goods exterior, mothers and fathers truths and goods interior, which are called mothers and fathers because they beget and bring forth the exterior. They shall die of grievous deaths, so that they shall not be lamented, neither shall they be buried, signifies condemnation to hell on account of direful falsities. They shall be for dung upon the faces of the earth, signifies infernal filth which is the evil that defiles the good and truth of the church. To be consumed by sword or famine, signifies to be destroyed by falsities and evils. That their carcase may be for food to the birds of the heavens and to the beast of the earth, signifies to be consumed and to be yet further consumed by the desires of the love for evil and falsity.

sRef Jer@25 @31 S22′ sRef Jer@25 @33 S22′ [22] In the same:

“A tumult cometh even to the end of the earth, for Jehovah hath a controversy against the nations; he will enter into judgment with all flesh, he will give up the wicked to the sword; the slain of Jehovah shall be in that day from the end of the earth even unto the end of the earth, they shall not be lamented, nor gathered, nor buried; they shall be for dung upon the faces of the earth” (xxv. 31-33).

By these words is described the devastation of the church at its end when a last judgment takes place. The tumult even to the end of the earth, because Jehovah hath a controversy against the nations, signifies the dismay of all those who are of the church when they are visited and their evils are disclosed, the earth denoting the church, the nations, those who are in evils, and abstractedly, evils and the controversy of Jehovah against them denoting visitation and disclosure. He will enter into judgment with all flesh, signifies the universal judgment which takes place at the end of the church; He will give up the wicked to the sword, signifies that the unfaithful will perish by their own falsities. The slain of Jehovah in that day shall be from the end of the earth unto the end of the earth, signifies those who perish by falsities of every kind, the slain of Jehovah denoting those who perish by falsities, and from the end of the earth to the end of the earth denoting from primaries to the ultimates of the church, consequently falsities of every kind. They shall not be lamented, nor gathered, nor buried, signifies that there will be no longer any restoration and salvation, but condemnation, lamentation signifying grief because such is the state of man, and no lamentation signifying no grief, because man is such as to admit of no restoration. They shall be for dung upon the faces of the earth, signifies merely falsity and evil, without any reception of life from heaven; for if man does not receive life by means of the truths of faith and goods of charity, he is merely dead, being in mere falsities of evil and evils of falsity, which are “a carcase and dung upon the faces of the earth.”

sRef Jer@8 @2 S23′ sRef Jer@8 @1 S23′ sRef Jer@14 @16 S23′ [23] In the same:

Against the prophets who prophesy a lie in the name of Jehovah; “The people to whom they prophesy shall be cast away in the streets of Jerusalem; because of famine and the sword, there shall be none to bury them, themselves, their wives, and their sons, and their daughters” (Jerem. xiv. 15, 16).

Here not to be buried denotes not to rise again to life, but to damnation; the rest may be seen explained above (652:34).

In the same:

“At that time they shall bring the bones of the kings of Judah, and the bones of the princes thereof, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their sepulchres, and shall spread them out to the sun, and to the moon, and to all the host of the heavens, which they have loved, and which they have served, and which they have gone after, and which they have sought, and to which they have bowed themselves down; they shall not be gathered, nor buried, they shall be for dung upon the faces of the earth” (viii. 1, 2).

By bringing out the bones from the sepulchres is signified to separate from the peoples, that is, to cast out from communion with those who are in heaven, among the damned without, as is the case when the evil enter the societies of the good, and are cast out afterwards, when discovered. For concerning those who are buried it is said that they are gathered to their peoples, as above concerning Abraham, Isaac, and Jacob, therefore to be brought out of the sepulchre denotes to be cast out from them. All those who are of the church, also all things pertaining to the church, are signified by the kings, princes, priests, prophets, and inhabitants of Jerusalem; kings signifying the truths of the church themselves in their whole extent; princes, principal truths; priests, the goods of doctrine; prophets, the truths of doctrine; and the inhabitants of Jerusalem, all things of the church depending thereon; sRef 2Ki@23 @16 S24′ sRef 2Ki@9 @10 S24′ sRef Jer@22 @19 S24′ [24] here, by their bones, which are to be brought out, are signified falsities and evils, which have nothing in common with truths and goods. To spread them out to the sun, to the moon, and to all the host of the heavens, signifies to give them up to devilish loves, and thence to evils and falsities which are from hell. For the sun signifies love in both senses, the moon faith from that love, in both senses, and the host of the heavens, falsities and evils of every kind. Hence therefore to spread out the bones to these, means to give them over wholly to such things, in order that they may be nothing but loves and desires of evil and falsity. Which they have loved, which they have served, which they have gone after, which they have sought, and to which they have bowed themselves down, signifies exterior and interior affection and proneness for such things and worship therefrom. They shall not be gathered, nor buried, signifies that they shall never return to the societies of heaven, but will remain with those who are in hell. They shall be for dung upon the faces of the earth, signifies what is dead and unclean such as is cast out and trodden under foot. It is evident from these things what is signified by Josiah the king taking the bones out of the sepulchres and burning them upon the altar (2 Kings xxiii. 16); by Jezebel being eaten by the dogs in the field, and none to bury her (2 Kings ix. 10); and by Jehoiakim, the son of Josiah, king of Judah, being buried with the burial of an ass, taken out, and cast forth beyond the gates of Jerusalem (Jeremiah xxii. 19).

sRef Jer@19 @12 S25′ sRef Jer@7 @33 S25′ sRef Jer@7 @32 S25′ sRef Jer@19 @11 S25′ [25] The signification of being buried in Tophet, and in the valley of Hinnom, in Jeremiah, is similar:

“Behold the days come in which it shall no more be called Tophet, or the valley of the son of Hinnom, but the valley of slaughter; and they shall bury in Tophet till there is no room, and the carcase of this people shall be for food to the bird of the heavens, and to the beast of the earth, and none shall frighten them away” (vii. 32, 33).

And in the same:

“I will break this people and this city as the vessel of a potter is broken, which cannot be repaired any more, and they shall bury in Tophet, because there will be no place to bury, and I will make this city as Tophet” (xix. 11, 12).

Tophet and the valley of Hinnom signified the hells, Tophet, the hell at the back, which is called the devil, and the valley of Hinnom, the hell in front, which is called Satan, since all the places in the city of Jerusalem, and outside of it, corresponded to places in the spiritual world, for there the dwelling places are according to Divine order. In the midst are those who are in the greatest light or wisdom; in the borders, those who are in the least; to the east and west, those who are in love; to the south and north, those who are in intelligence. Such is the arrangement of the whole heaven, so also in every society there, in every city, and in every house, and this because the lesser forms in the heavens are all according to the likeness of the greatest form. And since Jerusalem signified heaven and the church as to doctrine, therefore also the places there were representative according to their quarters and their distances from the temple and from Zion; consequently Tophet and the valley of Hinnom, being most unclean places and wickedly idolatrous, represented and thence signified the hells. The signification of burying in Tophet, and in the valley of Hinnom, is evident from these things.

sRef Rev@11 @10 S0′ 660. And they that dwell upon the earth shall rejoice over them and shall be glad.- That this signifies the delights of infernal love with those who are opposed to the goods and truths of the church, is evident from the signification of they that dwell upon the earth, as denoting those who are in the church; in the present case, those therein who are in evils and in falsities therefrom, consequently those who are opposed to its goods and truths; and from the signification of rejoicing and being glad, as denoting here the delight of infernal love; for all joy and all gladness is from love. For every one rejoices and is glad when his love is favoured, and when he is in pursuit of and attains the object of his love; in a word, all man’s joy proceeds from his love, and all sadness and grief of mind from antagonism to his love.

[2] It is said “to rejoice and to be glad” because of the marriage of good and truth. For joy is said of good because it relates to love, as it properly pertains to the heart and will, and gladness is said of truth, because it relates to love of truth, as it properly pertains to the mind and its thought; therefore we say “joy of heart” and “gladness of mind.” For everywhere in the Word two expressions occur, one of which has reference to good and the other to truth, and this is the case because the conjunction of good and truth makes both heaven and the church, therefore both heaven and the church are compared to a marriage, from the fact that the Lord is called the bridegroom and husband, and heaven and the church, the bride and wife. He therefore who is not in that marriage is neither an angel of heaven, nor a man of the church. The reason of this also is, that good is not possible with any one unless formed by truths, nor is truth possible unless it lives from good. For all truth is the form of good, and all good is the esse of truth, and because one is not possible without the other, it follows that the marriage of good and truth must necessarily exist both with the men of the church and the angels of heaven; also all intelligence and wisdom are from that marriage, for from it truths and goods are being continually born, by which the understanding and will are formed.

sRef Isa@51 @3 S3′ sRef Ps@40 @16 S3′ sRef Isa@35 @10 S3′ sRef Joel@1 @16 S3′ sRef Isa@22 @13 S3′ sRef Ps@90 @14 S3′ sRef Zech@8 @19 S3′ sRef Ps@68 @3 S3′ sRef Ps@90 @15 S3′ sRef Lam@4 @21 S3′ sRef Isa@66 @10 S3′ sRef Ps@96 @11 S3′ [3] These things have been stated to make it clear why it is said “to rejoice and be glad;” for to rejoice is stated of good and its love or affection, and to be glad is stated of truth, and its love or affection. Similarly also in many other parts of the Word, in the following passages:

“The heavens shall be glad and the earth shall rejoice” (Psalm xcvi. 11).

“Let all that seek thee rejoice and be glad in thee” (Psalm xl. 16; lxx. 4).

“The just shall be glad, and exult before God, and shall rejoice in gladness” (Psalm lxviii. 3).

“That we may rejoice all our days, make us glad according to the days thou hast afflicted us” (Psalm xc. 14, 15).

“Be glad in Jerusalem, and exult in her, all ye that love her, rejoice for joy with her, all ye that mourn over her” (Isaiah lxvi. 10).

“Rejoice and be glad, O daughter of Edom” (Lam. iv. 21).

“Behold joy and gladness; killing the ox” (Isaiah xxii. 13).

“They shall obtain joy and gladness, sadness and sighing shall flee away” (Isaiah xxxv. 10; li. 11).

“Joy and gladness shall be found in Zion, confession and the voice of singing” (Isaiah li. 3).

“Thou wilt make me to hear joy and gladness” (Psalm li. 8).

“Gladness and joy are cut off from the house of our God” (Joel i. 16).

“The fast of the tenth month shall be to the house of Judah for joy and for gladness” (Zech. viii. 19).

“The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride” (Jeremiah vii. 34; xxv. 10; xxxiii. 11).

sRef Jer@7 @34 S4′ sRef Joel@2 @23 S4′ sRef Ps@48 @11 S4′ sRef Joel@2 @21 S4′ sRef Zeph@3 @14 S4′ sRef Luke@1 @14 S4′ sRef Ps@118 @24 S4′ sRef Isa@65 @18 S4′ sRef Ps@5 @11 S4′ sRef Isa@16 @10 S4′ sRef Isa@25 @9 S4′ sRef Ps@14 @7 S4′ sRef Ps@31 @7 S4′ sRef Ps@32 @11 S4′ sRef Ps@53 @6 S4′ [4] In the place of joy, exultation is also mentioned, because exultation like joy, is said of good, because it relates to love, to the heart and to the will; as in the following passages:

“Jacob shall exult, Israel shall be glad” (Psalm xiv. 7; liii. 6).

“I exult and am glad in thy kindness” (Psalm xxxi. 7).

“Be glad in Jehovah, and exult, O ye just” (Psalm xxxii. 11).

“The mount of Zion shall be glad, and the daughters of Judah shall exult” (Psalm xlviii. 11).

“Let all that trust in thee be glad, and let them that love thy name exult in thee” (Psalm v. 11).

“This is the day which Jehovah hath made, we will exult and be glad in it” (Psalm cxviii. 24).

“We will exult and be glad in his salvation” (Isaiah xxv. 9).

“Be glad and exult for ever in the things which I create” (Isaiah lxv. 18).

“Exult and be glad that Jehovah hath magnified his doing” (Joel ii. 21).

“Sons of Zion exult and be glad in Jehovah your God” (Joel ii. 23; Habakkuk iii. 18).

“Be glad and exult with all the heart, O daughter of Jerusalem” (Zephan. iii. 14).

“Gladness and exultation are taken away from Carmel” (Isaiah xvi. 10; Jeremiah xlviii. 33).

The angel said unto Zacharias, “Thou shalt have gladness and exultation, and many shall rejoice at his birth” (Luke i. 14).

In all these passages, exultation signifies delight from the love and affection for good, and gladness signifies pleasure from the love and affection for truth.

sRef Rev@11 @10 S0′ 661. And shall send gifts one to another.- That this signifies their consociation, is evident from the signification of sending gifts, as denoting to be consociated from love and friendship; for gifts from such an affection and disposition bring together both the well-disposed and the ill-disposed; in this case, those who are opposed to the goods of love and truths of doctrine, signified by the two witnesses who were slain and cast out into the street of the great city, which is spiritually called Sodom and Egypt. It is to be observed that nothing is more delightful to the ill-disposed and the wicked than to destroy the goods of love and the truths of doctrine wherever these are, and to do evil to those in whom they are; for they burn with hatred against such things, and for this reason there continually exhales from the hell, where such persons are, a deadly hatred against celestial love and spiritual faith, consequently against heaven, and especially against the Lord Himself; and they are in the delight of their heart as often as they are permitted to do evil. Such is the wild-beast nature of those who are in hell. This therefore is what is meant by, they shall rejoice and shall be glad over them. The ill-disposed also enter into friendships and band together for the purpose of doing injury to the well-disposed; the delight of hatred, which is the delight of their love, unites them together, and then they appear to be friends in heart, although they are enemies. This, therefore, is the signification of sending gifts one to another.

sRef Ex@23 @15 S2′ sRef Ps@72 @10 S2′ sRef Isa@18 @7 S2′ sRef Matt@2 @11 S2′ [2] Since gifts captivate the mind and bring about consociation, therefore in ancient times it was customary to give gifts to priests and prophets, also to princes and kings, when they were approached (1 Sam. ix. 7, 8). And it was also a statute that they should not appear empty, that is, without gifts, before Jehovah, but that in their feasts every one should bring a gift according to his blessing (Exod. xxiii. 15; xxxiv. 20; Deut. xvi. 16, 17); and therefore the wise men from the east brought gifts, gold, frankincense, and myrrh, to the Lord as soon as He was born (Matt. ii. 11), according to the prediction in David (Psalm lxxii. 10); and for the same reason, the oblations upon the altar, which were sacrifices, and also the meat-offerings and drink-offerings, were called gifts (Isaiah xviii. 71; lvii. 6; lxvi. 20; Zeph. iii. 10; Matt. v. 23, 24; and elsewhere), and this because external gifts signified internal or spiritual gifts, namely, such as proceed from the heart, and thus belong consequently to affection and faith; and because conjunction is effected by means of these, therefore gifts, in the spiritual sense, signify conjunction when used in reference to God, and consociation when used in reference to men.

sRef Rev@11 @10 S0′ 662. Because those two prophets tormented them that dwell upon the earth.- That this signifies anxiety of heart in the devastated church from these, is clear from the signification of the two witnesses, here called two prophets, as denoting the goods and truths of doctrine; from the signification of tormenting, as denoting anxiety of heart; and from the signification of them that dwell upon the earth, as denoting those who live in the church, in this case, in the devastated church. By these words therefore is signified anxiety of heart from the goods of love and truths of doctrine with those who are of the devastated church. For the subject here treated of is the end of the church, when the loves of self and of the world, and their lusts (concupiscentiae), and the evils and falsities of those lusts, have dominion; then men are tormented by the goods of love and truths of doctrine, for interiorly or in their hearts they hold these in hatred, howsoever they may profess them with their lips; and when that which a man holds in hatred enters, it interiorly torments him.

[2] But such a man of the church, during his abode in the world, does not know that he holds those two witnesses in such hatred, and that he is interiorly tormented by them, for he does not know the state of his interior thought and affection, but only the state of the exterior thought and affection that pass immediately into the speech. But when he comes into the spiritual world, his exterior thought and affection are laid asleep, and the interior opened, and then he feels such a repugnance from hatred of the goods of love and truths of doctrine, that he cannot bear to hear them. When such a man therefore enters any angelic society, where spiritual love and faith prevail, he is severely tormented, which is a sign of interior repugnance, from hatred of them. The signification of those two prophets tormenting them that dwell on the earth is evident from these things. By them that dwell on the earth are meant, in a good sense, those in the church who are in good as to life but here, those who are in evil, for such are interiorly tormented by the goods of love and truths of doctrine. That to dwell signifies to live, and thus life, is evident from those passages in the Word, where to dwell is mentioned, as Isaiah ix. 2; xiii. 20; xxxvii. 16; Jer. ii. 6; li. 13; Dan. ii. 22; iv. 12; Ezek. xxxi. 6; Hosea ix. 3; Psalm xxiii. 6; xxvii. 4; lxxx. 1; ci. 7; Zeph. iii. 6; and elsewhere.

sRef Rev@11 @12 S0′ sRef Rev@11 @11 S0′ 663. Verses 11, 12. And after three days and a half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them that saw them. And they heard a great voice out of heaven, saying unto them, Come up hither; and they ascended into heaven in a cloud, and their enemies saw them.

“And after three, days and a half,” signifies, when completed, thus the end of the old church, and the beginning of a new church; “the spirit of life from God entered into them,” signifies enlightenment and the reception in some of the influx of Divine Truth from the Lord for the beginning of a new church; “and they stood upon their feet,” signifies a new life such as the regenerated man of the church has; “and great fear fell upon them that saw them,” signifies a state of anxiety with those who did not receive and acknowledge. “And they heard a great voice out of heaven, saying unto them,” signifies the Lord’s Divine Providence; “Come up hither,” signifies separation and thence protection; “and they ascended into heaven in a cloud,” signifies separation as to things internal, and their protection; “and their enemies saw them,” signifies cognition and acknowledgment with those who are interiorly opposed to the goods and truths of the Word and of the church.

sRef Rev@11 @11 S0′ 664. And after three days and a half.- That this signifies when completed, thus the end of the old church, and the beginning of a new church, is evident from the signification of three days and a half, as denoting fulness or completion at the end of the old church, when there is the beginning of a new church, concerning which see above (n. 658). The reason why it is said, after three days and a half, is, that days, in the Word, signify states, here, the last state of the church. For all times, in the Word, as hours, days, weeks, months, years, and ages, signify states in the Word, as in this case, the last state of the church, when there is no longer any good of love or truth of faith remaining. Because days signify states, and since in the first chapter of Genesis the establishment of the Most Ancient Church is treated of which was accomplished successively from one state to another, therefore it is said there that there was evening and there was morning the first, the second, the third, the fourth, the fifth, and sixth days, unto the seventh, when it was completed (Gen. i. 5, 8, 13, 19, 23, 31), and the days there do not mean days, but the successive states of the regeneration of men at that time, and the consequent establishment of the church with them. So also elsewhere in the Word.

sRef Rev@11 @11 S0′ 665. The spirit of life from God entered into them.- That this signifies enlightenment and the reception in some of Divine Truth from the Lord for the beginning of a new church, is evident from the signification of the spirit of life from God, as denoting the Divine Truth proceeding from the Lord, concerning which we shall speak presently; and from the signification of entering into them, namely, into the witnesses that were slain and cast forth, as denoting enlightenment and the reception of influx, namely, of Divine Truth, which is signified by the spirit of life. That this takes place with some for establishing a new church is evident from the verse that follows, where it is said, that they ascended into heaven in a cloud, thus with some. For the two witnesses signify the goods of love and truths of doctrine, and those are meant with whom these are, for all such are witnesses.

[2] When the end of the church is at hand, it is then provided by the Lord that a new church shall succeed, because without a church in which the Word is, and in which the Lord is known, the world could not continue to exist. For without the Word, and the knowledge and acknowledgment of the Lord, heaven could not be conjoined to the human race, and consequently the Divine Truth proceeding from the Lord could not flow-in with new life. And without conjunction with heaven, and by that means with the Lord, a man would not be a man, but a beast; for this reason a new church is always provided by the Lord, when the old comes to its end. The reason why the beginning only of a new church is meant, and not yet its establishment, will be shown in the explanation of the verse that follows.

sRef Ezek@37 @10 S3′ sRef Ezek@37 @9 S3′ [3] That by the spirit of life from God, or by the spirit of God, and by the Holy Spirit, is meant the proceeding Divine from the Lord, called the Divine Truth, from which are all wisdom and intelligence, has been said and shown above (n. 24, 183, 318). It is this proceeding Divine that illustrates man, and flows into him, when he is being reformed and regenerated, thus when the church commences and is being established in him, as is very clear from the passages quoted from the Word above (n. 183), and also from this in Ezekiel:

Jehovah “said unto me, Prophesy about the spirit, and prophesy, Son of Man, and say unto the wind, Thus saith the Lord Jehovih, Come, O spirit, from the four winds, and breathe into these slain, that they may live; and when I prophesied, the spirit entered into them, and they lived again, and stood upon their feet, an exceeding great army” (xxxvii. 9, 10).

[4] This treats of the dry bones seen by the prophet upon the faces of the valley, by which the house of Israel is signified, as is plainly declared in verse 11 of the same chapter. And the house of Israel signifies the church, which house or church is there compared to dry bones, because it possesses no good of love or truth of doctrine. The establishment of a new church by the in-breathing of new life, or by regeneration, is described by the sinews, flesh, and skin, with which the bones were clothed and encompassed, and especially by the spirit which entered into them, and from which they lived. The spirit in them also signifies there the reception of the influx of Divine Truth, and spiritual life therefrom. The prophet said unto the wind, “come, O spirit, from the four winds,” because the four winds signify the four quarters in the spiritual world, and the four quarters there signify the goods of love and the truths of doctrine in their entirety. Concerning the signification of these things it may be seen above (n. 417, 418, 419, 422, and in the Heaven and Hell, 141-150).

sRef Rev@11 @11 S0′ 666. And they stood upon their feet.- That this signifies a new life such as the regenerated man of the church has, is evident from the signification of standing, as denoting to be and to live, and also to sustain (concerning which see above 414); and from the signification of feet, as denoting the Natural, which is the ultimate of Divine order, and the basis upon which things prior or higher rest and upon which they subsist (concerning which also, see above 69, 600:1, 606). Standing upon the feet therefore signifies life in fulness, because in the ultimate; new life is signified, because the witnesses, who are here treated of, were slain and lived again. Standing upon the feet signifies here such life as pertains to the regenerated man of the church, because these things are said of the two witnesses, by whom are meant all who are in the goods of love by means of truths of doctrine, and who are such as have been regenerated; also, because when the Natural signified by the feet, is regenerated, then the whole man has life, such as pertains to a regenerated man, according to the words of the Lord in John:

sRef John@13 @10 S2′ [2] Jesus said to Peter,

“He that is washed, needeth not save to be washed as to the feet, and he is wholly clean” (xiii. 10).

To be washed signifies to be purified from evils and falsities, which is to be regenerated, therefore he that is washed signifies he who is purified, that is, regenerated, as to what is spiritual, which is the good of love and the truth of doctrine; and these are first to be received in the memory and understanding, that is, to be known and acknowledged. Needeth not save to be washed as to the feet signifies that the natural or external man is then to be purified or regenerated, which is done by a life according to the precepts of love and faith, that is, according to the goods and truths of doctrine from the Word; when this takes place, the man himself is purified or regenerated. For to live according to the goods and truths of doctrine from the Word, is to will them, and thus to do them, which is the same thing as to be affected with them, and to love them; for what is done from the will, is done from affection and love, consequently from the man himself, the will being the man himself, because a man is his own love and his own affection; it is therefore said that then the whole man is clean.

sRef Ezek@3 @23 S3′ sRef Ezek@3 @24 S3′ sRef Ezek@37 @10 S3′ sRef Ezek@2 @1 S3′ sRef Ezek@2 @2 S3′ [3] From these considerations it is evident why it is, that to stand upon the feet denotes life such as pertains to a regenerated man. Also of the dry bones seen by the prophet on the face of the valley, after they were covered with sinews, flesh, and skin it is said, “When I prophesied” concerning the spirit, “the spirit entered into them, and they lived again, and stood upon their feet” (Ezek. xxxvii. 10). Here also by standing upon the feet is signified new life, such as pertains to a regenerated man. For the dry bones to which the house of Israel is likened signify the state of the church with them, namely, that it was without the goods of love and truths of doctrine; and by being clothed with sinews, flesh, and skin, is signified regeneration, and by the spirit which entered, new life by the influx and reception of Divine Truth; it is therefore then said, that they lived again and stood upon their feet. The signification of standing upon the feet elsewhere in the same prophet is similar.

A voice speaking to me said “Son of Man, stand upon thy feet, that I may speak to thee; then the spirit entered into me, when he spake unto me, and set me upon my feet, and I heard him speaking to me” (Ezek. ii. 1, 2).

And again:

“I fell upon my faces, but the spirit entered into me, and raised me upon my feet” (Ezek. iii. 23, 24).

These things happened, because life itself, when it is in its fulness, is signified by standing upon the feet, and it is in its fulness when the Natural lives from the Spiritual. For the ultimate of man’s life is in his Natural, this ultimate being a base as it were for his interior and higher [things], for these terminate in the ultimate and subsist there. Unless therefore life be in the ultimate, it is not full, thus not perfect; and moreover, all the interior or higher co-exist in the ultimate, as in their simultaneity; thus interior or higher things are according to the quality of the ultimate, for these accommodate themselves to the ultimate, because it receives them.

sRef Ps@40 @2 S4′ sRef Ps@31 @8 S4′ [4] The signification of standing upon the feet in David is similar:

“Thou hast made my feet to stand in a broad place” (Psalm xxxi. 8).

A broad place signifies the truth of doctrine from the Word, therefore to make my feet to stand in a broad place signifies to cause him to live according to Divine truths.

Again in the same:

“He made me to come up out of the pit of destruction, out of the miry clay, and set my feet upon a rock” (Psalm xl. 2).

The pit of destruction signifies falsity of doctrine, and the miry clay, evil of life; the signification of setting his feet upon a rock is similar to that of making his feet stand in a broad place, for a rock signifies the truth of doctrine from the Word, and, in the highest sense, the Lord as to Divine truth.

sRef Ps@121 @3 S5′ [5] It is therefore evident, what is signified in the spiritual sense by Jehovah “will not suffer my foot to totter” (Psalm cxxi. 3), namely, that He will not suffer the Natural to go astray from truths; for in proportion as the natural goes astray, the interiors which belong to the understanding and will also go astray.

sRef Rev@11 @11 S0′ 667. And great fear fell upon them that saw them.- That this signifies a state of anxiety with those who did not receive and acknowledge, is evident from the signification of great fear, as denoting a state of anxiety – for fear, in the Word, signifies various changes of the state of the interiors of man, in the present case therefore, a state of anxiety; and from the signification of upon them that saw them, as denoting, with those that could not sustain the presence of the witnesses, and who therefore slew them and cast them out, and who then had grief and anxiety of heart when they saw them alive, consequently it denotes with those who did not receive and acknowledge the good of love and truth of doctrine. Here is described the state of those who are opposed to the goods of love and truths of doctrine, when there is an end of the old and beginning of a new church; these then come into anxiety from the presence of those who receive love and faith to the Lord, of whom the new church is formed. This, however, takes place in the spiritual, but not in the natural world, for in the spiritual world there is a communication of affections; and spiritual affection, which belongs to love and faith to the Lord, and which is now commencing with some, smites the evil with this anxiety. This therefore is the meaning of great fear fell upon them that saw them.

sRef Rev@11 @12 S0′ sRef Isa@1 @21 S0′ sRef Isa@1 @22 S0′ 668. And they heard a great voice out of heaven, saying unto them.- That this signifies the Lord’s Divine Providence is evident from the signification of a great voice out of heaven, as denoting the Lord’s Divine Providence. A voice out of heaven signifies everything that proceeds from the Lord, which in general is called Divine Truth, and with us in the world, the Word, thus in particular every precept and command in the Word. This is called a voice out of heaven, because it descended and is continually descending from the Lord through heaven, with those who read the Word from a spiritual affection for truth. It is the Lord’s Divine Providence which is signified here by the voice out of heaven, because the state of heaven and of the church at its end is the subject treated of, when the Lord provides lest a sudden change should do harm to those who are to be separated, of whom many will come into heaven, and many are to be cast into hell. This is the reason why it is afterwards said, that the two witnesses, by command, “ascended into heaven in a cloud, and their enemies saw them;” and this in order that they might be separated, lest the gradual progress of things according to order should be disturbed by their presence and consequent communication with the evil (concerning which see above). But this interior truth cannot be explained in a few words, but it will be made clear as far as possible in what now follows.

sRef Rev@11 @12 S0′ 669. Come up hither.- That this signifies separation and thence protection is evident from the signification of ascending into heaven, when spoken of the witnesses, by whom the goods of love and the truths of doctrine are signified, as denoting to be separated from those who do not possess the goods of love and the truths of doctrine, thus to be separated from the evil. And since the cause of separation is, lest those things, namely, the good of love and the truth of doctrine, should be injured by the evil, therefore come up hither also signifies protection. For if those things were communicated to the evil, they would receive them exteriorly, but interiorly they would do injury to them, by denial and derision; it therefore would result in the evil being conjoined with the simple well-disposed who cannot perceive that the interiors of such are evil. These simple well-disposed form the ultimate heaven; unless therefore they were separated, injury might be done to those who are in that heaven by conjunction with the externals of the evil. But more may be seen upon this subject in the work on the Last Judgment (n. 70). This is what is involved in the command to the two witnesses to ascend into heaven, and by this their protection is signified.

sRef Rev@11 @12 S0′ 670. And they ascended into heaven in a cloud.- That this signifies separation as to things internal, and their protection, is evident from the signification of ascending into heaven, when spoken of the two witnesses, as denoting separation from the evil, that is, from those who are in falsities of doctrine from evils of life, and also protection (concerning this see the preceding article, n. 669); and from the signification of a cloud, as denoting the ultimate of Divine Truth, or the external of the Word, which is called the sense of its letter (concerning this see above, n. 36, 594). It is this external in which also many of the evil are. For all who lead an evil life think in themselves in opposition to the truths and goods of the Word, of doctrine, and of the church, although they are in externals. The reason of this is, that they are in the love of evil from life, and love attracts to its side the interiors of the mind, thus the thoughts of its spirit; such persons therefore, when left to themselves to think alone, altogether deny those things which with their lips they confess before the world. It is this external, which also exists with the impious and the evil, that is here meant by a cloud; therefore their ascending into heaven in a cloud signifies separation as to internals, but not as to externals. Separation as to internals, and not as to externals, is meant, because the internals of the two witnesses were spiritual and celestial, but the internals of the evil were infernal and devilish; and spiritual and celestial internals are actually in heaven, therefore it is said that they ascended thither, in order that they might be separated from the evil as to internals, lest the latter should suffer injury.

[2] In order that what is particularly involved in the ascent into heaven of the two witnesses that were slain and lived again may be known, it shall be stated in a few words. At the end of the church, when there is no faith because no charity, the interior things of the Word, which are to serve the new church for doctrine and life, are disclosed. This was done by the Lord Himself, when the end of the Jewish Church was at hand, for then the Lord Himself came into the world, and opened the interior things of the Word, especially those relating to Himself, to love to Him, to love towards the neighbour, and to faith in Him; these previously lay concealed in the interiors of the Word, because they were in its representatives, and consequently in everything pertaining to the church and worship. Those truths therefore which the Lord unfolded were interior truths, and in themselves spiritual, which afterwards served the new church for doctrine and life, as stated just above. But still they were not immediately received, nor till after a considerable lapse of time, as is well known from ecclesiastical history. The reason was, that they could not be received until all things in the spiritual world had been reduced to order, for the spiritual world is conjoined to the natural world with men; unless therefore that world had been first reduced to order, the goods of love and truths of doctrine could not have been understood or perceived by men in the natural world. This was the reason why so long a period intervened before the Christian church was universally established in Europe; for all effects existing in the natural world, especially those which relate to the things of the church, derive their origin from causes in the spiritual world. These things are mentioned in order that it may be known that by the two witnesses being commanded to ascend into heaven is signified in particular that the goods of love and truths of doctrine disclosed at the last time of the church, might not be injured by the evil.

sRef Gen@5 @24 S3′ [3] The case was similar when the most ancient church, which was before the flood, came to its end, for then the representatives of celestial things, which existed among the most ancient people, were collected together by those who were called Enoch, and reserved for the use of the new church after the flood. This was called a representative church, because its laws and statutes, and in general its worship, consisted of representatives, or of such things in the natural world as corresponded to spiritual things in the spiritual world. The same thing was done with these, for they were separated from the evil by being taken into heaven, and thus protected, and this went on until the old church reached its close and the time when the new church was to be established; this is described by these words in Genesis:

“And Enoch walked with God, and he was no more, for God took him” (v. 24).

That such is meant in the spiritual sense by Enoch, his walking before God, and his being taken by God, see the explanation in the Arcana Coelestia (n. 518-523).

sRef Rev@12 @5 S4′ [4] The case is similar to-day. The church, which is called the Christian church, has to-day (hodie) come to its end, therefore the arcana of heaven and of the church are now revealed by the Lord, to serve as the doctrine of life and faith for the new church which is meant by the New Jerusalem in the Apocalypse. This doctrine also has been taken up into heaven, lest harm should be done to it by the evil before the establishment of the New Church. This then is the signification of these words concerning the two witnesses, that “they ascended into heaven”; and also of the words of the following chapter, where of the woman about to bring forth a child, before whom the dragon stood, it is said, “that the child was caught up to God, and to His throne” (Apoc. xii. 5). What is specifically meant there by the woman and by the child will be stated in the explanation of the following chapter. From these considerations it is now evident what kind of interior truth is involved in what is said of the two witnesses that ascended by command into heaven in a cloud.

sRef Rev@11 @12 S0′ 671. And their enemies saw them.- That this signifies cognition and acknowledgment with those who are interiorly opposed to the goods and truths of the Word and of the church, is evident from the signification of seeing, as denoting to understand, consequently to know and to acknowledge (concerning which see above 11, 37, 260, 354, 529); and from the signification of enemies, as denoting those who are opposed to the goods of love and the truths of doctrine, consequently those who are in evils and falsities, for these are meant, in the Word, in its spiritual sense by enemies (inimicos) and foes (hostes). It is therefore evident, that by their enemies saw them, is signified cognition and acknowledgment with those who are against the two witnesses, which are the goods of love and truths of doctrine.

sRef Ps@27 @12 S2′ sRef Ps@27 @13 S2′ [2] The interior truth involved is as follows: by enemies are here meant those who are interiorly, but yet not outwardly, opposed to the goods of love and the truths of doctrine, for with the lips they act as friends, but in heart as enemies. Therefore before the world they profess those things, but in their spirit, in which they are when engaged in meditating alone, they deny them. These, therefore, are the enemies who see; for when they are in corporeal-natural thought, which is the case when they are in the company of others, they see, that is, know and acknowledge goods and truths; but when they are in spiritual-natural thought, which is the case when they are alone, and think concerning the things of faith, then they do not acknowledge them. This is why it is said, that those two witnesses ascended into heaven in a cloud; for the cloud signifies the external of the Word, of the church, and of worship, which, and from which, they see. That the cloud there signifies this external, may be seen in the article just above.

sRef Isa@26 @10 S3′ sRef Isa@26 @11 S3′ sRef Ps@3 @1 S3′ sRef Ps@3 @2 S3′ sRef Ps@17 @7 S3′ sRef Ps@17 @9 S3′ sRef Ps@17 @8 S3′ [3] In numerous passages of the Word, mention is made of foes and enemies, and by them are meant evils and falsities, by foes (hostes), evils, and by enemies (inimici), falsities, for the Word in its bosom is spiritual; therefore in that sense foes and enemies mean only spiritual foes and enemies. That this is the case is evident from the following passages.

In David:

“Jehovah, how are my foes increased, many are they that rise up against me, that say of my soul, no safety (salus) for him in God” (Psalm iii. 1, 2).

In the same:

“Make wonderful thy mercy, O Saviour of them that trust, from them that rise up against me; keep me by thy right hand, from the wicked who are against my soul, who compass me about” (Psalm xvii. 7-9).

In the same:

“Deliver me not up to the desire of my foes, for witnesses of a lie have risen up against me, who breathe out violence; unless I had trusted to see good in the land of life” (Psalm xxvii. 12, 13).

In the same:

“Deliver me from my foes, O my God, from them that rise up against me, lift me up; deliver me from the workers of iniquity behold they lay snares for my soul” (Psalm lix. 1-3).

In Isaiah:

“The wicked acteth perversely in the land of uprightness, but Jehovah, thine hand is lifted up, fire shall devour thine enemies” (xxvi. 10, 11).

Besides in many other places in the prophetic Word, where foes and enemies are mentioned, and also in the historic Word, where foes, wars, and battles are treated of. For as war signifies spiritual war, which is that between truths and falsities, and as the weapons of war, such as spears, bows, arrows, and swords, signify those things that pertain to spiritual war, so also do foes and enemies. That wars, in the Word, and also weapons of war, as bows, arrows, and swords, signify such things, has been frequently shown in the preceding pages.

sRef Rev@11 @13 S0′ 672. Verse 13. And in that hour there was a great earthquake, and the tenth part of the city fell, and there were killed in the earthquake names of men seven thousand; and the rest became afraid, and gave glory to the God of heaven.

“And in that hour,” signifies during that state; “there was a great earthquake,” signifies a remarkable change of the state of the interiors in those who are of the church; “and the tenth part of the city fell,” signifies that no truths of doctrine existed any longer with those who remained; “and there were killed in the earthquake names of men seven thousand,” signifies that in that change of state all the truths of good, and thus all things of heaven and the church, perished with them; “and the rest became afraid,” signifies the disturbance of mind and the turning away of those who were in some degree spiritual; “and they gave glory to the God of heaven,” signifies that they acknowledged and worshipped the Lord.

sRef Rev@11 @13 S0′ 673. And in that hour.- That this signifies during that state, is evident from the signification of hour, as denoting state, in this case, therefore, that state when the two witnesses ascended into heaven, and their enemies saw them. Hour signifies state, because, in the Word, times, and all expressions referring to time, as hours, days, weeks, months, years, ages, and also morning, noon, evening, and night, as well as spring, summer, autumn, and winter, signify states of life. That such things are signified by times, is illustrated and shown in Heaven and Hell (n. 162-169), where time in heaven is treated of, as also above in this work (n. 571, 610, 664); and that hour signifies some duration of state, greater and less, thus time and state, may be seen above (n. 194), and that the number employed determines the state as to its quality (n. 488).

sRef Rev@11 @13 S0′ 674. There was a great earthquake.- That this signifies a remarkable change of the state of the interiors in those who are of the church, is evident from the signification of a great earthquake (terroe motus), as denoting a remarkable change of the state of the church; for the earth (terra) signifies the church, motion, change of state, and great, what is remarkable. That an earthquake, in the Word, signifies a change of the state of the church, may be seen above (n. 400:2, 499).

sRef Matt@24 @40 S2′ sRef Matt@24 @41 S2′ [2] That a change of state as to the truths and goods of the church, sprang from causes involved in the preceding verse, is evident; that is, because the two witnesses that had been slain and restored to life ascended by command into heaven in the cloud, and their enemies saw them. It is therefore clear that the cause was the separation of the good from the evil, as shown in preceding articles, where the ascent of the two witnesses has been explained. But these things cannot be made plain to the understanding, until the state of the case in the spiritual world be made known. For the things described in this verse namely, that there was a great earthquake, that the tenth part of the city fell, and that there were killed in the earthquake names of men seven thousand, also, that the rest became afraid and gave glory to the God of heaven – do take place, and also did take place at the time of the Last Judgment, but in the spiritual world, not in the natural world. For when it is necessary for the good there to be separated from the evil, and the good to be protected from being injured by the evil, then the good are removed from the societies, and the evil left, according to the words of the Lord in Matthew:

“Two shall be in the field, one shall be taken, the other shall be left; two [women] grinding, one shall be taken, the other shall be left” (xxiv. 40, 41);

this may be seen explained in the Arcana Coelestia (n. 4334, 4335). When the good are taken away, then in the societies in which the good and evil were intermingled, a remarkable change takes place as to those things which pertain to the church.

[3] But the cause of that change shall be further explained. In the spiritual world there is a communication of all affections, and sometimes of thoughts; and within every society there is a general communication, extending itself from the midst in every direction, even to the boundaries, almost as light spreads from the centre to the circumference. The variations and changes of the affections arising from communication and its extension, spring from an influx of affections from other societies, which are either above or at the sides, also from the new comers who enter the society, and also from the fact of few or many being removed from the society.

[4] The societies upon which the Last Judgment took place, consisted of both the good and the evil, the evil being those who were interiorly, but not outwardly, opposed to the goods of love and the truths of doctrine, for outwardly they could act according to what was right and just, and speak what was pious and true not for the sake of rectitude, justice, piety, and truth, but from habit acquired in the world, for the sake of fame, glory, honour, gain, and various delights of the natural loves; also on account of the laws and their penalties. Such persons therefore, although interiorly evil, were still able to associate with those who were not only outwardly but also interiorly good. When therefore the good were being separated from those who appeared good only in external form, then the external good [of the latter] vanished, and their interior evil became apparent; for they were kept in such external good by communication with those within the same society, who, as said above, were not only outwardly but also interiorly, good. When external good then was removed from the evil, their interiors, which were full of mere evil and filthy things were opened, and consequently their real quality was made manifest. These are the things, therefore, that are specifically meant by the two witnesses ascending by command into heaven in a cloud, and their enemies seeing them; and here, that in that hour there was a great earthquake, that is, that when that state came, a remarkable change took place as to those things which pertain to the church.

sRef Rev@11 @13 S0′ 675. And the tenth part of the city fell.- That this signifies that no truths of doctrine existed any longer in those who remained, is evident from the signification of ten, as denoting all persons and all things, also many persons and many things; and of the tenth part, as denoting all and much, concerning which we shall speak presently; and from the signification of city, as denoting doctrine, and also the truth of doctrine, for doctrine, in order to be the doctrine of the church, must consist of truths from the Word (that a city signifies doctrine may be seen above, n. 223); and from the signification of to fall, as denoting to be separated, consequently not to exist; for to be separated and not to exist is said of truths of doctrine, while to fall is predicated of a city.

[2] For every particular thing has its own proper and analogous expression, according to the correspondence of the subject in the natural sense and of the subject in the spiritual sense; and the subject in the natural sense here is a city, and the subject in the spiritual sense is the truth of doctrine. That no truths existed with those who remained, follows from what was said in the preceding article, namely, that, when the good were removed from the society in which the good and evil were intermingled, and were taken up into heaven, then, truths of doctrine no longer remained with the evil, because they were cut off from that communication with the good by which they could be as it were in truths as to their external and thus speak concerning truths from doctrine.

[3] For in the spiritual world there is a communication of affections, and thence of thoughts; and from such communication, one is held by another, thus all in the same society are mutually held in a similar affection, consequently in a similar good; so also the evil are held by the good. But these evil were of such a nature as to be able to put on an external appearance of sanctity, piety, intelligence, and zeal for the church and its doctrine; and also in the life an appearance of being just and sincere from the heart, although interiorly in themselves they had none of these things. These are the evil, with whom truths of doctrine no longer existed, after the good meant by the two witnesses who ascended by command into heaven, had been taken away.

[4] It is to be observed that there were in the spiritual world many societies formed of such, and that these societies taken together are meant by the first heaven (prius coelum) which passed away (Apoc. xxi. 1).

In regard to these societies or this heaven, many things have been related in the small work concerning the Last Judgment. Such of the evil as are described above, and, at the same time, the good associated with them, were in those societies, and so long as they were united in one society, the evil as to externals appeared like the good, but when they were separated, then the external good in them, which was only simulated and hypocritical, was separated, and their interiors, which were infernal, abounding with mere evils and falsities therefrom were laid open. Such a separation, and such a consequent state existed in the spiritual world a little before the Last Judgment, this, therefore, is the state which is here described; for the subject here treated of is the last time of the church, when a general judgment is at hand.

sRef Luke@19 @15 S5′ sRef Deut@4 @13 S5′ sRef Luke@19 @16 S5′ sRef Luke@19 @17 S5′ sRef Luke@19 @18 S5′ sRef Luke@19 @19 S5′ sRef Luke@19 @21 S5′ sRef Luke@19 @20 S5′ [5] That ten signifies all persons and all things, and also many persons and many things, is evident from passages in the Word where that number occurs.

As in Moses:

Jehovah “hath commanded you his covenant, which he covenanted with you to do, the ten words, which he wrote upon the two tables of stone” (Deut. iv. 13).

And again:

“Jehovah wrote upon the tables, according to the former writing, the ten words which he spake unto you in the mount out of the midst of the fire.” (Deut. x. 4).

There were ten words or ten commandments forming the decalogue, because ten signifies all things, and therefore by ten words is meant the law in its whole extent.

sRef Matt@25 @2 S6′ sRef Matt@25 @1 S6′ [6] Since ten signifies all persons, therefore the Lord compared the kingdom of the heavens to ten virgins having lamps, going forth to meet the bridegroom, of whom five were wise (prudentes) and five foolish” (Matt. xxv. 1, 2, and following verses). The ten virgins to whom the kingdom of the heavens is likened signify all who are of the church, ten signifying all, and virgins the church. But five signifies some or some part, for some of [the virgins] were wise and some foolish. Such is the signification of the number five in the Word. Lamps signify knowledges of truth and good, in this case, from the Word, also, the truths of doctrine and of faith. Oil signifies the good of love and of charity; the bridegroom means the Lord, and the wedding heaven and the church, which are called a wedding from the marriage of good and truth. And because where that marriage does not exist, there neither heaven nor the church exists, therefore those are called foolish who know the truths of faith and have not the good of love, while those who possess this are called wise. For, as stated, lamps there denote the truths of faith, and oil, the good of love. Virgins signify the church, because virgin and daughter, in the Word, signify the affection for good and truth; and a church is a church from that affection. For this reason mention is made in very many places of the virgin or the daughter of Zion, the virgin or daughter of Jerusalem, the virgin and daughter of Israel and of Judah, and by these expressions the church is everywhere meant.

sRef Luke@19 @13 S7′ sRef Luke@19 @12 S7′ sRef Luke@19 @24 S7′ [7] Whereas ten signifies all and many, therefore the Lord said of the nobleman who went into a far country, that “he called his ten servants, and gave them ten pounds (minas) to trade with. And after they had traded, one said that his pound had gained ten pounds; to him he said, thou shalt have power over ten cities; and the second said, thy pound hath made five pounds; to him he said, be thou over five cities; and of the third, who laid his pound in a napkin, and did not trade with it, he said, take from him the pound, and give it to him that hath ten pounds” (Luke xix. 12-14, 16-20, 24). The numbers ten and five are also used here, because ten signifies all persons and all things, and five signifies some persons and some thing. The ten servants, whom the nobleman called to himself when he went into a far country, mean all who are in the world, and in particular, all who are of the church. For by the nobleman is meant the Lord, and by His departure into a far country is meant His departure out of the world, and His apparent absence. By the ten pounds which He gave to the ten servants to trade with are signified all the knowledges of truth and good from the Word, with the power to perceive them; for a pound [mina], which was silver and money, signifies knowledges of truth and the power to perceive them, and to trade signifies to procure intelligence and wisdom by means of these; those who procure for themselves much, are meant by the servant who from a pound gained ten pounds; and those who procure for themselves some, are meant by him who from a pound gained five pounds. The cities which are there said to be given to them signify the truths of doctrine, and possessing them signifies intelligence and wisdom, and life and felicity therefrom; the signification of ten cities and five cities is therefore evident. Because those who procure for themselves nothing of intelligence are like the foolish virgins spoken of above, who possess truths in the memory only, and not in the life, therefore they are deprived of these after their departure out of this world; but those who possess truths both in the life and in the memory, become rich in intelligence to eternity, and therefore it is said, that they should take the pound from him who had gained nothing with it, and give it to him who had ten pounds.

sRef Matt@25 @21 S8′ sRef Matt@25 @14 S8′ sRef Matt@25 @20 S8′ sRef Matt@25 @15 S8′ sRef Matt@25 @22 S8′ sRef Matt@25 @19 S8′ sRef Matt@25 @16 S8′ sRef Matt@25 @17 S8′ sRef Matt@25 @18 S8′ sRef Matt@25 @23 S8′ sRef Matt@25 @28 S8′ sRef Matt@25 @27 S8′ sRef Matt@25 @30 S8′ sRef Matt@25 @29 S8′ sRef Matt@25 @24 S8′ sRef Matt@25 @25 S8′ sRef Matt@25 @26 S8′ [8] The case is similar with those to whom talents were given, to one five, to another two, and to a third one; the first of whom from his five talents gained other five; and the second from two talents gained other two; and the third hid his talent in the earth, of whom the Lord said, take from him that hath not traded and gained, and give to him that hath ten talents,

“for to every one that hath shall be given, that he may abound, and from him who hath not shall be taken away even that which he hath” (Matt. xxv. 14-30).

Five and ten here also signify something and much, and thus, that the first from some knowledges of truth and good procured for himself much wisdom. It is taken away from him who has procured nothing of intelligence for himself, and given to him who has much, because when a man, after death, becomes a spirit, he carries with him every single thing that he has drawn from the Word, and from the doctrine of the church. But those who by means of these have procured nothing of intelligence for themselves, are interiorly evil, and therefore pervert the truths and goods of heaven and the church – which they possessed in the memory only – for the purpose of ruling over and doing evil to the simple-good who are in the ultimate heaven. This is the reason why those truths and goods are taken away from them, and given to those who have many, since the latter do not pervert them, but perform uses with them.

sRef Matt@25 @21 S9′ sRef Matt@25 @23 S9′ [9] That those who in the world do not procure for themselves spiritual intelligence by means of knowledges of truth and good from the Word, are evil, is evident from this fact, that all are born into evils of every kind, and that these cannot be removed, except by means of Divine truths from the Word, that is, by the application of these to uses, and thus to reception in the life. To those therefore who have gained, it is said, “Good and faithful servants, ye have been faithful over a few things, I will set you over many things, enter ye into the joy of your Lord” (verses 21, 23); and to him who had gained nothing, “Cast ye out the unprofitable servant into outer darkness, there shall be wailing and gnashing of teeth” (verse 30).

sRef Luke@15 @8 S10′ [10] Because ten signifies all and much, that number is therefore used by the Lord in other passages, where all and much is to be understood, as of the woman having ten pieces of silver (drachmas); if she lost one piece, would she not light a candle and sweep the house, and seek carefully till she found it? (Luke xv. 8). Ten here signifies much. This is said of a woman, and of her lighting a candle, and sweeping the house, on account of the spiritual sense in every detail of the Word. In that sense woman signifies the church as to the affection for truth, thus also, affection for the truth which pertains to the church. A piece of silver (drachma) signifies truth, and losing the piece of silver signifies to lose one of the truths or of the cognitions of truth. Lighting a candle signifies self-examination from affection; sweeping the house signifies to go over the whole mind, and to examine everything therein, where the truth lies hidden. Such is the spiritual sense of these words. A hundred like ten signifies much; therefore a similar parable speaks of a hundred sheep, if one were lost (Matt. xviii 12, 13; Luke xv. 3-7).

sRef Isa@5 @10 S11′ sRef Isa@5 @9 S11′ [11] Ten signifies all and much also in the following passages.

In Isaiah:

“Many houses, great and fair, shall be a devastation, without inhabitant; for ten acres of vineyard shall yield one bath” (v. 9, 10).

This is said of the desolation of truth with those who are of the church; many houses which shall be a desolation signify the men of the church, in particular these as to truths from good; great and fair, that is, houses, signify the affection for good and the understanding of truth; for great is used in reference to good and affection for it, and fair is used in reference to truth and the understanding of it. Ten acres of vineyard shall yield one bath signifies that in all things pertaining to the church with man, there is scarcely any truth from good, for bath has a signification similar to that of wine, that is, truth from good; therefore ten acres of vineyard signify all things of the church with man.

sRef Lev@26 @26 S12′ sRef Lev@26 @23 S12′ [12] In Moses:

If ye will go contrary to me, “I will break the staff of bread, that ten women shall bake your bread in one oven; and I will deliver your bread by weight” (Levit. xxvi. 23, 26).

To break the staff of bread signifies to take away spiritual food, and thus spiritual nourishment; for bread signifies everything that nourishes the soul, and in particular the good of love, therefore by ten women shall bake your bread in one oven is signified that in all things of the church with man there is so little of good and truth, as to be scarcely anything. Ten women signify all things of the church; bread signifies good and truth which nourish the soul; and oven signifies where spiritual food is prepared, thus the man in whom it is; to deliver the bread by weight signifies the failure and want of such things as spiritually nourish.

sRef Zech@8 @22 S13′ sRef Zech@8 @23 S13′ [13] In Zechariah:

“Many peoples and numerous nations shall come to seek Jehovah Zebaoth in Jerusalem, and to supplicate the faces of Jehovah; in those days ten men out of all the tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, we will go with you, for we have heard that God is with you” (viii. 22, 23).

These things are said concerning the calling together of the nations and their admission to the church by the Lord. Ten men out of all tongues signify all of whatever religion, that is those who come to seek Jehovah Zebaoth in Jerusalem, in other words, who wish to be added to the church, and to confess the Lord; therefore ten men denote all such, and the tongues of the nations their religions. But this together with the rest of the passage may be seen explained above (n. 433:26), where it is shewn that Jerusalem does not mean Jerusalem, nor “Jew” any Jew.

sRef Amos@6 @8 S14′ sRef Amos@6 @9 S14′ [14] In Amos:

“Jehovah said, I hate the pride of Jacob, and his palaces, therefore I will shut up the city, and the fulness thereof; if there be left ten men in one house they shall die” (vi. 8, 9).

The pride of Jacob, and his palaces, which Jehovah hates, signify the love and faith of falsity with those who are of the church, pride signifies the love of falsity, and palaces signify falsities themselves, and these are called palaces because they belong to the proud, and because their falsities are embellished in the external form, so as to appear magnificent, although they are most vile, like cottages full of rubbish and filth. By shutting up the city and the fulness thereof is signified to condemn the doctrine, because it is full of and possessed by falsities of evil, city denoting doctrine, and fulness the falsities of evil. If there be left ten men in one house they shall die, signifies therefore that all truths of good with every one shall perish, ten men denoting all truths, house man as to good, while to die denotes to perish.

sRef Zech@5 @2 S15′ sRef Zech@5 @3 S15′ [15] In Zechariah:

The prophet saw a flying roll, “the length thereof twenty cubits, and the breadth thereof ten cubits; this is the curse that goeth forth over the faces of the whole earth” (v. 2, 3).

The flying roll, which signified the curse that goeth forth over the faces of the whole earth, was in length twenty cubits, and in breadth ten, because twenty and ten signify all, in this place, all good changed into evil, and all truth into falsity, twenty being said of good and everything belonging to it, and ten of truth and everything belonging to it; length also signifies good, and breadth truth, as may be seen above (n. 355:28, 627:4, 629:4, and in Heaven and Hell, n. 197).

sRef Job@19 @3 S16′ sRef Num@14 @21 S16′ sRef Dan@1 @19 S16′ sRef Num@14 @23 S16′ sRef Dan@1 @20 S16′ sRef Num@14 @22 S16′ [16] Because ten signifies all things and many things, therefore, ten times signifies so often, how often, and always, in the following passages.

In Daniel:

“Among them all was found none like Daniel, Hananiah, Mishael, and Azariah; in every word of wisdom and intelligence, which the king enquired of them, he found them ten times better than all the astrologers and diviners that were in all his kingdom” (i. 19, 20).

In Moses:

“All the men, who have seen my glory and my signs, which I did in Egypt and in the wilderness, and who tempted me these ten times, shall not see the land” (Numb. xiv. 22, 23).

In Job:

“Ten times have ye reproached me, ye are not ashamed, ye harden yourselves” (xix. 3).

sRef Rev@13 @1 S17′ sRef Rev@17 @3 S17′ sRef Rev@17 @7 S17′ sRef Dan@7 @7 S17′ sRef Dan@7 @24 S17′ sRef Rev@12 @3 S17′ sRef Dan@7 @20 S17′ [17] Ten times, in these passages, signifies at all times or always, and so often, how often. In Daniel and the Apocalypse, horns are attributed to the beasts, to some ten, to some seven, and to some three, and by the horns of the beasts is signified the power of falsity against truth, and of evil against good, and by ten horns, the highest power.

In Daniel:

“The fourth beast” coming up out of the sea “had ten horns; as to the ten horns out of this kingdom ten kings shall arise” (vii. 7, 20, 24).

The ten horns of the beast here signify the highest power of falsity against truth; ten kings signify falsities in their whole extent, and kingdom signifies that church perverted.

In the Apocalypse:

“The dragon had seven heads and ten horns, and upon the heads seven diadems” (xii. 3).

Again:

The beast coming up out of the sea “had seven heads and ten horns, and upon his horns ten diadems” (xiii. 1).

And again:

“The woman sitting upon the scarlet beast full of names of blasphemy, had seven heads and ten horns; the ten horns, which thou sawest, are ten kings, which have not yet received a kingdom; yet they shall receive power as kings one hour with the beast” (xvii. 3, 7, 12).

The signification of the particulars of these passages will be seen in the explanations below.

sRef Deut@14 @22 S18′ [18] Because ten signifies all persons and all things, it follows that the tenth part signifies everything. Tenths and tithings derived their origin from this, and signified that everything was holy and blessed when the tenth part of the threshing floor and of the wine-press, or of the corn and the wine, was given to the Levites; similarly for the Levites, when the tenth part was again tithed and given to Aaron. It is thus written concerning this in the Word:

“Tithing thou shalt tithe all the produce of thy seed, which is brought forth into the field year by year” (Deut. xiv. 22).

And again:

“Say unto the Levites, that the tenths shall be given to them for an inheritance, and that they shall take therefrom a heave-offering to Jehovah, tenths of the tenths, and this from the corn of the threshing floor, and from the fulness of the wine-press; and the tenth of the tenth shall they give to Aaron the priest” (Numb. xviii. 24-28).

sRef Gen@14 @19 S19′ sRef Gen@14 @18 S19′ sRef Gen@14 @20 S19′ sRef Mal@3 @10 S19′ sRef Num@18 @24 S19′ sRef Num@18 @28 S19′ sRef Gen@28 @22 S19′ sRef Gen@28 @21 S19′ sRef Num@18 @27 S19′ sRef Num@18 @25 S19′ sRef Num@18 @26 S19′ [19] That the tenths signified blessings in all things, thus that everything was holy and blessed, is evident in Malachi:

“Bring all the tenths to the treasure house, that there may be food in my house; then prove ye me in this, if I will not open to you the windows of heaven, and pour out a blessing upon you, until there shall not be room enough” (iii. 10).

To open the windows and pour out a blessing signifies the Divine influx, which is the source of intelligence and eternal life; the same is signified by rain (above, n. 644); this is properly meant by the blessing which would be given if the tenths were brought; tithes therefore signify that everything was thus blest.

“In order that everything that Abraham took from his enemies might be blessed it is said, that he gave to Melchisedek, who was king in Salem, and at the same time priest to God most high, tenths of all” (Gen. xiv. 18, 19).

Similarly Jacob promised

“that if he should return in peace unto the house of his father, of everything that Jehovah gave him, he would give a tenth unto Him” (Gen. xxviii. 21, 22).

From these passages, and many others, the signification of ten and the tenth part in the Word is evident.

[20] The reason why ten signifies all things, is derived from heaven itself; for heaven in the whole and every part has reference to man, and therefore it is called the Grand Man (Maximus Homo). All the forces of the life of that Grand Man or of heaven terminate in the two hands and two feet, and the hands terminate in ten fingers, the feet in ten toes; therefore all things of man, as to power and support, are finally brought together into ten fingers and toes, hence these signify all things pertaining to him; and moreover ultimates, in the Word, signify all things.

sRef Rev@11 @13 S0′ 676. And there were killed in the earthquake names of men seven thousand.- That this signifies that in that change of state all the truths of good and thus all things of heaven and the church, perished with them, is evident, from the signification of being killed, as denoting to be spiritually killed, which is to perish by evils and falsities (see above, n. 315, 547, 572, 589); from the signification of earthquake, as denoting a change of the state of the interiors with those who are of the church (see above, n. 674); from the signification of names of men, as denoting the truths of good, and the consequent understanding of truth, concerning which we shall speak presently; and from the signification of seven thousand as denoting all things of heaven and of the church. For seven signifies all things, and is used of the holy things of heaven and of the church (the signification of this number may be seen above, n. 257); and its signification is retained when it is multiplied by 10, or 100, or 1000, for these numbers signify all things. From these things it is evident that there were killed in the earthquake names of men seven thousand, signifies that in that change of state all the truths of good perished, and thus all things of heaven and of the church.

[2] That by names of men are signified truths of good, and the consequent understanding of truth, is evident from the signification of name, as denoting the quality of a thing and of state with man; and from the signification of man, as denoting intelligence, thus also the understanding of truth. Name signifies the quality of a thing and of state with man, because there are no names of persons in the spiritual world as in the natural world; but in the spiritual world all are named according to the quality of their life, thus, with a difference within the societies and out of them. Within the societies the quality of the state of each one’s life is constant, for each one there dwells in a certain quarter, and at a distance from the midst, according to the quality of his affection and intelligence, therefore his name is according to this quality; when therefore the name of any one in a society is heard, his quality is also recognised. It is from this fact, that name, in the spiritual sense, signifies the quality of a thing and of the state of life. But outside the societies, this naming according to the quality of the state of the life of any one is not constant; for before a man-spirit enters into any society, he passes through many states, in order that he may put off those things that are not in agreement with his ruling love, and put on such as agree with it. Still every one is named according to the state in which he is, and also according to the idea and perception of the quality of his state.

That names, in the spiritual world, are expressed spiritually, may be seen above (n. 102:2); that name, in the Word, signifies the quality of the state of the life (n. 148); and therefore the name of Jehovah, and the name of the Lord, signify all things by which He is worshipped, thus all things of love and of faith (n. 102, 135); and man, in the Word, signifies the spiritual affection for truth, and the consequent understanding of truth (n. 280, 546). From these things the signification of the names of men is evident.

[3] The reason why the truths of good, and consequently understanding derived from these perished by the remarkable change of state signified by a great earthquake, was stated in the preceding article, namely, that at the end of the church, when a last judgment is at hand, those who are spiritually good are taken away from those who are only naturally good, and when this is the case, then from the latter are also taken away all truths of good, consequently also all understanding of truth. For with the natural, in whom there is nothing spiritual, truths and goods reside in externals, and falsities and evils in internals; when therefore the good with whom they had communication as to externals are taken away, externals are also taken away, and internals are disclosed, which, as stated, are filled with mere falsities of evil. It is for this reason that these words signify that with those who remained all truths of good, and with these all understanding of truth, perished.

sRef Matt@17 @7 S0′ sRef Matt@17 @6 S0′ sRef Matt@17 @5 S0′ sRef Rev@11 @13 S0′ 677. And the rest became afraid.- This signifies the disturbance of mind and turning away of those who were in some degree spiritual as is clear from the signification of “the rest,” as denoting those who were not merely external and natural, but also in some degree internal and spiritual, concerning which we shall speak presently; and from the signification of being afraid, as denoting to be disturbed in mind, and to turn away from those who were merely natural, and consequently in mere falsities and evils; that to be afraid signifies that disturbance and turning away will be seen below.

[2] First something shall be said concerning those who are meant by the rest that became afraid and gave glory to the God of heaven, as being not merely natural, but also in some degree spiritual. For those who are merely natural, are not disturbed by the influx of falsities and evils from hell when the truths of good which were with them in their externals are taken away, still less do they turn themselves away; for the thought and will proper to them, which have been interiorly concealed in them, consist merely of falsities and evils therefrom, and of evils and falsities therefrom, when, therefore, they are in these, then they become enraged against truths and goods, and thus eagerly desire to destroy them. This is the reason why the evil, when they are no longer in externals, are not afraid of evils and falsities, or even of hell; for these things belong to their love, and consequently they are the delights of their life. But not so with those who are spiritual; they are disturbed in mind and become afraid when infested by evils and falsities, which happens when they are among the evil; for they stand in fear of the loss of their spiritual life, on account of which they are disturbed in mind and alarmed, and pray to the Lord for aid, and turn themselves away from the evil.

[3] When societies, in the spiritual world, are purified, which takes place as often as the evil, especially hypocrites, have insinuated themselves into them, and mingled themselves with the good there – and the signs of their presence are darkening of the understanding, deprivation of the perception of good, a dulness of affection for truth, and similar things – then influx is let in from hell, at which the evil rejoice, but the good are disturbed in mind, and turn themselves away. Thus there is a separation, and those who have become afraid and who turn themselves away, are preserved, but the rest are cast out. From these things it is evident why it is said, that some become afraid, and why this signifies the disturbance of mind and the turning away of those who are in some degree spiritual.

[4] In the Word “they became afraid,” “they were dismayed,” and similar expressions, are often used both of the good and the evil; and fear and dismay signify a disturbed and changed state of mind resulting from an imminent or manifest danger to life; but this is one thing with the good and another with the evil. With the good it is a disturbance of mind, and change of state, resulting from an imminent and manifest danger to the soul, but with the evil it arises from an imminent and manifest danger to the bodily life. The reason of this is, that the good regard the life of the soul as the chief and final thing, and not that of the body, but the evil regard the life of the body as the chief and final thing, and not that of the soul. Indeed, they do not in their heart believe the latter, and those who do believe, still love only the things which belong to the body, such as appetites, and pleasures of various kinds; but with the good the contrary is the case.

sRef Ps@55 @4 S5′ sRef Ps@55 @5 S5′ [5] In order that it may be known, that to be afraid, to be dismayed, to dread, and similar expressions, signify to be disturbed in mind from a change of the state of the interiors, I will cite some passages from the Word by way of confirmation.

In David:

“My heart trembleth in the midst of me, and the terrors of death have fallen upon me, fear and trembling came upon me, and horror hath covered me” (Psalm lv. 4, 5).

This is said of temptations, in which evils and falsities burst in from hell, and inspire terror in regard to damnation for, as said above, the good become afraid and tremble on account of dangers which threaten the soul, thus on account of the bursting in of evils into the thoughts and intentions of the will. There are, therefore, various disturbances of the mind, which, in particular, are signified by trembling of the heart, terrors of death, fear, shaking, and horror, which are there mentioned according to the order in which they succeed.

sRef Isa@41 @5 S6′ [6] In Isaiah:

“The isles saw and shook (tremuerunt), the ends of the earth trembled, they drew near and came” (xli. 5).

This is said of the coming of the Lord; and by the isles and the ends of the earth are meant the nations which are remote from the truths of the church, and by their fear (timor) and trembling are signified disturbances of mind arising from the dread of perishing.

sRef Ezek@7 @18 S7′ sRef Ezek@7 @17 S7′ sRef Ezek@7 @19 S7′ [7] In Ezekiel:

“All hands are relaxed, and all knees go into waters, whence they shall gird themselves with sackcloth, terror shall cover them, and shame shall be upon all faces, they shall cast their silver into the streets, and their gold shall be an abomination” (vii. 17-19).

Here also the coming of the Lord is treated of, and these things are said of it; various disturbances of the mind arising from grief on account of evils, and from joy on account of goods, are described by various effects of fear and grief, as by the hands being relaxed, the knees going into waters, terror covering them, and shame upon all faces, by which are signified, not only various disturbances of the mind, and changes of state of the life, but also the turning away from falsities and evils. For the falsities which they will reject are signified by the silver which they shall cast into the streets, and the evils by the gold which shall be an abomination; by all knees going into waters is signified grief on account of the loss of the good of love, and joy that it is now recovered, the knees signifying the love of good, and to go into the waters signifying to weep.

sRef Luke@1 @12 S8′ sRef Mark@16 @8 S8′ sRef Luke@7 @16 S8′ sRef Luke@1 @13 S8′ sRef Luke@2 @9 S8′ sRef Luke@2 @10 S8′ sRef Matt@28 @10 S8′ sRef Luke@5 @26 S8′ sRef Mark@16 @5 S8′ sRef Rev@11 @13 S8′ sRef Luke@1 @29 S8′ sRef Luke@1 @30 S8′ sRef Matt@28 @8 S8′ sRef Luke@9 @34 S8′ sRef Luke@24 @22 S8′ [8] That the holy tremor which seizes upon, agitates and convulses the interior parts of the head, when the Divine inflows and fills them, is also called fear, terror, and dread, is evident from the following passages.

In Luke:

When Zacharias saw the angel, he was troubled, and fear fell upon him, and the angel said to him, “Fear not, Zacharias” (i. 12, 13);

similarly when the virgin Mary saw the angel (i. 29, 30).

When the angel of the Lord stood before the shepherds, and the glory of the Lord shone round about them, “they were afraid with a great fear, but the angel said to them, Fear not, behold, I proclaim unto you good tidings of great joy, which shall be to all people” (ii. 9, 10).

When Jesus was transfigured and seen in glory, it is said that Peter, James, and John, became afraid when they entered into the cloud (ix. 34); and that when they heard the voice out of the cloud, saying, “This is my beloved Son,” they fell upon their faces and feared exceedingly; “but Jesus drew near and touched them, saying, Arise, fear not” (Matt. xvii. 5-7; Mark. ix. 6). When the Lord healed the palsied man, it is said, that fear came upon them all, and they glorified God, and were filled with fear, saying, “We have seen wonderful things to-day” (Luke v. 26). And when the Lord raised to life the dead young man of Nain, it is said, that fear seized them all, and they praised God (Luke vii. 16). Similarly here in the Apocalypse, it is said, “That they became afraid and gave glory to the God of heaven.” Moreover, when the women entered into the tomb, they saw an angel sitting at the right side, clothed in a white robe; and they were terrified (Mark xvi. 5); and when the women departed from the tomb, they were seized with fear, trembling, and amazement, and at the same time with great joy, and they told no one, because they were afraid, therefore Jesus said to them, Fear not, tell the brethren (Matt. xxviii. 8, 10; Mark xvi. 8). The two disciples going to Emmaus, said unto Jesus, “Certain women made us afraid” (Luke xxiv. 22). From these passages it can be inferred that terror and dread, in the Word, mean various disturbances of mind arising from the influx of such things as cause amazement, connected also with joy.

sRef Jer@30 @10 S9′ sRef Jer@30 @9 S9′ sRef Isa@17 @14 S9′ sRef Zeph@3 @13 S9′ [9] Again, terror, in the spiritual sense, signifies terror on account of evils and falsities, which are from hell, for these terrify the spiritual man, because they are opposed to goods and truths, which the spiritual man loves, and the loss of which he fears. In this sense terror is mentioned in many passages in the Word.

In Isaiah:

“About the time of evening behold terror; before the morning it is not” (xvii. 14).

Evening signifies the last time of the church, when there are mere evils and falsities; these are called terror, because they are hell. But the morning signifies the first time of the church, when there are no evils and falsities, therefore it is said, before the morning the terror is not.

In Jeremiah:

“Fear thou not, my servant Jacob, and be not afraid, O Israel, for behold, I keep thee from afar; Jacob shall be tranquil, and at rest, none terrifying” (xxx. 10).

And in Zephaniah:

“The remnant of Israel shall feed and be at rest, none making afraid” (iii. 13).

By Jacob and Israel are meant those who are in goods and truths within the church; and by none terrifying and making afraid is signified that nothing of evil and of falsity from hell shall infest them. In many other passages the meaning is similar. But what is signified in the spiritual sense by fearing God, will be shewn in the explanation of the eighteenth verse of this chapter.

sRef Matt@28 @18 S0′ sRef Matt@11 @27 S0′ sRef Rev@11 @13 S0′ sRef John@3 @35 S1′ sRef John@17 @2 S1′ 678. And gave glory to the God of heaven.- That this signifies that they acknowledged and worshipped the Lord, is evident from the signification of giving glory or of glorifying, as denoting to acknowledge and worship, of which we shall speak presently; and from the signification of the God of heaven, as denoting the Lord. That the Lord is the God of heaven, He himself made clear while He was in the world, and when He departed out of the world. When He was in the world, He said,

“The Father hath given all things into the hand” of the Son (John iii. 35).

In the same:

The Father hath given to the Son “power over all flesh” (xvii. 2).

And in Matthew:

“All things have been delivered to me by the Father” (xi. 27).

And when He departed out of the world He said to His disciples,

“All power is given to me in heaven and on earth” (xxviii. 18).

sRef John@17 @10 S2′ sRef John@17 @8 S2′ sRef John@15 @8 S2′ [2] It is evident from these passages that the Lord is the God of heaven. To give glory denotes to acknowledge and worship Him; for to give glory signifies that glory belongs to Him alone, because He is the God of heaven and earth, and acknowledgment also that all things of the church are from Him, thus all salvation and eternal life. From these things it follows, that to give glory and to glorify, when spoken of God, mean to worship and adore Him. Glory, in the Word, when used in reference to the Lord, properly signifies the Divine Truth proceeding from Him, because this Divine Truth is the light of heaven, and from that light angels and men have not only all their intelligence and wisdom, but also all their happiness; and further all magnificence in the heavens, which is ineffable [is from the same source.] This, therefore, is what is properly signified by the glory of God. And because this is glory, it follows, that the glory of the Lord means to enlighten angels and men, to bestow intelligence and wisdom, to bless with happiness and delights, and also to make all things in the heavens magnificent; and it means that this glory is not from the love of glory, but from love towards the human race. The Lord therefore says in John:

“In this is my Father glorified, that ye bear much fruit, and may become my disciples” (xv. 8);

and again,

“The words which thou hast given me, I have given unto them, and I am glorified in them” (xvii. 8, 10).

[3] That this is the glory of the Lord, is evident from this fact, that the light of heaven, from which are all wisdom, beauty, and magnificence in the heavens, proceeds from the Lord, as the Sun and it is the Divine Love of the Lord that appears to the angels as a sun. It is therefore clear that the light of heaven, which in its essence is Divine Truth and Divine Wisdom, is the proceeding Divine Love; and love desires nothing else than to give that which is its own to another, thus to fill others with blessedness. What then will not the Divine Love do? But the Lord cannot give His glory to anyone, and fill him with wisdom and blessedness, unless He is acknowledged and worshipped, since by this means man conjoins himself to Him in love and faith. For acknowledgment and worship, in order to be acknowledgment and worship, must be from love and faith; and without conjunction by means of these, good cannot possibly flow in from the Lord, because it is not received. From these things it is now evident, that to give glory to the God of heaven, is to acknowledge and worship the Lord.

[4] That glory signifies the Divine Truth proceeding from the Lord, and that the glory of the Lord with man is the reception of Divine Truth, may be seen above (n. 33, 345). That the glorification of the Lord is from the Lord Himself, and that with men and angels it is reception, and acknowledgment that all good and truth, and everything of salvation and life, are from the Lord, may also be seen above (n. 288).

sRef Rev@11 @14 S0′ sRef Rev@11 @15 S0′ 679. Verses 14, 15. The second woe is past, behold, the third woe cometh quickly. And the seventh angel sounded, and there followed great voices in heaven saying, The kingdoms of the world are become our Lord’s and His Christ’s, and He shall reign unto the ages of the ages.

“The second woe is past, behold the third woe cometh quickly;” signifies lamentation over the final vastation of the church now certainly at hand. “And the seventh angel sounded,” signifies the influx of Divine Truth through the heavens from the Lord, and the consequent final changes; “and there followed great voices in heaven” signifies enlightenment and joy in the higher heavens; “saying, The kingdoms of the world are become our Lord’s, and His Christ’s,” signifies all things in the heavens and on earth subject to the Lord, when the evil have been separated from the good, and the Divine Good and Divine Truth proceeding from the Lord are clearly received; “and He shall reign unto the ages of the ages,” signifies His dominion to eternity by means of Divine Truth.

sRef Rev@11 @14 S0′ 680. The second woe is past, behold, the third woe cometh quickly.- That this signifies lamentation over the final vastation of the church, now certainly at hand, is evident from the signification of woe, as denoting lamentation over various things, especially over such things as devastate the church (concerning this see above, n. 531); and because three signifies what is complete, therefore the third woe signifies the final lamentation, when there is full devastation; for three signifies what is complete, and thus the end, as may be seen above (n. 435, 506, 532); and from the signification of coming quickly, as denoting certainly at hand and coming to pass. That quickly signifies certainly, may be seen also above (n. 7, 216). What this third woe, which was to come quickly, involves, is evident from what follows, namely, that it involves the final state of the church, when there is no longer any truth or good, and the state of separation at that time of the evil from the good, and of the good from the evil, and at length the Last Judgment, which is effected by a complete separation, and then the casting of the evil into hell, and the raising up of the good into heaven.

sRef Rev@11 @15 S0′ 681. And the seventh angel sounded.- That this signifies the influx of Divine Truth through the heavens from the Lord, and thence the consequent final changes is evident from the signification of sounding, in reference to an angel, as denoting the influx of Divine Truth from the Lord, and a consequent change in the lower parts, where the evil are (concerning this see above, n. 489, 502). To sound has this signification, because a trumpet and a horn signify Divine Truth about to be revealed, and also revealed, as may be seen above (n. 55, 262). The final change from the influx of Divine Truth from the Lord, is meant by the sounding of the seventh angel, because the number seven signifies what is full and final, as may be seen above (n. 20, 24, 257, 300, 486). The changes in the lower parts, where the evil are, caused by a stronger or milder influx of Divine Truth through the heavens from the Lord, and thus by various kinds of influx, have been amply treated of above (n. 413:2, 418, 419, 426, 489, 493); it is therefore unnecessary to say any more concerning them in this place. That the separation of the evil from the good, and the casting of the evil into hell, and many other changes, resulted from these various kinds of influx, may be seen in the places cited. From these things the signification of the seven angels sounding is now evident.

sRef Rev@11 @15 S0′ 682. And there followed great voices in the heavens.- That this signifies enlightenment and joy in the higher heavens, is evident from the signification of great voices, in the heavens, as denoting enlightenment, wisdom, and joy, in the higher heavens; for voices in the Word, signify various things, as Divine Truth, revelation, the Word itself with us, also every precept and command of the Word; these, however, are signified by “voices out of heaven,” but voices in heaven signify enlightenment from which the angels have wisdom and thence joy. For when the angels are in enlightenment, they are also in wisdom, and then they have great voices, by which they express the interior things (arcana) of wisdom; and there is consequent joy because the angels have joy from wisdom, therefore the voices are also called great, for great is said of the affection for good and truth, which is the source of joy in the heavens.

[2] The higher heavens are meant, because by means of them and from them there descend inflowings into the lower parts, by means of which the evil who have been conjoined as to externals to those who were in the lower heavens are separated; and so long as this conjunction continued the latter had no enlightenment or joy, but so far as separation was effected they had joy and enlightenment; this is the reason why the higher heavens are meant. For there is such a connection between higher and lower things in the spiritual world that so far as lower things are in order, the higher are also. For lower things there are like the lower parts of a house and its foundations; so far, therefore, as these are sound, so far the parts above are in a firm, secure, and perfect state, not swaying to and fro, tottering, and gaping open; or they are like the exterior things in man, as the organs of sight, taste, hearing, and touch, for as far as these are sound, so far do his interiors see, taste, and hear perfectly and have sensation by touch; for it is interior things that perceive or feel in exterior things, the latter being nothing in themselves. The case is similar in the heavens, the higher heavens close in and rest upon the lower heavens; between these therefore there is such a connection as exists between things prior and posterior, or between causes and effects; if the effect does not perfectly correspond to its cause, that is, if it does not contain in itself everything that is in the efficient cause, having reference to the forces and efforts of action, the cause is weakened, and acts imperfectly, for all things of the cause are inscribed on the effect; therefore it is the cause alone that acts; no effect acts apart from its cause. It is similar with the higher and lower heavens; and causes are in the higher heavens, and effects corresponding to the causes present themselves in the lower heavens. These things are said, in order that it may be known, whence it is, that great voices in heaven signify enlightenment, which is the source of wisdom and joy in the higher heavens, when the lower heavens are purified, that is, when the evil are separated from the good and removed.

sRef Rev@11 @15 S0′ 683. Saying, The kingdoms of the world, are become our Lord’s and His Christ’s.- That this signifies all things in the heavens and on earth subject to the Lord, when the evil have been separated from the good, and that then the Divine Good and the Divine Truth proceeding from the Lord are clearly received, is evident from the signification of the kingdoms of the world when they have become the Lord’s, as denoting that the proceeding Divine from the Lord is received in love and faith, concerning which we shall speak presently; and from the signification of the Lord and His Christ, as denoting the Lord as to the Divine Good of Divine Love, and as to the Divine Truth proceeding from that love. That the Lord is called Lord from Divine Good, and Christ from Divine Truth, will be seen below.

[2] That the kingdom of the Lord means the reception of Divine Good and Divine Truth, that is, with those who receive, is evident from this fact, that the Lord reigns with the angels of heaven, and with the men of the church by means of that which proceeds from Him, which is commonly called Divine Good and Divine Truth, also justice and judgment, as well as love and faith. It is by means of these that the Lord reigns; they are therefore strictly the kingdom of the Lord with those who receive them. For when these reign with angels and men then the Lord Himself reigns, because those things which proceed from Him are Himself. The Lord in heaven is nothing else than the proceeding Divine.

[3] The Lord, indeed, not only rules those who receive celestial and spiritual Divine things from Him, but also those who do not receive, as all those who are in hell; yet it cannot be said that the kingdom of the Lord is there, since they are utterly unwilling to be governed by the proceeding Divine, and according to the laws of its order; in fact, they deny the Lord, and turn themselves away from Him; but still the Lord does rule them, not as the subjects and citizens of His kingdom, but as those who are refractory and rebellious, holding them under restraints in order that they may not do evil to one another, and especially to those who belong to His kingdom.

sRef Matt@6 @10 S4′ [4] That the Lord’s kingdom is that which proceeds from Him, and is received, is evident from passages in the Word where the kingdom of God is mentioned, as in the Lord’s Prayer:

“Thy kingdom come, Thy will be done, as in heaven, so also upon the earth” (Matt. vi. 10).

That kingdom there means the reception of the Divine Good and Divine Truth which proceed from the Lord, and in which the Lord is with the angels of heaven and with men of the church, is evident, for it is said, “Thy will be done, as in heaven, so also upon the earth,” and the will of God is done when those things are received in the heart and soul, that is, in love and faith.

sRef Matt@6 @33 S5′ [5] And elsewhere:

“Seek ye first the kingdom of the heavens and the justice thereof, then all things shall be added to you” (Matt. vi. 33).

The kingdom of the heavens, in the spiritual sense, means the Divine Truth, and justice the Divine Good, therefore it is said, Seek ye first the kingdom of the heavens and the justice thereof. And, in the highest sense, the kingdom of the heavens means the Lord, since He is the all of His kingdom, and justice, in the same sense, signifies the Lord’s merit; and because man, who is ruled by the Lord, desires and loves only those things that are of the Lord, he is, unknown to himself, for ever led to felicities; for this reason it is said, “all things shall be added to him,” which means, that all things tending to salvation shall come to pass according to his desire.

sRef Matt@13 @38 S6′ [6] Since heaven is heaven from the reception of Divine Truth from the Lord, and similarly the church, so heaven and the church are meant in a general sense by the kingdom of God, and by the kingdom of the heavens; therefore those who receive Divine Truth, are called by the Lord “sons of the kingdom,” in Matthew:

“The field is the world, the seed are the sons of the kingdom, the tares are the sons of the evil (mali)” (xiii. 38).

That they who receive Divine Truth are meant by the sons of the kingdom is evident, for it is said, “the seed are the sons of the kingdom, and the tares are the sons of the evil (mali),” and by seed is meant Divine Truth, and by tares infernal falsity; and they are called sons, because sons, in the spiritual sense of the Word, signify truths, and, in the opposite sense, falsities (as may be seen above, n. 166).

[7] Moreover, that the kingdom of God signifies the church as to truths from good, and also heaven, may also be seen above (n. 48); and that the kingdom of God with man signifies to be in truths from good from the Lord, consequently to be in wisdom, and thence in the power of resisting falsities and evils, and thus that to reign is of the Lord alone, may also be seen above (n. 333).

sRef Rev@11 @15 S0′ 684. It is said that “The kingdoms of the world are become our Lord’s and His Christ’s,” and this signifies that Divine Good and Divine Truth are received, when the evil have been separated from the good and cast into hell; for then both the higher and lower heavens can be in enlightenment, and thence in the perception of good and truth, which could not be the case, so long as the evil were conjoined with the good, because so long as that conjunction exists, the interiors of the angels, who are in the lower heavens, cannot be opened, but only the exteriors; and the Lord does not reign with spirits and men in externals separated from internals, but in internals, and from these in externals. For this reason before the interiors of the angels of the ultimate heaven were opened, which are spiritual and celestial, that heaven did not become the kingdom of the Lord as it did after the separation of the evil from them.

[2] It is said, “the kingdoms of the world are become our Lord’s and His Christ’s,” and Lord here means the same as Jehovah in the Old Testament, and Father in the New, namely, the Lord as to the Divine itself and also as to the Divine Good; and Christ means the same as God in the Old Testament, and Son of God in the New, namely, the Lord as to the Divine Human and also as to the Divine Truth. For “Christ” has a signification similar to that of Anointed, Messiah, and King; and Anointed, Messiah, and King, mean the Lord as to the Divine Truth, and also as to the Divine Human when He was in the world, for then the Lord, as to His Human, was Divine Truth. The signification therefore of the Anointed of Jehovah is similar; for the Divine itself, which is called Jehovah and Father, and was in its essence the Divine Good of the Divine Love, anointed the Divine Human, which is called the Son of God, and which in its essence, while it was in the world, was Divine Truth; for anointing signified that the Divine Human of the Lord proceeded from His very Divine, and consequently was the Divine Truth from His Divine Good.

[3] It is evident therefore that the Lord alone, as to the Divine Human, was essentially the Anointed of Jehovah, but that kings and priests were called representatively the anointed of Jehovah, for the oil with which the anointing was performed, signified the Divine Good of the Divine Love. Now, because the Divine Truth with the Lord was that which was anointed by the Divine Good, therefore Christ, and similarly Messiah and Anointed, and also King, signify the Divine Truth proceeding from the Divine Good of the Divine Love of the Lord. That this is the case is evident from passages in the Word where Christ, Messiah, and Anointed are mentioned.

sRef John@1 @41 S4′ sRef John@4 @25 S4′ sRef John@1 @49 S4′ sRef John@1 @45 S4′ [4] That Christ is the Messiah or Anointed is evident in John:

Andrew “findeth his brother Simon, and saith unto him, We have found the Messiah, which is, when interpreted, Christ” (i. 42).

And in the same:

The woman of Samaria said, “I know that Messiah cometh, who is called Christ” (iv. 25).

From these passages it is evident that the Lord is called Christ because he was the Messiah, whose coming was predicted in the Word of the Old Testament; for Anointed is “Christ” in the Greek tongue, and “Messiah” in the Hebrew, and a King is one anointed. It is for this reason that the Lord was called King of Israel, and King of the Jews, which He also confessed before Pilate. “The King of the Jews,” therefore, was written upon the cross (Matt. xxvii. 11, 29, 37, 42; Luke xxiii. 1-4, 35-40).

And in John:

“Nathanael said, Thou art the Son of God, the King of Israel” (i. 49).

[5] And because Anointed, Messiah, Christ, and King are synonymous terms, so also has Son of God the same meaning, and each of these names in the spiritual sense signifies the Divine Truth; that King has this signification may be seen above (n. 31, 553, 625). Son of God also has the same meaning, because sons, in the Word, signify truths, and thus Son of God signifies Divine Truth; that sons signify truths may be seen above (n. 166).

sRef Matt@23 @8 S6′ [6] The signification of Christ and Messiah is also similar. That Christ signifies the Divine Truth, is evident in Matthew:

“Be not ye called Rabbi, one is your teacher, Christ” (xxiii. 8).

Rabbi and teacher signify one who teaches truth, thus, in the abstract, the doctrine of truth, and, in the highest sense, the Divine Truth, which is Christ; that the Lord alone is the Divine Truth, is therefore meant by, be not ye called Rabbi, one is your teacher, Christ.

sRef Matt@24 @23 S7′ sRef Matt@24 @4 S7′ sRef Matt@24 @24 S7′ sRef Matt@24 @5 S7′ [7] In the same:

“See that no one seduce you; for many shall come in my name, saying, I am the Christ, and shall seduce many. If any one say to you, Lo, here is Christ, or there, believe it not, for there will arise false Christs and false prophets” (xxiv. 4, 5, 23, 24; Mark xiii. 21-23).

This must not be understood as meaning that there will arise those who will call themselves the Christ or Christs, but those who will falsify the Word, and say that this or that is Divine Truth when it is not. Those who confirm falsities from the Word are meant by false Christs, and those who propagate falsities of doctrine are meant by false prophets. For these two chapters treat of the successive vastation of the church, thus of the falsification of the Word, and at length of the profanation of truth therefrom. But these things may be seen further explained in the Arcana Coelestia (n. 3353-3356, and n. 3897-3901).

[8] And because the Son of God also signifies the Divine Truth, as just said, therefore He is sometimes called Christ the Son of God (as in Matt. xxvi. 63; Mark xiv. 61; Luke iv. 41; xxii. 66 to the end; John vi. 69; xi. 26, 27; xx. 31). In a word, the Lord, when He was in the world, was called Christ, Messiah, Anointed, and King, because in Him alone was the Divine Good of the Divine Love, from which proceeds the Divine Truth, and this was represented by anointing. For the oil with which anointing was performed signified the Divine Good of the Divine Love, and the king who was anointed, the Divine Truth; therefore kings, when they were anointed, represented the Lord, and were called the anointed of Jehovah. But yet the Lord alone as to His Divine Human, was the Anointed of Jehovah since the Divine Good of the Divine Love was in Him, and this was Jehovah and the Father from whom the Lord had the esse of life. For it is well known that He was conceived of Jehovah, consequently it was from the Divine Good of the Divine Love, which was in Him from conception, that the Lord was Divine Truth as to His Human as long as He was in the world. From this it is evident that the Lord alone was essentially the Anointed of Jehovah, but that kings were representatively called the anointed of Jehovah. For this reason then the Lord, as to His Divine Human, was called Messiah and Christ, that is, Anointed.

sRef Isa@61 @1 S9′ sRef Isa@61 @2 S9′ [9] This is also evident from the following passages.

In Isaiah:

“The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to declare good tidings to the poor, he hath sent me to bind up the broken hearted, to preach liberty to the captives, to the bound, to the blind, to proclaim the year of the good pleasure of Jehovah, and the day of vengeance for our God, to comfort all that mourn” (lxi. 1, 2).

This plainly is said of the Lord; it means that the Lord Jehovih anointed His Divine Human to declare good tidings to the poor, and sent it to bind up the broken hearted, and so on, for these things the Lord performed from His Human. But the particulars of this passage may be seen explained above (n. 183, 375:15, 612).

sRef Ps@2 @8 S10′ sRef Ps@2 @2 S10′ sRef Ps@2 @6 S10′ sRef Ps@2 @7 S10′ sRef Ps@2 @12 S10′ sRef Ps@2 @1 S10′ [10] In the same:

“Why have the nations raised a tumult, and the peoples meditated vanity? The kings of the earth set themselves and the rulers consulted together against Jehovah and against his anointed. I have anointed my king upon Zion, the mountain of my holiness. I will declare the decree, Jehovah hath said unto me, Thou art my son, this day have I begotten thee; ask of me and I will give the nations for thine inheritance, and the ends of the earth for thy possession. Kiss the son, lest he be angry, and ye perish in the way, for his anger will kindle shortly; blessed are all they that trust in him” (Psalm ii. 1, 2, 6-8, 12).

That the Anointed of Jehovah means here the Lord as to the Divine Human is clear, for it is said, “Jehovah hath said unto me, thou art my Son, this day have I begotten thee, kiss the Son lest ye perish, blessed are all they that trust in him.” This, in the sense of the letter, is indeed said of David, but David, in the Word, means the Lord as to the Divine Truth, or as King, as may be seen above (n. 205). It is also evident that the Lord’s coming, and after that a last judgment by Him, and finally His sovereignty over all things of the world are there treated of.

[11] The spiritual things which lie hidden, and are signified in the particulars of this passage are as follows: The nations have raised a tumult, and the peoples have meditated vanity, signifies the state of the church and of the former heaven that was to pass away, nations denoting those who are in evils, and peoples those who are in falsities, as may be seen above (n. 175, 331:10, 625). The kings of the earth set themselves, and the rulers consulted together against Jehovah, and against His Anointed, signifies the falsities of the church and its evils, as being altogether opposed to the Divine Good and the Divine Truth, and thus opposed to the Lord, the kings of the earth denoting the falsities of the church, and the rulers its evils, while Jehovah denotes the Lord as to the Divine itself, thus as to the Divine Good, and Anointed the Lord as to the Divine Human, thus as to the Divine Truth.

[12] I have anointed my king upon Zion, the mountain of my holiness, signifies the Human of the Lord as to Divine Truth proceeding from the Divine Good of His Divine Love, and thence His sovereignty over all things of heaven and the church, Zion and the mountain of holiness denoting heaven and the church, consequently also all things of heaven and the church. I will declare the decree signifies an arcanum of the Divine Will and Providence. Jehovah hath said unto me, Thou art my Son, this day have I begotten thee, signifies the Lord as the Anointed, Messiah, Christ, and King, thus as to His Human conceived and afterwards born of the Divine itself or Jehovah; this day signifies what is decreed from eternity, and looks therefrom to the conjunction and union accomplished in time.

[13] Ask of me, and I will give the nations for thine inheritance and the ends of the earth for thy possession, signifies His sovereignty and dominion over all things of heaven and the church, which shall be His. Kiss the Son signifies conjunction with the Lord by love, to kiss signifying conjunction from love; lest He be angry, and ye perish in the way, signifies lest evils come upon you and ye be condemned, for to be angry, when stated of the Lord, signifies the turning away of men from Him, consequently their anger and not the Lord’s; and evils are what turn themselves away, and then become angry. For his anger will kindle shortly signifies the Last Judgment, and the casting down of the evil into hell. Blessed are all they that trust in him signifies salvation by love to the Lord and faith in Him.

sRef Ps@45 @4 S14′ sRef Ps@45 @2 S14′ sRef Ps@45 @5 S14′ sRef Ps@45 @3 S14′ sRef Ps@45 @8 S14′ sRef Ps@45 @6 S14′ sRef Ps@45 @7 S14′ sRef Ps@45 @9 S14′ [14] Again:

“Thou art fairer than the sons of men, grace is poured upon thy lips. Gird thy sword upon thy thigh, O mighty one, in thy glory and thine honour; and in thine honour mount, ride upon the word of truth, and of the meekness of justice, and thy right hand shall teach thee wonderful things; thy darts are sharp, the peoples shall fall under thee, the enemies of the king from the heart. Thy throne, O God, for an age and to eternity; a sceptre of rectitude is the sceptre of thy kingdom; Thou hast loved justice and hated evil; therefore God hath anointed thee, thy God, with the oil of joy above thy companions, with myrrh, aloes, and cassia, all thy garments; the daughters of kings are among thy precious women; the queen standeth at thy right hand in best gold of Ophir” (Psalm xlv. 2-9).

That these things also are said of the Lord is evident from all the particulars of that Psalm, and consequently that it is Himself of whom it is said, “God hath anointed thee, thy God, with the oil of joy, with myrrh, aloes, and cassia, all thy garments.” What these things signify is evident from their connection, as follows. That He has Divine Wisdom, and that the doctrine of Divine Truth is from Him, is signified by, Thou art fairer than the sons of men, grace is poured upon thy lips; to be fair signifies to be wise, the sons of men signify those that are intelligent in Divine truths, and lips signify doctrinals.

[15] His Omnipotence from the Divine Truth proceeding from the Divine Good, and thence the destruction of falsities and evils, and the subjugation of the hells is signified by, gird thy sword upon thy thigh, O mighty One, in thy glory and thine honour, and in thine honour mount, ride upon the word of truth, thy right hand shall teach thee wonderful things; thy darts are sharp, the people shall fall under thee, the enemies of the king from the heart. Sword signifies truth combating against falsity, and destroying it; a chariot just as word of truth signifies the doctrine of truth; to ride signifies to instruct and combat; the right hand signifies omnipotence; darts signify truths combating, peoples those who are in falsities of evil, and the enemies of the king those who are opposed to truths, thus the hells.

[16] That thence the sovereignty and dominion would be His to eternity, is signified by Thy throne, O God, for an age and to eternity; a sceptre of rectitude is the sceptre of thy kingdom, sceptre of rectitude denoting the Divine Truth to which belongs power and sovereignty. That as He delivered the good from damnation by destroying the evil, so therefore did the Divine itself unite itself to His Human is signified by, Thou hast loved justice and hated evil, therefore God hath anointed thee, thy God, with the oil of joy above thy companions. To love justice and to hate evil signifies to deliver the good from damnation by destroying the evil; to anoint with the oil of joy signifies to unite Himself by victories in temptations, God, thy God, signifies the reciprocal union of the Human with the Divine and of the Divine with the Human.

aRef Ex@30 @24 S17′ aRef Ex@30 @23 S17′ [17] Divine truths united to Divine goods are signified by, He hath anointed with myrrh, and aloes, and cassia, all thy garments; myrrh signifies good of the ultimate degree, aloes good of the second, and cassia good of the third degree, as also do those three spices when mixed with the oil of olive, out of which the oil of holiness for anointing was made (Exod. xxx. 23, 24), and that oil signified the Divine Good of the Divine Love, and the garments which were anointed signified Divine truths.

[18] That those who have spiritual affections for truth form His kingdom is signified by, the daughters of kings are amongst thy precious women, daughters of kings denoting the spiritual affections for truth, which are called precious when truths are genuine. And that heaven and the church are in His protection and are conjoined to Him, because in love to Him from Him, is signified by, the queen standeth at thy right hand in best gold of Ophir, queen signifying heaven and the church, at thy right hand signifying in His protection from conjunction with Him, and best gold of Ophir the good of love to the Lord.

sRef Ps@89 @36 S19′ sRef Ps@89 @35 S19′ sRef Ps@89 @26 S19′ sRef Ps@89 @37 S19′ sRef Ps@89 @28 S19′ sRef Ps@89 @29 S19′ sRef Ps@89 @27 S19′ sRef Ps@89 @4 S19′ sRef Ps@89 @19 S19′ sRef Ps@89 @20 S19′ sRef Ps@89 @23 S19′ sRef Ps@89 @25 S19′ sRef Ps@89 @21 S19′ sRef Ps@89 @3 S19′ [19] In the same:

“I have made a covenant with my chosen, I have sworn to David my servant, I will establish thy seed even to eternity, and I will build up thy throne to generation and generation. Thou hast spoken in vision to thine Holy One, and hast said, I have laid help upon one that is mighty, I have exalted one chosen out of the people; I have found David my servant, with the oil of my holiness have I anointed him, with whom my hand shall be established; mine arm also shall strengthen him. I will beat down his enemies before him, and will smite them that hate him. I will set his hand in the sea, and his right hand in the rivers; he shall cry unto me, Thou art my Father, my God, and the rock of my salvation; also I will make him my first-born, high above the kings of the earth; and my covenant shall be steadfast for him, and I will establish his seed to eternity, and his throne as the days of the heavens. Once have I sworn by my holiness I will not lie unto David, his seed shall endure to eternity, and his throne as the sun before me, as the moon it shall be established to eternity, a faithful witness in the clouds” (Psalm lxxxix. 3, 4, 19-21, 23, 25-29, 35-37).

That by David here is not meant David, but the Lord, as to His kingship, which is the spiritual Divine, and is called the Divine Truth, is evident from all that is here said of David, namely, that his seed and throne shall be as the days of the heavens, and as the sun and the moon to eternity, that he shall set his hand in the sea, and his right hand in the rivers, and that he shall call Jehovah Father, and shall be [His] first-born, high above the kings of the earth, with other things that could not be said of David, and his sons, and his throne. That by David in the Word is meant the Lord, may be seen above (n. 205).

[20] But to proceed to particulars. I have made a covenant with my chosen, I have sworn to David my servant, signifies the union of His Divine with the Human, to make a covenant signifying to be united, to swear signifying to confirm the union, while chosen is said of good, and servant of truth. I will establish thy seed even to eternity, and I will build up thy throne to generation and generation, signifies the Divine Truth, and heaven and the church from Him, seed denoting the Divine Truth and those who receive it, and throne, heaven and the church.

[21] Thou hast spoken in vision to thine Holy One, signifies a prophetic interior truth (arcanum) concerning the Lord. I have laid help upon one that is mighty, I have exalted one chosen out of the people, signifies the Divine Truth through which the Divine Good performs all things, which is called a help upon one that is mighty, and, elsewhere, the right hand of Jehovah Divine majesty and power therefrom is signified by the exaltation of one chosen out of the people. I have found David my servant, with the oil of holiness have I anointed him, signifies the Lord as to the Divine Human and union with the Divine itself, which union is called, in the Word of the New Testament, glorification. This union is meant by being anointed with the oil of holiness, for the oil of holiness signifies the Divine Good of the Divine Love, and to be anointed signifies to be united to the Divine Truth, which was of the Lord’s Human in the world.

[22] With whom my hand shall be established, mine arm also shall strengthen him, signifies omnipotence therefrom, the hand denoting the omnipotence of truth from good, and the arm the omnipotence of good by means of truth. I will beat down his enemies before him, and will smite them that hate him, signifies combat with victory against falsities and evils, thus against the hells. I will set his hand in the sea, and his right hand in the rivers, signifies the extension of His dominion and kingdom over all things of heaven and the church; for seas and rivers are the ultimates of heaven, and the ultimates signify all things.

[23] He shall cry unto me, thou art my Father, my God, and the rock of my salvation, signifies the Divine Human which is the Son of God, who was conceived of Him, and afterwards born, and because the Lord’s Human had Divine Truth and Divine Power therefrom it is also called God and the Rock of salvation. Also I will make him my first-born, high above the kings of the earth, signifies, that He is above all the good and truth of heaven and the church, because the goods and truths therein are from Him; and my covenant shall be steadfast for Him, signifies eternal union; I will establish his seed to eternity, and his throne as the days of the heavens, has the same signification here as above, days of the heavens denoting the states of the whole heaven, which are from His Divine.

[24] Once have I sworn by my holiness, I will not lie unto David, signifies eternal confirmation, because from the Divine, concerning the Lord, and concerning the union of His Human with the Divine itself; his seed shall endure to eternity, and his throne as the sun before me, as the moon it shall be established to eternity has the same signification as above, where seed and throne are named. It is said as the sun and moon, because eternity as to the Divine Good is stated of the sun, and as to the Divine Truth of the moon, for these are signified by the sun and the moon. A faithful witness in the clouds, signifies acknowledgment and confession from the Word concerning the Divine in the Human of the Lord; that this is a witness in the clouds, may be seen above (n. 10, 27, 228, 392, 649).

sRef Ps@132 @1 S25′ sRef Ps@132 @5 S25′ sRef Ps@132 @6 S25′ sRef Ps@132 @17 S25′ sRef Ps@132 @3 S25′ sRef Ps@132 @7 S25′ sRef Ps@132 @10 S25′ sRef Ps@132 @18 S25′ sRef Ps@132 @8 S25′ sRef Ps@132 @9 S25′ sRef Ps@132 @2 S25′ [25] In the same:

“O Jehovah, remember David, all his affliction who sware unto Jehovah, and vowed to the mighty one of Jacob, surely I will not enter within the tent of my house, nor go up upon the couch of my bed, until I find out a place for Jehovah, habitations for the mighty one of Jacob. Lo, we have heard of him in Ephratah, we found him in the fields of the wood; we will enter into his habitations, we will bow down ourselves at his footstool. Arise, Jehovah, to thy rest, thou and the ark of thy strength. Let thy priests be clothed with justice, and let thy saints shout for joy; for thy servant David’s sake, turn not away the face of thine anointed.” In Zion “will I make the horn of David to bud, I will set a lamp for mine anointed, his enemies will I clothe with shame, but upon himself shall his crown flourish” (Psalm cxxxii. 1-3, 5-10, 17, 18).

Here also David and Anointed or Christ do not mean David, but the Lord as to the Divine Human, for it is said, that his habitations, that is, of the Mighty One of Jacob, are found in Ephratah, which is Bethlehem, and that they would bow themselves down at his footstool; but that this is so will appear better from the explanation of the details in their order.

[26] Who sware to Jehovah, and vowed to the mighty one of Jacob, signifies irrevocable affirmation before the Lord, who is called Jehovah, from the Divine in primaries, and the Mighty One of Jacob, from the Divine in ultimates, in which the Divine power is in its fulness. Surely I will not enter within the tent of my house, nor go up upon the couch of my bed, signifies not to enter into and know the things which pertain to the church and its doctrine, the tent of the house denoting the holy things of the church, and the couch of a bed, its doctrine; until I find out a place for Jehovah, habitations for the Mighty One of Jacob, signifies, before I shall know of the coming of the Lord, and the interior truths (arcana) concerning the union of His Human with the Divine; these things are, in the highest sense, the place of Jehovah, and the habitations of the Lord’s Divine Human.

[27] Lo, we have heard of him in Ephratah, we found him in the fields of the wood, signifies in the spiritual sense of the Word, and also in the natural; for Ephratah and Bethlehem signify the spiritual-natural, and the fields of the wood the natural, both pertaining to the Word, for there the Lord is found. We will enter into his habitations, we will bow down ourselves at his footstool, signifies that He is there found, for He is the Word. His habitations here mean the things of the spiritual sense of the Word, and are thus the heavens, since these are in the spiritual sense of the Word; and his footstool denotes the things of the natural sense of the Word, thus also the church, since in the church Divine truths are in their ultimates, which to the spiritual things of the Word and of the heavens, thus to the Lord Himself who dwells therein, serve as a footstool.

[28] Arise, Jehovah, to thy rest, thou and the ark of thy strength, signifies the union of the Divine itself, with the Human in the Lord, and peace therefrom to all in heaven and the church, the rest of Jehovah denoting that union, and the ark of his strength heaven and the church. Let thy priests be clothed with justice, and let thy saints shout for joy, signifies worship thence from love with those who are in celestial good, and worship from charity with those who are in spiritual good; for priests denote those who are in the celestial kingdom of the Lord, while those who are in the spiritual kingdom are called saints.

[29] For thy servant David’s sake turn not away the face of thine anointed, signifies that they may be enkindled by love and enlightened by the light of truth, when Divine Truth has been united with Divine Good in the Lord, thus the Divine itself with the Human and the Human with the Divine. For David as a servant signifies the Human of the Lord as to Divine Truth, and Anointed signifies the same united with Divine Good, and His face signifies Divine Love and enlightenment therefrom. In Zion will I make the horn of David to bud, signifies the power of Divine Truth from Him in heaven and in the church. I will set a lamp for mine anointed, signifies the enlightenment of Divine Truth from the union of the Divine and the Human in the Lord, lamp denoting Divine Truth as to enlightenment. His enemies will I clothe with shame, signifies the subjugation of the hells, and the consequent dispersion of evils. But upon himself shall his crown flourish, signifies perpetual and eternal victory over them.

[30] From the passages quoted from the Word, it is evident that the Lord is called Anointed, that is Messiah or Christ, from the union of Divine Good with Divine Truth in His Human, for from that union the Lord’s Human is meant by the Anointed of Jehovah.

sRef 1Sam@2 @10 S31′ [31] Similarly in the First Book of Samuel:

“Jehovah will judge the ends of the earth, and will give strength unto his king, and exalt the horn of his anointed” (ii. 10).

This is contained in the prophetic [song] of Hannah, the mother of Samuel, before there was any king or anointed over Israel, therefore by King and Anointed is here meant the Lord, to whom strength is given, and whose horn is exalted when the Divine is united with the Human. Strength signifies the power of good over evil, and horn the power of truth over falsity; and truth is said to be exalted when it becomes interior, and in the same degree also it becomes more powerful.

sRef Lam@4 @20 S32′ [32] The anointed has a similar meaning in Lamentations:

“The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, In his shadow shall we live amongst the nations” (iv. 20).

The anointed of Jehovah, in the sense of the letter, means here the king who was made captive, but in the spiritual sense the Lord is meant, therefore it is said, the breath of our nostrils, that is, the life of the perception of good and truth. Taken in the pits, signifies rejection by those who are in falsities of evil, pits denoting falsities of doctrine. To live in his shadow, signifies to be under His protection against the falsities of evil, which are signified by nations.

sRef John@14 @11 S33′ sRef John@14 @7 S33′ sRef John@14 @8 S33′ sRef John@10 @30 S33′ sRef John@14 @10 S33′ sRef John@14 @9 S33′ sRef Num@18 @8 S33′ sRef John@10 @38 S33′ [33] Since the Anointed, Messiah, or Christ, signifies the Lord as to the Divine Human, thus as to Divine Good united with Divine Truth, therefore by anointing, that union is signified concerning which the Lord says:

“I am in the Father and the Father in me; believe me that I am in the Father and the Father in me” (John xiv. 7-11);

and elsewhere,

“The Father and I are one; know ye and believe, that I am in the Father and the Father in me” (John x. 30, 38).

And because this was represented by the anointing of Aaron and his sons, therefore the holy things of the sons of Israel which belonged to Jehovah Himself, were given to Aaron and his sons for the anointing (Numb. xviii. 8). These holy things belonging to Jehovah, which were given to Aaron and his sons are enumerated from verses 9 to 19 of that chapter. But see what has been said before (n. 375:13, 15) concerning anointings, namely, that the Lord alone, as to the Divine Human, was the Anointed of Jehovah, because in Him was the Divine Good of Divine Love, which was signified by oil, and that all other anointings with oil were only representative of Him. We have said these things concerning the Anointed of Jehovah, since the Anointed of Jehovah is Christ, in order that it may be known that by the Lord and His Christ, in this passage in the Apocalypse, are not meant two, but one, that is they are one, as are the Anointed of Jehovah and the Lord’s Christ (Luke ii. 26).

sRef Dan@9 @26 S34′ sRef Dan@9 @27 S34′ sRef Dan@9 @24 S34′ sRef Dan@9 @25 S34′ [34] Because the Lord is treated of here, it is important that an explanation should be given of what is said of the Messiah in Daniel, in order to make it clear why He was called Christ, that is, Messiah or Anointed.

“Seventy weeks are decreed upon thy people, and upon thy city of holiness, to finish the transgression, and to seal up sins, and to expiate iniquity, and to bring in the justice of the ages, and to seal up the vision and the prophet, and to anoint the holy of holies. Know, therefore, and understand, from the going forth of the word to restore and to build Jerusalem, even to Messiah the prince, shall be seven weeks; afterwards in sixty and two weeks, the street and the ditch shall be restored and built, but in straitness of times. But after sixty and two weeks Messiah shall be cut off, but not for himself. Then the people of the prince that shall come shall destroy the city and the sanctuary, so that the end thereof shall be with a flood, and even unto the end of the war desolations are determined. Yet he shall confirm a covenant with many for one week, but in the midst of the week he shall cause the sacrifice and meal-offering to cease. At length upon the bird of abominations desolation, and even to the consummation and decision it shall drop upon the devastation” (Dan. ix. 24-27).

The meaning of these words has been examined and explained by many learned men, as to the literal sense only, but not yet as to the spiritual sense, for this sense has not been hitherto known in the Christian world. In this sense the above words have the following signification. Seventy weeks are decreed upon thy people, signifies the time and state of the church which then existed with the Jews, even to its end, “seven” and “seventy” signifying fulness from beginning to end, and people those who then belonged to the church; and upon thy city of holiness, signifies the time and state of the end of the church as to the doctrine of truth from the Word, city signifying doctrine of truth, and the city of holiness Divine Truth, which is the Word.

[35] To finish the transgression, and to seal up sins, and to expiate iniquity, signifies when there is nothing but falsities and evils in the church, thus when iniquity is fulfilled and consummated; for the end does not come until this is done; the reason of this is given in the Last Judgment. For if the end came before this, the simple-good who are conjoined as to externals with those who simulate truths and goods, and hypocritically make a display of them in externals – would perish; therefore it is added, “to bring in the justice of the ages,” which signifies to save those who are in the good of faith and of charity. And to seal up the vision and the prophet, signifies to fulfil all things contained in the Word; to anoint the holy of holies, signifies to unite the Divine Itself with the Human in the Lord, for this is the holy of holies.

[36] Know, therefore, and understand from the going forth of the Word, signifies from the end of the Word of the Old Testament, since this had to be fulfilled in the Lord; for all things of the Word of the Old Testament treat in the highest sense of the Lord, and of the glorification of His Human, and thus of His dominion over all things of heaven and of the world. To restore and build Jerusalem, signifies when the new church was to be established, Jerusalem signifying that church, and to build signifying to establish anew; even to Messiah the Prince, signifies even to the Lord and Divine Truth in Him and from Him; for the Lord is called the Messiah from the Divine Human and Prince from Divine Truth.

[37] Seven weeks signify a full time and state; afterwards in sixty and two weeks the street and the ditch shall be restored and built, signifies the full time and state after His coming until the church with its truths and doctrine is established, sixty, like three or six, signifying a full time and state for the implantation of truth, and two signifying those things as to good, thus sixty and two together signify the marriage of truth with a little good; street signifies truth of doctrine, and ditch, doctrine – the signification of street may be seen above (n. 652), and of ditch or well (n. 537). But in straitness of times, signifies scarcely and with difficulty, because with nations that have little perception of spiritual truth.

[38] But after sixty and two weeks, signifies after a full time and state of the church established as to truth and as to good; Messiah shall be cut off, signifies that they shall fall away from the Lord, and this took place chiefly with the Babylonians, through their transferring the Divine power of the Lord to the Popes, and thus through not acknowledging the Divine in His Human; but not for himself, signifies that yet the power is His and the Divine is His.

[39] Then the people of the prince that shall come shall destroy the city and the sanctuary, signifies that thus doctrine and the church will perish through falsities, city signifying doctrine, sanctuary, the church, and the prince that shall come, the reigning falsity. So that the end thereof shall be with a flood, and even to the end of the war desolations are determined, signifies the falsification of truth, even until there is no longer any combat between truth and falsity; a flood signifies the falsification of truth, war, the combat between truth and falsity, and desolation, the last state of the church, when there is no longer any truth, but merely falsity.

[40] Yet he shall confirm a covenant [with many] for one week, signifies the period of the Reformation when the Word was again read, and the Lord acknowledged, that is, the Divine in His Human; this acknowledgment, and conjunction therefrom with the Lord by means of the Word, is signified by covenant, and the period of the Reformation by one week. But in the midst of the week he shall cause the sacrifice and the meal-offering to cease, signifies that still interiorly with those Reformed there will be no truth and good in worship, sacrifice signifying worship from truths, and the meal-offering worship from goods. The midst of the week does not signify the midst of that time, but the inmost of the state of the Reformed, for midst signifies inmost, and week, the state of the church. There was no truth and good interiorly in worship after the Reformation, because they adopted faith as the essential of the church, and separated it from charity, and when faith is separated from charity, then in the inmost of worship there is neither truth nor good, for the inmost of worship is the good of charity, and from that the truth of faith proceeds.

[41] At length upon the bird of abominations desolation, signifies the extinction of all truth by the separation of faith from charity, the bird of abominations signifying faith alone, thus faith separated from charity. For a bird signifies thought concerning the truths of the Word and the understanding of them, which becomes a bird of abominations when there is no spiritual affection for truth, which enlightens and teaches truth, but only a natural affection, which is for the sake of reputation, glory, honour, and gain; and this affection, because it is infernal, is abominable, since it is the source of falsities only. And even to the consummation and decision it shall drop upon the devastation, signifies its last [state], when there is no longer anything of truth and faith remaining, and when a last judgment takes place.

sRef Matt@24 @15 S42′ sRef Luke@2 @26 S42′ [42] That these last words in Daniel were a prediction concerning the end of the Christian church, is evident from the Lord’s words in Matthew:

“When ye shall see the abomination of desolation foretold by Daniel the prophet standing in the holy place, let him who readeth understand” (xxiv. 15).

For the subject treated of in that chapter is the consummation of the age, thus the gradual vastation of the Christian church; therefore the devastation of that church is meant by those words in Daniel; but what they signify in the spiritual sense, has been explained in the Arcana Coelestia (n. 3652). From this it is now evident what is signified by the kingdoms of the world are become the Lord’s and His Christ’s; also what is signified by the Lord’s Christ, or the Christ of the Lord, in Luke, where Simeon was promised “by the Holy Spirit, that he should not see death, before he had seen the Christ of the Lord” (ii. 26).

sRef Rev@11 @15 S0′ 685. And He shall reign unto the ages of the ages.- That this signifies His dominion to eternity by means of Divine Truth, is evident from the signification of reigning, when said of the Lord, as denoting to have dominion by means of Divine Truth, concerning which we shall speak presently; and from the signification of unto the ages of the ages as denoting to eternity. Unto the ages of the ages denotes to eternity, because the sense of the letter of the Word is natural, to which the spiritual sense corresponds. The natural sense of the Word consists of such things as are in nature, which have reference in general to times and spaces, and to places and persons; and the ages of the ages have relation to times, to which eternity corresponds in the spiritual sense. It is the same with generation of generations, where the extension of faith and charity in the church is treated.

[2] To reign, in reference to the Lord, signifies to have dominion by means of Divine Truth, because dominion is said of good, and to reign of truth, for the Lord is called Lord (Dominus) from Divine Good, and king from Divine Truth. This is why both terms are mentioned everywhere in the Word, namely, dominion and kingdom, or to have dominion and to reign, as in the following passages.

sRef Micah@4 @8 S3′ [3] In Micah:

“Thou O hill of the daughter of Zion, unto thee shall come and return the former dominion, the kingdom of the daughter of Jerusalem” (iv. 8).

Since the daughter of Zion signifies the celestial church, whose essential is the good of love, therefore dominion is said of it, and because the daughter of Jerusalem signifies the spiritual church, whose essential is truth of doctrine, therefore the term kingdom is applied to it.

sRef Rev@19 @16 S4′ sRef Ps@145 @13 S4′ sRef Ps@2 @2 S4′ sRef Dan@7 @27 S4′ sRef Dan@7 @14 S4′ [4] In David:

“Thy kingdom is a kingdom of all the ages, and thy dominion to every generation and generation” (Psalm cxlv. 13).

In Daniel:

To the Son of man “was given dominion, glory and a kingdom; his dominion is the dominion of an age, and his kingdom that which shall not be destroyed” (vii. 14).

In the same:

“The kingdom and the dominion, and majesty of the kingdoms, shall be given to the people of the saints of the Most High” (vii. 27).

In these passages dominion is said of good, because from good the Lord is called Lord, and kingdom is said of truth, because from this the Lord is called king.

As in the Apocalypse:

He who sat upon the white horse “had upon his garment and upon his thigh a name written, King of kings, and Lord of lords ” (xix. 16).

King of kings is said of the name upon the vesture, and Lord of lords of the name upon the thigh, for garment signifies truth, here Divine Truth, because the Lord is meant, and thigh signifies good, here the Divine Good of Divine Love.

Similarly, as applied to men, in David:

“The kings of the earth set themselves, and the rulers consulted together” (Psalm ii. 2).

From this it is evident what reigning unto the ages of the ages signifies in particular. That kingdom signifies heaven and the church as to the truth of doctrine, see above (n. 48). That to reign belongs to the Lord alone; and, that when said of men, it denotes to be in truths from good from the Lord, and to have power therefrom of resisting falsities from evil (n. 333).

sRef Rev@11 @16 S0′ sRef Rev@11 @17 S0′ 686. Verses 16, 17. And the four and twenty elders who sit before God upon their thrones fell upon their faces and adored God, saying, We give thee thanks, O Lord God Almighty, who art, and who wast, and who art to come, because thou hast taken thy great power, and entered upon the kingdom.

“And the four and twenty elders who sit before God upon their thrones,” signifies the higher heavens in light and power from the Lord to separate the evil from the good before the day of the Last Judgment which is shortly to come; “fell upon their faces and adored God,” signifies their adoration of the Lord from a most humble heart. “Saying, We give thee thanks, O Lord God Almighty,” signifies acknowledgment that all being (esse), life, and power (posse) are from the Lord; “who art, and who wast, and who art to come,” signifies from Him, who is the all in all things of heaven and the church from eternity to eternity; “because thou hast taken thy great power, and entered upon the kingdom,” signifies the establishment of a new heaven and a new church, when the former heaven and church are destroyed.

sRef Rev@11 @16 S0′ 687. And the four and twenty elders, who sit before God upon their thrones.- That this signifies the higher heavens in light and power from the Lord to separate the evil from the good before the day of the Last Judgment, which is shortly to come, is evident from the signification of the four and twenty elders, as denoting the higher heavens (concerning which see above, n. 322, 362, 462); and from the signification of sitting upon thrones, as denoting to be in the act of judging, for thrones signify the heavens, and sitting upon thrones signifies to judge. And because the angels of heaven do not judge, but the Lord alone, and since the Lord arranges those heavens by influx and presence in order to perform judgment therefrom upon those who have been gathered together below the heavens, therefore these words signify that the higher heavens are in light and power from the Lord to separate the evil from the good before the day of the Last Judgment.

[2] That this is the internal sense of these words is clear from what follows in this chapter, and also from what has been said above upon this subject. From the things that follow in this chapter it is plain that the higher heavens are in light and power from the Lord; this is the reason why they fell upon their faces and adored the Lord, and gave thanks that He had taken His great power and entered upon the kingdom, and why afterwards, the temple was opened in heaven, and the ark of the covenant was seen in the temple, this signifying the light there, and the former signifying the power there, from the Lord alone. It is also plain that it means to separate the evil from the good before the day of the Last Judgment, for it is said that “the nations were angered, and that Thine anger is come, and the time of judging the dead”; and afterwards, that there were lightnings, and voices, and thunders, and an earthquake, and great hail, which signifies the separation of the evil from the good, and the sign that the Last Judgment was at hand. Because these are the things treated of, and as the four and twenty elders sitting before God upon the thrones mean the higher heavens arranged for effecting therefrom the Last Judgment, it follows that such things are involved in these words.

[3] From what has been said above upon this subject it is clear that the higher heavens, before the Last Judgment, were brought into a state of light and power, in order that there might be influx from them into the lower parts, by means of which the evil might be separated from the good, and the evil afterwards cast down into the hells, as may be seen above (n. 411, 413, 418, 419, 426, 493, 497, 674, 675, 676).

[4] That a throne signifies in general heaven, and in particular the heavens where the spiritual kingdom of the Lord is, and in an abstract sense, the Divine Truth proceeding from the Lord, and that this is said of judgment, may also be seen above (n. 253, 297, 343, 460, 482). It is also shewn there, that although it is said of the four and twenty elders that they sat upon thrones, and similarly of the apostles that they should sit upon twelve thrones judging the twelve tribes of Israel, and also of the angels, that they will come with the Lord to judgment, yet it is the Lord alone who will judge. For the four and twenty elders, the twelve apostles, and the angels, mean all the truths of the church, and, briefly, the Divine Truth, from which judgment takes place. And because Divine Truth is meant by these, and all Divine Truth proceeds from the Lord, therefore judgment belongs to the Lord alone. Who cannot see that it would not be possible for any angel to judge myriads of myriads, every one according to the state of his love and faith, both in his internal man and in his external, but for the Lord alone, from the Divine which is in Him, and which proceeds from Him; also, that to judge all in the heavens, and all in the earths, belongs to infinite wisdom and infinite power, not the least part of which falls to finite beings such as angels are, and such as the elders of Israel, and the apostles of the Lord were? All of these taken together, could not judge even a single man or a single spirit. For he who is to judge must see all the states of the man who is to be judged, from infancy to the end of his life in the world, and the future state of his life afterwards to eternity; for in the entire purpose, and thence in each and every particular of judgment, there must be what is eternal and infinite, and this is in and from the Divine alone, for it is the Divine that is infinite and eternal.

[5] In the Word mention is made of walking before God, of standing before God, and, as here, of sitting before God; what standing before God signifies may be seen above (n. 414); and what by walking before God (n. 97). What sitting before God signifies, as here in reference to the four and twenty elders, is evident from the passages in the Word where to sit is mentioned. For in the spiritual world everything pertaining to man’s movements or rest signifies things pertaining to his life, because they proceed therefrom. Walking and progressions relate to the movements of man, and consequently signify progress of life, or progress of the thought from a purpose of the will. But standing and sitting have reference to man’s rest, and therefore signify the esse of life, from which is its existere, thus they signify causing to live. Therefore to sit upon thrones, in reference to judgment, signifies to be in the act of judging, thus also to judge; from this the expression “to sit in judgment” is used, which means to execute judgment. So “to sit upon a throne” in reference to a kingdom signifies to be king or to reign.

sRef Ps@1 @1 S6′ [6] What sitting moreover signifies, in the spiritual sense, is evident from the following passages.

In David:

“Blessed is the man that walketh not in the counsel of the wicked, and standeth not in the way of sinners, and sitteth not in the seat of the scornful” (Psalm i. 1).

Here it is said, to walk, to stand, and to sit, because these follow one another, for to walk pertains to the life of thought from intention, to stand pertains to the life of intention from the will, and to sit to the life of the will, thus to the esse of the life. Counsel also, of which to walk is said, regards the thought; way, in which one is said to stand, regards intention, while to sit in a seat refers to the will, which is the esse of a man’s life.

sRef Ps@29 @10 S7′ sRef Matt@19 @28 S7′ sRef Ps@47 @8 S7′ sRef Ps@9 @7 S7′ sRef Matt@25 @31 S7′ sRef Judg@20 @26 S7′ sRef Judg@21 @2 S7′ [7] Since Jehovah, that is, the Lord, is the very esse of the life of all, therefore to sit is said of Him.

In David:

“Jehovah shall sit to eternity” (Psalm ix. 7).

In the same:

“Jehovah sitteth at the flood, and sitteth as King to eternity” (Psalm xxix. 10).

In the same:

“God reigneth over the nations; God sitteth upon the throne of his holiness” (Psalm xlvii. 8).

In Matthew:

“When the Son of man shall come in his glory, and all his holy angels with him, then shall he sit upon the throne of his glory” (xxv. 31).

To sit upon the throne of His glory signifies to be in His Divine Truth, from which is judgment. Similarly elsewhere in the same:

“When the Son of man shall sit upon the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (xix. 28; Luke xxii. 30).

Since angels, also the twelve apostles, and the twelve tribes of Israel, signify all the truths of the church, and, in the highest sense, the Divine Truth, therefore to sit upon thrones does not mean that they themselves, but the Lord as to Divine Truth, from which is Judgment, will so sit; and to judge the twelve tribes of Israel signifies to judge all according to the truths of their church. It is therefore evident that to sit upon a throne, when said of the Lord, signifies to be in the act of judging, thus to judge. It is said a throne of glory, because glory signifies the Divine Truth, as may be seen above (n. 34, 288, 345, 678).

sRef Mark@12 @36 S8′ [8] In the Evangelists;

“David said in the book of Psalms, The Lord said to my Lord, Sit thou at my right hand, until I make thine enemies the footstool of thy feet” (Luke xx. 42, 43; Mark xii. 36; Psalm cx. 1).

The Lord said to my Lord, signifies the Divine itself, which is called the Father, to the Divine Human, which is the Son. Sit Thou at My right hand, signifies Divine Power, or Omnipotence by means of Divine Truth; until I make Thine enemies the footstool of Thy feet, signifies until the hells are conquered and subjugated, and the evil are cast into them, enemies meaning the hells, thus the evil, and the footstool of the feet signifies the lowest region under the heavens, under which are the hells; for the Lord, while in the world, was Divine Truth, to which belongs omnipotence, and by means of which He conquered and subjugated the hells.

sRef Matt@26 @63 S9′ sRef Matt@26 @64 S9′ [9] In the same:

“Jesus said, Henceforth shall ye see the Son of man sitting on the right hand of power, and coming on the clouds of heaven” (Matt. xxvi. 63, 64; Mark xiv. 61, 62; Luke xxii. 69).

To sit on the right hand of power signifies the Divine Omnipotence of the Lord over the heavens and over the earths, after He had subjugated the hells and glorified His Human. To come on the clouds of heaven signifies by means of Divine Truth in the heavens; for after the Lord had united His Human with the Divine itself, Divine Truth went forth from Him; and He Himself is therein with angels and with men, because He is in the Word, which is Divine Truth, in which and from which is the Divine Omnipotence.

sRef Mark@16 @19 S10′ [10] And again:

“The Lord, after he had spoken with them, was taken up into heaven, and sat down at the right hand of God” (Mark xvi. 19).

To sit down at the right hand of God has a similar signification, namely, His Divine Omnipotence by means of Divine Truth; from which it is clear that to sit denotes to be, and to sit at the right hand denotes to be omnipotent.

Because to sit signifies to be, therefore to sit upon a throne signifies to be king and to reign, as in Exodus xi. 5; Deut. xvii. 18; 1 Kings i. 13, 17, 20; Jer. xvii. 25; xxii. 2, 30; and elsewhere; similarly, “To sit on the right hand and on the left” (Matt. xx. 21, 23; Mark x. 37, 40).

In Isaiah:

“Come down and sit upon the dust, O virgin daughter of Babel, sit on the earth, there is no throne, O daughter of the Chaldeans; sit in silence and go into darkness, O daughter of the Chaldeans; for they shall no more call thee mistress of kingdoms; hear this thou voluptuous one, that sittest carelessly, saying, I shall not sit as a widow, neither shall I know bereavement” (xlvii. 1, 5, 8).

The subject treated of here is the profanation of good and truth; for the daughter of Babel signifies the profanation of good, and the daughter of the Chaldeans the profanation of truth; for the reason that the Divine goods and truths which are in the Word and from the Word, are used as the means of gaining dominion. For this reason the Babylonians and Chaldeans regard themselves, that is their own dominion, as ends, and the holy things of the church from the Word as means; thus they do not look to the Lord and His dominion as an end, nor to their neighbour and to love towards him. Come down and sit upon the dust and on the earth, signifies to be in evils, and in consequent damnation. Sit in silence and go into darkness, signifies to be in falsities, and in consequent damnation. To sit carelessly signifies to be in the confident belief that their dominion will continue, and that they will not perish. Not to sit as a widow, and not to know bereavement, signifies to be in no lack of followers, dependents, and worshippers. There is no throne for thee, O daughter of the Chaldeans, they shall no more call thee mistress of kingdoms, signifies that such shall no longer have dominion because of their overthrow and damnation in the day of the Last Judgment, of which this chapter treats.

sRef Isa@14 @13 S12′ [12] In the same:

“Thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of God, and I will sit on the mount of assembly, on the sides of the north” (xiv. 13).

These things also are spoken of Babel, who is here called Lucifer, and of the lust of his profane love of ruling over all things of heaven; but what in particular is meant by exalting a throne above the stars of God, and by sitting on the mount of assembly and on the sides of the north, will be shown in the following pages when Babylon is treated of; here also to sit signifies to be, and has reference to dominion.

[13] In Ezekiel:

“All the princes of the sea shall come down from their thrones; they shall sit upon the earth” (xxvi. 16):

This is said of Tyre, which signifies the church as to the knowledges of truth, but here the church vastated, in which these knowledges have been falsified; therefore by all the princes of the sea coming down from their thrones is signified that knowledges of truth shall no more reign in the men of that church, for all sovereignty belongs to Divine Truth. To come down from the thrones signifies from governing, thus not to rule; and the princes of the sea denote the knowledges of truth, and those who are in them. They shall sit upon the earth signifies that they will be in falsifications, thus in falsities; upon thrones signifies to be in the truths of heaven, and to sit upon the earth signifies to be in falsities, since under the lands (sub terris) in the spiritual world are the hells, from which evils and falsities are continually exhaling. The signification of sitting in the following passages is similar.

sRef Jer@15 @17 S14′ sRef Ps@26 @4 S14′ sRef Luke@1 @79 S14′ sRef Ps@139 @1 S14′ sRef Ps@139 @2 S14′ sRef Isa@42 @7 S14′ sRef Luke@21 @35 S14′ [14] In Luke:

“Who sit in darkness and in the shadow of death” (i. 79).

In Isaiah:

“To open the blind eyes, to lead the bound out of prison, and them that sit in darkness out of the prison house” (xlii. 7)

In Jeremiah:

“I sat not in the council of mockers, and I rejoiced; I sat solitary because of thy hand, for thou hast filled me with indignation” (xv. 17).

In David:

“I have not sat with men of vanity, nor have I gone in with the hidden” (Psalm xxvi. 4).

In Luke:

That day “shall come as a snare upon all who sit upon the faces of the whole earth” (xxi. 35).

Since to sit signifies to be and also to abide in one state, and pertains to the will, it is therefore said in David,

“Jehovah, thou hast searched me and known me; thou knowest my sitting and my rising, thou understandest my thought afar off” (Psalm cxxxix. 1, 2).

To know his sitting has reference to the esse of life which is the will; rising, has reference to the intention therefrom; and because thought follows from the intention of the will, it is added, “Thou understandest my thought afar off.”

sRef Micah@5 @4 S15′ [15] In Micah:

“Then shall he stand and feed in the name of Jehovah, and they shall sit, for now shall he increase unto the ends of the earth” (v. 4).

This is said of the Lord and of the doctrine of Divine Truth from Him, which is meant by then shall he stand and feed in the name of Jehovah; and that the men of the church will be in that doctrine is signified by they shall sit; and that the doctrine of Divine Truth will endure to eternity is signified by he shall increase unto the ends of the earth.

sRef Isa@52 @2 S16′ [16] Similarly in Isaiah:

“Shake thyself from the dust, arise, sit, O Jerusalem, loose the bands of thy neck, O captive daughter of Zion” (lii. 2).

This is said of the establishment of a new church by the Lord; that church, together with its doctrine, is here signified by Jerusalem, and by the daughter of Zion; to reject falsities and evils and to be in truths and goods is signified by shaking herself from the dust, arising and sitting, also by loose the bands of the neck, O captive daughter of Zion, bands of the neck signifying falsities, that prevent the entrance of truths.

sRef Matt@28 @2 S17′ [17] That to sit is an expression significative of the existence and permanence of the state of an object and of life, is evident from those passages in the Word where the expressions to sit before Jehovah, to stand before Him, and to walk before Him, occur. To sit before Jehovah denotes to be with Him, thus also to will and to act from Him; and to stand before Him denotes to have regard for and to understand what He wills; while to walk before Him denotes to live according to His precepts, thus from Him. Because to sit involves such things, therefore the corresponding Hebrew word signifies to remain and to dwell. Because to sit has this signification, therefore an angel of the Lord was seen sitting upon the stone, which he had rolled away from the entrance to the tomb (Matt. xxviii. 2); and also angels were seen in the tomb, sitting one at the head, and the other at the feet (John xx. 12; Mark xvi. 5). The things that were seen were representative of the Lord’s glorification and of introduction into heaven by Him; for the stone which was placed before the sepulchre, and was rolled away by the angel, signifies Divine Truth, consequently the Word, which was closed by the Jews, but opened by the Lord. That stone signifies truth, and, in the highest sense, Divine Truth, may be seen above (n. 417) and in Heaven and Hell (n. 534:3). And because a sepulchre and pre-eminently the sepulchre where the Lord was, signifies, in the spiritual sense, resurrection and also regeneration, and angels in the Word signify Divine Truth, therefore angels were seen, sitting one at the head and the other at the feet, the angel at the head signifying Divine Truth in primaries, and the angel at the feet Divine Truth in ultimates, both proceeding from the Lord, by means of which, when received, regeneration takes place, and there is a resurrection. That to be buried, burial and a sepulchre, signify regeneration and resurrection, may be seen above (n. 659); and that angels, in the highest sense, signify the Lord as to Divine Truth, and in the relative sense the recipients of Divine Truth, and thus, abstractly, Divine truths from the Lord (n. 130, 200, 302). Moreover it is also said that “they sat before Jehovah” when they were in great joy; they were also said to sit when in great sorrow, the reason being that sitting has reference to the esse of man, which pertains to his will and love. That they wept and sat before may be seen in Judges (xx. 26; xxi. 2),

sRef Rev@11 @16 S0′ 688. Fell upon their faces and adored God.- That this signifies, their adoration of the Lord from a most humble heart is evident from the signification of falling upon their faces, as denoting the deepest humiliation of heart, for it is a posture of the body corresponding to humiliation of the heart, thus a posture representative of the humiliation of the whole man. It is adoration of God that flows forth at such times from such a heart, and is various according to the subject which engages the mind.

[2] To fall upon the face before God is the representative gesture of deepest humiliation because the face is the form of man’s affections, consequently of the interiors pertaining to his mind (mens) and disposition (animus); for the affections shine forth in the face as in their type, and this is why the face is called the index and image of the mind. When therefore man acknowledges that all things in him are turned away from God, and therefore damned, and that thus he neither is able nor dares look to God, who is holiness itself, and that if he should from himself in such a condition look to Him, he would spiritually die, then a man from such thought and acknowledgment falls upon his face to the earth; and because man’s proprium is thus removed, therefore he is then infilled by the Lord, and raised up so as to be able to look to Him.

[3] It is said that they adored God, for the reason that God, in the Word, means the proceeding Divine which is called Divine Truth. And as this Divine is truth in the angels – for they are its recipients, and it constitutes their wisdom – therefore angels, are called gods in the Word, and signify Divine Truths. Also in the Hebrew, God is called Elohim, in the plural, therefore God, in the Word, means the Divine which is with the angels of heaven and men of the church, and which is the proceeding Divine. And because the higher heavens were now in enlightenment and power, on account of the separation of the evil from the good in the lower [parts], and on account of the Last Judgment which was shortly to take place, therefore it is said that they adored God, from which it is evident that the Lord was then with them, for they possessed enlightenment and power from the more intense and powerful influx of the Divine Truth that proceeds from the Lord.

sRef Rev@11 @17 S0′ 689. Saying, We give thee thanks, O Lord God Almighty.- That this signifies the acknowledgment that all being, life, and power are from the Lord, is evident from the signification of saying and giving thanks, as denoting to acknowledge, since to fall upon the face and to adore, and then to give thanks, can have no other signification than to acknowledge, in this case, the omnipotence of the Lord; from the signification of the Lord God, as denoting the Lord as to Divine Good and as to Divine Truth, for where Divine Good is meant in the Word, there the words Lord and Jehovah are used, and where Divine Truth is meant the term God is used; therefore by the Lord God and Jehovah God is meant the Lord as to Divine Good and Divine Truth; and moreover Jehovah in the Old Testament, is called Lord in the New; and from the signification of Almighty, as denoting to be, to live, and to have power of Himself, and also that the being (esse), life, and power (posse) of angels and men are from Him.

[2] That these things are meant by omnipotence, may be seen above (n. 43), also, that by the Divine Omnipotence is meant what is infinite (n. 286). In regard to the Divine Omnipotence it does not involve any power of acting contrary to order, but it involves all power of acting according to order, for all order is from the Lord; it therefore follows that no one has any power of acting according to order, except from Him who is the source of order. From this it is evident that it is of the Divine Omnipotence to lead man according to order, and this every moment from the beginning of his life even to eternity and according to the laws of order, which are innumerable and inexpressible by number. Yet this can take place so far as a man suffers himself to be led, that is, so far as he does not desire to be led of himself, for in the measure that he desires this he is brought into opposition to order. And because it is of the Divine Omnipotence to lead a man who desires to be led, according to order, and thus to lead no one contrary to order, therefore, it is not of the Divine Omnipotence to lead any one to heaven who desires to lead himself, because it is a law of order, that what a man does, he should do from reason and freedom, since what is received by reason and done from freedom remains with a man, and is appropriated to him as his own, but not that which is not received by the reason and not done from freedom. It is therefore evident that it is not of the Divine Omnipotence to save those who do not desire to be led according to order, for to be led according to order is to be led according to the laws of order, and the laws of order are the precepts of doctrine and of life from the Word; therefore to lead a man who desires to be led, every moment and continually to eternity according to these, is of the Divine Omnipotence. For every moment there are infinite things to be seen, to be removed, and to be insinuated, in order that a man may be withheld from evils and held in goods, and this continually and connectedly according to order. It is also of the Divine Omnipotence to protect men from the hells, so far as it can be done without injury to their freedom and reason; for all the hells are as nothing against the Lord’s Divine power; without this power of the Lord it is impossible for any man to be saved. But more respecting omnipotence may be seen above (n. 43).

sRef Rev@11 @17 S0′ 690. Who art, and who wast, and who art to come.- That this signifies from Him who is the all in all things of heaven and the church from eternity to eternity, is evident from the explanation of the same words above (n. 23, 41, 42).

sRef Rev@11 @17 S0′ 691. Because thou hast taken thy great power, and entered upon the kingdom.- That this signifies the establishment of a new heaven and a new church when the former heaven and church are destroyed, is evident from the signification of taking His great power, and entering upon the kingdom, as denoting that when the former heaven and former church have been destroyed, a new heaven and a new church will be established. This is meant by taking great power and entering upon the kingdom because the Lord then has omnipotence and the kingdom; for then His will is done, since the angels of heaven and the men of the church then suffer themselves to be led by Him, because He thus rules all, according to order, from Himself, by keeping them in Divine goods and truths, which go forth from Him, and withholding them from evils and falsities, which are from hell. This cannot be done before the evil are separated from the good, and are cast down into hell, and a new heaven is formed of the good. These things were accomplished by the Last Judgment, which is treated of in what follows.

[2] That then the Lord has power and sovereignty may be illustrated by a comparison with the sun of the world. During the winter the sun has no power or sovereignty in the earth, because its heat is not received, for the coldness of the air and of the earth counteracts it; but when spring returns, then the power and sovereignty of the sun return, for its heat is then received, and also its light, because conjoined with the heat, and from these the whole earth is vivified. The case is similar with the Lord’s power and sovereignty, which come when the evil have been separated from the good and cast down into hell; for they are cold like the winter, and they extinguish the spiritual heat of the sun, which is love, and render inoperative the power and sovereignty of the Lord, although viewed in Himself He is perpetually in the same omnipotence, but not so in the subjects [thereof] until a new heaven and a new church come into existence.

sRef Rev@11 @18 S0′ 692. Verse 18. And the nations were angered, and thine anger is come, and the time of the dead to be judged, and to give the reward to thy servants the prophets, and to the saints, and to those that fear thy name, the small and the great, and to destroy those that destroy the earth.

“And the nations were angered,” signifies the contempt, enmity, and hatred of the evil against the Lord, and against the Divine things that are from Him, which are the holy things of heaven and of the church; “and thine anger is come, and the time of the dead to be judged,” signifies a last judgment upon those who interiorly possess in themselves nothing of good and truth; “and to give the reward to thy servants the prophets, and to the saints,” signifies heaven to those who are in truths of doctrine, and in a life according to them and to those that fear thy name, the small and the great,” signifies, and to all those, of whatever religion, who worship the Lord; “and to destroy those that destroy the earth,” signifies hell with those who destroy the church.

sRef Rev@11 @18 S0′ 693. And the nations were angered.- That this signifies the contempt, enmity, and hatred of the evil against the Lord, and against the Divine things that are from Him, which are the holy things of heaven and of the church, is evident from the signification of nations, as denoting those who are in the goods of the church, and in the opposite sense those who are in evils, here those who are in evils, for it is said that they were angered, (That nations signify those who are in goods and those who are in evils, and in an abstract sense, the goods and evils of the church, and that peoples signify those who are in truths and those who are in falsities, and, in an abstract sense, the truths and falsities of the church, may be seen above n. 175, 331, 625); [2] and from the signification of being angered, when said of the evil, who are signified by nations, as denoting to be in contempt, enmity, and hatred against the Lord, and against the Divine things that are from Him, which are the holy things of heaven and of the church. These and many other similar things are signified by being angered, because every one burns with wrath, and is angry when his love and the delight of his love are attacked, this being the cause of all wrath and anger. The reason of this is, that every one’s love is his life, therefore to do injury to the love is to do injury to the life, and when this is injured the mind is disturbed, and thus anger and wrath follow. It is similar with the good when their love is attacked, but with this difference, that they are filled not with wrath and anger, but with zeal. This zeal is indeed called anger in the Word, although it is not anger; it is called anger because in external form it appears like anger although it is interiorly nothing but charity, goodness and mercy; therefore zeal does not last like anger after the one against whom it was enkindled has come to himself and turned away from evil. Anger with the evil is of a different nature, for it interiorly conceals in itself hatred and revenge, which the evil love, it therefore persists and is rarely extinguished. It consequently follows that anger belongs to those who are in the loves of self and of the world, for such also are in evils of every kind, but zeal belongs to those who are in love to the Lord, and in love towards the neighbour. Zeal therefore looks to the salvation of man, but anger to his damnation; the latter is in the purpose of an evil man when angry, but salvation is in the purpose of a good man when zealous.

[3] The nations being angered here signifies the contempt, enmity, and hatred of the evil against the Lord, and against the Divine things that are from Him, thus against the holy things of heaven and of the church, because at the end of the church, a little before a last judgment, which is here treated of, a change takes place in the state of those who are in the former heaven and former earth, which is effected by the separation of the good from the evil. And when this is accomplished, the externals of the evil, by and from which they spoke truths and did goods from pretence and hypocrisy, are closed, and their interiors, which are infernal, are opened, and when these are opened, their contempt, hostility, and hatred openly burst forth with invectives against the Lord and against the holy things of heaven and of the church. For these things with such have lain interiorly stored up, but covered over by the loves of self and of the world; and these loves are of such a kind that they can do good and speak truths for the sake of self and of the world, because the holy things of heaven and of the church serve them as means to ends, which are reputation, glory, honour, and gain, in a word, self and the world, and the means are loved for the sake of the ends. But, because with such the end which is of man’s love, and thence of his intention and will, is corporeal and worldly, and consequently infernal, therefore the goods and truths which pertain to heaven and the church remain with them only in their externals, and none in their internals, because evils and falsities are therein. For the goods and truths of heaven penetrate into the internals with those only who make the holy things of heaven and of the church their ends, that is, cause them to be of their love, and thus of their intention and will; and when these are the ends regarded then the spiritual mind is opened, and by means of this man is led by the Lord. But the contrary is the case when the goods and truths of heaven and of the church are not regarded as ends but as means; for, as said just above, ends pertain to man’s ruling love, and when this is the love of self, it is also the love of his proprium, which, considered in itself, is nothing but evil, and so far as man acts from it he acts from hell, consequently also in opposition to the Divine.

[4] It must be moreover understood that in all evil there is anger against the Lord, and against the holy things of the church. That this is so has been made clearly evident to me from the hells, where all are in evils, and from which all evils are; for when those who are there merely hear the Lord named, they become inflamed with vehement anger, not only against Him, but also against all who confess Him. For this reason hell is the direct opposite of heaven, and is in the continual effort to destroy it, and to extinguish the Divine things therein, which are goods of love and truths of faith. It is evident from this that evils are angry with goods, and the falsities of evil with truths; and this is why anger, in the Word, signifies evil in its whole extent.

sRef Luke@21 @23 S5′ [5] Similarly in the following passages.

In Luke:

Jesus said, “Woe to them that are with child and to them that give suck in those days, for there shall be great distress upon the land, and anger in the people” (xxii. 23).

This is said of the consummation of the age, which is the last time of the church. That then good and truth cannot be received is signified by, woe to them that are with child and to them that give suck. The rejection of good because of the evil which will then rule in the church, and the rejection of truth because of falsity, is signified by, for there shall be great distress upon the land, and anger in the people, distress here denoting the dominating evil, and anger the dominating falsity from evil; for at the end of the church the evil feel anguish at the presence of good, and are rendered angry by truth.

sRef Isa@45 @24 S6′ [6] In Isaiah:

“Only in Jehovah is justice and strength, unto him shall [men] come, and all that are incensed against him shall be ashamed” (xlv. 24).

All that are incensed against Jehovah shall be ashamed, signifies that all who are in evils and falsities will desist from them; to be incensed against Jehovah signifies to be in falsities from evil.

sRef Gen@49 @5 S7′ sRef Gen@49 @6 S7′ sRef Gen@49 @7 S7′ [7] In Moses:

“Simeon and Levi are brethren; in their anger they slew a man, and in their good pleasure they unstrung an ox; cursed be their anger for it was fierce, and their wrath, for it was hard; I will divide them in Jacob, and scatter them in Israel” (Gen. xlix. 5-7).

Reuben, Simeon, and Levi signify faith, charity, and the works of charity, but here Reuben signifies faith separated from charity, from which there is neither charity nor any work of charity, since these three cohere together; for as is faith, so is charity, and as is charity so are the works of charity; they are therefore inseparable, the one belongs to the other, and thus the one is as the other. And because Reuben, on account of his adultery with the handmaid, his father’s concubine, was accursed, therefore Simeon and Levi were also rejected; their rejection is signified by being divided in Jacob and scattered in Israel. Now because faith, which was represented by Reuben, was not to be accepted as the first thing of the church, but spiritual good, which is truth in the understanding and will, therefore Joseph was accepted as the first-begotten of the church in the place of Reuben, for Joseph represented spiritual good, which in its essence is truth in the understanding and will. It is therefore evident what is signified by the anger of Simeon and Levi which is fierce, and by their wrath which is hard, namely, a turning away from good and truth, thus evil and falsity in their whole extent; for when charity departs from faith, then there is no longer any good, or any truth. But these things may be seen explained more fully in the Arcana Coelestia (n. 6351-6361).

sRef Matt@5 @22 S8′ sRef Matt@5 @21 S8′ [8] In Matthew:

Jesus said, “It was said to them of old, Whosoever shall kill shall be liable to the judgment, but I say unto you, Whosoever is angry with his brother rashly shall be liable to the judgment” (v. 21, 22).

To be angry with his brother rashly here also signifies enmity and hatred against good and truth. Those also who have such enmity and hatred do continually kill in mind, intention, and will, and they would actually kill, if they were free to do so, that is, if they were not restrained by the laws and a consequent fear of punishment and of losing life, reputation, honour or gain; for what a man cherishes in his mind, this he carries out when the opportunity arises. He who is angry with his brother rashly is liable to the judgment, equally as he who kills, because to be angry signifies to think, intend, and wish evil to another, and all evil of the will is in the life of man’s spirit, and returns after death, and this is why he is then liable to the judgment; for what is of the intention and will is considered in judgment as if actually done. But it is not necessary to cite further passages to shew the signification of anger and wrath with those who are in evil, for it is self-evident that all evil conceals in itself anger against good, since it desires to extinguish it, and even to kill him in whom good is, if not as to the body, yet [as] to the soul; this proceeds altogether from anger and is accompanied by anger.

sRef Rev@11 @18 S0′ 694. And thine anger is come, and the time of the dead to be judged.- That this signifies the last judgment upon those who interiorly possess in themselves nothing of good and truth, is evident from the signification of anger, as meaning in reference to the Lord, a last judgment (concerning which see above n. 413); that this is signified here by anger is clear, for the words, “and the time of the dead, to be judged” follow; and from the signification of the dead, as denoting those who interiorly possess in themselves nothing of good and truth. Such are called dead, because the very life of man is his spiritual life, for through this he is a man, and is distinguished from the beasts, which have only a natural life. In man the natural life without the spiritual life is dead, since it has not heaven in itself, which is called life and also eternal life, but hell, which is spiritually called death. That those who live a natural life merely, and not at the same time a spiritual life, are meant by the dead in the Word, may be seen above (n. 78). That death, when spoken of man, means a lack of ability to understand truth and perceive good, may also be seen above (n. 550); and this defect exists when the internal spiritual man has not been formed, for this is formed by means of truths from good. In this internal man resides the faculty of understanding truth and of perceiving good, for this man is in heaven and in the light thereof, and he who is in the light of heaven is a living man. But when the natural man only has been formed, and not at the same time the spiritual, then there is no faculty of understanding and perceiving the truths and goods of heaven and of the church, because such a man has no light from heaven; for this reason such a man is called dead. That those who do not interiorly possess in themselves anything of good and truth are here meant by the dead who are to be judged, is evident also from what has been said before about the separation of the evil from the good before the Last Judgment, and from this, that the evil, when they have been separated, come into their interiors, which abound in mere evils and falsities; this makes it clear, that interiorly they were dead, although in the external form they appeared to be living.

sRef Rev@11 @18 S0′ 695. And to give the reward to thy servants the prophets and to the saints.- That this signifies heaven to those who are in truths of doctrine and in a life according to them, is evident from the signification of giving reward, as denoting salvation, consequently heaven; from the signification of his servants the prophets, as denoting those who are in truths of doctrine, for those are called servants of the Lord who are in truths, because truths serve to produce, confirm, and preserve good, and whatever serves good, serves the Lord, for all good is from the Lord, and they are called prophets who teach doctrine, therefore in an abstract sense, they signify doctrine (that those are called servants of God who are in truths, may be seen above, n. 6, 409; and prophets, those who teach doctrine, and in an abstract sense doctrines, n. 624); and from the signification of saints, as denoting those who are in the truths of doctrine from the Word, and in a life according them (concerning which see above n. 204). It is therefore evident, that to give the reward to his servants the prophets, and to the saints, signifies heaven to those who are in truths of doctrine and in a life according to them.

[2] That reward signifies salvation, and thus heaven, is evident without enlargement and explanation. But because few know what is properly meant by reward, it shall be stated. Reward properly means that delight, blessedness, and happiness which is contained in the love or affection for good and truth; this love or affection has in itself all that joy of heart which is called heavenly joy, and also heaven. The reason is, that the Lord is in this love or affection, and with the Lord also heaven. It is this joy, therefore, or this delight, blessedness, and happiness, that is properly meant by the reward which those will receive who do good and speak truth from love and affection for good and truth, thus from the Lord, and not in any way from themselves; and as they do this from the Lord, and not from themselves, therefore the reward is not of merit but of grace. From these things it is evident, that he who knows what heavenly joy is, may know also what reward is. What heavenly joy is in its essence may be seen in Heaven and Hell (n. 395-414). This therefore is the signification of the reward which is given to those who are in truths from good; but the reward that those have who are in falsities from evil is joy or delight, and good fortune and happiness, in the world, but hell after their departure out of the world.

sRef Rev@22 @12 S3′ sRef Isa@40 @10 S3′ sRef Isa@62 @11 S3′ [3] From these few things the signification of reward in the following passages is clear.

In Isaiah:

“Behold the Lord Jehovih cometh in might; behold his reward is with him, and his recompense before him” (xl. 10).

In the same:

“Say to the daughter of Zion, Behold thy salvation cometh, and his recompense before him” (lxii. 11).

And in the Apocalypse:

“Behold I come quickly, and my reward is with me, to give every one as his work shall be” (xxii. 12).

Behold the Lord Jehovih cometh in might, and behold thy salvation cometh, and behold he cometh quickly, signify the first and second coming of the Lord. His reward is with him, signifies heaven, and all things pertaining to it, as above, for where the Lord is, there is heaven, heaven not being heaven from the angels there, but from the Lord with the angels. That they will receive heaven according to the love and affection for good and truth from the Lord, is meant by, his recompense before him, and by giving to every one as his work shall be. The work for which heaven shall be given as a reward, means nothing else than work from the love or affection for good and truth, for every work in man must spring out of that from which heaven exists. For a work derives its all from love or affection, just as an effect derives its all from the efficient cause, therefore as is the love or affection, so is the work. It is consequently evident what is meant by the work according to which it shall be given to every one, and what by recompense.

sRef Isa@61 @8 S4′ [4] Similarly in Isaiah:

“I Jehovah, who love judgment, will give the reward of their work in truth, and will make with them a covenant of eternity” (lxi. 8).

The judgment which Jehovah loves signifies truth in faith, affection, and act, for man has judgment from truth, both when he thinks and desires truth, and when he speaks truth and acts according to it. And because this is signified by judgment, therefore it is said, “I will give the reward of their work in truth,” that is, heaven according to faith in and affection for truth in act. And as from this there is conjunction with the Lord, from whom reward comes, therefore it is also said, “I will make with them a covenant of eternity”; for covenant, in the Word, signifies conjunction by love, and a covenant of eternity signifies conjunction by the love of good and truth, for this love being of the Lord Himself because it proceeds from Him, is conjunctive.

sRef Matt@6 @1 S5′ sRef Matt@6 @6 S5′ sRef Matt@6 @4 S5′ sRef Matt@6 @5 S5′ sRef Matt@6 @2 S5′ sRef Matt@6 @3 S5′ [5] That to love good and truth for the sake of good and truth is reward, because the Lord and heaven are in that love, is also evident from the following passages.

In Matthew:

“Do not ye your alms before men, to be seen of them, for otherwise ye have no reward of your Father, who is in the heavens. When thou doest alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory from men; verily I say to you, they have their reward. But thou, when thou doest alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret; then thy Father who seeth in secret, will reward thee openly. And if thou prayest, thou shalt not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men; verily I say to you, they have their reward; but thou, when thou prayest, enter into thy chamber, and having shut thy door, pray to thy Father, who is in secret; then thy Father who seeth in secret, shall reward thee openly” (vi. 1-6).

By alms, in the most general sense, is signified all the good which a man desires and does, and by praying, in the same sense, is signified all the truth which a man thinks and speaks. Those who do these two things in order to be seen, that is, to make a display, do good and speak truth for the sake of themselves and of the world, that is, for the sake of glory, which is the delight of self love, and this they receive from the world. Because delight in glory is the reward of such persons, it is said that they have their reward; but this delight in glory, which in the world seems to them like heaven, is changed into hell after their departure out of the world. But those who do good and speak truth, not for the sake of themselves and of the world, but for the sake of good itself and truth itself, are meant by those who do alms in secret, and who pray in secret, for these act, and pray from love or affection, thus from the Lord. This therefore is to love good and truth for the sake of good and truth; of these therefore it is said, that their Father in the heavens will reward them openly. Thus reward is to be in goods and truths from love or affection, which is the same thing as to be in them from the Lord, since in these is heaven together with all the happiness and blessedness of heaven.

sRef Luke@14 @14 S6′ sRef Luke@14 @13 S6′ sRef Luke@14 @12 S6′ [6] In Luke:

“When thou makest a dinner or a supper, call not the rich, lest haply they should call thee in return, and a recompense be made thee, but call the poor, then shalt thou be blessed, for they have not wherewith to recompense thee for it shall be recompensed thee in the resurrection” of the dead (xiv. 12-14).

To make a dinner and a supper, and to call them, signifies the same as giving to eat and drink, or giving bread and wine, namely, to do good to the neighbour, and to teach truth, and thus to be associated in love. Those therefore who do this with a view to be recompensed, do it not for the sake of good and truth, thus not from the Lord, but for the sake of themselves and the world, and thus from hell; while those who do this, not for the purpose of being recompensed, do it for its own sake, namely, for the sake of good and truth; and those who act for the sake of these act from them, thus from the Lord, who is the source of these with man. The heavenly blessedness which is in and thus from those deeds is reward, and is meant by, it shall be recompensed thee in the resurrection of the dead.

sRef Luke@6 @35 S7′ [7] In the same:

“Rather love your enemies, and do good, and lend, hoping for nothing again; then shall your reward be much, and ye shall be sons of the Most High” (vi. 35).

The signification of these words is similar to that above, namely, that good is not to be done for the sake of recompense, that is, for the sake of self and the world, thus not for the sake of reputation, glory, honour, and gain, but for the sake of the Lord, that is for the sake of good itself and truth itself which they have from the Lord, and in which therefore the Lord is. To love enemies and do good to them, means here in the nearest sense, to love the Gentiles and do good to them, and this by teaching them truth and leading them to good by means of it; for the Jewish nation called their own people brethren and friends, but they called the Gentiles foes and enemies. To lend signifies to communicate the goods and truths of doctrine from the Word; hoping for nothing again, signifies, not for the sake of any thing of self and of the world, but for the sake of good and truth. Then shall your reward be much, signifies that then heaven with its happiness and delights shall be theirs; and ye shall be sons of the Most High, signifies because they do these things not from themselves but from the Lord. For he who does good and teaches truth from the Lord is His son, but not he who does good from self; and this is what every one does who looks to honour and gain as the end of his actions.

sRef Matt@10 @42 S8′ sRef Matt@10 @41 S8′ [8] In Matthew:

“He that receiveth a prophet, in the name of a prophet, shall receive a prophet’s reward; he that receiveth a just man, in the name of a just man, shall receive a just man’s reward. Whosoever shall give to drink unto one of these little ones a drink of cold [water] only, in the name of a disciple, he shall not lose his reward” (x. 41, 42).

How these words of the Lord are to be understood, no one can see except from their internal or spiritual sense; for who can know what is meant by receiving a prophet’s reward, and a just man’s reward, and by receiving a prophet and a just man in the name of a prophet and of a just man? also what is meant by the reward which he shall receive who shall give to drink unto one of the little ones a drink of cold [water] only, in the name of a disciple? Without the internal spiritual sense, who can see that these words mean that every one will receive heaven and the joy thereof according to his affection for truth and good, and according to obedience?

[9] That this is the meaning becomes evident, when it is seen that prophet means the truth of doctrine, just man, the good of love, and disciple, the truth and good of the Word and of the church, and that in their name means for the sake of these, and according to their quality in those who do and teach them; also that reward means heaven, as said above, namely, that heaven is with every one in the measure of his affection for truth and good, and according to its quantity and quality. For all things of heaven are inscribed on these affections, since no one can possess these affections except from the Lord, for it is the Divine proceeding from the Lord, in which and from which heaven is.

[10] To give to drink a drink of cold [water] only unto one of the little ones, in the name of a disciple, means to do good and teach truth from obedience, for water signifies truth in affection, and cold water, truth in obedience, for obedience alone is a natural and not a spiritual affection, and is therefore comparatively cold; and a disciple in whose name or for whose sake it is given to drink, signifies the truth and good of the Word and of the church. That a prophet signifies the truth of doctrine, may be seen above (n. 624); that a just man signifies the good of love (n. 204); that a disciple signifies the truth and good of the Word and of the church (n. 100, 122); and that name signifies the quality of a thing and state (n. 102, 135, 148, 676).

sRef Mark@9 @41 S11′ [11] In Mark:

“Whosoever shall give you a cup of water to drink in my name, because ye are Christ’s, verily I say unto you, he shall not lose his reward” (ix. 41).

These words also mean that those shall receive the delight of heaven who from affection hear, receive, and teach the truth, because truth and the affection for it are from the Lord, thus for the Lord’s sake and consequently also for the truth’s sake, since because ye are Christ’s signifies for the sake of Divine Truth proceeding from the Lord. That Christ is the Lord as to Divine Truth, and thus Divine Truth proceeding from the Lord, may be seen above (n. 684, 685).

sRef Zech@8 @12 S12′ sRef Zech@8 @10 S12′ sRef Zech@8 @9 S12′ [12] In Zechariah:

“The foundation of the house of Jehovah Zebaoth was laid, that the temple might be built; for before these days there was no reward of man, or reward of beast, and to him that went out and to him that came in no peace from the enemy. Now the seed of peace; the vine shall give fruit, and the earth shall give its produce, and the heavens shall give their dew” (viii. 9, 10, 12).

These things are spoken of a new church to be established by the Lord at the devastation of the old. The new church which shall be established is signified by the house of Jehovah Zebaoth whose foundation was laid, and by the temple which shall be built; the house of Jehovah signifies the church as to good, and the temple, the church as to truth, as may be seen above (n. 220). Before these days there was no reward of man, or reward of beast, signifies that before this no one had any spiritual affection for truth and good, or any natural affection for truth and good, man signifying spiritual affection for truth, beast, natural affection for good, and reward heaven, which those possess who are in affections for truth and good. That man signifies spiritual affection for truth, and consequent intelligence, may be seen above (n. 280, 546, 547); and that beast signifies natural affection (n. 650).

[13] To him that went out and to him that came in, no peace from the enemy, signifies that heretofore they had been infested by hell in every state of life, going out and coming in signifying the state of life from beginning to end, no peace, infestation by evils and falsities therefrom, while enemy signifies hell, the source of evils and falsities. The seed of peace signifies the truth of heaven and of the church, which is from the Lord; this is called the seed of peace, because it defends against the hells, and gives security. The vine shall give its fruit, and the earth its produce, signifies that spiritual affection for truth shall bring forth the good of charity, and natural affection for good and truth shall, bring forth the works of charity, the vine signifying the church as to the spiritual affection for truth, the earth, the church as to the natural affection for truth, fruit, the good of charity, and produce, the works of that good. The heavens shall give dew signifies that these things are from influx through heaven from the Lord.

sRef John@4 @36 S14′ sRef John@4 @35 S14′ [14] In John:

“Lift up your eyes, and behold the fields that they are white already for harvest, and he that reapeth receiveth reward and gathereth fruit unto life eternal, that he that soweth and he that reapeth may rejoice together” (iv. 35, 36).

These things also are said of a new church from the Lord. That it is at hand is signified by the fields being white already for harvest; those of that church who are in the spiritual affection for truth, and thus in heaven, are meant by, he that reapeth receiveth reward, and gathereth fruit unto eternal life; and the Lord Himself, from whom the affection for truth, and heaven are derived, is meant by he that soweth may rejoice together [with him that reapeth.]

sRef Jer@31 @17 S15′ sRef Jer@31 @15 S15′ sRef Jer@31 @16 S15′ [15] In Jeremiah:

“Rachel mourning for her sons, refused to be comforted for her sons, because they were not. But refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labour; for they shall return from the land of the enemy, and there is hope for thy latter end, for thy sons shall return to their own border” (xxxi. 15-17; Matt. ii. 18).

That these words refer to the infant boys that were put to death in Bethlehem by command of Herod is evident from the passage cited in Matthew, but what this signified has not yet been known; the signification is this, that when the Lord came into the world, there was no spiritual truth remaining. For Rachel represented the internal spiritual church, and Leah, the external natural church, Bethlehem the Spiritual, and the boys who were put to death, truth from that source. That there was no spiritual truth any longer remaining is signified by Rachel mourning for her sons, and refusing to be comforted for her sons, because, they were not.

[16] That henceforth there will be no grief on that account, because the Lord has been born, from whom there will be a new church, which will be in truths from spiritual affection, is signified by, refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labour, His reward signifying heaven with those who will be of that church from a spiritual affection for truth, and labour signifying the Lord’s combat against the hells, and the subjugation of them, in order that a new church might be established. That a new church will be established in the place of the one that perished, is signified by they shall return from the land of the enemy, and there is hope for thy latter end, also by, thy sons shall return to their own border; to return from the land of the enemy signifies to be brought out of hell, hope for thy latter end, signifies the end of the former church and the beginning of the new, while the sons returning to the border signifies that spiritual truths will exist with those who will be of that new church.

sRef Isa@49 @4 S17′ [17] Again in Isaiah:

“I said, I have laboured in vain, I have spent my strength in emptiness and vanity; yet surely my judgment is with Jehovah and the reward of my work with my God” (xlix. 4).

This also is said of a new church to be established by the Lord. That it could not be established with the Jewish nation, because truths could not be received by that nation from any spiritual affection, is meant by, I said, I have laboured in vain, I have spent my strength in emptiness and vanity. That still a spiritual church is being provided by the Lord, namely, among the nations, is signified by, my judgment is with Jehovah, and the reward of my work is with my God; reward here signifies the church which is in the spiritual affection for truth; labour and work signify the combat of the Lord against the hells, and their subjugation by means of which He restored the equilibrium between heaven and hell, in which man is able to receive truth, and become spiritual. Concerning this equilibrium see Heaven and Hell (n. 589-603), and the Last Judgment (n. 33, 34, 73, 74).

sRef Ps@127 @4 S18′ sRef Ps@127 @3 S18′ sRef Ps@127 @5 S18′ [18] In David:

“Lo, sons are a heritage of Jehovah, a reward the fruit of the womb; as darts in the hand of the mighty, so are sons of youth; happy is the man that hath his quiver full of them; they shall not be ashamed, when they shall speak with enemies in the gate” (Psalm cxxvii. 3-5).

What sons, the fruit of the womb, darts, the quiver, and enemies in the gate signify, may be seen above (n. 357:10), where it is also shown that reward signifies the happiness which those enjoy who are in heaven.

sRef Matt@5 @11 S19′ sRef Matt@5 @12 S19′ [19] In the Evangelists:

“Blessed are ye when men shall reproach you, and persecute you, and say every evil word against you falsely,” for Christ’s sake; “rejoice and be exceeding glad, for your reward is great in the heavens; for so persecuted they the prophets who were before you” (Matt. v. 11, 12; Luke vi. 22, 23).

This is said of those who fight and conquer in temptations induced by evils, thus by hell; temptations are signified by reproaching, persecuting, and saying an evil word falsely for Christ’s sake, for temptations are assaults upon and infestations of truth and good by falsities and evils. “Christ” means Divine Truth from the Lord, which is assaulted, and on account of which they are infested. Rejoice and be exceeding glad, because great is your reward in the heavens, signifies heaven and its joy with those who are in the spiritual affection for truth, for such alone fight and conquer, because the Lord is in that affection, and resists and conquers for man in the combats of temptations. For so persecuted they the prophets who were before you, signifies that formerly they similarly assaulted the truths of doctrine with those who were in the spiritual affection for truth, for prophets, in an impersonal sense, signify truths from the Word, or from the Lord.

From what has been now cited from the Word, it is evident that reward signifies heaven in respect to its happiness, blessedness, and delight, which those have who are in the spiritual affection for truth and good, and that the reward is that affection itself; for whether you say that affection, or heaven, it amounts to the same thing, since heaven is in and from that affection.

sRef Lev@19 @13 S20′ sRef Deut@24 @14 S20′ sRef Ex@12 @45 S20′ sRef Deut@24 @15 S20′ sRef Lev@22 @10 S20′ sRef Mal@3 @5 S20′ sRef Ex@12 @43 S20′ [20] But those who speak truth and do good, not from a spiritual but only from a natural affection, and who continually think of heaven as a reward, were represented in the Israelitish church by hirelings, concerning whom there were many statutes in that church. As that the hirelings should not eat of the passover (Exod. xii. 43, 45); that they should not eat of the holy things (Levit. xxii. 10), that the wages of a hireling should not abide with any one all night until the morning (Levit. xix. 13); they should not oppress a “hireling that is poor and needy, of thy brethren, or of the stranger who is in thy land, and in thy gates; in his day thou shalt give him his hire, so that the sun may not go down upon it, lest he cry against thee unto Jehovah and it be in thee a sin” (xxiv. 14, 15).

In Malachi:

I will “be against the oppressors of the hireling in his wages, of the widow and of the fatherless, and against them that turn aside the stranger and fear not me” (iii. 5); and elsewhere.

Hirelings were not to eat of the passover, or of things sanctified, because they represented those who are natural and not spiritual, and the spiritual are of the church, but not the natural. For to look to heaven as a reward for the goods which they do, is natural, since the Natural considers good to be from itself, and thus heaven to be the reward thereof, and this makes good meritorious. But it is otherwise with the Spiritual, which acknowledges that good is not from itself, but from the Lord, and thus that heaven is from mercy, and not from any merit. But because [those signified by hirelings] nevertheless do good, although not from a spiritual but a natural affection, which is obedience, and at the same time think of heaven as a reward, therefore they are mentioned among the needy, the poor, the strangers, the fatherless, and the widows, because they are in a state of spiritual poverty. For genuine truths are to them obscure, because light from heaven does not flow in through the spiritual man into their natural; this is why they are classed among those mentioned above, and why it was commanded that their reward should be given them before the going down of the sun. Such persons are also in the lowest parts of the heavens, where they are in a state of servitude, and are there rewarded according to their works. But more may be seen upon these things in the Doctrine of the New Jerusalem (n. 150-158).

sRef John@10 @12 S21′ sRef Jer@46 @20 S21′ sRef Jer@46 @21 S21′ sRef John@10 @11 S21′ sRef John@10 @13 S21′ [21] But hirelings who do not think of reward in heaven, but of reward in the world, that is who do good for the sake of gain, whether it be honours or wealth, consequently from the love of honours or wealth, that is for the sake of self and of the world, are infernal-natural. These hirelings are meant in John:

“I am the good shepherd; the good shepherd layeth down his soul for the sheep, but the hireling seeth the wolf and forsaketh the sheep, and fleeth, because he is a hireling” (x. 11-13),

and in Jeremiah:

“Egypt is a very beautiful heifer; destruction cometh from the north, her hirelings are like fatted calves, for they also have turned themselves back, they flee together, they stood not, because the day of their destruction is come upon them” (xlvi. 20, 21);

and also elsewhere, as in Isaiah (xvi. 14; xxi. 16).

sRef Ps@109 @18 S22′ sRef Ps@109 @20 S22′ [22] As reward, in the Word, signifies heaven, which those have who are in the spiritual love of truth and good, so reward, in the opposite sense, signifies hell, which those have who are in the love of falsity and evil; this is the signification of reward in David:

“He shall put on cursing as his garment, and it hath entered into the midst of him as waters, and as oil between his bones; this is the reward of mine adversaries from Jehovah, and of them that speak evil against my soul” (Psalm cix. 18, 20).

These words, in the spiritual sense, are to be understood of the Lord; for where David speaks of himself in the Psalms, in that sense the Lord is meant, David as a king representing the Lord, and thus signifying Him as to the spiritual Divine, which is the royalty of the Lord. The reward of the Lord’s adversaries and of them that speak evil against His soul, is described as hell from the love of falsity and evil, as follows, “he shall put on cursing as his garment, and it hath entered into the midst of him as waters, and as oil between his bones.” Hell which is received in externals and in internals is described by those two expressions, cursing put on as a garment describing the hell that is received in externals, and cursing entering into the midst of him as waters, and as oil between his bones describing the hell that is received in internals. It is said as waters and as oil, because waters signify falsities from faith, and oil, evils from love, therefore the two expressions mean the love or affection for falsity and evil, which is hell, as is evident also from this fact, that love imbibes everything which agrees with it, just as a sponge imbibes water and oil; for the love of evil is nourished upon falsities, and the love of falsity is nourished upon evils; and love being such, it is therefore said that cursing enters into the midst of him as waters, and as oil between his bones.

sRef Hos@9 @1 S23′ sRef Hos@9 @2 S23′ [23] Because reward, in the opposite sense, signifies hell as to the affection for falsity from evil, therefore the falsification of truth is everywhere in the Word called the reward of whoredom.

As in Hosea:

“Rejoice not, O Israel, to exultation as the nations, because thou hast committed whoredom under God; thou hast loved the reward of whoredom upon every corn-floor; the floor and the press shall not feed them [and the new wine (mustum) shall deceive her]” (ix. 1, 2).

To commit whoredom under God signifies to falsify the truths of the Word, and to apply the holy things of the church to idolatries. To love the reward of whoredom, signifies delight in falsifying and in falsity, and also in idolatry, from infernal love. Upon every corn-floor, signifies all things of the Word and of doctrine from the Word, for corn, from which bread is made, signifies every thing that spiritually nourishes, while the floor signifies where it is collected together, consequently the Word. The floor and the press shall not feed them, signifies not to draw from the Word the good things of charity and of love, that is, those things which nourish the soul, for the floor there denotes the Word as to the goods of charity, and the press, as to the goods of love, the press here meaning oil, for which there were presses as well as for wine. And the new wine shall deceive her, signifies that neither shall there be any truth of good, for new wine (mustum), just as wine (vinum), signifies truth from the good of charity and love.

sRef Micah@1 @8 S24′ sRef Micah@1 @7 S24′ [24] In Micah:

“All the graven images” of Samaria “shall be beaten to pieces, and all the rewards of her whoredom shall be burned in the fire, and I will lay waste all their idols, for she hath gathered them from the reward of whoredom, therefore to the reward of whoredom shall they return; therefore I will lament and howl, I will go stripped and naked” (i. 7, 8).

Samaria means the spiritual church as to the truths of doctrine, here, as to falsities of doctrine; for by their graven images are signified things falsified, which are from [their] own intelligence; the rewards of her whoredom which shall be burned in the fire signify falsifications of truth from the love of falsity from evil, and thence from infernal delight; and as that love is from hell, it is said, that they shall be burned in the fire, fire signifying love in both senses. And I will lay waste all their idols, signifies that falsities must be destroyed; for from the reward of whoredom she gathered them signifies from the love of falsity which is from evil, and from consequent infernal delight; therefore to the reward of whoredom shall they return, signifies that all things of that church will be truths falsified, because such is their source. Therefore I will lament and howl signifies the grief of the angels of heaven and of the men of the church in whom the church is, and thus with whom the Lord is. I will go stripped and naked signifies mourning on account of the vastation of all truth and good. That graven images and idols signify doctrinals from one’s own intelligence favouring the loves of self and of the world, and the principles derived therefrom, consequently the falsities of doctrine, of religion, and of worship, may be seen above (n. 587, 654).

sRef Ezek@16 @32 S25′ sRef Ezek@16 @31 S25′ sRef Ezek@16 @33 S25′ sRef Ezek@16 @34 S25′ [25] In Ezekiel:

“Thou hast built thy height at the head of every way, and thy lofty place in every street; neither hast thou been as a harlot to glory in reward; the adulterous woman received strangers instead of her husband; they give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast bribed them, that they might come unto thee from all sides in thy whoredoms. Thus it was contrary in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward was given thee, therefore thou hast been contrary” (xvi. 31-44).

This chapter treats of the abominations of Jerusalem, that is, of those things of the Jewish church that are to be abhorred, because they not only perverted and adulterated the goods of the Word, but also adopted falsities of religion and of worship from idolatrous nations, and by that means adulterated the truths and goods of the Word, and confirmed these adulterations. The signification of building a height at the head of every way, and making a lofty place in every street, may be seen above (n. 652:17). That adulteries and whoredoms, in the Word signify adulterations and falsifications of the truth and good of the church, may be seen above (n. 141, 511). Not to have been as a harlot to glory in reward signifies not to have so falsified the truths of the Word from a delight of affection; the adulterous woman received strangers instead of her husband signifies the perversion of the truths and goods of the Word by the falsities of other nations. They give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast bribed them, signifies that they loved the falsities of religion and of worship of other nations, a reward or gift of whoredom denotes the love of falsifying by means of the falsities of others; that they might come to thee from all sides in thy whoredoms signifies that falsities were searched for in every direction, by means of which they falsified truth. Thus it was contrary in thee from women in their whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward was given thee, therefore thou hast been contrary, signifies the delight of the love and affection for falsifying the truths of their church by means of the falsities of other religions, and of confirming those falsifications; the delight of love and affection towards the falsities of other religions is here meant by reward or a gift of whoredom.

[26] From what has now been adduced, it is evident what is spiritually meant by reward in both senses; for that which affects with delight and joy is spiritual reward. For example there are riches, possessions, honours, and gifts, with which a man is rewarded for well-doing; these things are not reward spiritually understood, but the delights and joys which proceed from them. Much more is this the case with the heavenly reward, that the man of the church who lives well will receive, which is the spiritual affection for truth, and intelligence and wisdom therefrom, which is the source of blessedness and happiness. Moreover, in heaven there are opulence and magnificence which proceed from heavenly love, as its correspondent; yet in heaven opulence and magnificence are not regarded as reward, but the Spiritual from which they are. This also is meant by the price of a work, and by the reward, which is in the Lord and from the Lord (Isaiah xl. 10; lxi. 8; lxii. 11; Luke vi. 35; xiv. 12-14; and elsewhere).

sRef Rev@11 @18 S0′ 696. And to those that fear thy name, the small and the great.- That this signifies, and to all those, of whatever religion, who worship the Lord, is evident from the signification of fearing the name of the Lord God, as denoting to worship the Lord (of which presently); and from the signification of the small and the great, as denoting of whatever religion; for the small mean those who know little of the truths and goods of the church, and the great, those who know much, thus those who worship the Lord little and much. For so far as a man knows the truths of faith, and lives according to them, in so far does he worship the Lord, for worship is not from man, but from the truths from good that are in man, since these are from the Lord, and the Lord is in them. Those that fear Thy name, the small and the great, mean all who worship the Lord of whatever religion, because, just previously, mention is made of servants, prophets, and saints, by whom are meant all those within the church who are in truths of doctrine, and in a life according to them. Therefore by those that fear Thy name, the small and the great, are meant all those without the church who worship the Lord according to their religion; for those who worship the Lord, and live in any kind of faith and charity, according to their religion, also fear God’s name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good. A last judgment takes place upon all, both those within and those without the church, and then all those who, from their religion, fear God, and live in mutual love, in uprightness of heart and sincerity, are saved; for all such by all intuitive faith in God, and by a life of charity, are associated as to their souls with the angels of heaven, and are thus conjoined with the Lord and saved. For every one after death comes to his own in the spiritual world, with whom he was associated as to his spirit during his life in the natural world.

[2] The small and the great signify less or more, that is, those who worship the Lord less or more, thus those who are less or more in truths from good, because the spiritual sense of the Word has no reference to persons, having regard to nothing but the thing signified; and the expression the small and the great there does imply persons, for it means men who worship God. For this reason, instead of the small and the great, less or more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar in respect to the servants, prophets, and saints, treated of just above, by whom, in the spiritual sense, are not meant prophets and saints, but, apart from persons, truths of doctrine and a life according to them. While these are meant, also all those who are in truths of doctrine and in a life according to them are included, for these things are in angels and men as their subjects. But in such case to think only of angels and men is natural, while to think of truths of doctrine and of life – these being the things that make angels and men – is spiritual. It is therefore evident how the spiritual sense, in which angels are, differs from the natural sense, in which men are, that is, in every particular which a man thinks, there inheres something of person, space, time, and matter, while angels think of things apart from these. For this reason, the speech of angels is incomprehensible to man, because it flows from intuition of the thing, and thus from wisdom separated from such things as are proper to the natural world, and thus respectively indeterminate in regard to such things.

sRef Matt@18 @20 S3′ sRef Matt@18 @19 S3′ [3] To fear Thy name signifies to worship the Lord, because to fear signifies to worship, and Thy name signifies the Lord; for in the preceding verse it is said, that the twenty-four elders gave thanks to the Lord God, Who is, and Who was, and Who is to come, therefore to fear Thy name means to worship the Lord. In the Word, both that of the Old and that of the New Testament, the expressions the name of Jehovah, the name of the Lord, the name of God, and the name of Jesus Christ are used, and in such cases name means all those things whereby He is worshipped, thus all things of love and of faith; and, in the highest sense, the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of the name of Jehovah, of the Lord God, and of Jesus Christ, may be seen above (n. 102, 135, 224), and it is also evident from these words of the Lord:

“If two of you shall agree on earth in my name, as touching any thing that they shall ask, it shall be done for them by my Father, who is in the heavens; for where two or three are gathered together in my name, there am I in the midst of them” (Matt. xviii. 19, 20).

Here to agree together in the name of the Lord, and to be gathered together in His name, does not mean in the name alone, but in those things that belong to the Lord, which are truths of faith and goods of love, by means of which He is worshipped.

[4] To fear, when spoken of the Lord, signifies to worship and to reverence, because in worship, and in all things pertaining to it, there is a holy and reverential fear, which leads one to feel that He is to be honoured, and in no way to be grieved. For it is as with children towards their parents, parents towards their children, wives towards their husbands, and husbands towards their wives, similarly as with friends towards friends, in whom there is respect and a fear of giving offence; such fear and respect are in all love and in all friendship, so that love and friendship without such fear and respect are like unsalted food which is insipid. This now is the reason why to fear the Lord means to worship Him from such love.

[5] It is said that to fear Thy name signifies to worship the Lord, and yet those who fear Him mean, here, those who are without the church, to whom the Lord is unknown, because they do not possess the Word. Nevertheless all such as have, in regard to God, an idea of a Human, are accepted by the Lord, for God under the Human form is the Lord; but those, whether within or without the church, who do not think of God as a Man, on their coming into their spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea concerning God, but only an indeterminate one, which is no idea at all, or if it be it is nevertheless dissipated. This is the reason why all who come from the earths (e terris) into the spiritual world, are first explored in regard to what idea of God they have held and have brought with them. If they have no idea of Him as a Man, they are sent to places of instruction, and are taught that the Lord is the God of heaven and earth, and that, when they think of God, they must think of the Lord, and that otherwise there can be no conjunction with God, nor consequently any association with angels. Then all those who have lived a life of charity receive instruction, and worship the Lord; but all those who declare that they have had faith, but who have not been in the life of faith, which is charity, do not receive instruction; they are therefore separated, and sent away into places below the heavens, some into the hells, and some into that part (terra) which is called in the Word “the lower earth,” where they suffer severely. Still, however, the Gentiles, to whom the laws of religion are laws of life, receive doctrine concerning the Lord more readily than Christians, and they do so especially because their only idea of God has been that of a Divine Man. We have said these things in order that it may be known why it is that to fear Thy name means to worship the Lord.

[6] In many places in the Word the expression to fear Jehovah God is used, by which worship is meant; it therefore shall be explained in a few words what worship in particular is meant by fearing God. All worship of Jehovah God must be from the good of love by means of truths. Worship from the good of love alone is not worship, neither is that worship which is from truths alone without the good of love; but both are necessary. For the essential of worship is the good of love, but good exists and is formed by means of truths, and therefore all worship must be by means of truths from good. Because this is so, therefore in many passages in the Word, where it is said “to fear Jehovah God,” it is also said “to keep ” and “do His words and commandments.” In these places therefore to fear signifies worship by means of truths, and to keep and do signifies worship from the good of love; for doing is of the will, thus of love and of good, and fearing is of the understanding, thus of faith and of truth, for all truth which is of faith belongs properly to the understanding, and all good which is of love belongs properly to the will. From this it can be seen, that the fear of Jehovah God has reference to worship by means of truths of doctrine, which are called also truths of faith. Such worship is meant by the fear of Jehovah God, because Divine Truth causes fear, for it condemns the evil to hell; but not so Divine Good, for so far as this is received by means of truths by men and angels, it takes away condemnation. It is consequently evident that so far as man is in the good of love there is the fear of God; and that in proportion as dread and terror pass away, and become a holy fear attended with reverence, so far man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. It consequently follows, that fear in worship is varied with every one, according to the state of his life, and also that the sanctity attended with reverence that is in the fear of those who are in good, is also varied according to the reception of good in the will, and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.

sRef Deut@10 @12 S7′ [7] But what has just been stated will be more evident from the following passages in the Word.

In Moses:

“What doth Jehovah God require of thee, but to fear Jehovah thy God, to walk in all his ways, and to love him, and to serve Jehovah thy God from thy whole heart, and from thy whole soul” (Deut. x. 12, 20).

It is here said to fear Jehovah God, to walk in His ways, to love Him, and to serve Him, and by all these expressions worship by means of truths from good is described, worship by means of truths is meant by fearing Jehovah God and serving Him, and worship from good by walking in His ways and loving Him. Therefore it is also said, from the whole heart, and from the whole soul, heart signifying the good of love and of charity which pertains to the will, and soul the truth of doctrine, and of faith which pertains to the understanding. The heart corresponds to the good of love, and in man to his will; and soul corresponds to the truth of faith, and in man to his understanding; for soul (anima) means the animation or respiration of man, which is also called his spirit. That soul in the Word signifies the life of faith, and heart the life of love, may be seen in the Arcana Coelestia (n. 2930, 9050, 9281).

sRef Deut@13 @4 S8′ [8] In the same:

“Ye shall go after Jehovah your God, and shall fear him, that ye may keep his precepts, and hear his voice and serve him, and cleave to him” (Deut. xiii. 4).

To go after Jehovah God, to keep His precepts, and to cleave to him, signify the good of life, thus the good of love, from which is worship; and to fear Jehovah God, to hear His voice, and to serve Him, signify the truths of doctrine, thus the truths of faith by means of which there is worship. Since all worship of the Lord must be by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore in every particular of the Word there is a marriage of good and truth, as in the passages already cited, and also in the following. (Concerning the marriage of good and truth in the particulars of the Word, see above n. 238 at the end, 288, 660).

sRef Deut@10 @20 S9′ [9] In the same:

“Thou shalt fear Jehovah thy God, him thou shalt serve, and to him shalt thou cleave, and in his name thou shalt swear” (Deut. x. 20).

Here also to fear Jehovah God, and to serve Him, involve truths of worship, and to cleave to Jehovah God, and to swear in His name, involve the good of worship. For to cleave to is an expression relating to the good of love, since he who loves also cleaves to; to swear in the name of Jehovah has a similar meaning, for what is about to be done is confirmed by that means. To serve involves truths of worship, because servants, in the Word, mean those who are in truths, and this for the reason that truths serve good, as may be seen above (n. 6, 409).

sRef Deut@6 @2 S10′ sRef Deut@6 @13 S10′ sRef Deut@6 @24 S10′ sRef Deut@6 @14 S10′ [10] In the same:

“That thou mayest fear Jehovah thy God, to keep all his statutes and his commandments; thou shalt fear Jehovah thy God, and him shalt thou serve, and in his name shalt thou swear, ye shall not go after other gods; Jehovah hath commanded us to do all these statutes, to fear Jehovah our God” (Deut. vi. 2, 13, 14, 24).

Worship by means of truths from good, or by means of faith from love, is also described here. To fear Jehovah God and to serve Him, means worship, by means of truths of faith, and to keep and do his statutes and commandments, and to swear in the name of Jehovah, means worship from the good of love. For to keep and to do statutes and commandments is the good of life, which is the same as the good of love, since he who loves also lives. To swear in the name of Jehovah has a similar meaning, for to swear denotes to confirm by life. That to fear Jehovah and to serve Him, denotes worship according to truths of doctrine, has been shown above. For there are two things which constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither life without doctrine.

sRef Deut@8 @6 S11′ sRef Deut@28 @58 S11′ sRef Deut@5 @29 S11′ sRef Deut@31 @12 S11′ sRef Deut@17 @18 S11′ sRef Deut@17 @19 S11′ [11] Similarly in the following passages.

In Deuteronomy:

“Assemble the people that they may hear, and that they may learn and may fear Jehovah your God, and may observe to do all the words of the law” (Deut. xxxi. 12).

In the same:

“If thou wilt not observe to do all the commandments of this law, to fear this glorious and venerable name, Jehovah thy God” (Deut. xxviii. 58).

In the same:

The king “shall write for himself a copy of the law, and he shall read in it all the days of his life, wherein he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them” (Deut. xvii. 18, 19).

In the same:

“Thou shalt keep the commandments of Jehovah thy God, to go in his ways, and to fear him” (Deut. viii. 6).

And in the same:

“Who will give that they may have a heart to fear me, and to keep my commandments all the days?” (v. 29).

In these passages fearing Jehovah God is connected with keeping and doing the commandments of the law, also with going in his ways, because as stated, all internal spiritual worship of God, consisting in the good of life, must be performed according to truths of doctrine, since these must teach. Worship according to truths of doctrine is signified by fearing Jehovah, and worship from the good of life by keeping His commandments and going in His ways, to go in the ways of Jehovah denoting to live according to truths of doctrine; and because worship according to truths of doctrine is meant by fearing Jehovah, therefore it is said that the fear of Jehovah shall be learned from the law. But let it be observed, that the fear of Jehovah denotes internal spiritual worship, which must be in external natural worship; for internal spiritual worship consists in thinking and understanding truths, thus in thinking reverently and in a holy manner of God, which is to fear Him, while external natural worship consists in doing those truths, that is, in keeping the commandments and words of the law.

sRef Ps@86 @11 S12′ [12] In David:

“Teach me, Jehovah, thy way, teach it me in truth, unite my heart to the fear of thy name” (Psalm lxxxvi. 11).

To teach the way signifies to teach the truth in agreement with which the life ought to be lived, therefore it is said, teach it in truth. That good of love must be conjoined with truths of faith is signified by, unite my heart to the fear of Thy name, the heart signifying love, and fear the holiness of faith, which must be united, that is, must be together, in worship.

sRef Ps@112 @1 S13′ sRef Ps@128 @1 S13′ [13] Again:

“Blessed is every one that feareth Jehovah, that walketh in his ways” (Psalm cxxviii. 1).

To fear Jehovah here also denotes to think of God in a reverent and holy manner, and to walk in His ways denotes to live according to Divine truths. There is worship by means of both of these; but in external worship, which consists in living according to Divine truths, there must be internal worship, which is to fear Jehovah, therefore it is said that he feareth Jehovah who walketh in His ways.

Again:

“Blessed is the man who feareth Jehovah, who delighteth greatly in His commandments” (Psalm cxii. 1).

The signification here is similar to that of the verse above; for to delight greatly in the commandments of Jehovah is to love them, consequently to will and to do them.

sRef Jer@44 @10 S14′ [14] In Jeremiah:

“They feared not, neither walked they in my law, nor in my statutes” (xliv. 10).

Not to fear denotes not to think of God from the truths of the Word, thus not reverently and in a holy manner; not to walk in the law of God, nor in His statutes, denotes not to live them, commandments denoting the laws of internal worship, and statutes the laws of external worship.

sRef Mal@1 @6 S15′ [15] In Malachi:

“If I be a Father, where is my honour; if I be Lord, where is the fear of me?” (i. 6).

The terms honour and fear are used, because honour is said of worship from good, and fear of worship by means of truths. (That honour is used in reference to good, may be seen above, n. 200, 345); therefore also honour is said of Father, and fear of Lord, for Jehovah is called Father from Divine Good, and Lord, in this place, from Divine Truth.

sRef Mal@2 @5 S16′ [16] In the same prophet:

“My covenant was with” Levi, “of life and of peace, which I gave him with fear; and he feared me” (ii. 5).

Levi here means the Lord as to the Divine Human, and the covenant of life and of peace signifies the union of His Divine with Himself (cum Ipso), and fear and fearing signify holy truth, with which there is union.

sRef Isa@11 @3 S17′ sRef Isa@11 @2 S17′ [17] In Isaiah:

“The spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding; the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah, whence his offering of incense shall be in the fear of Jehovah” (xi. 2, 3).

These words are also said of the Lord, and they describe the Divine Truth, in which and from which are all wisdom and all understanding. The Divine Truth that was in the Lord, when He was in the world, and which since the glorification of His Human goes forth from Him, is meant by the spirit of Jehovah, which rested upon Him; that He has Divine Wisdom and Divine Power therefrom, is meant by the spirit of wisdom and understanding, and by the spirit of counsel and might. That thence He has omniscience and essential holiness in worship, is meant by the spirit of knowledge and of the fear of Jehovah; and because fear signifies holiness of worship from Divine Truth, therefore it is said, whence His offering of incense shall be in the fear of Jehovah; for to offer incense signifies worship from the spiritual-Divine which is Divine Truth. That this is the signification of offering incense may be seen above (n. 324, 491, 492, 494, 567). It is said, the spirit of wisdom, understanding, knowledge and fear, for spirit means the proceeding Divine, the spirit of wisdom the celestial Divine, which is the proceeding Divine received by the angels of the inmost or third heaven; the spirit of understanding the spiritual Divine, which is the proceeding Divine received by the angels of the middle or second heaven; the spirit of knowledge the natural Divine, which is the proceeding Divine received by the angels of the ultimate or first heaven and the spirit of the fear of Jehovah means all the holiness of worship from these Divines.

sRef Jer@32 @39 S18′ sRef Jer@32 @40 S18′ [18] In Jeremiah:

“I will give them one heart and one way, to fear me all their days for good to them; and I will make with them the covenant of an age; and my fear will I put in their heart, that they may not depart from me” (xxxii. 39, 40).

I will give them one heart and one way to fear Me, signifies one will and one understanding to worship the Lord, the heart signifying the good of the will, way the truth of the understanding which leads, and fear the holy worship therefrom. I will make with them the covenant of an age, and My fear will I put in their heart, signifies conjunction by means of the good of love, and by means of the truth of that good in worship, covenant denoting conjunction, and fear in the heart, the holiness of worship from truth in the good of love; that they may not depart from Me, signifies for the sake of conjunction. Since conjunction with the Lord is effected by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore both are here mentioned.

sRef Ps@147 @11 S19′ sRef Rev@14 @7 S19′ sRef Ps@33 @8 S19′ sRef Ps@115 @10 S19′ sRef Ps@115 @11 S19′ sRef Ps@33 @18 S19′ [19] In David:

“O house of Aaron, trust ye in Jehovah, ye that fear Jehovah, trust in Jehovah” (Psalm cxv. 10, 11).

The house of Aaron signifies all those who are in the good of love, and those that fear Jehovah signify all those who are in truth from that good.

In the Apocalypse:

“The angel who had the eternal gospel said, Fear God, and give glory; adore him” (xiv. 7).

To fear God and give glory to Him signifies to worship the Lord from holy truths; and to adore Him signifies from the good of love.

In David:

“Let all the earth fear before Jehovah; let all the inhabitants of the world stand in awe of him. Behold the eye of Jehovah is upon them that fear him, that wait for his mercy” (Psalm xxxiii. 8, 18).

In the same:

“The good pleasure of Jehovah is in them that fear him, in them that wait for his mercy” (Psalm cxlvii. 11).

Because the fear of Jehovah signifies the reception of Divine Truth, and mercy the reception of Divine Good, it is therefore said that the eye and the good pleasure of Jehovah are upon them that fear Him, upon them that wait for His mercy.

sRef Isa@25 @3 S20′ [20] In Isaiah:

“The mighty people shall honour thee, the city of the strong nations shall fear thee” (xxv. 3).

Here also to honour signifies worship from good, for honour is said of the good of love; and worship from truths is signified by fearing the Lord, as said above. By mighty people are signified the men of the church who are in truths from good, for all power is therefrom; the city of the strong nations signifies those who are in truths of doctrine, and by means of these in the good of love; and as all spiritual power is from that source, therefore they are called strong nations. From these words also it is clear that there is a marriage of good and truth in every particular of the Word; for to honour is said of good, and to fear of truth, both of them in worship. The term people is used of those who are in truths, and by means of these in good, but nations of those who are in good, and from that in truths. And because all power in the spiritual world is from the conjunction of good and truth, therefore the people are called mighty, and the nations strong.

sRef Isa@50 @10 S21′ sRef Ps@55 @19 S21′ sRef Isa@29 @13 S21′ sRef Jer@33 @9 S21′ sRef Luke@1 @50 S21′ sRef Ps@34 @9 S21′ sRef Ps@22 @23 S21′ sRef Ps@111 @10 S21′ sRef Ps@34 @7 S21′ [21] The fear of Jehovah also in the following passages signifies worship in which there is holiness by means of truths.

In Isaiah:

“The heart” of the people “hath departed far from me, and their fear toward me hath become a commandment taught of men” (xxix. 13).

In the same:

“Who among you feareth Jehovah, hearing the voice of his servant? He that walketh in darkness, and hath no brightness; that trusteth in the name of Jehovah, and leaneth upon his God” (l. 10).

In Jeremiah:

“They shall bear all the good which I do unto them, that they may fear and be moved for all the good, and for all the peace which I will do unto it” (xxxiii. 9).

In David:

“The angel of Jehovah encampeth round about them that fear him, to deliver them. Fear Jehovah, ye his saints, for there is no want to them that fear him” (Psalm xxxiv. 7, 9).

In the same:

“Who have no changes, neither fear they God” (Psalm lv. 19).

In the same:

“The fear of Jehovah is the beginning of wisdom, a good understanding have all they that do them” (Psalm cxi. 10).

Because fear has reference to Divine Truth from which are holiness in worship, wisdom and intelligence, therefore it is said, the fear of Jehovah is the beginning of wisdom, a good understanding, that is, intelligence, have all they that do them.

In the same:

“They that fear Jehovah shall praise him; all the seed of Jacob shall honour him, and all the seed of Israel shall fear him” (Psalm xxii. 23).

sRef Luke@18 @4 S22′ sRef Luke@18 @2 S22′ sRef Ex@34 @10 S22′ sRef Lev@19 @30 S22′ sRef Gen@28 @17 S22′ [22] In Luke:

“The mercy” of God “is unto generation of generations to them that fear him” (i. 50).

That to fear Jehovah God means and therefore signifies to have a sense of holiness and reverence, consequently to worship him in a holy and reverent manner is also evident from these passages.

In Moses:

“Ye shall keep my Sabbaths, and my sanctuary shall ye fear” (Levit. xix. 30);

“Ye shall reverence” (xxvi. 2).

In the same:

“The work of Jehovah, how is that to be feared (reverenced), which I will do” (Exod. xxxiv. 10).

In the same:

“And Jacob was afraid, and said, How [greatly] to be feared (reverenced) is this place; this is none other but the house of God, and the gate of heaven” (Gen. xxviii. 17).

That to fear, when said of the Divine, and of the holiness of heaven and of the church, signifies to revere and to hold in reverence, is evident from the above passages, also from this fact, that the same word which in Hebrew signifies to fear, also signifies to revere and to venerate.

This is also evident from these words in Luke:

“There was a judge in a certain city who feared not God, neither reverenced man, who said within himself, Although I fear not God, nor reverence man” (xviii. 2, 4).

It is said to fear God, and to reverence man, because to fear signifies to reverence in a higher degree.

sRef Matt@10 @28 S23′ [23] In Matthew:

Jesus said, “Fear not them who are able to kill the body, but are not able to kill the soul; rather fear him who is able to destroy both soul and body in Gehenna” (x. 28; Luke xii. 4, 5, 7).

Here however to fear signifies to stand in fear of dying spiritually, consequently natural fear, which is fearfulness and dread; but spiritual fear is a holy fear, that abides interiorly in all spiritual love variously according to the quality and extent of the love. In this fear is the spiritual man; he knows also that the Lord does not do evil to any one, much less does He destroy any one, as to body and soul in Gehenna, but that He does good to all, and desires to raise up every one, as to body and soul, into heaven to Himself. This is why the fear of the spiritual man is a holy fear, lest through evil of life and falsity of doctrine man should turn away from and thus injure that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers, and punishment, and thus of hell; this fear abides in all corporeal love, and also variously according to the quality and extent of that love. The natural man who is in such fear knows no otherwise than that the Lord inflicts evil upon the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. Most of the Jewish and Israelitish nation were in this fear, because they were natural men; for this reason the expression “to be afraid and to tremble before Jehovah” is so frequently used, and also “they were in fear and trembling;” for the same reason it is said of the sons of Israel that “they were sore afraid” when the Divine Law or Divine Truth was promulgated from Mount Sinai (Exod. xx. 18-20; Deut. v. 23-25).

sRef Jer@30 @9 S24′ sRef Jer@30 @10 S24′ sRef Luke@12 @32 S24′ sRef Gen@31 @42 S24′ sRef Gen@31 @53 S24′ sRef Isa@43 @1 S24′ sRef Isa@8 @13 S24′ [24] It is this fear that is meant in part by “The dread of Isaac” by whom Jacob sware to Laban (Gen. xxxi. 42, 53); for Abraham, Isaac, and Jacob, in the Word, mean the Lord; Abraham means the Lord as to the celestial Divine, Isaac, as to the spiritual Divine, and Jacob, as to the natural Divine. The spiritual Divine signified by Isaac is the Divine Truth, which terrifies natural men, and because Laban was a natural man, it is therefore said, Jacob sware to him, by the dread or terror of Isaac. An almost similar fear is meant in Isaiah:

“Ye shall sanctify Jehovah Zebaoth, for he is your fear and your dread” (viii. 13).

Here fear has reference to the spiritual man, and dread to the natural man. As the spiritual man should not be in such fear as the natural man is in, it is therefore said, “Fear not.”

In Isaiah:

Jacob and Israel “Fear not, for I have redeemed thee, calling thee by thy name, thou art mine” (xliii. 1).

In Luke:

“Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom” (xii. 32);

and in Jeremiah:

“Fear not, Jacob my servant, and be not afraid, O Israel, for I will keep thee from afar; Jacob shall be tranquil and at rest, none making him afraid” (xxx. 9, 10)

and in many other passages. Moreover, that fear, terror, consternation, and similar expressions signify various disturbances of the feelings (animi), and changes of the state of the mind, may be seen above (n. 667, 677).

sRef Rev@11 @18 S0′ 697. And to destroy those that destroy the earth.- That this signifies hell with those who destroy the church, is evident from the signification of destroying, when said of those who destroy the church, as denoting damnation and hell; for since to give reward to His servants the prophets and saints signifies salvation and heaven with those who are in truths from good, that is, those who form the church, therefore to destroy the earth signifies damnation and hell; and from the signification of earth, as denoting the church concerning which, see above (n, 29, 304, 413:4, 417). To destroy the earth therefore signifies to destroy the church. That by land (terra) in the Word, is meant the church, has been shown above in many places, as well as in the Arcana Coelestia. There are many reasons why land, in the Word, signifies the church; that is, when no particular land is mentioned, such as the land of Egypt, of Edom, of Moab, of Assyria, of Chaldea, of Babylon and others, the land of Canaan is meant, and those who are in spiritual thought cannot think of that land as a land, since that would be to have an earthly and not a heavenly idea, but they think of the character of the nation there in regard to the church. Similarly when any one is thinking of a church, or religion or worship, and from that thought lands are spoken of, the land is not thought of but only the character of the people of the land in regard to the church, religion or worship. For this reason, when a man reads in the Word the term land (terra) the angels, who are spiritual, think of the church, and what the angels think, this is the spiritual sense of the Word, since the spiritual sense of the Word is for angels, and also for those men who are spiritual; for the Word in the letter is natural, but still interiorly or in its bosom it is spiritual, and when the natural is withdrawn, the spiritual which is within or in its bosom is disclosed.

[2] Moreover, there are lands in the spiritual world, or in the world where spirits and angels are, equally as in the natural world where men are, and these lands are quite alike in external appearance. In that world there are plains, valleys, mountains, hills, rivers, and seas, and also fields, meadows, forests, gardens, and paradises. And the lands, there, are beautiful in appearance, exactly according to the state of the church with those who dwell upon them, and they also undergo changes according to the changes of the church in the inhabitants. In a word, the lands there correspond completely with the reception of the good of love and the truth of faith in those who dwell there. It is also for this reason that land in the Word signifies the church, for the quality of the land is according to the quality of the church there, and correspondence is the cause of this. In that world, the land itself makes one with the church, just as a correspondent does with the subject to which it corresponds, as an effect with its efficient cause, as the eye with its sight, speech with the understanding, action with the will, the expression of the face with the affection of the thought, in a word, as the instrumental with its principal, of which it is said that they constitute one thing; so is it in the spiritual world, as to the quality of the land with the quality of the church. From these things it is evident why land in the Word signifies the church, and why to destroy the earth (or land) here signifies to destroy the church.

sRef Isa@14 @20 S3′ sRef Isa@14 @17 S3′ sRef Isa@14 @16 S3′ [3] So also in the following passages.

In Isaiah:

“Is this the man that shaketh the earth, that causeth kingdoms to tremble, that hath made the world a desert, and destroyed the cities thereof? Thou hast destroyed thy land, thou hast slain thy people” (xiv. 16, 17, 20).

This is said of Lucifer, by whom Babel is here meant, as is evident from what here precedes and follows; the earth which he shook and destroyed signifies the church. The kingdoms which he causeth to tremble signify the churches into which the general church is divided. The world which he made a desert signifies the church in general; the cities which he destroyed signify the truths of the doctrine thereof, and the people that he slew signify the men of the church, whose spiritual life he destroyed.

sRef Jer@51 @25 S4′ [4] In Jeremiah:

“Behold, I am against thee, O destroying mountain, destroying the whole earth” (li. 25).

This also is said of Babel, which is called a destroying mountain, because a mountain signifies the love of ruling, here, over heaven and earth, to which the goods and truths of the church are caused to serve as means; to destroy all the earth signifies therefore to utterly destroy the whole church.

sRef Dan@7 @23 S5′ sRef Gen@9 @11 S5′ [5] In Daniel:

The fourth beast ascending out of the sea “shall devour the whole earth, and shall tread it down, and break it in pieces” (vii. 23).

This beast also signifies the love of ruling over the whole heaven and the whole earth, and those who are of Babel have this love, as may be seen above (n. 316:15, 556:5); therefore to devour, to tread down, and break the earth in pieces, signifies to utterly destroy the church. Who is there that does not see that no beast will ascend out of the sea, and devour, tread down, and break all the earth in pieces, but that some evil and diabolical love, will thus act towards the church.

In Moses:

“There shall not be any more a flood to destroy the earth” (Gen. ix. 11).

Here the earth also signifies the church, which was destroyed by the antediluvians, but which should be destroyed no more.

sRef Isa@24 @18 S6′ sRef Isa@24 @3 S6′ sRef Isa@24 @4 S6′ sRef Isa@24 @5 S6′ sRef Isa@24 @6 S6′ sRef Isa@24 @20 S6′ sRef Isa@24 @19 S6′ sRef Isa@24 @1 S6′ [6] In Isaiah:

“Jehovah maketh the earth empty, and maketh it waste, and he overturneth the faces thereof. In emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn, shall be confounded; the world shall languish, shall be confounded; the earth itself shall be profaned; because they have transgressed the laws, passed by the statute, made void the covenant of eternity, therefore a curse shall devour the earth; the flood-gates from on high are opened, and the foundations of the earth are shaken, the earth is utterly broken; the earth is moved exceedingly, the earth staggereth as a drunkard, and it is moved to and fro as a hut” (xxiv. 1, 3-6, 18-20).

That the earth here does not mean the earth, but the church, must be evident to every one. The church is thus spoken of, because the lands (terroe) in the spiritual world, upon which angels and spirits dwell, undergo such changes as are here described, according to the changes of the state of the church with those who dwell there; in fact even movements take place in them. It is said that Jehovah maketh the earth empty and maketh it waste, that in emptying it shall be emptied, and in spoiling it shall be spoiled, because the lands (terroe) there, when the church in those who dwell upon them is laid waste, completely change their appearance. The gardens, flower-gardens, lawns, and similar places in which those lands previously abounded, disappear, and instead of them there arise unpleasant things such as, sandy and rocky places, plains full of thorns and briars, and things of a like nature, which correspond to the falsities and evils that have laid waste the church. The devastation of the church as to the good of love and of charity is signified by making the earth empty; and its desolation as to the truths of doctrine and of faith is signified by making it waste and spoiling it, and the change itself by overturning the faces thereof. The habitable earth shall mourn, shall be confounded; the world shall languish, shall be confounded; a curse shall devour the earth, signifies that nothing shall grow and flourish there, but that it shall be barren, and filled with useless things, on account of which the earth is said to mourn, to languish, and to be devoured with a curse. Since these things take place when they that dwell there have no longer any regard for the holy things of the church, therefore it is said, because they have transgressed the laws, passed by the statute, made void the covenant of eternity. As the lands there are sometimes inundated, sometimes violently shaken, and also here and there gape and open towards the hell, which is beneath and lifts itself up – which takes place according to the nature, and extent of the falsities and evils that are loved, and the consequent falsification and denial of the goods and truths of the church – it is therefore said, that the flood-gates from on high are open, the foundations of the earth are shaken, the earth is broken, and staggereth as a drunkard. These things also actually take place in the spiritual world, when the state of the church is there changed into a contrary one. From this it is evident, why the earth, here and elsewhere in the Word, means the church.

sRef Rev@11 @19 S0′ 698. Verse 19. And the temple of God was opened in heaven, and the ark of his covenant was seen in his temple; and there were lightnings, and voices, and thunders, and an earthquake, and great hail.

“And the temple of God was opened in heaven,” signifies the manifestation of a new heaven and a new church, where there is worship of the Lord; “and the ark of his covenant was seen in His temple,” signifies Divine Truth, by means of which there is conjunction with the Lord; “and there were lightnings, voices, and thunders,” signifies that at that time in the lower parts, where the evil were, there were conflicts and disturbances of thought, and reasonings from evil and falsity concerning good and truth; “and an earthquake,” signifies changes of state as to the things of heaven and the church in such; “and great hail,” signifies infernal falsity destroying the truths and goods of the church.

sRef Rev@11 @19 S0′ 699. And the temple of God was opened in heaven.- That this signifies the manifestation of a new heaven and a new church, where is the worship of the Lord, is evident from the signification of the temple, as denoting heaven and the church, here, a new heaven and a new church; the manifestation of these is signified by the temple being opened. That temple, in the highest sense, signifies the Lord as to His Divine Human, and the Divine Truth proceeding from Him, and, in a relative sense, heaven and the church, may be seen above (n. 220, 391, 630). The temple here signifies a new heaven and a new church, where there is worship of the Lord, because this chapter treats of the changes of state which precede a last judgment, namely, the separation of the evil from the good, and the removal of them from the places where they were before. When this is accomplished, then a new heaven and a new church appear to those who are in the higher heavens. These could not be made manifest so long as they were conjoined with the evil, because their interiors were closed, lest they might suffer injury from the evil, with whom they had communication as to externals. But when the evil had been separated and removed, then the interiors in the good, which in themselves were heavenly, were opened, and these being opened, heaven and the church became manifest. For in the measure that the interiors, which are celestial and spiritual, are opened, so far the nature of heaven in regard to the church with those in whom heaven and the church are, becomes manifest.

sRef Rev@21 @22 S2′ [2] No one from [his] own intelligence could know that these things are so because they are arcana of heaven, which must be learned from revelation. For who could possibly know how the Last Judgment was accomplished, and also what changes preceded it in the spiritual world, and what followed? In order, however, that these things might be known, they have been disclosed to me, therefore I am allowed to describe them here from revelation. It is said, a new heaven and a new church, where the worship of the Lord is, because in the new heaven and in the New Church the Lord alone is worshipped; for the Divine is not there distinguished into three persons, but into a Trine in one person. Concerning this Trinity see what is written in the Doctrine of the New Jerusalem (n. 280-310). This also is what is meant in the Apocalypse where the New Jerusalem is treated of, “And I saw no temple therein, because the Lord God Almighty, and the Lamb, are the temple thereof” (xxi. 22). The Lord God Almighty and the Lamb mean the Lord as to the Divine itself and the Divine Human. No temple was seen there, because the temple, in the highest sense, signifies the Lord as to Divine Truth and as to worship, as shown above (n. 220, 391, 630); also because the New Jerusalem means the church as to doctrine, or the doctrine of the New Jerusalem. Nevertheless there are temples in heaven, in which the Lord is preached, and Divine truth taught.

sRef Rev@11 @19 S0′ 700. And the ark of his covenant was seen in his temple.- That this signifies Divine Truth, by means of which there is conjunction with the Lord, is evident from the signification of the ark of the covenant, as denoting the Divine Truth proceeding from the Lord (of which presently). The ark of the covenant was seen, because the temple appeared; and the ark was in the midst of the temple at Jerusalem, in which were deposited the two tables of the law, which, in the most general sense, signified the Divine Truth proceeding from the Lord, thus the Lord Himself, who is the Divine Truth in the heavens, and therefore He is also called the Word, in John (i. 1, 2, 14). The reason of this signification of the ark was, that the tent of the assembly represented the three heavens. Its court represented the ultimate or first heaven; the tent itself even to the veil, where the table for the loaves, the altar of incense, and the lampstand were, represented the middle or second heaven; and the ark which was within the veil, upon which was the mercy-seat with the cherubim, represented the inmost or third heaven, while the law itself, which was in the ark, represented the Lord as to Divine Truth, or the Word. And because conjunction with the Lord is by means of the Word, therefore that ark was called the ark of the covenant, covenant signifying conjunction. That the tent or tabernacle represented the form of heaven, and that, together with the court, it represented the three heavens, and that the Holy of Holies, which was the inmost, where the ark was, within which were the tables of the law, represented the third or inmost heaven, and that the law or testimony represented the Lord Himself, may be seen in the Arcana Coelestia (n. 3478, 9457, 9481, 9485). And that the tabernacle equally as the temple, in the highest sense, signifies the Lord; in the relative sense, heaven and the church, and thus the holy principle of worship, see the same (n. 9457, 9481, 10,242, 10,245, 10,304, 10,545). That covenant, in the Word, signifies conjunction, and that all things pertaining to the church, both internal and external, are signs of the covenant, and that they are called a covenant, because conjunction is effected by means of them may also be seen in the Arcana Coelestia (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, 9396, 9416, 10,632). That therefore the law promulgated on Mount Sinai was called the covenant, and the ark containing the law, the ark of the covenant may be seen in the same (n. 6804, 9416).

sRef Ex@25 @8 S2′ sRef Ex@26 @31 S2′ sRef Ex@25 @20 S2′ sRef Ex@25 @17 S2′ sRef Ex@25 @9 S2′ sRef Ex@25 @21 S2′ sRef Ex@26 @34 S2′ sRef Ex@25 @22 S2′ sRef Ex@25 @18 S2′ sRef Ex@25 @19 S2′ sRef Ex@25 @16 S2′ sRef Ex@25 @14 S2′ sRef Ex@25 @11 S2′ sRef Ex@25 @10 S2′ sRef Ex@25 @13 S2′ sRef Ex@26 @32 S2′ sRef Ex@25 @12 S2′ sRef Ex@26 @33 S2′ sRef Ex@25 @15 S2′ [2] That the ark with the covenant, or testimony inclosed, signifies the Lord as to the celestial Divine which is the Divine Truth in the inmost or third heaven, is evident from what has been said concerning the ark in the Word.

In Moses:

“And they shall make me a sanctuary, that I may dwell in the midst of them, according to all that I have shewn thee, the form of the dwelling place. Especially they shall make the ark of shittim wood; and thou shalt overlay it with pure gold, within and without shalt thou overlay it; and thou shalt make for it a border of gold; four rings of gold” for the staves. “And thou shalt put into the ark the testimony which I shall give thee. And thou shalt make a mercy seat of pure gold; and thou shalt make two cherubim of gold, solid shalt thou make them, out of the mercy seat, that the cherubim may stretch out their wings, and cover with their wings the mercy seat; and their faces shall be towards the mercy seat. And thou shalt put the testimony into the ark; and I will meet thee there, and I will speak with thee from above the mercy seat, from between the two cherubim which are over the ark of the testimony, of all things that I shall give thee in commandment unto the sons of Israel” (Exod. xxv. 8-22).

“Thou shalt make a veil of purple and crimson, and scarlet double dyed, and fine twined linen, with cherubim; thou shalt put it upon four pillars of shittim overlaid with gold; and thou shalt place the veil under the clasps; and thou shalt bring in thither within the veil the ark of the testimony, so that the veil shall divide unto you between the holy place and the holy of holies; and thou shalt put the veil before the ark in the holy of holies” (Exod. xxvi. 31-34).

It was said above, that the tent which contained the ark, the candlestick, the table for the loaves, and the altar for the incense, together with the court, represented the three heavens, and that the place within the veil, where the ark was, which contained the law or testimony, represented the third heaven. This heaven was represented by that place, because the law was there, and the law means the Lord as to Divine Truth, or the Word, for this is what the law signifies in a broad sense, and it is Divine Truth proceeding from the Lord that forms the heavens. This is received in the greatest purity by the angels of the third heaven, because they are in conjunction with the Lord through love to Him; for all the angels in that heaven are in love to the Lord, consequently they see Divine Truth as it were implanted in themselves, although it flows in continually from the Lord. For this reason, that heaven more than the other heavens which are below is said to be in the Lord, because in the Divine that goes forth from Him.

[3] This heaven was represented by the ark in which was the law, that is, the Lord. This is why the ark was overlaid with gold, within and without, why the mercy seat was over the ark, and why over the mercy seat and out of it were two cherubim, which were of pure gold; for gold, from correspondence, signifies the good of love, in which are the angels of the third heaven. The mercy seat signified the hearing and reception of all things of that worship which is from the good of love from the Lord; and the cherubim signified the Lord’s providence and protection that He may not be approached except through the good of love. And this heaven with its angels is a protection against any thing being raised up to the Lord Himself except that which proceeds from the good of love to Him and from Him. For all worship of God passes through the heavens even unto the Lord, and is purified on its way, even until it reaches the third heaven, and there it is heard and received by the Lord, everything impure having been removed on the way. This is why cherubim of gold were placed over the mercy seat, which was over the ark; also why that place was called the sanctuary, and also the holy of holies, and was divided from the outer part of the tabernacle by the veil.

sRef Ex@25 @40 S4′ sRef Ex@25 @8 S4′ sRef Ex@25 @9 S4′ [4] That the tent, together with the court, represented the three heavens, is also evident from this fact, that all things instituted among the sons of Israel were representatives of heavenly things. For the church itself was a representative church. Thus the tabernacle, together with the altar, was in an especial manner a most holy [representative] of worship. For worship was celebrated upon the altar by burnt offerings and sacrifices, and in the tabernacle by incense offerings and by the lamps which were lighted every day, and by the loaves which were placed in order daily upon the table. All these things represented all worship in heaven, and in the church, and the tent itself with the ark represented the heavens themselves. For this reason the tabernacle was called the dwelling place of Jehovah God, as heaven itself is also called. That the heavens were represented by the tabernacle is also evident from this, that its form was shown to Moses by the Lord upon Mount Sinai; and that which is shown in form by the Lord must necessarily represent either heaven or the things belonging to heaven. That the form of the tabernacle was shown to Moses upon Mount Sinai is clear from these words spoken to Moses:

“Let them make for me a sanctuary, that I may dwell in the midst of them, according to all that I have shown thee, the form of the dwelling place;” and afterwards,” See and make them in their form, which thou wast made to see in the mount” (Exod. xxv. 8, 9, 40).

This is why it is called the sanctuary, and it is said, “That I may dwell in the midst of them.” This is what is signified in particular in regard to the ark, the mercy seat over it, and the cherubim over the mercy seat the border of gold round about the ark, the four rings for the staves, the veil, the clasps, and the rest, all of which may be seen explained in the Arcana Coelestia (n. 9484-9577, 9670-9680).

sRef 1Ki@8 @9 S5′ sRef Deut@10 @5 S5′ sRef Deut@31 @25 S5′ sRef Ex@25 @16 S5′ sRef Deut@31 @24 S5′ sRef Deut@31 @26 S5′ [5] The very holiness of the whole tabernacle was from the testimony, that is, from the two tables of stone on which the law was inscribed, because the law signified the Lord as to Divine Truth, and thus as to the Word, for this is Divine Truth. That the Lord is the Word, is evident in John, where it is said,

“The Word was with God and God was the Word, and the Word became flesh, and dwelt among us” (i. 1, 2, 14).

That the law which is called both the testimony and the covenant was placed in the ark, and also the book written by Moses is clear from these words:

“Thou shalt put into the ark the testimony which I shall give thee” (Exod. xxv. 16; xl. 20):

“I put the tables of the law in the ark which I had made that they might be there, even as Jehovah had commanded me” (Deut. x. 5).

And of the book of the law written by Moses:

“When Moses had made an end of writing the words of this law in the book, even when he had finished them, Moses commanded the Levites that bare the ark” to take the book of the law, and put it by the side of the ark of the covenant that it might be there for a witness (Deut. xxxi. 24, 25, 26).

From this it is plain that there was nothing within the ark but the two tables of stone, on which the law was written, and that the book of Moses was by the side of it. That there was nothing in the ark but the two tables of the covenant is evident from the First Book of Kings:

“There was nothing in the ark, but the two tables of stone, which Moses put there in Horeb, the covenant which Jehovah made with the sons of Israel” (viii. 9).

That the book of Moses, which was laid by the side of the ark, was afterwards taken out, and preserved in the temple, is evident from the fact that Hilkiah the high priest found the book of the law in the house of Jehovah and gave it to Shaphan, who told the king of it, and read it before the king (2 Kings xxii. 8-11).

sRef Ex@25 @22 S6′ sRef Ex@25 @21 S6′ sRef 2Ki@22 @10 S6′ sRef 2Ki@22 @9 S6′ sRef 2Ki@22 @8 S6′ sRef 2Ki@22 @11 S6′ sRef Num@7 @89 S6′ [6] That the ark represented the Lord as to Divine truth, and that it consequently signified Divine Truth from the Lord, thus the Word, is also evident from this, that the Lord spoke with Moses from it. For it is said,

“Thou shalt put the testimony into the ark, and I will meet thee there, and I will speak with thee from between the two cherubim, which are over the ark of the testimony, of all things that I shall give thee in commandment unto the sons of Israel” (Exod. xxv. 21, 22).

And elsewhere,

“When Moses entered into the Tent of meeting to speak with him, he heard the voice of one speaking unto him from above the mercy seat, which was over the ark of the testimony, from between the two cherubim; thus he spake unto him” (Numb. vii. 89).

The Lord spoke to Moses therefrom, because the law was there, and the law, in a broad sense, signifies the Lord as to the Word; and from the Word the Lord speaks with man. It was from above the mercy seat between the two cherubim, because the mercy seat signifies the removal of falsities that are from evil loves, and at the same time reception and hearing, while the cherubim signify protection, lest He should be approached except through the good of love.

sRef Num@10 @34 S7′ sRef Num@10 @31 S7′ sRef Num@10 @33 S7′ sRef Num@10 @36 S7′ sRef Num@10 @32 S7′ sRef Num@10 @35 S7′ [7] Since the Lord, in heaven and in the church, is the Divine Truth, or the Word, which is meant by the law inclosed in the ark, and since the presence of the Lord is in the law, or the Word, therefore, where the ark was, there was Jehovah or the Lord, as is evident from these words in Moses:

“Moses said” unto Hobab “Leave us not, I pray, forasmuch as thou knowest how we must encamp in the wilderness, whence thou wilt be to us instead of eyes and it shall be when thou shalt go with us, yea, it shall be that the good which Jehovah shall do to us, we will also do to thee. And they went forward from the mount of Jehovah a journey of three days, and the ark of the covenant of Jehovah went before them a journey of three days to seek out a resting place for them; and the cloud of Jehovah was over them by day, when they went forward out of the camp. When the ark went forward, Moses said, Arise Jehovah, that thine enemies may be scattered, and let them that hate thee flee from before thy faces; and when it rested, he said, Return, Jehovah, the myriads of the thousands of Israel” (Numb. x. 31-36).

From these particulars it is evident that Jehovah or the Lord is there meant by the ark, because of His presence in the law, which was in the ark, thus because of His presence in the Word. Since the Lord is there meant by the law, and thus by the ark, Moses said, “Arise, Jehovah, that Thine enemies may be scattered, and let them that hate thee flee from before Thy faces;” and when it rested, he said, “Return Jehovah, the myriads of the thousands of Israel.” But the same words involve things still more interior; namely, that the Lord, by means of His Divine Truth, leads men and defends them against falsities and evils, which are from hell, especially in temptations, which are specifically signified by the journeyings of the sons of Israel in the wilderness during forty years. That He leads them continually by means of His Divine Truth is signified by the ark of the covenant of Jehovah going forward before them a journey of three days to seek out a resting place for them. The ark of Jehovah means the Lord as to Divine Truth; its going forward a journey of three days means, His protection and guidance from beginning to end; and seeking out signifies salvation, which is the end.

[8] Moreover protection from falsities and evils, which are from hell, is signified by the cloud of Jehovah over them by day, as well as by the Words of Moses when the ark went forward, “Arise, Jehovah, that Thine enemies may be scattered, and let them that hate thee flee from before Thy faces.” The cloud of Jehovah by day signifies defence by means of Divine Truth in ultimates, such as the Word is in the sense of the letter; for by means of this the Lord may be approached even by the evil, and by means of it He guards the interior things of the Word, which are celestial and spiritual. That this sense of the word is signified by a cloud, may be seen above (n. 594). Enemies and them that hate signify falsities and evils, which are from hell, enemies falsities, and them that hate evils, thus they also signify the hells themselves as to falsities and evils. Truths from good, which are implanted in man after temptations, are signified by Moses saying when the ark rested, “Return, Jehovah, the myriads of the thousands of Israel.” The resting of the ark signifies the state after temptations, when evils and falsities are removed; to return signifies the Lord’s presence at that time, for in temptations the Lord appears to be absent, and the myriads of the thousands of Israel signify truths from good implanted, which constitute the church. That myriads are predicated of truths, and thousands, of goods, may be seen above (n. 336).

sRef Ps@132 @6 S9′ sRef Ps@132 @9 S9′ sRef Ps@132 @7 S9′ sRef Ps@132 @8 S9′ [9] Similar things are signified by these words in David:

“Lo, we heard of him in Ephratah, we found him in the fields of the wood; we will enter into his habitations, we will bow ourselves down at his footstool. Arise, Jehovah, to thy rest, thou and the ark of thy strength; let thy priests be clothed with justice, and let thy saints shout for joy” (Psalm cxxxii, 6-9).

This Psalm evidently treats of the Lord, who is also meant there by David, as is evident from the words, “We have found Him in Ephratah and in the fields of the wood,” and from their bowing themselves down at His footstool, Ephratah meaning Bethlehem, where the Lord was born, and by Ephratah is signified the Word as to its natural sense, and by Bethlehem the Word as to the spiritual sense. He chose to be born there because the Lord is the Word. The fields of the wood signify the things of the natural sense of the Word, that is, of the letter, while His habitations signify the spiritual sense of the Word, and therefore also heaven, since heaven is in that sense. The footstool to which they shall bow themselves down signifies the natural sense of the Word, and thus also the church on earth, because the church is in that sense. That the footstool of the Lord is the church on earth, may be seen above (n. 606).

[10] The rest to which Jehovah should arise signifies the union of the Divine and Human in the Lord, and His conjunction with heaven and the church. And because the Lord, and those also who are in heaven and in the church have rest and peace, when He has subjugated the hells and brought all things there and in the heavens into order, it is said, “Arise, Thou and the ark of Thy strength,” Thou meaning the Lord Himself, and the ark of Thy strength, the Divine Truth proceeding from Him, for it is by means of this that the Lord has Divine Power. The priests who shall be clothed with justice, and the saints who shall shout for joy, have a similar signification to the thousands and myriads of Israel, priests meaning those who are in good, and saints, those who are in truths, thus, in an abstract sense, the goods and truths of heaven and of the church. That priests, in an abstract sense, signify the goods of the church, may be seen above (n. 31:8), and that saints, in that sense, signify the truths of the church, also above (n. 204, 325). More about that Psalm may also be seen above (n. 684:25).

sRef Josh@3 @17 S11′ sRef Josh@3 @16 S11′ sRef Josh@3 @14 S11′ sRef Josh@3 @15 S11′ sRef Josh@3 @3 S11′ sRef Josh@3 @4 S11′ sRef Josh@3 @2 S11′ sRef Josh@3 @5 S11′ sRef Josh@3 @8 S11′ sRef Josh@3 @9 S11′ sRef Josh@3 @7 S11′ sRef Josh@3 @1 S11′ sRef Josh@3 @12 S11′ sRef Josh@3 @13 S11′ sRef Josh@3 @10 S11′ sRef Josh@3 @11 S11′ sRef Josh@4 @14 S11′ sRef Josh@4 @4 S11′ sRef Josh@4 @7 S11′ sRef Josh@4 @8 S11′ sRef Josh@4 @13 S11′ sRef Josh@4 @9 S11′ sRef Josh@4 @3 S11′ sRef Josh@4 @2 S11′ sRef Josh@4 @5 S11′ sRef Josh@4 @6 S11′ sRef Josh@4 @18 S11′ sRef Josh@4 @19 S11′ sRef Josh@4 @16 S11′ sRef Josh@4 @15 S11′ sRef Josh@4 @17 S11′ sRef Josh@4 @20 S11′ sRef Josh@4 @11 S11′ sRef Josh@4 @12 S11′ sRef Josh@3 @6 S11′ sRef Josh@4 @10 S11′ sRef Josh@4 @1 S11′ [11] Since the ark, from the law which was in it, signified the Lord as to Divine Truth, and because the Lord has omnipotence from Divine Good by means of Divine Truth, therefore by means of the ark miracles were performed. Thus the waters of Jordan were divided by it, so that the sons of Israel passed over on dry ground; the wall of the city of Jericho was over-thrown; Dagon, the god of the Ashdodites, fell down before it; the Ashdodites, the Gittites, the Ekronites, and Bethshemites were smitten with plagues on account of it; Uzzah died because he touched it, and Obed-edom, into whose house it was taken, was blessed. As these historical circumstances involve interior truths (arcana) which become plain only by means of their spiritual sense, I will explain them in order that it may be known what the ark signifies in a strict and in a broad sense.

First, concerning the dividing of the waters of Jordan so that the sons of Israel might pass over on dry ground, in Joshua. Joshua and all the sons of Israel “came unto Jordan; and at the end of three days” Joshua “commanded, saying, When ye shall see the ark of the covenant of Jehovah, and the priests the Levites bearing it, ye shall also remove from your place and shall go after it, yet there shall be a space between you and it, about two thousand cubits; ye shall not approach unto it,” And the priests “took up the ark of the covenant and went before the people;” and Joshua said, “When ye shall come to the brink of the waters of Jordan, ye shall stand still in Jordan.” And he said unto the people, “Behold, the ark of the covenant of the Lord of the whole earth passing over before you into Jordan; and take ye twelve men of the tribes of Israel; and when the soles of the feet of the priests that bear the ark of Jehovah the Lord of the whole earth shall rest in the waters of Jordan, the waters of Jordan shall be cut off, and the waters that come down from above shall stand in a heap. And it came to pass when the priests came unto Jordan, and the feet of the priests that bear the ark were dipped in the brink of the waters, and Jordan was full, as it was wont to be all the days of harvest, the waters that came down from above stood in a heap, stretching out very far from the city Adam; and those that came down upon the sea of the plain, the sea of salt, were completely cut off, so that the people could pass over towards Jericho. And the priests stood on dry ground in the midst of Jordan; and all the people passed over on dry ground. Afterwards Jehovah said unto Joshua, Take to you twelve men, one of a tribe, and take out of the midst of Jordan, from where the feet of the priests stood, twelve stones, which ye shall bring over with you, and leave in the place where ye pass the night. The sons of Israel did so; and they took up twelve stones out of the midst of Jordan, according to the number of the tribes of Israel, and they carried them unto the place where they passed the night. Then, after that all the people had finished passing over, the ark of Jehovah passed over, and the priests. And it came to pass, when the priests were come up, and the soles of their feet were lifted up [out of Jordan], the waters of Jordan returned unto their place. And the twelve stones which they took out of Jordan, did Joshua set up in Gilgal” (Josh. iii. 1-17; iv. 1-20). All the historical, equally as the prophetical parts of the Word, contain a spiritual sense, which treats not of the sons of Israel and of nations and peoples, but of the church and its establishment and progress, for this is the Spiritual of the Word, while the history is the Natural that contains the Spiritual. Therefore also all the miracles described in the Word, as the miracles performed in Egypt, and afterwards in the land of Canaan, involve such things as pertain to heaven and the church, and for this reason those miracles are Divine.

[12] The miracle described above signifies the introduction of the faithful into the church, and through the church into heaven. The sons of Israel, in the spiritual sense, mean there the faith, who, after enduring temptations – which are signified by their wanderings in the wilderness – are brought into the church; for the land of Canaan, into which the sons of Israel were brought, signifies the church; Jordan signifies the first entrance into it. The waters of Jordan signify introductory truths, and these truths are such as those of the literal sense of the Word, for these are the truths that first introduce; but here by Jordan and its waters are signified the falsities of evil which lead to hell, because the land of Canaan was then filled with idolatrous nations, which signify the evils and falsities of every kind that constitute hell; for this reason also they had to be driven out in order that there might be a place for establishing the church. And because the waters of Jordan then signified the falsities of evil, therefore they were divided and kept back in order that a passage might be given to the sons of Israel, who, were to represent the church.

[13] Now as the Lord alone removes and disperses the falsities of evil which are from hell, and by means of His Divine truths brings the faithful into the church, and into heaven, and because the ark, and the law inclosed in it represented the Lord as to Divine Truth, it was therefore commanded that the ark should go before the people and thus lead them. For this reason it came to pass, that as soon as the priests who bore the ark dipped their feet in the waters of Jordan, those waters were divided and descended, and the people passed over on dry land, and that after this was done the waters returned. Those same waters then signified introductory truths; for Jordan was the first boundary of the land of Canaan, and that land, after the sons of Israel had entered into it, represented the church, and the river, introduction into it.

sRef Ps@33 @6 S14′ [14] Since the waters of Jordan signified introductory truths, they were therefore commanded to take up out of the midst of it twelve stones, and carry them over to the first place where they should pass the night, for the reason that stones signify truths, while twelve stones, according to the number of the tribes of Israel, signified the truths of the church. Joshua set up those stones in Gilgal from the east of Jericho, because Gilgal signified the doctrine of natural truth, which is serviceable for introduction into the church. From these few things it is evident what things pertaining to heaven and the church were represented by this miracle, and that the ark, because of the law in it, signified the Lord as to Divine Truth. It is therefore also called the ark of the covenant of the Lord of the whole earth, from conjunction with the Lord by means of Divine Truth, for by its means conjunction, which is signified by covenant, is effected, and it is this that constitutes heaven and the church, which are specifically signified by the whole earth. In fact by means of Divine Truth all things were created and made, according to the Lord’s words in John (i. 1-3, 10); and in David (Psalm xxxiii. 6), the Word there meaning Divine Truth.

sRef Josh@6 @24 S15′ sRef Josh@6 @25 S15′ sRef Josh@6 @8 S15′ sRef Josh@6 @2 S15′ sRef Josh@6 @5 S15′ sRef Josh@6 @6 S15′ sRef Josh@6 @26 S15′ sRef Josh@6 @3 S15′ sRef Josh@6 @4 S15′ sRef Josh@6 @19 S15′ sRef Josh@6 @18 S15′ sRef Josh@6 @20 S15′ sRef Josh@6 @11 S15′ sRef Josh@6 @21 S15′ sRef Josh@6 @15 S15′ sRef Josh@6 @1 S15′ sRef Josh@6 @16 S15′ sRef Josh@6 @10 S15′ sRef Josh@6 @9 S15′ sRef Josh@6 @23 S15′ sRef Josh@6 @17 S15′ sRef Josh@6 @7 S15′ sRef Josh@6 @12 S15′ sRef Josh@6 @14 S15′ sRef Josh@6 @22 S15′ sRef Josh@6 @13 S15′ [15] The SECOND miracle performed by means of the ark was the falling down of the wall of Jericho, which is thus described in Joshua:

The city “of Jericho was shut up; and Jehovah said unto Joshua, I have given into thy hand Jericho, and the king thereof, and the mighty in strength; ye shall compass the city, all the men of war, once a day for six days. And seven priests shall carry seven trumpets of rejoicings before the ark; but the seventh day ye shall compass the city seven times, and the priests shall sound with the trumpets, and then the people shall shout with a great shouting, and the wall of the city shall fall down under itself, and the people shall go up.” Then Joshua made them compass the city once on the first day, as was said; after which circuit they returned into the camp, and passed the night in the camp; in like manner the day after. “And the seven priests bearing the seven trumpets of rejoicings before the ark of Jehovah, went on, going and sounding the trumpets, before whom went the men of war, and also the rear company marching after the ark, going and sounding the trumpets. And so they did six days; and on the seventh day they went about the city seven times, and the seventh time the people shouted; and when the people heard this, then the wall of the city fell down under itself, and the people went up into the city, and gave to the curse all things which were in the city, from male even to female, and from a boy to an old man; and they burned the city with fire, and all things that were in it; only the silver and gold, and the vessels of brass and iron, they put into the treasury of the house of Jehovah. And Joshua charged them with an oath, saying, Cursed be the man before Jehovah, who shall rise up and build this city; with his first born he shall lay the foundations of it, and with the youngest he shall set up its gates” (Joshua vi. 1-26).

No one can know the Divine meaning of this miracle, unless he knows what is signified by the city of Jericho in the land of Canaan, which was burned, by its wall which fell down, by the inhabitants who were given to the curse, by the gold and silver, and vessels of brass and iron, which were put into the treasury of the house of Jehovah, also what is signified by sounding the trumpets and shouting, and by going about it six days, and seven times on the seventh day.

The city of Jericho signifies instruction in the knowledges (cognitiones) of good and truth, by which man is brought into the church. For Jericho was a city not far from the Jordan, and this river signifies introduction into the church, as was shown above. For all the places in the land of Canaan were significative of celestial and spiritual things pertaining to the church, and this from the most ancient times. And because the sons of Israel were to represent the church, and the Word was to be written among them, in which those places, signifying such things as belong to heaven and the church, were to be mentioned, therefore the sons of Israel were introduced into it. The river Jordan signified that introduction, and Jericho instruction. And as Jericho signified instruction, it also signified the good of life, for none but those who are in the good of life can be instructed in truths of doctrine. But when the land of Canaan was held by idolatrous nations, the signification of the places and cities in that land was changed into its opposite, and therefore Jericho then signified the profanation of truth and good. From this it follows, that the city itself signified the doctrine of falsity and evil, which perverted and profaned the truths and goods of the church, that its wall signified the falsities of evil defending that doctrine, and that the inhabitants signified those who are profane. And as all profanation is from infernal love after acknowledgment of truth and good, therefore the city was burned with fire, the inhabitants given to the curse, and its wall overthrown, fire signifying infernal love, curse an utter blotting out, and the falling down of the wall, exposure to every evil and falsity.

[16] The sounding of the trumpets by the priests signified the preaching of Divine Truth from Divine Good; the shouting and acclamation of the people signified consent and confirmation; compassing the city signified an examination of falsity and evil, and their dispersion by the influx of Divine Truth from the Lord, this influx being signified by their carrying the ark about it. The priests were seven in number, and compassed the city seven days, and seven times on the seventh day, to signify what is holy, and the holy proclamation of Divine Truth; for seven signifies what is holy, and, in the opposite sense, what is profane, therefore, as holiness was on the one part, and what was profane on the other, there were seven priests with seven trumpets, and they compassed the city seven times.

[17] The gold, the silver, and vessels of brass and iron, were put into the treasury of the house of Jehovah, because they signified the knowledges of spiritual and natural truth and good, gold and silver the knowledges of spiritual truth and good, and vessels of brass and iron the knowledges of natural truth and good, which are changed into dire falsities and evils, with those who are guilty of profanation, but as they are still knowledges although applied to evils, yet they are serviceable to the good by application to goods, therefore these things were put into the treasury of the house of Jehovah. This also is what is meant by the pounds (minoe) which were taken away from the evil, and given to the good; by the unjust mammon, by the gold, silver, and raiment, which the sons of Israel took away from the Egyptians, and afterwards devoted to the tabernacle; and also by the gold and silver which David gathered from the spoils of the enemy, and left to Solomon for building the temple.

[18] That he who rebuilt Jericho should be cursed, and that he should lay the foundation of it with his first-born, and with his youngest set up the gates, signified the profanation of Divine Truth from first to last, if instruction in it were represented elsewhere than in Jerusalem, which signified the church as to the doctrine of truth and good, and as to instruction from the Word. That this profanation took place under king Ahab by Hiel the Bethelite, is recorded in the First Book of Kings (xvi. 34); and it is said of this king that he did evil in the eyes of Jehovah above all the kings of Israel (verses 30, 33). From this miracle performed by means of the ark, it is also evident that the ark, because of the law in it, represented the Lord as to Divine Truth, and thus signified Divine Truth proceeding from the Lord.

sRef 1Sam@4 @5 S19′ sRef 1Sam@5 @1 S19′ sRef 1Sam@6 @13 S19′ sRef 1Sam@4 @9 S19′ sRef 1Sam@4 @10 S19′ sRef 1Sam@4 @8 S19′ sRef 1Sam@4 @4 S19′ sRef 1Sam@4 @7 S19′ sRef 1Sam@4 @6 S19′ sRef 1Sam@4 @11 S19′ sRef 1Sam@4 @1 S19′ sRef 1Sam@4 @3 S19′ sRef 1Sam@4 @2 S19′ sRef 1Sam@5 @2 S19′ sRef 1Sam@6 @10 S19′ sRef 1Sam@6 @9 S19′ sRef 1Sam@6 @12 S19′ sRef 1Sam@6 @11 S19′ sRef 1Sam@6 @8 S19′ sRef 1Sam@6 @6 S19′ sRef 1Sam@6 @5 S19′ sRef 1Sam@6 @7 S19′ sRef 1Sam@6 @21 S19′ sRef 1Sam@7 @3 S19′ sRef 1Sam@6 @18 S19′ sRef 1Sam@6 @17 S19′ sRef 1Sam@6 @20 S19′ sRef 1Sam@6 @19 S19′ sRef 1Sam@6 @16 S19′ sRef 1Sam@7 @1 S19′ sRef 1Sam@7 @2 S19′ sRef 1Sam@6 @15 S19′ sRef 1Sam@6 @14 S19′ sRef 1Sam@6 @2 S19′ sRef 1Sam@6 @3 S19′ sRef 1Sam@5 @8 S19′ sRef 1Sam@6 @1 S19′ sRef 1Sam@5 @12 S19′ sRef 1Sam@5 @11 S19′ sRef 1Sam@5 @10 S19′ sRef 1Sam@5 @3 S19′ sRef 1Sam@5 @4 S19′ sRef 1Sam@5 @9 S19′ sRef 1Sam@6 @4 S19′ sRef 1Sam@5 @7 S19′ sRef 1Sam@5 @6 S19′ sRef 1Sam@5 @5 S19′ [19] The THIRD miracle, that Dagon, the god of the Ashdodites, fell before the ark, and the Ashdodites, Gittites, Ekronites, and Bethshemites were smitten with plagues because of it, is thus described in the First Book of Samuel:

“Israel went out against the Philistines to war; and Israel was smitten before the Philistines about four thousand men. Therefore the elders said, Let us receive unto us out of Shiloh the ark of the covenant of Jehovah, and let it come into the midst of us, and deliver us out of the hand of the enemy. And they brought down the ark of the covenant of Jehovah Zebaoth that sitteth upon the cherubim, and with the ark the two sons of Eli. And it came to pass, when the ark came to the camp, all Israel shouted with a great shouting; the Philistines heard and knew that the ark of Jehovah was come to the camp, and they feared for themselves, saying God is come to the camp; woe unto us! who shall deliver us out of the hands of these mighty gods? These are the gods who smote the Egyptians with every plague. But be strong and quit yourselves like men, O ye Philistines, that ye may not serve the Hebrews. And the Philistines fought, and Israel was smitten with a great slaughter, about thirty thousand footmen; and the ark of God was taken, and both the sons of Eli died. And the Philistines took the ark, and brought it down to Ashdod, into the house of Dagon, and they set it near Dagon. When they of Ashdod arose in the morning, behold, Dagon lay upon his faces on the earth before the ark of Jehovah; and they set up Dagon again; but when they arose the next morning, Dagon lay upon his faces on the earth before the ark, and at the same time the head of Dagon and the two palms of his hands lay cut off upon the threshold. And the hand of Jehovah was heavy upon them of Ashdod, and he smote them with hemorrhoids, Ashdod, and the borders thereof. Then they of Ashdod said, The ark of Israel shall not remain with us; wherefore the lords of the Philistines said, Let the ark of the God of Israel be carried over unto Gath.” And they carried it over unto Gath; but the hand of Jehovah came against the city, and smote the men of the city from the least to the greatest, while they had hardened hemorrhoids. Therefore they sent the ark of God to Ekron; but the Ekronites cried out that it would slay them. “And the men that died not were smitten with hemorrhoids.” Therefore the lords said that they would send back the ark unto its place. “When the ark had remained in the land of the Philistines seven months, the Philistines called the priests and diviners, saying, What shall we do with the ark of Jehovah, how shall we send it back to its place? And they said, Send it not again empty, but send with it a trespass-offering, then shall ye be healed, namely, according to the number of the lords of the Philistines, five hemorrhoids of gold, and five mice of gold, for one plague is upon you all, and upon your lords; ye shall make images of your hemorrhoids, and images of your mice, which vastated the land; and make a new cart, and take two milch kine upon which no yoke hath come, and tie the kine to the cart, and bring their calves home from them, and put the ark of Jehovah upon the cart, and the vessels of gold put into a coffer at the side thereof; and see if it go up the way of the coast to Bethshemesh; and they did so. Then the kine went in a straight way upon the way to Bethshemesh in one path, and they lowed; and the lords of the Philistines went after them. And the cart came into the field of Joshua the Bethshemite, and stood there where there was a great stone. Then they clave the wood of the cart, and offered the kine for a burnt-offering to Jehovah. And the Levites set down the ark of Jehovah, and the coffer in which were the vessels of gold, upon that great stone, and the men of Bethshemesh offered burnt-offerings, and sacrificed sacrifices to Jehovah;” but the Bethshemites were smitten, because they saw the ark of Jehovah, to the number of fifty thousand and seventy men. But the men of Kirjathjearim caused the ark of Jehovah to come up, and brought it into the house of Abinadab in Gibeah, and it remained there twenty years. Then Samuel said, “If with the whole heart ye will return to Jehovah, put ye away the gods of the stranger and Ashtaroth, and prepare your heart towards Jehovah, and serve him alone, then shall he deliver you out of the hand of the Philistines” (iv. 1-11; v. 1-12; vi. 1-21; vii. 1-3).

What is signified by these things – that the ark was taken by the Philistines, that the Philistines were smitten with hemorrhoids on account of the ark in Ashdod, Gath, and Ekron, also that mice laid waste their land and that so many died there and in Bethshemesh – cannot be known, unless it is known what the Philistines, and specifically the Ashdodites, Gittites, Ekronites, and Bethshemites represented, and thus signified also what is signified by the hemorrhoids and by the mice, and by the golden images of these, and moreover by the new cart and the milch kine. That these are representative of such things as pertain to the church is clear, for if not, why should the Philistines have been smitten with such plagues, and the ark have been thus brought back?

[20] The Philistines represented, and thus signified, those who make no account of the good of love and of charity, and thus no account of the good of life, placing everything of religion in knowledge and cognition (scientia et cognitio); therefore they were like those at the present day who make faith alone, that is, faith separated from charity, the essential of the church and the essential of salvation. For this reason they were called the uncircumcised, for to be uncircumcised signifies to be void of spiritual love, consequently of good; and whereas they had reference to those within the church, therefore they were not spiritual, but merely natural. For he who makes no account of the good of charity and of life becomes merely natural, indeed, sensual, loving only worldly things, and is unable to understand any truths spiritually; the truths which he does apprehend naturally he either falsifies or defiles.

Such are those who are meant in the Word by the Philistines. The reason why the Philistines so often fought with the sons of Israel, and why sometimes the Philistines conquered, and sometimes the sons of Israel, is therefore plain. The Philistines conquered when the sons of Israel departed from their statutes and precepts by not keeping them, and the sons of Israel conquered when they lived according to them; to live according to the precepts and statutes was their good of love and good of life. The sons of Israel were at that time conquered by the Philistines because they turned from the worship of Jehovah to the worship of other gods, and especially to the worship of Ashtaroth, as is evident from what Samuel said to them (1 Sam. vii. 3). This was the cause also of the ark being taken by the Philistines.

[21] When it is known that the Philistines represented, and thus signified, those who make no account of the good of love, of charity, and of life, it can be known why they were smitten with hemorrhoids because of the ark, and died in consequence, also, why the mice laid waste their land, hemorrhoids signifying truth defiled by such evil of life, as those are in who are destitute of good; for blood signifies truth, and the corrupt matter of the hemorrhoids truth defiled, and the hinder part, where the hemorrhoids were, signifies natural love, which, with those who are not spiritual, is the love of the world; while mice signify the falsities of the sensual man, which eat up and consume all things of the church, as mice [lay waste] the fields and crops, and also eat up and consume vegetables in the earth. They suffered such plagues because they were of such a nature; for those who are without good defile truths, and also lay waste all things of the church.

These things took place on account of the ark, because the ark signified Divine Truth which proceeds from the Lord, and this can be genuine only with those who are in the good of love, and thus in the good of life. And when the Divine Truth flows in with those who are not in good, it produces effects corresponding to the falsity of their doctrine and the evils of their life, similar to that which takes place in the spiritual world, when Divine Truth flows in with such persons; the defilement of truth and the devastation of good then appear under the similitude of hemorrhoids and mice.

[22] Dagon the god of the Ashdodites, on account of the nearness and presence of the ark, was cast down to the earth, and afterwards his head and the palms of his hands were cast upon the threshold of his house, because Dagon signified their religion, which being without spiritual good, possessed neither intelligence nor power; for the head signifies intelligence, and the palms of the hands signify power. A similar effect follows in the spiritual world, when Divine Truth flows in out of heaven with such persons, for they then appear to have neither head nor palms of the hands, because they have neither intelligence nor power.

[23] By the advice of their priests and diviners, they made golden images of the hemorrhoids and mice, and set them at the side of the ark upon a new cart, and to this they tied two milch kine upon which no yoke had yet come, because gold signifies the good of love healing and purifying from the falsities and evils which are signified by hemorrhoids and mice, and because a cart signifies the doctrine of natural truth, and a new cart, the same doctrine unharmed and undefiled by the falsities of their evil. The milch kine, upon which there had yet been no yoke, signified natural good not yet defiled by falsities, for to bear a yoke signifies to serve, and in this case to serve falsities which defile good; and as such good is in harmony with Divine Truth, signified by the ark, therefore these representatives were adopted and applied; and afterwards the Levites offered the kine as a burnt-offering, which they burned with the wood of the cart.

[24] The ark with the gifts was placed upon a great stone, near which the kine stood still, because a stone signifies Divine Truth in the ultimate of order. All this was done by the advice of the priests and diviners of the Philistines, because a knowledge (scientia) of correspondences and representations was common knowledge at that time, for it was their theology, known to the priests and diviners, who were their wise men. But since men at that time had for the most part become merely natural, they regarded those things in an idolatrous manner, worshipping externals, and giving no thought to the internals which the externals represented. From these observations it is evident what the particulars quoted above from the book of Samuel connectedly signify, and that the ark, from the law in it, signifies Divine Truth proceeding from the Lord.

sRef 2Sam@6 @17 S25′ sRef 2Sam@6 @10 S25′ sRef 2Sam@6 @2 S25′ sRef 2Sam@6 @9 S25′ sRef 2Sam@6 @5 S25′ sRef 2Sam@6 @11 S25′ sRef 2Sam@6 @6 S25′ sRef 2Sam@6 @7 S25′ sRef 2Sam@6 @8 S25′ sRef 2Sam@6 @12 S25′ sRef 2Sam@6 @15 S25′ sRef 2Sam@6 @3 S25′ sRef 2Sam@6 @16 S25′ sRef 2Sam@6 @13 S25′ sRef 2Sam@6 @4 S25′ sRef 2Sam@6 @14 S25′ [25] FOURTHLY, the two miracles performed by means of the ark – the death of Uzzah and the blessing of Obed-edom – are thus described in the second Book of Samuel:

“David arose and departed, and all the people that were with him, from Baal of Judah, to bring up thence the ark of God, whose name is invoked, the name of Jehovah Zebaoth that sitteth upon the cherubim over it, and they caused the ark of God to be carried upon a new chariot, and they brought it out of the house of Abinadab, which is in Gibeah, and Uzzah and Ahio, the sons of Abinadab, were leading the chariot. And David and all the house of Israel were playing before Jehovah, upon all kinds [of instruments made] of fir wood, and upon harps, and with psalteries, and with timbrels, and with dulcimers, and with cymbals. And when they came to the threshing floor of Nachon, Uzzah put forth [his hand] to the ark, and took hold of it, because the oxen stumbled; and the anger of Jehovah was kindled against Uzzah, and God smote him for his error, so that he died there by the ark of God. And David was grieved at it, and David feared Jehovah that day, saying, How shall the ark of Jehovah come unto me? And David would not remove the ark of Jehovah unto him in the city of David, but he carried it aside into the house of Obed-edom the Gittite. When the ark of Jehovah had remained in his house three months, Jehovah also blessed Obed-edom and all his house; and this was told to king David, and David went, and brought up the ark of God from the house of Obed-edom into the city of David with joy. And when they that bare the ark of Jehovah had gone forward six paces, he sacrificed an ox and a fatling; and David danced with all his might before Jehovah, girt with a linen ephod. And David and all the house of Israel brought up the ark of Jehovah with a shout and with the sound of a trumpet, and they brought the ark of Jehovah “into the city of David, which is Zion, and set it up in its place within the tent that David had spread for it” (vi. 2-17).

These historical details, in the internal or spiritual sense, involve many things that cannot be seen in the sense of the letter, which is the historical sense – as what is involved in the fact that the ark was brought from the house of Abinadab into the house of Obed-edom, and at length into the city of David, which is Zion; in the fact that when it was being brought, they played upon and caused to sound all kinds of musical instruments, and that David himself danced; also that the ark was brought upon a new chariot, to which oxen were tied; also that Uzzah, the son of Abinadab, died, and Obed-edom with his house was blessed. All these things, although historical, contain in their bosom such things as pertain to heaven and the church, in the same way as the ark itself, which, because of the law in it, represented the Lord as to Divine Truth, and therefore was called the ark of God, whose name is invoked, the name of Jehovah Zebaoth that sitteth upon the cherubim. That the ark was now brought out of the house of Abinadab, first into the house of Obed-edom, and at length into the city of David, which is Zion, is a fact involving interior truths (arcana) which no one can know unless he learns what was signified there by Gibeah, and by Baal of Judah, where Abinadab was, and by Gath, where Obed-edom was, and lastly by Zion, where David was.

All parts of the land of Canaan with their cities were representative, as is the case in the spiritual world with the regions there, and their cities. In every region, and in every city in the spiritual world, those who are in the good of love dwell towards the east and the west, those who are in clear good of love towards the east, and those who are in obscure good of love towards the west; while towards the south and north, dwell those who are in the light of truth; those who are in clear light of truth towards the south, and those who are in obscure light of truth towards the north. The case was similar in the land of Canaan, in its districts and their cities; these with respect to their quarters, corresponded to the regions of the spiritual world, and to the cities of those regions, but with this difference, that it is impossible to distribute men on earth into quarters according to the good of love, and to the light of truth, as is done with spirits and angels in the spiritual world, therefore in the land of Canaan and its cities the places themselves were representative, and not persons.

That this was so is evident from the partition of the land of Canaan into inheritances, which fell by lot to the tribes according to their representation of the church; also from Jerusalem and Zion which represented the church itself, Jerusalem the church as to the truth of doctrine, and Zion the church as to the good of love. When therefore it is known what that is pertaining to heaven and the church which is specially signified by Gibeah, by Baal of Judah, where Abinadab was, and by Gath where Obed-edom was, the signification of the ark being brought from Abinadab to Obed-edom, and at length into Zion, can be known.

[26] It is evident from the signification of those cities, that the carrying up of the ark represented the progress of the church in man, from its ultimate to its inmost, as from one heaven into another, even to the highest, which is the third heaven. Baal of Judah, where Abinadab was, signified the ultimate of the church, which is called its Natural, for this was represented by Gibeah, where Baal of Judah was; but Gath, where Obed-edom was, who was thence called a Gittite, signified the Spiritual of the church, and it took on this signification after the sons of Israel had taken the cities from the Philistines, from Ekron even to Gath (1 Sam, vii. 13-15); while Zion, where David dwelt, signified the inmost of the church, which is called its Celestial.

[27] It is evident from these things that the carrying up of the ark signified the progress of the church in man from its ultimate to its inmost, and this because those progressions are effected by means of the Divine Truth, signified by the ark; for the man of the church advances from the Natural to the Spiritual, and through this to the Celestial, and this continually from the Lord by means of His Divine Truth, the Natural being the good of life, the Spiritual the good of charity towards the neighbour, and the Celestial the good of love to the Lord. The goods of the three heavens advance in a similar manner, and therefore also the ascent through them in their order was also represented.

[28] Their playing upon and causing all kinds of musical instruments to sound, when the ark was being brought, and David dancing, represented the gladness and joy which result from the affection for truth and good from the Lord through the influx of the Divine Truth, signified by the ark. The instruments mentioned, on which they played on the first journey from the house of Abinadab to the house of Obed-edom, represented gladness of mind resulting from natural and spiritual affection for truth, while the dancing of David, and also the shouting and the sound of the trumpet, represented joy of heart resulting from affection for spiritual and celestial good. Harmonies of musical sounds are from the spiritual world, and signify affections with their gladness and joys, as may be seen above (n. 323, 326). Zion signifies the third heaven, and thus the inmost of the church, as may also be seen above (n. 405).

[29] The ark brought upon a new chariot, to which oxen were tied, represented, and thus signified, the doctrine of truth from the good of love, the chariot signifying the doctrine of truth, and the oxen the good of love, both in the natural man; for Divine Truth, signified by the ark, rests and is founded upon the doctrine of natural truth which is from good.

It was for this reason that the ark was placed upon a chariot, with oxen before the chariot. That a chariot signifies the doctrine of truth, may be seen above (n. 355); and that an ox signifies natural good, may be seen in the Arcana Coelestia (n. 2180, 2566).

[30] The reason why Uzzah, the son of Abinadab, died because he took hold of the ark with his hand, is that to touch with the hand signifies communication, and communication with the Lord takes place by means of the good of love; and Uzzah was not anointed, as the priests and Levites were, who received the representation of the good of love by means of anointing; that this was the case, see above (n. 375). Moreover the cherubim, that were over the mercy-seat which was over the ark, signified protection lest the Lord should be approached except through the good of love. That this was done, in order that David might not bring the ark into Zion before the progression – which was also represented – was finished (of which just above) is clear from this, that David was grieved at the death of Uzzah, and feared to bring the ark into Zion, his own city (verses 8-10).

[31] Obed-edom was blessed, and his house, on account of the ark, because to be blessed with the good things of the world signifies to be blessed with the good things of heaven, which proceed solely from the Lord by the reception of Divine Truth represented by the ark; these good things are given to those who are in spiritual good, which Obed-edom in Gath represented, as stated above.

[32] Lastly, the bringing of the ark into Zion, and into the tent which had been spread out for it by David, signified ascent into the third heaven, and the conjunction of Divine Truth with the good of love; for Zion represented the inmost of the church, and thus the inmost of the heavens, which is the highest or third heaven, where the angels are in the good of love to the Lord, and where there is a protection lest the Lord should be approached except through the good of love; this protection is represented by the cherubim over the ark.

sRef 1Ki@8 @2 S33′ sRef 1Ki@8 @3 S33′ sRef 1Ki@8 @1 S33′ sRef 1Ki@6 @27 S33′ sRef 1Ki@6 @28 S33′ sRef 1Ki@8 @8 S33′ sRef 1Ki@8 @7 S33′ sRef 1Ki@8 @6 S33′ sRef 1Ki@8 @4 S33′ sRef 1Ki@8 @5 S33′ sRef 1Ki@6 @23 S33′ sRef 1Ki@8 @21 S33′ sRef 1Ki@6 @19 S33′ [33] The bringing of the ark into the inmost part of the temple built by Solomon has a similar signification. This circumstance is thus described in the First Book of Kings:

Solomon “prepared the adytum (or oracle) in the midst of the house, to place in it the ark of the covenant of Jehovah; and he made in the adytum two cherubim of the wood of oil, and set them in the midst of the inner house, so that their wings were stretched out to the wall on each side, and their wings touched each other in the midst of the house and he overlaid the cherubim with gold.” And Solomon brought up “the ark of the covenant of Jehovah from the city of David, which is Zion. And all the elders of Israel came, and the priests carried the ark, and brought up the ark of Jehovah, and the tent of meeting, and all the vessels of holiness that were in the tent; and Solomon and all the congregation with him before the ark. And the priests brought the ark of the covenant of Jehovah into its place, into the adytum (or oracle) of the house, into the holy of holies, even under the wings of the cherubim; for the cherubim spread out their wings over the place of the ark, so that the cherubim covered the ark and the staves thereof from above, and the heads of the staves were seen from the holy place, towards the faces of the adytum (or oracle), but they were not seen without.” And Solomon said, “I have appointed there the place of the ark, wherein is the covenant of Jehovah, which he made with our fathers, when he brought them forth out of the land of Egypt” (vi. 19, 23, 27; viii. 1-8, 21).

As the ark in the tent of meeting represented the third heaven where the Lord is, and the tent itself without the veil, the second heaven, and the court the first heaven, so also was this the case with the temple; for the temple with its courts represented the three heavens. Therefore there was nothing in the temple, or outside of the temple where the courts were, that did not represent something of heaven, and this because the Lord at that time was present in representatives; for the churches which were before the Lord’s coming were representative churches, and became finally of such a character as the church instituted among the sons of Israel. But when the Lord came into the world, then external representatives were abolished, because it was the Lord Himself whom the representatives of the church shadowed forth and signified; and since these were external things, and as it were coverings, within which was the Lord, therefore these coverings were taken away when He came, and He himself became manifest together with heaven and the church, in which the Lord is the all in all. The chief representatives of the Lord, and thence of heaven and the church, were the tent of meeting, and in it the table, the lampstand, the altar of incense, and the ark, also the altar with the burnt-offerings and sacrifices, and afterwards the temple, the temple having the same representation as the tent of meeting, with this difference, that the tent of meeting was a more holy representative of the Lord, of heaven, and of the church, than the temple.

[34] From these things it is evident that the adytum (or oracle) of the temple, where the ark was, in the same way as in the tent of meeting, represented the Lord as to Divine Truth, and thus also the third heaven, where the angels are conjoined with the Lord through love to Him, and consequently have Divine Truth inscribed on their hearts. But the signification of the cherubim in the temple, their wings and the staves – which are also mentioned – shall be explained in a few words. The cherubim signified protection, lest the Lord should be approached except through the good of love, therefore also they were made of the wood of oil, and this wood signifies the good of love, as may be seen in n. 375. The wings of the cherubim signify the spiritual Divine which descends from the celestial Divine, in which is the third heaven into the second, and is there received; this is the reason why the wings touched each other in the midst of the house, and were stretched forth to the wall on each side. But the staves, with which the ark was carried, signified Divine Power, in the same way as arms. From these and the foregoing observations the signification of the ark of the covenant in the Word is evident.

sRef Jer@3 @16 S35′ sRef Jer@3 @15 S35′ [35] Moreover the ark signifies a representative of the church in general, and this the continual sacrifice in Daniel, which was to cease at the Lord’s coming into the world, also signifies as in Jeremiah:

“I will give you shepherds according to my heart, that they may feed you with knowledge and understanding; then it shall come to pass when ye shall be multiplied and bear fruit in the land, in those days they shall no more say, The ark of the covenant of Jehovah, neither shall it come up upon the heart, neither shall they make mention of it, neither shall they desire it, neither shall it be renewed any more” (iii. 15, 16).

These things are said of the coming of the Lord, and of the abolition of the representative rites of the Jewish church at that time. That the interior things of the church which had been concealed by representative external rites would be made manifest, and that then would men be interior or spiritual, is signified by shepherds being given according to the heart of the Lord, who would feed them with knowledge and understanding, shepherds meaning those who teach good and lead to it by means of truths. Then it shall come to pass, when ye shall be multiplied and bear fruit in the land in those days, signifies the multiplication of truth and the fructification of good. That then there will be conjunction with the Lord by means of the interior things of the Word and not by exterior things, which merely signified and represented interior things, is signified by, They shall no more say, The ark of the covenant of Jehovah; the ark of the covenant of Jehovah there denoting the externals of worship, which were then to be abolished, the same as the continual [sacrifice] which was to cease, as mentioned in Daniel (viii. 13; xi. 31; xii. 11). That worship was to be no longer external but internal, is signified by, It shall not come up upon the heart, neither shall they make mention of it, neither shall they desire it, neither shall it be renewed any more. It is evident from this that the ark of the covenant seen by John in the temple of God, which is the vision now treated of, was a manifestation of the Divine Truth, by means of which the conjunction of the new heaven and new church with the Lord is effected. And it was therefore seen in this manner in order that the Word in the letter might be everywhere similar, consisting of such things as being externals of worship also represented internals, just as above (viii. 3, 4), where the altar and the offerings of incense were seen before the throne. For the Word in the letter consists of pure correspondences, such as existed in the representative churches, and were consequently made use of in writing the Word; and in these the interior things of heaven and the church, which are spiritual and celestial, are contained.

sRef Rev@11 @19 S0′ 701. As the ark is called the ark of the covenant, we have to show from the Word that it was called the ark of the covenant because it contained the law. And the law, which in a broad sense means the Word, signifies the Lord as to the Divine Truth, which is the Word, thus the Divine Truth or Word which is from the Lord, and in which the Lord is, because all Divine Truth proceeds from Him. When this is received by man, conjunction with the Lord takes place, and it is this conjunction that is signified by covenant. How conjunction of the Lord with man, and of man with the Lord, is effected, shall also be explained in a few words. The Lord flows in continually with all men with light that enlightens, and with the love of knowing and understanding truths, and of willing and doing them; and as that light and that affection flow in continually from the Lord, it follows that a man becomes rational so far as he receives that light, and he becomes wise, and is led by the Lord in the degree that he receives that affection. That affection with its light draws to itself and conjoins to itself the truths which a man from infancy has learnt from the Word, from doctrine from the Word, and from preaching; for all affection desires to be nourished by the knowledges (cognitiones) which harmonize with it. From this conjunction man’s spiritual love or affection is formed, by means of which he is conjoined to the Lord, that is, by means of which the Lord conjoins man to Himself.

[2] But in order that man may receive that light and that affection, freedom of choice has been given to him, which, because it is from the Lord, is also His gift with man, and is never taken away from him; for that freedom belongs to man’s affection or love, consequently also to his life. Man, from freedom, can think and will what is evil, and also think and will what is good. So far, therefore, as a man from that freedom, which belongs to his love, and thus to his life, thinks falsities and wills evils, which are contrary to the truths and goods of the Word, so far he is not conjoined to the Lord; but so far as he thinks truths and wills goods, which are from the Word, so far he is conjoined to the Lord, and the Lord causes those truths and goods to be of His love, and thus of His life. From these things it is evident that this conjunction is reciprocal, namely, of the Lord with man, and of man with the Lord; such is the conjunction meant in the Word by covenant.

sRef Rev@3 @20 S3′ [3] He who believes that man can do nothing towards his own salvation, because the light to see truths and the affection to do them, and also the freedom to think and will them, are from the Lord, and nothing of these from man, is mistaken. But since those things appear to man to be in himself, and, when they are thought and willed, to be from himself, therefore, because of that appearance, man ought to think and will them as from himself, but at the same time to acknowledge that they are from the Lord. In no other way can anything of truth and good, or of faith and love, be appropriated to him. He who hangs down his hands, and waits for influx, can receive nothing and can have no reciprocal conjunction with the Lord; thus he is not in the covenant. That this is the case is clearly evident from this, that the Lord in a thousand passages in the Word has said that men should do good, and not evil; and the Lord would by no means have said this, unless something had been given to man, which confers upon him ability to act; and that which has been given to man appears to him to be his own, although it is not his. Because this is the case, therefore the Lord thus speaks in John:

“I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with Me” (Apoc. iii. 20).

[4] That covenant signifies conjunction with the Lord through the reception of Divine Truth in the understanding and will, or in the heart and soul, that is, in love and faith, and that conjunction takes place reciprocally, is evident from the Word, where covenant is mentioned. For it is evident from the Word,- 1. That the Lord Himself is called a covenant, because conjunction with Him is effected by Him by means of the Divine which proceeds from Him. 2. That the proceeding Divine, which is the Divine Truth, thus the Word, is a covenant, because it conjoins. 3. That the commandments, judgments, and statutes, given to the sons of Israel, were to them a covenant, because through these there was at that time conjunction with the Lord. 4. That further, whatever conjoins is called a covenant.

sRef Isa@42 @6 S5′ [5] As to the first – That the Lord Himself is called a covenant, because conjunction with Him is effected by Him by means of the Divine which proceeds from Him, is evident from the following passages.

In Isaiah:

“I, Jehovah, have called thee in justice, and I will hold thine hand, and will keep thee, and I will give thee for a covenant of the people, and for a light of the nations” (xlii. 6).

This is said of the Lord, who is called a covenant of the people, and a light of the nations, because a covenant signifies conjunction, and light Divine Truth, peoples mean those who are in truths, and nations those who are in goods, as may be seen above (n. 175, 331, 625). To call Him in justice signifies that He may accomplish justice by separating the evil from the good, saving the latter but condemning the former. To take hold of the hand and to keep signifies from Divine Omnipotence, which the hells are unable to resist; that Jehovah will do this signifies that it is done by the Divine in the Lord.

sRef Isa@49 @8 S6′ [6] In the same:

“I have given thee for a covenant of the people, to restore the earth, and to inherit the devastated heritages” (xlix. 8).

This also is said of the Lord; and to give for a covenant of the people signifies that there may be conjunction with Him and by Him; to restore the earth signifies the church; and to inherit the devastated heritages signifies to restore the goods and truths of the church which had been destroyed.

sRef Ps@89 @28 S7′ sRef Ps@89 @3 S7′ sRef Ps@89 @4 S7′ [7] In David:

“I have made a covenant with mine elect, and I have sworn to David my servant, Even to eternity will I establish thy seed, to eternity will I keep for him my mercy, and my covenant shall be steadfast for him” (Psalm lxxxix. 3, 4, 28).

David here means the Lord as to His royalty, as may be seen above (n. 205), who is called Elect from good, and Servant from truth. To make a covenant and swear to Him signifies the union of His Divine with His Human, to make a covenant denoting to be united, and to swear denoting to confirm it. Even to eternity will I establish thy seed, signifies the eternity of Divine Truth from Him; to eternity will I keep for Him my mercy, signifies the eternity of Divine Good from Him; My covenant shall be steadfast, signifies the union of the Divine and Human in Him. This becomes the meaning of these words, when instead of David the Lord as to the Divine Human, and Its royalty are meant; and it is spoken of in this way in the sense of the letter, because in that sense David is treated of, with whom there was no eternal covenant.

sRef 2Sam@23 @5 S8′ sRef 2Sam@23 @4 S8′ sRef 2Sam@23 @3 S8′ [8] In the Second Book of Samuel:

“The God of Israel said, The Rock of Israel spake to me, and he shall be as the light of the morning, the sun ariseth, [of a morning] without clouds, from the brightness after rain, grass out of the earth. Is not my house firm with God? because he hath set for me a covenant of eternity, to order over all and to keep” (xxiii. 3-5).

This is said by David; and the God of Israel, and the Rock of Israel, mean the Lord as to Divine Truth. The signification of, He shall be as the light of the morning, the sun ariseth, of a morning without clouds, from the brightness after rain, grass out of the earth, may be seen above (n. 644:22). The Divine Truth proceeding from the Lord, from which comes all germination of truth and fructification of good is here described. Is not my house firm with God? signifies the church conjoined with the Lord by means of Divine Truth, the house of David denoting the church. Because He hath set for me a covenant of eternity, signifies that from the union of His Human with the Divine He has conjunction with the men of the church; to order over all and to keep, signifies from which He rules all things and all persons, and saves such as receive.

sRef Mal@2 @7 S9′ sRef Mal@2 @6 S9′ sRef Mal@2 @8 S9′ sRef Mal@2 @4 S9′ sRef Mal@2 @5 S9′ [9] In Malachi:

“Ye shall know that I have sent unto you this commandment, that my covenant may be with Levi; my covenant with him was of life and of peace, which I gave to him with fear, that he might fear me. The law of truth was in his mouth, and perversity was not found in his lips. But ye have departed from the way, ye have caused many to stumble in the law, ye have corrupted the covenant of Levi” (ii. 4-6, 8).

The covenant of Jehovah with Levi, in the highest sense, signifies the union of the Divine with the Human in the Lord, and, in the relative sense, the conjunction of the Lord with the church; for the Lord is meant by Levi as well as by David, but by Levi as to Divine Good, which is the priesthood of the Lord, and by David as to the Divine Truth, which is the royalty of the Lord. That the Lord is meant by Levi is plain from the fact that it is said, the law of truth was in His mouth, and perversity was not found in His lips, the law of truth signifying Divine Truth from Divine Good, and lips doctrine of truth and instruction; and afterwards it is said, “The lips of the priest shall keep knowledge (scientia), and they shall seek the law from his mouth, because he is the angel of Jehovah Zebaoth” (verse 7). The covenant of life and of peace signifies that union and that conjunction (of which just above) from which the Lord Himself became life and peace, from which man has eternal life and also peace from infestation by evils and falsities, thus from hell. The signification of His fear, may be seen above (n. 696). Those who live contrary to Divine Truth are understood by those that have departed from the way, caused many to stumble in the law, and corrupted the covenant of Levi; to depart from the way, and to stumble in the law, signify to live contrary to Divine Truth; and to corrupt the covenant of Levi, signifies [to corrupt] conjunction with the Lord.

sRef Mal@3 @1 S10′ [10] In the same:

“Behold, I send mine angel, who shall prepare the way before me; and suddenly the Lord shall come to his temple, and the angel of the covenant whom ye desire” (iii. 1).

That the Lord’s coming is here proclaimed is plain. The Lord is here called Lord from Divine Good, and the angel of the covenant from Divine Truth, as may be seen above (n. 242:9, 433:12, 444:8), where the rest of the passage is also explained. From this it is evident that covenant, when used in reference to the Lord, means either Himself or the union of His Divine with the Human in Him and that, with reference to those who are in heaven and in the church, it means conjunction with Him, through the Divine which proceeds from Him.

sRef Ex@24 @4 S11′ sRef Ex@24 @3 S11′ sRef Ex@24 @10 S11′ sRef Ex@24 @7 S11′ sRef Ex@24 @8 S11′ [11] Secondly, That the proceeding Divine, which is the Divine Truth, thus the Word, is a covenant, because it conjoins, is evident from the following passages.

In Moses:

Moses coming down from Mount Sinai “told the people all the words of Jehovah, and all the judgments; and all the people answered with one voice, and said, All the words which Jehovah hath spoken will we do; and Moses wrote all the words of Jehovah,” in a book; “and he took the book of the covenant, and read it in the ears of the people, and they said, Everything that Jehovah hath spoken we will do, and we will hearken. And Moses took half of the blood” of the burnt-offerings, “and sprinkled upon the people, and said, Behold the blood of the covenant, which Jehovah hath made with you concerning all these words. And they saw the God of Israel, and under his feet as it were a work of sapphire stone” (Exod. xxiv. 3, 4, 7, 8, 10).

That Divine Truth, which with us is the Word, is a covenant, is evident from all these particulars considered in the internal or spiritual sense. For Moses, who said those things to the people, represented the law, that is, the Word, as is evident from various places where it is said, “Moses and the prophets,” and in others, “the law and the prophets.” Thus Moses denotes the law; and the law, in a broad sense, signifies the Word, which is Divine Truth. The same is also evident from this, that Mount Sinai signifies heaven whence Divine Truth comes; that the book of the covenant, which was read before the people, signifies the Word, and that the blood, of which half was sprinkled upon the people, also signifies Divine Truth, which is the Word, and as this conjoins, it is called the blood of the covenant. And since all conjunction by means of Divine Truth is with the Lord, therefore the God of Israel, who is the Lord, was seen by Moses, Aaron and his sons, and the seventy elders. It is said, “was seen under His feet” there, because when by the Lord is meant the Word, by His feet is meant the Word in its ultimates, that is, in the sense of its letter, for the sons of Israel did not see it, interiorly. As it were a work of sapphire stone, signifies to be transparent, from internal truths, which are the spiritual sense of the Word. But these things may be seen explained in detail in the Arcana Coelestia (n. 9371-9412).

[12] What kind of conjunction that is, which is signified by covenant, is also evident from what has been adduced, namely, that it is like the covenants that are accustomed to be made in the world, between one person and another; similarly, the covenants which the Lord makes with men must be in the Lord’s part and on man’s part; they must be on the part of both, for the sake of conjunction. Those things which were on the Lord’s part are stated in the preceding chapter, namely, that He will bless their bread and their waters, that He will take away their diseases, and that they shall possess the land of Canaan from the Sea Suph (Red Sea) even to the river Euphrates (Exod. xxiii. 25-31). Here to bless their bread and their waters, in the internal spiritual sense, signifies the fructification of good and multiplication of truth, bread signifying all the good of heaven and of the church, and waters, all the truths of that good. To take away diseases, signifies to remove evils and falsities which are from hell, for these in the spiritual sense are diseases; and to possess the land from the Sea Suph (Red Sea) to the river Euphrates, signifies the church with its entire extension, which those have from the Lord who are conjoined to Him through Divine Truth. But the things which must be on man’s part are stated in the three preceding chapters, and in brief are meant in the passage cited above, by “the words of Jehovah and the judgments,” which Moses descending from Mount Sinai related to the people, to which the people responded with one voice, “All the words that Jehovah hath spoken we will do, and we will hearken.” For this reason Moses divided the blood of the burnt-offering, and half of it, which was for the Lord, he left in the bowls, but the other half he sprinkled upon the people.

sRef Matt@26 @27 S13′ sRef Matt@26 @28 S13′ [13] That conjunction of the Lord with man is effected by means of the Divine Truth is also meant by blood in the Evangelists.

Jesus “took the cup, saying, Drink of it all of you, this is my blood, that of the new covenant” (Matt. xxvi. 27; Mark xiv. 23, 24; Luke xxii. 20).

Here blood is called the blood of the new covenant, because blood signifies the Divine Truth proceeding from the Lord, and covenant signifies conjunction. That blood signifies the Divine Truth proceeding from the Lord, and received by man, may be seen above (n. 329, 476); and that to drink signifies to receive, to appropriate to oneself, and thus to be conjoined, may also be seen above (n. 617).

sRef Zech@9 @11 S14′ [14] Similarly in Zechariah:

“By the blood of thy covenant, I will send forth thy bound out of the pit in which there is no water” (ix. 11).

This is said of the Lord, who is plainly treated of in that chapter; and by the blood of the covenant is meant, as above, the Divine Truth, by means of which conjunction takes place with the Lord. Who are meant by the bound in the pit, in which there is no water, may be seen above (n. 537:12).

[15] Since the Lord called His blood, which means the Divine Truth proceeding from Him, the blood of the new covenant, the meaning of the old covenant and the new covenant shall be briefly explained. The old covenant means conjunction by means of Divine Truth such as was given to the sons of Israel, which was external, and therefore representative of internal Divine Truth. They had no other Divine Truth, because they were not able to receive any other, for they were external and natural men, and not internal or spiritual, as is evident from this consideration, that those who did know anything of the Lord’s coming had no other idea of Him than that He was to be a king, who would exalt them above all the peoples in the whole world, and thus establish a kingdom with them on the earth, and not in the heavens, and thence in the earth with all who should believe in Him. The old covenant therefore was a conjunction by means of the Divine Truth which is contained in the books of Moses, and was called the commandments, judgments, and statutes, in which, however, there lay inwardly concealed such Divine Truth as is in heaven, this being internal and spiritual. This Divine Truth was made manifest by the Lord when He was in the world; and as by means of this alone there is conjunction of the Lord with men, therefore this is meant by the new covenant, and also by His blood, which is consequently called the blood of the new covenant. Wine (vinum) also has a similar meaning.

sRef Jer@31 @34 S16′ sRef Jer@31 @33 S16′ sRef Jer@31 @31 S16′ sRef Jer@31 @32 S16′ [16] This new covenant, which was to be entered into with the Lord when He should come into the world, is frequently treated of in the Word of the Old Covenant.

As in Jeremiah:

“Behold, the days come, in which I will make a new covenant with the house of Israel and with the house of Judah, not as the covenant which I made with your fathers, because they made my covenant void. But this is the covenant which I will make with the house of Israel after those days; I will put my law in the midst of them, and upon their heart will I write it, and I will be to them for a God, and they shall be to me for a people; neither shall they teach any more a man his companion, or a man his brother, saying, Know ye Jehovah, for they shall all know me, from the least of them even unto the greatest of them ” (xxxi. 31-34).

That Jehovah, that is the Lord, was to make a new covenant with the house of Israel and with the house of Judah, does not mean with the sons of Israel and with Judah, but with all who are in truths of doctrine and in the good of love to the Lord from the Lord. That such are meant by the sons of Israel and by Judah, in the Word, may be seen above (n. 433); it is evident that “the days come” means the Lord’s coming. That conjunction with the Lord would then take place by means of Divine Truth, internal and spiritual, is meant by these words, “This is the covenant which I will make with the house of Israel after those days; I will put my law in the midst of them, and upon their heart will I write it.” This signifies that they shall then receive Divine Truth interiorly in themselves. For spiritual Divine Truth is received by man interiorly, which was not the case with the sons of Israel and the Jews, who received it exteriorly. For when man receives Divine Truth within himself, that is to say, causes it to be of his love and thus of his life, then truth is known from truth itself, since the Lord flows in into His own truth with man, and teaches him. This is meant by these words, “They shall no more teach a man his companion, or a man his brother, saying, Know ye Jehovah, for they shall all know me, from the least even unto the greatest.” The conjunction itself thereby effected, which the new covenant signifies, is meant by “I will be to them for a God, and they shall be to me for a people.”

sRef Jer@32 @38 S17′ sRef Jer@32 @39 S17′ sRef Jer@32 @40 S17′ [17] In the same:

“They shall be to me for a people, and I will be to them for a God, and I will give to them one heart and one way, to fear me all their days, and I will make with them an eternal covenant, that I will not turn myself away from after them, that I may do them good; and I will put my fear into their heart, that they may not depart from before me” (xxxii. 38-40).

This also treats of the Lord, and of a new covenant with Him; and conjunction by means of it is meant by “I will be to them for a God, and they shall be to me for a people,” and is further described by the words, “I will give to them one heart and one way, to fear me all their days”; and by not turning Himself away from after them, and by putting His fear into their heart, that they may not depart from before Him. One heart and one way, to fear Me, signifies one will of good and one understanding of truth to worship the Lord. And as the conjunction is reciprocal, that is to say, of the Lord with them, and of them with the Lord, therefore it is said, that He will not turn away from after them, to do them good, and that they shall not depart from before Him. The signification of the eternal covenant, which He will enter into with them is therefore evident, namely, conjunction by means of spiritual Divine Truth, which when received, constitutes the life of man, and from which eternal conjunction results.

sRef Ezek@34 @24 S18′ sRef Ezek@34 @25 S18′ sRef Ezek@34 @23 S18′ [18] In Ezekiel:

“I will set up over them one shepherd who shall feed them, my servant David. I, Jehovah, will be to them for a God, and my servant David a prince in the midst of them. Then will I make with them a covenant of peace, I will cause the evil beast to cease, that they may dwell confidently in the wilderness, and sleep in the woods” (xxxiv. 23-25).

This is also said of the Lord. David, who shall feed them, and who shall be a prince in the midst of them, means the Lord as to Divine Truth, who is called a servant from serving. Conjunction with the Lord by means of Divine Truth is meant by the covenant which He will make with them; this is called a covenant of peace, because man through conjunction with the Lord is at peace, being freed from the infestation of evil and falsity from hell. Therefore it is also said, “I will cause the evil beast to cease, that they may dwell confidently in the wilderness, and sleep in the forests,” the evil beast meaning falsity and evil from hell, and to dwell confidently in the wilderness and to sleep in the forests signifying that they shall be everywhere safe from all infestation by evil and falsity.

sRef Ezek@37 @24 S19′ sRef Ezek@37 @26 S19′ sRef Ezek@37 @27 S19′ [19] In the same:

“My servant David shall be king over them, that they all may have one shepherd; and I will make with them a covenant of peace, it shall be a covenant of eternity with them; and I will place them, and multiply them; and I will set my sanctuary in the midst of them for ever, and my dwelling-place with them; and I will be to them for a God, and they shall be to me for a people” (xxxvii. 24. 26, 27).

Here also David means the Lord, for it is evident that David, will not come again to be their king and shepherd; but the Lord is called king from Divine Truth, for this is the royalty of the Lord, while Divine Good is His priesthood. The Lord is also called Shepherd, because He will feed them with Divine Truth, and by means of it lead to the good of love, and thus to Himself; and because conjunction is the result of this; it is said, “I will make with them a covenant of peace, a covenant of eternity.” It has been shown above what a covenant of peace signifies, and also that I will be to them for a God; and they shall be to Me for a people, means conjunction. The sanctuary which He shall set in the midst of them, and the dwelling-place which shall be with them, signify heaven and the church, which are called a sanctuary from the good of love and a dwelling-place from the truth of that good, for the Lord dwells in truths from good.

sRef Hos@2 @18 S20′ sRef Hos@2 @19 S20′ [20] In Hosea:

“In that day I will make for them a covenant with the wild beast of the field, with the birds of the heavens, and with the creeping things of the earth; the bow, and the sword, and the war, will I break from off the earth; and I will cause them to lie down securely; and I will betroth thee to me for ever” (ii. 18, 19).

This is said of the establishment of a new church by the Lord. That the Lord would not then make a covenant with the wild beast of the field, with the bird of the heavens, and with the creeping thing of the earth, is plain; therefore these things signify such things as pertain to man, the wild beast of the field signifying the affection for truth and good, the bird of the heavens, spiritual thought, and the creeping thing of the earth, the scientific (scientificum) pertaining to the natural man. The signification of the rest of this passage may be seen above (n. 650:34). It is therefore evident that the covenant which the Lord will make is a spiritual covenant, or a covenant by means of spiritual truth, and not a covenant by means of natural truth; the latter is the old covenant made with the sons of Israel, and the former the new covenant.

sRef Deut@9 @11 S21′ sRef Deut@9 @9 S21′ [21] Since the law, which was proclaimed by the Lord from Mount Sinai, signifies, in a comprehensive sense, the Word, therefore also the tables, on which that law was written, are called the tables of the covenant.

In Moses:

“I went up into the mount to receive the tables of stone, the tables of the covenant which Jehovah made with you; at the end of forty days and forty nights Jehovah gave to me two tables of stone, the tables of the covenant” (Deut. ix. 9, 11).

Those tables, that is, the law written upon them, mean the Divine Truth, through which there is conjunction with the Lord, and because of that conjunction they are called the tables of the covenant. And as all conjunction, just as is the case with a covenant, is effected on the one part and on the other part, that is, reciprocally by both parties, therefore there were two tables, and they were of stone; they were of stone because stone also signifies Divine Truth in ultimates, as may be seen in the Arcana Coelestia (n. 643, 3720, 6426, 8609, 10,376). For this reason, the ark, in which those tables were deposited, was called the ark of the covenant, and it was the holiest thing in worship with the sons of Israel, as shown in the preceding article.

sRef Lev@26 @15 S22′ sRef Lev@26 @3 S22′ sRef Lev@26 @9 S22′ [22] Thirdly – That the commandments, judgments, and statutes, given to the sons of Israel, were to them a covenant, because through these conjunction with the Lord was then effected, is evident from the following passages.

In Moses:

“If ye walk in my statutes, and observe my commandments, and do them, I will have respect unto you, and will make you fruitful, and multiply you, and I will confirm my covenant with you. But if ye reject my statutes, so as not to do all my commandments, while ye make my covenant void,” I will do contrary to you (Levit. xxvi. 3, 9, 15, and following verses).

The statutes and commandments that were to be observed and done are set forth in the preceding chapter, and the goods which they should enjoy if they kept those commandments and statutes; and afterwards the evils which would come upon them if they did not keep them are detailed in this chapter. But the goods which they were to enjoy were earthly and worldly goods, and so also were the evils, for the reason that they were earthly and natural men, and not celestial and spiritual. They therefore knew nothing of the goods which interiorly affect man, or of the evils which interiorly afflict him, nevertheless the external things which they were bound to observe were such as contained interiorly in themselves celestial and spiritual things, by means of which there is real conjunction with the Lord; and as these were perceived in heaven, therefore the externals which were to be observed by the sons of Israel are called a covenant. But what was the nature of the conjunction of the Lord with the sons of Israel by means of those things, may be seen in the Doctrine of the New Jerusalem (n. 248).

sRef Deut@29 @9 S23′ sRef Deut@29 @15 S23′ sRef Deut@29 @12 S23′ sRef Deut@29 @14 S23′ sRef Deut@29 @13 S23′ sRef Ex@34 @27 S23′ sRef Deut@29 @10 S23′ sRef Jer@50 @5 S23′ sRef 2Ki@23 @2 S23′ sRef 2Ki@23 @3 S23′ sRef 2Ki@23 @1 S23′ [23] Similar things are meant by covenant in the following passages.

In Moses:

“Jehovah said unto Moses, Write thou these words, because upon the mouth of these words have I made a covenant with thee and with Israel” (Exod. xxxiv. 27)

Again:

“Keep ye the words of this covenant, and do them, ye that stand here this day, your heads, your tribes, your moderators, and every man of Israel, to pass over into the covenant of Jehovah, and into his oath, which Jehovah God maketh with thee this day, that he may appoint thee this day for a people, and that he may be to thee for a God. Not with you only do I make this covenant, and oath, but also with every one who is not here with you this day” (Deut. xxix. 9, 10, 12-15).

And in the Second Book of Kings:

King Josiah “sent, and gathered unto him all the elders of Judah and Jerusalem; and the king went up to the house of Jehovah, and every man of Judah, and all the inhabitants of Jerusalem with him, likewise the priests and the prophets, and the whole people from small even to great, and he read in their ears all the words of the book of the covenant found in the house of Jehovah; and the king stood by a pillar, and made a covenant before Jehovah, to go after Jehovah, and to keep his precepts, and his testimonies, and his statutes, with all the heart and with all the soul, to establish all the words of this covenant written in this book; and all the people stood in the covenant” (xxiii. 1-3).

And in other places, as Jer. xxii. 8, 9; xxxiii. 20-22; l. 5; Ezek. xvi. 8; Malachi ii. 14; Psalm lxxviii. 37; l. 5, 16; ciii. 17, 18; cv. 8, 9; cvi, 45; cxi. 5, 9; Deut. xvii. 2; 1 Kings xix. 14. In all these passages the covenant is mentioned, and the external rites which the sons of Israel were to observe are signified by it.

sRef Gen@15 @11 S24′ sRef Deut@5 @2 S24′ sRef Gen@15 @10 S24′ sRef Gen@15 @13 S24′ sRef Gen@15 @14 S24′ sRef Gen@15 @5 S24′ sRef Gen@15 @15 S24′ sRef Gen@17 @21 S24′ sRef Gen@15 @12 S24′ sRef Gen@15 @16 S24′ sRef Deut@5 @3 S24′ sRef Gen@15 @6 S24′ sRef Gen@15 @7 S24′ sRef Gen@15 @8 S24′ sRef Gen@17 @2 S24′ sRef Gen@15 @18 S24′ sRef Gen@15 @17 S24′ sRef Gen@15 @9 S24′ [24] But as to the covenant which the Lord made with Abraham, Isaac, and Jacob, this was not the same as that made with the posterity of Jacob, but it was a covenant on the part of the Lord that their seed should be multiplied, and that the land of Canaan should be given to it; and on the part of Abraham, Isaac, and Jacob, that every male should be circumcised. That a different covenant was made with the posterity of Jacob, is clear in Moses:

“Jehovah God made with us a covenant in Horeb, not with our fathers did Jehovah God make this covenant, but with us” (Deut. v. 2, 3).

Concerning this covenant, it is written as follows in Moses:

“Jehovah brought” Abraham “forth abroad, and said, Look towards heaven, and number the stars; and he said to him, Thus shall thy seed be. And he said to him, Take to thee a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon; and he divided them in the midst, and he laid each part over against the other; and the birds he did not divide. And the sun went down, and there was a thick darkness; and lo! a furnace of smoke and a torch of fire passed between the pieces. In that day Jehovah made a covenant with Abraham, saying, To thy seed will I give this land, from the river of Egypt even to the great river Euphrates” (Gen. xv. 5-18).

And afterwards:

“I will give my covenant between me and thee, and I will multiply thee exceedingly; I, behold, my covenant is with thee, and thou shalt be for a father of a multitude of nations, and I will make thee exceeding fruitful; and I will give to thee, and to thy seed after thee, all the land of thy sojournings, all the land of Canaan, for an everlasting possession. This is my covenant which ye shall keep between me and you, and between thy seed after thee; every male shall be circumcised to you; he who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people, he hath made my covenant void; and my covenant will I set up with Isaac, whom Sarah shall bear to thee” (Gen, xvii. 1-21).

From these things the nature of the covenant entered into with Abraham is evident, namely, that his seed should be multiplied exceedingly, and, that the land of Canaan should be given to him for a possession. The commandments, judgments, and statutes which constituted the covenant are not mentioned; but still they are signified by the heifer, the she-goat, and the ram of three years old, and by the turtle dove and young pigeon, for these animals signify those things that pertain to the church, while the land of Canaan itself signifies the church. And because the Lord foresaw that the posterity of Abraham from Jacob would not keep the covenant, therefore a furnace of smoke and a torch of fire passing between the pieces appeared to Abraham; and the furnace of smoke signifies the dense falsity, and the torch of fire the direful evil, in which the posterity of Jacob would be. This is also confirmed in Jeremiah (xxxiii. 18-20). That Abraham divided the heifer, the she-goat, and the ram, and laid each part over against the other, was according to the form of covenants made between two parties. But these things maybe seen fully explained in the Arcana Coelestia (n. 1783-1862).

[25] The covenant was made by circumcision, because circumcision represented purification from the loves of self and of the world, which are corporeal and terrestrial loves, and the removal of them; therefore also circumcision was performed with a small stone knife, which signified truth of doctrine, by means of which all purification from evils and falsities, and their removal, is effected. But the details recorded in that chapter respecting this covenant are also explained in the Arcana Coelestia (n. 1987-2095; and respecting circumcision n. 2039 at the end, n. 2046 at the end, 2632, 2799, 4462, 7044, 8093). But because Abraham, Isaac, and Jacob, in the internal sense, mean the Lord, therefore their seed signify all who are of the church of the Lord, and this church is also meant by the land of Canaan which their seed was to inherit.

sRef Gen@6 @18 S26′ sRef Gen@6 @17 S26′ [26] There was also the covenant entered into with Noah, that men should no more perish by the waters of a flood, and that the bow should be in the cloud for a sign of that covenant (Gen. vi. 17, 18; ix. 9-17). That that covenant also involves the conjunction of the Lord through Divine Truth is evident from the explanation of the above words in the Arcana Coelestia (n. 659-675, and n. 1022-1059). That the bow in the cloud, or the rainbow there, signifies regeneration, which is effected by means of Divine Truth and by a life in agreement with it, and that therefore that bow was taken for a sign of the covenant, may also be seen in the same work (n. 1042).

sRef Ex@31 @16 S27′ [27] Fourthly – That, further, whatever conjoins is called a Covenant; as the sabbath, in Moses:

“The sons of Israel shall keep the sabbath in their generations, the covenant of an age” (Exod. xxxi. 16).

The sabbath was called the covenant of an age, because the sabbath, in the highest sense, signified the union of the Divine with the Human in the Lord, and, in the relative sense (sensu respectivo), the conjunction of the Lord with heaven and the church, and, in the universal sense, the conjunction of good and truth, and this conjunction is called the heavenly marriage. Therefore the rest on the sabbath day signified the state of that union, and of that conjunction, since by that state the Lord has peace and rest, and by it also there are peace and salvation in the heavens and on earth.

sRef Lev@2 @13 S28′ [28] That this is the signification of the sabbath, and of rest thereon, may be seen in the Arcana Coelestia (n. 8494, 8495, 8510, 10,356, 10,360, 10,367, 10,374, 10,668, 10,730). The salt in the sacrifices is called the salt of the covenant, also in Moses:

“Thou shalt not cause the salt of the covenant of thy God to cease upon thine offering, upon all thine offering thou shalt offer salt” (Levit. ii. 13).

The salt upon the offering is called the salt of the covenant, because salt signifies the desire of truth for good, by which means the two are conjoined. On this signification of salt, see the Arcana Coelestia (n. 9207).

sRef Mal@2 @14 S29′ [29] A wife is also called a wife of the covenant, in Malachi:

“Jehovah hath been a witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion, and the wife of thy covenant” (ii. 14).

A wife is here called the wife of a covenant, from conjunction with her husband, but wife here signifies the church, and a wife of youth the Ancient Church against which the Jewish Church is said to have dealt treacherously. And because these were both representative churches, and in this respect alike, and so were conjoined, therefore it is said, although she was thy companion and the wife of thy covenant.

sRef Job@5 @23 S30′ sRef Job@5 @22 S30′ [30] A covenant with the stones of the field is spoken of in Job, in these words:

“Thou shalt not be afraid of the wild beast of the field, for with the stones of the field is thy covenant, and the wild beast of the field shall be at peace with thee” (v. 22, 23).

A covenant with the stones of the field signifies conjunction with the truths of the church, for stones signify truths, – field, the church, and covenant, conjunction. The wild beast of the field signifies the love of falsity, of which wild beast “thou shalt not be afraid,” and which “shall be at peace,” when there is conjunction with the church through truths.

sRef Gen@9 @10 S31′ sRef Hos@2 @18 S31′ sRef Gen@9 @9 S31′ [31] Mention is also made of a covenant with wild beasts and birds in Hosea:

“In that day I will make for them a covenant with the wild beast of the field, with the bird of the heavens, and with the creeping thing of the earth” (ii. 18).

And in Moses:

“God said to Noah, Behold, I set up my covenant with you, and with every living soul which is with you, to the bird, to the beast, and to every wild beast of the earth with you, of all that go out of the ark as to every wild beast of the earth” (Gen. ix. 9, 10).

A covenant with beast, wild beast, bird, and creeping thing of the earth, signifies conjunction with such things in man as are signified by these; for beast signifies the affection for good, wild beast the affection for truth, bird, the thinking faculty, and the creeping thing of the earth, the Scientific, which lives from those affections.

sRef Isa@28 @18 S32′ sRef Isa@28 @15 S32′ [32] Mention is also made of a covenant with death, in Isaiah:

“Ye have said, We have made a covenant with death, and with hell we have made a vision; your covenant with death shall be abolished, and your vision with hell shall not stand” (xxviii. 15, 18).

To make a covenant with death signifies conjunction through falsity from hell, from which a man spiritually dies; to make a vision with hell signifies divination, as if prophetic, from hell. From these passages now quoted connectedly, it is evident that a covenant, where the Lord is treated of, signifies conjunction by means of Divine Truth. There is indeed a conjunction with Him by means of the good of love; but because the Lord flows in with man through good into truths, whereby man has affection for truth, and receives the good of the Lord in truths, from which he acknowledges, confesses, and adores the Lord, therefore the good of love conjoins by means of truth, comparatively as the heat of the sun, in the time of spring and summer, conjoins itself with the fructifications of the earth.

sRef Rev@11 @19 S0′ 702. And there were lightnings, voices, and thunders.- That this signifies that at that time, in the lower places where the evil are, there were conflicts and disturbances of thought, and reasonings from evils and falsities concerning goods and truths, is evident from the signification of lightnings, voices, and thunders, as denoting enlightenment, thoughts, and perceptions (concerning which see above, n. 273); and, in the opposite sense, as here, conflicts and disturbances of thought, and reasonings from evils and falsities concerning the goods and truths of the church (concerning which also see above, n. 498). In a strict sense, lightnings signify darkenings of the understanding, voices, reasonings, while thunderings signify conclusions of falsity from evil; and since, according to the state of the interiors of those with whom they are, there then arise conflicts and disturbances of affections and thoughts, and consequent reasonings from evils and falsities concerning the goods and truths of the church, therefore this is the signification of these words in their logical connection with what precedes. That the lightnings, voices, and thunders, as well as the earthquake and the great hail, were in the lower parts, is clear. For it was in the higher parts that the temple and the ark of the covenant in the temple were seen, which signify the manifestation of a new heaven where there is worship of the Lord, and a representation of Divine Truth through which conjunction takes place, as is evident from the explanations of the preceding particulars. That such things took place in the lower parts through influx out of the higher heavens has been already made clear. But since these things are such as not to fall into any one’s understanding except by living revelation, and consequent knowledge respecting the influx of higher things into lower things in the spiritual world, and because these things have been revealed to me, and thus made known, I will briefly explain this interior fact (arcanum).

[2] In the spiritual world – by which both the heavens and the hells are meant – the arrangement is such, that the heavens are like expanses one above the other, and under the heavens is the world of spirits, and under this are the hells, one below another. Influx from the Lord takes place according to this successive arrangement, thus through the inmost heaven into the middle, and through this into the ultimate, and from these in their order into the hells which lie beneath. The world of spirits is in the midst, and receives influx from both the heavens and the hells, each one there according to the state of his life.

[3] But this arrangement of the heavens and the hells underwent changes from one judgment to another, for the reason that the men who passed from the earths, of whom the heavens and the hells are constituted, were various in their affections, some being more or less spiritual or internal, and some more or less natural or external. And because the Lord does evil to none, but good to all, therefore He permitted those who had lived a moral and apparently spiritual life in externals from custom and habit in the world, however interiorly they were conjoined with hell, to form for themselves, in the world of spirits, a similitude of heaven in various places. And then the heavens above them, and the hells below them, were so arranged, that their interiors, through which they were conjoined with hell, might as far as possible be kept closed, while their exteriors, through which they were conjoined with the ultimate heaven, be kept open. And then it was provided that the higher heavens should not flow in immediately, for by such immediate influx their interiors, which were infernal, would be opened, and their exteriors, which were apparently spiritual, closed; for the influx of the higher heavens is into the interiors, which are the spirits’ own, and not into the exteriors, which are not really their own. But when such apparent heavens had increased to such an extent that the influx from the hells had begun to prevail over the influx from the heavens, and that consequently the ultimate heaven, which was conjoined with them, had begun to totter, then the Last Judgment was at hand, and by degrees a separation of the evil from the good in those new apparent heavens took place, and this by immediate influx from the higher heavens; and by such influx their interiors, which were infernal, were opened, and their exteriors, which were apparently spiritual, were closed, as stated above.

From these things it is now clear why the temple appeared and the ark in the temple, which signifies the Divine Truth, by which the higher heavens were enlightened, in order that from them influx might pass into the lower parts, where the evil had their abode. From this influx it resulted that, in the lower parts where the evil were, lightnings were seen, and voices and thunders heard. Also there was a great earthquake, and hail fell. The influx out of the heavens, that is, through the heavens from the Lord, is nothing else but an influx of the love of good and of affection for truth; but with the evil it is turned into such things as correspond to their evils, and to the falsities therefrom, or as correspond to their love of evil and affection for falsity. And because the conflicts and disturbances of thought, and reasonings from evils and falsities concerning the goods and truths of the church, in which they were, correspond to lightnings, voices, and thunders, therefore they are here signified by these. For the subject here treated of is the state of heaven, such as it was about to become immediately before the Last Judgment. The existence of conflicts and disturbances of thought, and of reasonings from evils and falsities concerning the goods and truths of the church with those who are interiorly evil, and appear outwardly good after their interiors have been opened and their exteriors closed, arises from the conflict of their interiors with their exteriors in the first state of separation. But as soon as the exteriors have been completely closed, and they are left to their own interiors, then the conflict ceases, for then they are entirely in the love of their own evil, and in the affection for their own falsity, and thus in the delight of their life; therefore they then cast themselves down into hell to their like, which takes place at the time of a last judgment.

sRef Rev@11 @19 S0′ 703. And an earthquake.- That this signifies changes of state as to the things of heaven and the church in such, is evident from the signification of an earthquake, as denoting a change of the state of the church (concerning which see above, n. 400). That in the spiritual world there are lands (terroe), hills, and mountains, and that these are shaken when the state of the church with them is changed into evil and falsity; and that these earthquakes are meant by the earthquakes spoken of in the Word, may also be seen above (n. 400, 499).

sRef Rev@11 @19 S0′ 704. And great hail.- That this signifies infernal falsity destroying the truths and goods of the church, is evident from the signification of hail, as denoting infernal falsity destroying the truths of the church (concerning which see above, n. 503), and because it is called great hail, and great is spoken of good, and much of truth (concerning which see above, n. 655, 696), therefore also great hail signifies infernal falsity destroying the goods of the church. Beside lightnings, thunders, and an earthquake, great hail also was seen, because in the spiritual world there are all the phenomena that are in the natural world, as mists, clouds, rain, snow, and hail, and these are indeed appearances, but real, arising from correspondences. For when the celestial and spiritual Divine things, that belong to the affections and the thoughts therefrom, thus to the good of love and the truth of that good, with the angels, descend into the next lower sphere, they put on forms like those of natural things, and are thus presented before the eyes in visible form; in this way correspondences are formed. The case is similar with lightnings and thunders, and hail. Hail is formed by the flowing down of Divine Truth where the evil are, who by reasonings draw false conclusions, and with these oppose truths and destroy them. For when the Divine Truth flows out of the heavens into the sphere encompassing the evil, which, formed from their evil affections and the falsities of their thoughts therefrom, appears like a mist (nimbus), then that influx is turned into various things, and into hail with those who think from evils and falsities in opposition to the goods and truths of heaven and of the church, and vehemently fight against them. The reason of this is, that their affections, and the thoughts therefrom, which are of falsity against truths, are void of all heavenly heat, and therefore the rain which then descends out of the heavens into the lower parts, congeals into snow or hail, and this hail destroys all the green and growing things that are round about them, and also their habitations, just as is said of the hail in Egypt. The hail destroys, because the things that are green and growing signify the truths of the church, and their habitations its goods, which such destroy in themselves. This takes place, as was said, from correspondence. The hail also appears congealed into stones larger or smaller according as the attacks made upon truths by falsities are stronger or milder; the larger stones are called, in the Word, hail-stones, because stones also signify falsities. From these things it is now evident why great hail signifies infernal falsity destroying the truths and goods of the church.

sRef Rev@12 @1 S0′ sRef Rev@12 @2 S0′ 705. CHAPTER XII.

1. AND a great sign was seen in heaven; a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.

2. And she being with child, cried out, travailing, and in pain to bring forth.

3. And there was seen another sign in heaven; and, behold, a great red dragon, having seven heads, and ten horns, and upon his heads seven diadems.

4. And his tail drew the third part of the stars of heaven, and cast them unto the earth; and the dragon stood before the woman who was about to bring forth, that when she had brought forth he might devour her child.

5. And she brought forth a male child, who is to tend all the nations with a rod of iron; and her child was caught up unto God and his throne.

6. And the woman fled into the wilderness, where she hath a place prepared by God, that there they may nourish her a thousand two hundred and sixty days.

7. And there was war in heaven; Michael and his angels fought with the dragon; and the dragon fought and his angels.

8. And they prevailed not; and their place was not found any more in heaven.

9. And that great dragon was cast out, that old serpent called the devil and Satan, which seduceth the whole world; he was cast out unto the earth, and his angels were cast out with him.

10. And I heard a great voice saying in heaven, Now is come the salvation and the power, and the kingdom of our God, and the authority of His Christ, because the accuser of our brethren is cast down, who accuseth them before God day and night.

11. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their life even unto death.

12. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to those that inhabit the earth and the sea, for the devil is come down unto you, having great anger, knowing that he hath but a short time.

13. And when the dragon saw that he was cast out to the earth, he persecuted the woman who brought forth the male child.

14. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, unto her place, where she is nourished a time, and times, and half a time, from the face of the serpent.

15. And the serpent cast out of his mouth, after the woman, water as a river, that he might cause her to be carried away by the river.

16. And the earth helped the woman; and the earth opened its mouth, and swallowed up the river, which the dragon cast out of his mouth.

17. And the dragon was wroth against the woman, and went away to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.

18. And I stood upon the sand of the sea.

EXPLANATION.

Verses 1, 2. And a great sign was seen in heaven; a woman encompassed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child, cried out, travailing, and in pain to bring forth.

“And a great sign was seen in heaven,” signifies Divine testification concerning the future church, and the reception of its doctrine, and as to those by whom it will be assaulted; “a woman encompassed with the sun,” signifies the church with those who are in love to the Lord, and thence in love towards the neighbour; “and the moon under her feet,” signifies faith with those who are in charity; [“and upon her head a crown of twelve stars,” signifies the wisdom and intelligence of those of that church through doctrinals and the knowledges of all things of truth and good from the Word.]* “And she being with child,” signifies doctrine in its birth from the good of celestial love; “cried out, travailing in birth, and in pain to bring forth,” signifies non-reception by those who are in the church, and the resistance of those who are in faith separated from charity.
* These words are omitted from the author’s MS. in this place, but occur in n. 709, we have, therefore, placed them here in brackets (Tr).

sRef Rev@12 @1 S0′ 706. And a great sign was seen in heaven.- That this signifies Divine testification concerning the future church, and the reception of its doctrine, and as to those by whom it will be assaulted, is evident from the signification of a great sign in heaven, as denoting Divine manifestation and testification. That this refers to the church, and the reception of its doctrine, and also assault upon it, is evident from what follows, for the woman means the church, her male child, doctrine, while the dragon and his angels, and afterwards the beasts, mean those who will assault the church and its doctrine. This vision is called a great sign, because a sign means Divine manifestation concerning things to come, also testification, here concerning the future church and its doctrine, and also concerning assault upon it by those who are meant by the dragon and the beasts. This is called a sign, because it manifests and testifies. The terms sign and miracle are frequently used in the Word, sign meaning that which points out, witnesses, and persuades in regard to the subject of inquiry; but miracle means that which arouses, strikes dumb and fills with amazement. Thus a sign moves the understanding and faith, and a miracle the will and its affection; for the will with its affection is what is aroused, stricken dumb and filled with amazement, while it is understanding and its faith that are persuaded by signs and testifications.

sRef Deut@4 @34 S2′ sRef Ps@78 @43 S2′ sRef Ps@105 @27 S2′ sRef Ex@7 @3 S2′ sRef Jer@32 @20 S2′ sRef Ps@78 @42 S2′ sRef Ps@135 @9 S2′ sRef Matt@24 @24 S2′ sRef Deut@6 @22 S2′ sRef Jer@32 @21 S2′ [2] That there is a difference between a sign and a miracle is evident from this fact, that although the Jews saw so many miracles performed by the Lord still they asked signs of Him; and also from this fact, that the prodigies wrought in Egypt and in the wilderness are sometimes called signs, sometimes miracles, and sometimes also both. And it is further evident from this, that in every part of the Word there is a marriage of truth and good, thus also of the understanding and will, for truth pertains to the understanding and good to the will, consequently signs there have reference to things pertaining to truth, thus to those of faith and the understanding, and miracles to things pertaining to good, thus to those of affection and the will. What is the specific meaning of signs and miracles, when both are mentioned in the Word, is now plain, as in the following passages.

In Moses:

“I will harden the heart of Pharaoh, that I may multiply my signs and my miracles in the land of Egypt” (Exod. vii. 3).

In the same:

“Jehovah gave signs and miracles great and evil upon Egypt, upon Pharaoh, and upon all his house” (Deut. vi. 22).

In the same:

Hath Jehovah “assayed to come and take to himself a nation out of the midst of a nation, by miracles, by signs, and by wonders” (Deut. iv. 34).

In David:

“They remembered not the day in which Jehovah set signs in Egypt, and prodigies in the field of Zoan” (Psalm lxxxviii. 42, 43).

In the same:

“They set among them the words of his signs and miracles in the land of Ham” (Psalm cv. 27).

In the same:

“He sent signs and miracles into the midst of thee, O Egypt, upon Pharaoh and all his servants” (Psalm cxxxv. 9).

In Jeremiah:

“Who hast set signs and miracles in the land of Egypt, and even to this day, both in Israel, and in men, and hast led thy people Israel out of the land of Egypt, by signs and by miracles” (xxxii. 20, 21).

From these passages it is clear that the prodigies wrought in Egypt, and afterwards among the sons of Israel, are called signs and miracles, signs because they testified and persuaded, and miracles because they aroused and filled [the people] with amazement; yet they agree, in this, that the things which arouse and fill [people] with amazement also testify and persuade, just as those things that arouse the will also persuade the understanding, or as those things that move the affection also by persuasion move the thought.

Similarly in the Evangelists:

In the consummation of the age “there shall arise false Christs and false prophets; they shall give great signs and miracles, and shall lead astray, if it be possible, even the elect” (Matt. xxiv. 24; Mark xiii. 22).

Here also great signs and miracles have a similar signification, namely, that they testify and persuade, and that they strike dumb and fill with amazement, from which strong persuasion will arise. Who those are that are meant by false Christs and false prophets, and by the elect, may be seen above (n. 624:5, 684:7).

sRef Deut@13 @1 S3′ sRef Deut@13 @2 S3′ sRef Deut@13 @3 S3′ [3] In Moses:

“If there shall arise in the midst of thee a prophet, or a dreamer of dreams, who shall give thee a sign or a miracle, and the sign or miracle come to pass which he spake unto thee, saying, Let us go unto other gods, thou shalt not obey” (Deut. xiii. 1-3).

Here a prophet, and a dreamer of dreams, also a sign and miracle are mentioned, because a sign refers to a prophet, and a miracle to a dreamer of dreams; for a prophet means one who teaches truths, and, in the abstract sense, the doctrine of truth, and a dreamer [of dreams] means one who stirs up (another) to do a thing, and, in the abstract sense, the act of stirring up, from which a thing is done; this also pertains to a miracle as the former does to a sign. For prophets were instructed by a living voice from the Lord, and dreamers by representatives arousing to action, which flowed into the affection of the dreamer, and from that into the sight of the thought; for when a man dreams, his natural understanding is laid asleep, and his spiritual sight which derives its all from the affection is opened. But in this passage, the sight which derives its all from an evil affection is meant, for it is spoken of the prophets who teach falsities and who dream vain things, for by other gods are meant the falsities and vain things that such heard and saw.

sRef Ex@4 @9 S4′ sRef Ex@4 @8 S4′ [4] That signs signify testifications, which point out and persuade to the belief that a thing is so, is evident from the following passages.

In Moses:

“If they will not believe thee, nor hear the voice of the first sign, yet they will believe the voice of the latter sign; and if they will not believe these two signs, nor hear thy voice, thou shalt take of the waters of the river, and they shall become blood” (Exod. iv. 8, 9).

This is said of the miracles wrought by Moses, when the Lord appeared to him in the bush, which are called signs, because they were to testify and persuade them to believe that Moses was sent to lead them out of Egypt. It is therefore three times said “that they may believe,” and also “that they may hear his voice.”

sRef Num@14 @11 S5′ sRef Num@14 @22 S5′ sRef Num@14 @23 S5′ [5] In the same:

“Jehovah said unto Moses, How long will this people not believe in me, for all the signs which I have done in the midst of them; none of the men who have seen my glory, and the signs which I did in Egypt and in the wilderness, shall see the land” (Numb. xiv. 11, 22, 23).

Similarly here likewise miracles are called signs, because mention is made of believing; for, as has been said, miracles are called signs because they persuade and induce faith; and as signs did not induce faith, with those who, by reason of fear, were not willing to enter into the land of Canaan, therefore it is said concerning them that they should not see the land. Similar things are signified by signs in Exod. xiv. 17; and x. 1, 2.

sRef Matt@12 @39 S6′ sRef Matt@12 @38 S6′ sRef Matt@12 @40 S6′ [6] In the Evangelists:

The Scribes and Pharisees said, “Master, we desire to see from thee a sign; and he answering, said, An evil and adulterous generation seeketh a sign, but no sign shall be given to it but the sign of Jonah the prophet; as Jonah was in the belly of the whale (cetus) three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights” (Matt. xii. 38-40; Luke xi. 16, 29, 30).

That a sign here means testification that they would be persuaded and believe that the Lord was the Messiah and the Son of God who was to come, is plain; for the miracles which the Lord wrought in great numbers, and which they saw, were no signs to them, because miracles, as said above, are signs only to the good. Jonah was in the belly of the whale (cetus) three days and three nights, and this was taken for a sign, because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, three days and three nights signifying completeness.

sRef Matt@16 @1 S7′ sRef Matt@16 @3 S7′ sRef Matt@16 @4 S7′ sRef Matt@16 @2 S7′ [7] In Matthew:

The Pharisees and the Sadducees, tempting, asked Jesus “to show them a sign from the heavens. He answering, said, When it is evening, ye say, it will be fair weather, for the heaven is red; and in the morning, it will be tempestuous to-day, for the heaven is red and gloomy. Ye hypocrites, ye know how to discern the face of the heaven, but ye cannot the signs of the times. An evil and adulterous nation requireth a sign, but no sign shall be given to it, but the sign of the prophet Jonah” (xvi. 1-4).

The sign which they asked from heaven here also means testification, that they would be persuaded and believe that the Lord was the Son of God, although miracles were performed, which they did not call signs. The Lord at that time spoke of evening and morning, because “evening and morning” signifies the Lord’s coming; here it means, when the church with the Jews was devastated, for then they had “fair weather,” because they knew not the Lord, and lived securely in falsities from evil; this is the evening. But when they knew Him, and, because of falsities from evils in which they were, denied and assaulted Him, then this state is signified by the morning when it is tempestuous. This is why the Lord said, “Ye hypocrites, ye know how to discern the face of the heaven, but the signs of the times ye cannot,” that is, the Lord’s coming; because they were an evil and adulterous nation, that is, one that adulterated the Word, therefore He said that a sign should not be given them.

sRef Mark@8 @12 S8′ sRef Mark@8 @11 S8′ [8] So again in Mark:

“The Pharisees began to dispute with ‘Jesus,’ seeking of him a sign from heaven; and he, sighing in his spirit, said, Why doth this generation seek after a sign? Verily, I say unto you, A sign shall not be given unto this generation” (viii. 11, 12).

That here a sign signifies testification, from which they might plainly know, acknowledge, and believe that the Lord was the Messiah and the Son of God whom they expected through the predictions in the prophets, is evident from the fact that Jesus sighed in spirit, and said, “Why doth this generation seek after a sign? Verily, I say unto you, A sign shall not be given unto this generation.” The reason of this was, that if it had been plainly revealed or told them from heaven, and if so persuaded they had acknowledged and believed, nevertheless they would have afterwards rejected it, and to reject after acknowledgment and faith is to profane, and the lot of profaners in hell is the worst of all.

sRef John@12 @40 S9′ [9] That for this reason plain testification was not given them from heaven, is clear from these words in John:

“He hath blinded their eyes and hardened their hearts, lest they should see with their eyes and understand with their heart, and should turn themselves, and I should heal them” (xii. 40).

To turn themselves and be healed means here to profane, as is the case when truths and goods are acknowledged, especially when the Lord is acknowledged, and afterwards denied; this would have been the case if the Jews had turned themselves and been healed in consequence of a sign. To see with the eyes and understand with the heart signifies to receive in the understanding and will, or in faith and love. From this it is plain that a sign signifies unmistakeable testification. Concerning the lot of profaners, see the Doctrine of the New Jerusalem (n. 172).

sRef John@6 @32 S10′ sRef John@6 @31 S10′ sRef John@6 @30 S10′ sRef John@6 @33 S10′ [10] In John:

The disciples said unto Jesus, “What sign doest thou, that we may see and believe thee? what workest thou? Our fathers did eat manna in the wilderness, as it is written, He gave them bread out of heaven to eat. Jesus said unto them, Verily, verily, I say unto you, Moses did not give you bread from heaven; but my Father giveth you the true bread from heaven; for the bread of God is he who cometh down from heaven and giveth life to the world” (vi. 30-33).

Here also the disciples desired a sign; that this signifies testification that they might believe, is clear from their saying, “That we may see and believe, what workest thou?” They then spoke of manna, and the Lord answered concerning bread from heaven, because bread signifies all the good and truth that nourishes the soul, and, in the highest sense, the Lord Himself, from whom are everything of doctrine and everything of spiritual nourishment, by means of which He testified that they might see and believe. Nevertheless testification, which is a sign from heaven, was given to the three disciples, Peter, James, and John, as is evident from the transfiguration of the Lord, for then they saw His glory, and also heard a voice out of heaven, saying, “This is my beloved Son, hear ye him” (Mark ix. 7; Luke ix. 35; Matt. xvii. 5).

sRef John@2 @19 S11′ sRef John@2 @18 S11′ sRef John@2 @16 S11′ [11] In John:

When Jesus cast out of the temple them that sold therein, the Jews said, “What sign showest thou, that thou doest these things? Jesus answered, and said to them, destroy this temple, yet in three days I will raise it up” (ii. 16, 18, 19).

That here to show a sign signifies to testify by something wonderful, or by a voice from heaven, is plain. But because such testification would have condemned rather than saved them, as has been said just above, therefore He answered them concerning the temple – by which He meant His body – that this should be dissolved (solveretur), that is, should die, and rise again glorified on the third day. This also is what the Lord meant by the sign of Jonah in the belly of the whale (cetus) three days and three nights. That the temple in the highest sense signifies the Lord’s body, may be seen in John (ii. 21).

sRef Luke@2 @11 S12′ sRef Luke@2 @12 S12′ sRef Luke@2 @16 S12′ [12] In Luke:

“The angel said to the shepherds, There is born to you this day, in the city of David, a Saviour who is Christ the Lord; and this is the sign unto you, ye shall find a babe wrapped in swaddling clothes, lying in a manger” (ii. 11, 12, 16).

Since a sign meant testification that they might believe that the Saviour of the world was born, it is therefore said that they should find Him lying in a manger, wrapped in swaddling clothes; but that this was a testification no one can know until it is known what is meant by a manger, and by swaddling clothes. A manger means doctrine of truth from the Word, because horses signify the understanding of the Word, as is evident from what has been shown above (n. 355, 364), and in the small work concerning the White Horse (n. 2-4); thus a manger where horses are fed signifies doctrine of truth from the Word. It is said also, in the seventh verse of the same chapter, that this was done because there was no place in the inn, an inn signifying a place of instruction. This is also the signification of inn in Luke x. 34, xxii. 11; Mark xiv. 14; and elsewhere. And this was the case with the Jews, who were then in mere falsities, through adulteration of the Word. This therefore is what is signified by there being no place in the inn. For if it had pleased the Lord, He might have been born in the most splendid palace, and been laid in a bed adorned with precious stones, but this would have been among such as were in no doctrine of truth, and there would have been no heavenly representation. He is also said to have been wrapped in swaddling clothes, because swaddling clothes signify primary truths, which are truths of innocence, and also truths of Divine Love; for nakedness when said in reference to a babe, signifies the deprivation of truth. From this it is evident why it was said by the angels, “This is the sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger.”

sRef Matt@24 @3 S13′ sRef Matt@24 @30 S13′ sRef Luke@21 @25 S13′ sRef Luke@21 @11 S13′ [13] In the Evangelists: the disciples said to Jesus,

“What shall be the sign of thy coming, and of the consummation of the age?” (Matt. xxiv. 3; Mark xiii. 4; Luke xxi. 7.)

The coming of the Lord and the consummation of the age signify the beginning of a new church and the end of the former church; the coming of the Lord, the beginning of a new church; and the consummation of the age, the end of the old church. Therefore in those chapters the Lord instructs His disciples concerning the successive vastation of the former church, and the establishment of a new church at its end. But He instructs and teaches them by pure correspondences, which cannot be unfolded and made known except by means of the spiritual sense; and because the Lord spoke by correspondences, therefore these were all signs, and thus testifications. They are also called signs by the Lord, in Luke:

“There shall also be terrors and great signs from heaven; there shall be signs in the sun, the moon, and the stars, and upon the earth distress of nations in hopelessness, the sea and the waves roaring” (xxi. 11, 25).

In Matthew:

“And then shall appear the sign of the Son of man; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and glory” (xxiv. 30).

The signification of these and the other particulars contained in the same chapter, in the spiritual sense, has been explained in the Arcana Coelestia; and the signification of the appearance of the sign of the Son of man in the clouds of heaven has been shown in Heaven and Hell (n. 1); further explanation is therefore unnecessary.

sRef Mark@16 @17 S14′ sRef Mark@16 @18 S14′ sRef Mark@16 @20 S14′ [14] In Mark: Jesus said unto the disciples,

“These signs shall follow them that believe: in my name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall be restored. And they went forth and preached everywhere, the Lord working with them by signs following” (xvi. 17, 18, 20).

Although these were miracles, yet they are called signs, because they testified of the Divine power of the Lord who performed them; therefore it is said, the Lord working with them by these signs. If these had been performed by the evil they would have been called miracles, for with them such things cause only amazement, and make an impression on the mind, and yet produce no conviction; but it is otherwise, with the good, for with them, these same things are testifications which induce belief, they are therefore also called signs, and it is said “these signs shall follow them that believe.” But how these signs could produce conviction, shall also be briefly stated. Those miraculous signs – that they should cast out demons, speak with new tongues, take up serpents, that if they drank any deadly thing it should not hurt them, and that the sick should be restored by the laying on of hands – were spiritual in their essence and origin, from which these flowed forth and came forth as effects; for they were correspondences, which derive their all from the spiritual world by influx from the Lord. For example, that they should cast out demons in the name of the Lord, derived its effect from this circumstance, that the name of the Lord spiritually understood means everything of doctrine out of the Word from the Lord, and that demons are falsities of every kind; and these are thus cast out, that is, removed by means of doctrine out of the Word from the Lord. That they should speak with new tongues, derived its effect from this, that new tongues signify doctrinals for the new church; they should take up serpents because serpents signify the hells as to wickedness (malitia), and thus they would be safe from its infestation. They should not be hurt if they drank a deadly thing, denotes that the wickedness (malitia) of the hells should not infect them. That the sick should be restored by the laying on of hands means through communication and conjunction with heaven, thus with the Lord, to be restored to health from spiritual diseases, which are called iniquities and sins; the laying on of the disciples’ hands, corresponding to communication and conjunction with the Lord, thus to the removal of iniquities by His Divine power.

sRef Isa@7 @14 S15′ sRef Isa@7 @10 S15′ sRef Isa@7 @11 S15′ [15] In Isaiah:

Jehovah said unto Ahaz, “Ask thee a sign of Jehovah; direct [it] into the deep, or lift [it] up above; the Lord giveth you a sign; behold, a virgin shall conceive and bring forth a son, and shall call his name God with us” (vii. 11, 14).

These things were said to Ahaz, king of Judah, because the king of Syria and the king of Israel made war against him, even unto Jerusalem, on whose side also was the tribe of Ephraim; but still they did not prevail, for the reason that the king of Syria here represented the External or Natural of the church, the king of Israel its Internal or Spiritual, and Ephraim the Intellectual; here, however, those three, namely, the Natural, the Spiritual, and the Intellectual perverted, and these wished to attack the doctrine of truth, signified by the king of Judah and by Jerusalem, therefore they did not succeed. But in order that Ahaz might be assured that their attempt would be vain, he was told to ask a sign, that is, a testification that he might be assured, and the choice was given him, whether it should be from heaven or from hell; this was signified by “direct [it] into the deep, or lift [it] up above”; for the king was evil. But because Jerusalem, which signifies the doctrine of truth from the Word, was not to be destroyed by such before the Lord’s coming, therefore a miraculous sign was given to him testifying concerning that subject, namely, that “a virgin shall conceive and bring forth a son, whose name shall be God with us.” That this church would subsequently be destroyed, is shown further on in that chapter.

sRef Isa@38 @8 S16′ sRef Isa@38 @6 S16′ sRef Isa@38 @7 S16′ [16] In the same:

“This shall be a sign to thee from with Jehovah, behold, I will bring back the shadow of the steps* which is gone down on the steps of Ahaz before the sun, ten steps backward, that the sun may return ten steps on the steps which it has gone down” (xxxviii. 7, 8).

This sign was given to king Hezekiah as a testification that the Lord would defend him and Jerusalem from the king of Assyria – as said in verse 6 of that chapter, – that king signifying the perverted Rational destroying all things of the church; therefore this sign similarly represented a new church, to be established by the Lord, but here, that the time would be extended beyond that which was told to Ahaz just above. Bringing back the shadow that had gone down on the steps of Ahaz before the sun, signifies holding back the time when it should take place, the steps of Ahaz signifying time, here until the Lord’s coming, and the shadow signifying the progression of time from the rising to the setting. Its being brought back ten steps signifies the extension of the time as yet for several years, ten signifying several, and the sun which should go back signifying the Lord’s coming. But this shall be further illustrated. The Lord’s coming took place when the Jewish church was at an end, that is, when there was no good and truth left in it. This is meant by the words, when iniquity was consummated, and also by the fulness of times, in which the Lord was to come. The entire period of the duration of the Jewish church was represented by the steps of Ahaz, its beginning by the first step there, which is when the sun is in its rising, and its end by the last step in its setting. It is therefore plain that by the bringing back of the shadow from the setting towards the rising, means the extension of that time. This would take place on the steps of Ahaz, because Ahaz was a wicked king, and profaned the holy things of the church, therefore, if his successors had acted in a similar manner, the end of that church would have come quickly, but as Hezekiah was an upright king the time was extended; for on that account the iniquity of that nation was not so soon to arrive at its consummation, that is, its end.

sRef Isa@37 @30 S17′ [17] In the same:

Say ye unto the king Hezekiah, “This shall be a sign to thee, in this year ye shall eat that which springeth up of itself, and in the second year that which further groweth; but in the third year sow ye, reap, and plant vineyards, and eat the fruit thereof” (Isaiah xxxvii. 30).

This was said to king Hezekiah, when Sennacherib, king of Assyria, made war against him, and spoke proudly of himself, and insolently of God and of Israel; and in consequence one hundred and eighty-five thousand were smitten in his camp, and he himself was slain by his sons. This was done, because Assyria signifies the Rational, and the king of Assyria the same, while Judea signifies the Celestial of the church, and its king the Spiritual; but here the king of Assyria signifies the perverted Rational, which destroys by false reasonings all the celestial and spiritual things of the church, which are its goods and truths. And because by Judea and its king are signified the Celestial and Spiritual of the church which will be from the Lord when He comes into the world, therefore these things are said, which describe the regeneration of those who will be of that church. Consequently the sign, that they should eat in the first year that which springeth up of itself, signifies the celestial good which the Lord will implant in them; that which further groweth in the second year, signifies the truth of that good which shall come from it. To sow, to reap, to plant vineyards, and to eat the fruit of them, signify all the goods and truths which flow forth therefrom; to sow and reap, signifies the implantation of good and its reception; to plant vineyards, the implantation of truth and its reception. To eat the fruit of them, signifies the enjoyment which the regenerate man has of goods and of the things therefrom that give satisfaction. These things are called a sign, because they are testifications concerning the celestial church with those who are meant in the spiritual sense by Judah, whose regeneration is effected from the Lord by means of the implantation of celestial good, afterwards by means of the implantation of spiritual good, which in its essence is the truth of celestial good, and, lastly, by multiplication and fructification in the natural man.

sRef Isa@45 @13 S18′ sRef Isa@45 @11 S18′ [18] In the same:

“Thus said Jehovah, the Holy One of Israel, and his Former; they asked of me signs concerning my sons, and concerning the work of my hands they command me; I have raised him up in justice, and I will make straight all his ways. He shall build my city and let go my captivity, not for price, or for reward” (Isaiah xlv. 11, 13).

This also treats of the Lord’s coming, and of the establishment of a church by Him. The Lord is meant by Jehovah, the Holy One of Israel, and His Former. He is called the Holy One of Israel from Divine Truth, and His Former from the establishment of a church by its means, and Israel denotes the church; therefore His sons, concerning whom they asked signs, mean those who are in truths from the Lord, while the work of His hands means their formation and the establishment of the church among them. I have raised Him up in justice, and all His ways will I make straight, signifies that Divine Good and Divine Truth are His; for justice, in the Word, is used in reference to good, and ways signify truths, leading, in this case, Divine truths, because they are spoken of the Lord. He shall build my city, and let go my captivity, signifies that He will restore the doctrine of truth, and liberate those who are in falsities from ignorance, a city signifying the doctrine of truth, and captivity the falsities of ignorance in which the nations were, and through which they were in spiritual captivity. Not for price, or for reward, signifies freely given from Divine Love.

sRef Ezek@4 @3 S19′ sRef Isa@41 @23 S19′ sRef Isa@41 @22 S19′ [19] In the same:

“Let them relate to you the things which shall happen, declare ye those former things, that we may set our heart, and may know the latter end of them; or cause us to hear things to come, declare to us a sign for the future, that we may know that ye are gods” (Isaiah xli. 22, 23).

That to tell things past and to come belongs to the Lord alone, and not to any man or spirit, is expressed by “declare a sign for the future, that we may know that ye are gods”; this concludes that which precedes, therefore to declare a sign is to testify by persuading to believe.

In Ezekiel:

“Take to thee a pan of iron, and set it for a wall of iron between thee and the city, and thou shalt set thy faces against it, that it may be for a siege, and thou shalt lay siege to it; this shall be a sign to the house of Israel” (iv. 3).

[20] These and the rest of the things in this chapter are representative of the state of the church with the Jewish nation, signifying that they had no truth that was not falsified and adulterated, which in itself is falsity. Such truth is signified by the pan of iron which he was to set for a wall between himself and the city; and because this is hard, like iron, excluding and not admitting any genuine truth, it is said, “that it may be for a siege, and thou shalt lay siege to it.” That this sign should be a witness concerning the church as being such is signified by”this shall be a sign to the house of Israel,” a sign denoting testification, and the house of Israel the church.

sRef Ps@74 @9 S21′ sRef Ps@74 @4 S21′ sRef Ps@74 @3 S21′ [21] In David:

“The enemy hath destroyed all things in the sanctuary; the enemies roared in the midst of thy feast; they have set their signs for signs. We see not our signs; there is no more a prophet” (Psalm lxxiv. 3, 4, 9).

The enemy hath destroyed all things in the sanctuary, signifies that evil has destroyed the holy things of the church; the enemies have roared in the midst of thy feast, signifies that falsities have destroyed all things of worship; they have set their signs for signs, signifies that they have testified and persuaded by every means. We see not our signs, signifies that no testifications of truth were accepted in the church; there is no more a prophet,signifies no doctrine of truth.

sRef Ps@86 @17 S22′ [22] In the same:

Jehovah, “make me a sign for good, that they that hate me may see and be ashamed, that thou, Jehovah, hast helped me, and consoled me” (Psalm lxxxvi. 17).

To make a sign for good, signifies testification that Jehovah will help and console him, as is said afterwards, for this is the good for which Jehovah makes a sign; because a sign is testification of this, therefore it is said, “that they that hate me may see and be ashamed.”

sRef Ps@65 @8 S23′ sRef Ps@65 @6 S23′ sRef Ps@65 @7 S23′ [23] In the same:

God, “who setteth fast the mountains by his strength, is girded with power; who maketh the tumult of the seas to cease, the tumult of the waves thereof and the noise of the peoples, that the inhabitants of the uttermost parts may fear because of thy signs” (Psalm lxv. 6-8).

Thus is described the Lord’s Divine Power through testifications that induce belief. But testifications that are signs, are not His setting fast the mountains, making the tumult of the seas and of the waves thereof to cease, and the noise of the peoples, for these are not such signs as convince those who ascribe all things to nature, but the signs that testify to the Lord’s Divine Power are those meant in the spiritual sense, in which sense heaven and the church are treated of. For in that sense the mountains which God setteth fast by His strength mean the higher heavens, because the angels of those heavens dwell upon mountains; and in the abstract sense, love to the Lord and charity towards the neighbour are meant; these are what the Lord girds with power, setteth fast by His strength, that is He causes them to subsist for ever. That mountains have such a signification, may be seen above (n. 405). The tumult of the seas and the tumult of the waves, mean the disputations and reasonings of those who are beneath the heavens, and who are natural and sensual. That seas signify the things of the natural man, thus those who are natural, and that therefore their tumults and waves signify their disputations and reasonings, may also be seen above (n. 342). The noise of the peoples means contradictions from falsities, for peoples signify those who are in truths, and, in the opposite sense, those who are in falsities, as may be seen above (n. 175, 331, 625). That the inhabitants of the uttermost parts may fear because of Thy signs, signifies holy worship from faith concerning the Divine Power with those who are in the ultimates of heaven and of the church. That to fear denotes to worship the Lord from charity and faith, may be seen above (n. 696); and that the inhabitants of the uttermost parts denote those who are in the ultimates of heaven and of the church, and are in the faith of charity there, is evident from this, that the uttermost parts are the ultimates of heaven and of the church. From these things it is evident that signs here signify testifications concerning the Lord’s Divine Power.

sRef Jer@44 @30 S24′ sRef Jer@44 @29 S24′ [24] In Jeremiah:

“This shall be a sign unto you, that I will visit upon you in this place, that ye may know that my words shall stand upon you for evil; behold, I give the king of Egypt into the hand of his enemies, and into the hand of them that seek his soul” (xliv. 29, 30).

This treats of those of the church who have become natural, meant by those who sojourned in Egypt, and returned therefrom. That such would be destroyed by evils and falsities is meant by, He will give the king of Egypt into the hand of his enemies, and into the hand of them that seek his soul, enemies there denoting those who are in evils, and them that seek the soul, those who are in falsities, thus, in an abstract sense, evils and falsities. That Egypt means the natural man may be seen above (n. 654). This is called a sign, because it is a testification that this will come to pass. Therefore it is said, that ye may know that My words shall stand upon you for evil.

sRef Judg@6 @21 S25′ sRef 1Sam@2 @34 S25′ sRef Judg@6 @17 S25′ sRef Isa@38 @22 S25′ sRef 1Sam@14 @10 S25′ [25] That a sign means testification concerning the certainty of a thing, is evident also from the following passages.

In Isaiah:

“Hezekiah said, What is the sign that I shall go up into the house of Jehovah?” (xxxviii. 22).

In the book of Judges:

Gideon said unto the angel of Jehovah, “Show me a sign that thou art he who speaketh to me;” and the sign was this, when he touched with the staff the flesh and unleavened cakes, which Gideon offered, a fire went up out of the rock, and consumed them (vi. 17, 21).

In the First Book of Samuel:

“This shall be a sign unto thee, which shall come upon thy two sons; in one day they shall both die” (ii. 34).

In the same book:

“If the Philistines say, Come up unto us, then will we go up, because Jehovah hath given them into our hand; this shall be the sign unto us” (xiv. 10).

Almost similar things are signified by the “Signs of the covenant” (Gen. ix. 13; xvii. 11; Ezek. xx. 12, 20; and elsewhere), namely, testifications concerning conjunction. Testifications are also signified by the signs performed by the evil which appeared like miracles, in the following passages.

sRef Jer@51 @12 S26′ sRef Jer@50 @2 S26′ sRef Jer@10 @2 S26′ sRef Isa@44 @25 S26′ sRef Rev@19 @20 S26′ sRef Rev@16 @14 S26′ sRef Jer@10 @3 S26′ sRef Jer@31 @21 S26′ sRef Rev@13 @14 S26′ sRef Jer@51 @27 S26′ sRef Rev@13 @13 S26′ [26] In Isaiah:

Jehovah “rendereth vain the signs of the liars, he rendereth the diviners insane, turning the wise men backward, and maketh their knowledge foolish” (xliv. 25).

In Jeremiah:

“Jehovah hath said, Learn not the way of the nations, and be not dismayed at the signs of the heavens; for the nations are dismayed at them; the statutes of the nations are vanity” (x. 2, 3).

In the Apocalypse:

The beast coming up out of the earth “made great signs, so that he even maketh fire to come down from heaven unto the earth before men, and seduceth them that worship upon the earth, on account of the signs which were given him to do” (xiii. 13,14).

Again:

“They are the spirits of demons, making signs to go forth unto the kings of the earth, to gather them together to the war of that great day” (xvi. 14).

And again:

“The beast was taken, and with him the false prophet, who made signs before them, by which he seduced them that had received the mark of the beast” (xix. 20).

But what is meant by signs upon the hand and in the forehead, may be seen above (n. 427). Moreover, the signs which were set upon the mountains to gather the people together to war, to battle, and so on, signified indications to perform the things commanded.

As in Isaiah:

“It shall be in that day the nations shall seek the root of Jesse, which standeth for a sign of the peoples, and his rest shall be glory. When he shall lift up a sign to the nations, and shall gather together the outcasts of Israel and the dispersed of Judah from the four winds of the earth” (xi. 10-12).

In Jeremiah:

“Set thee up signs, make thee pillars, set thy heart to the highway, the way thou goest” (xxxi. 21).

In the same:

“Announce among the nations, and cause it to be heard, and lift up a sign, Babel is taken” (l. 2).

In the same:

“Against the walls of Babel lift up a sign, keep custody, appoint guards; lift up a sign in the land, sound the trumpet among the nations” (li. 12, 17);

and elsewhere, especially in the historical parts of the Word. From all that has been quoted from the Word, it is evident that a great sign seen in heaven signifies Divine manifestation and testification, as also in the third verse of this chapter, and afterwards in chap. xv. 1.
* Heb. ; Latin, gradus.

sRef Rev@12 @1 S0′ 707. A woman encompassed with the sun.- That this signifies the church with those who are in love to the Lord, and thence in love towards the neighbour, is evident from the signification of woman, as denoting the spiritual affection for truth, from which the church is a church, consequently also the church in regard to that affection (concerning which see above, n. 555) – it follows that this means a new church to be established by the Lord at the end of the present church in the Christian world; and from the signification of the sun, as meaning the Lord as to Divine Love, thus also love to the Lord from the Lord (concerning which also see above, n. 401, 412); and from the signification of being encompassed, as denoting to live from it; for the life of the love of every one, not only that of a man but also that of a spirit and of an angel, forms a sphere about them, from which they are perceived, as to their quality, even afar off. Also by means of that sphere consociations and conjunctions are effected in the heavens, and also in the hells. And because the subject here treated of is the church, which is in love to the Lord from the Lord, and because that church is meant by the woman, and that love by the sun, therefore the woman encompassed with the sun signifies the church with those who are in love to the Lord from the Lord. We have also said “and thence in love towards their neighbour,” because love towards the neighbour is derived from love to the Lord, as what is posterior from its prior, or what is exterior from its interior, in a word, as an effect from its efficient cause. For love to the Lord is to love and will those things that are from the Lord, consequently those things which the Lord has commanded in the Word; and love towards the neighbour is to act from that will, thus it consists in the performance of uses, which are effects. That the woman signifies a new church, which is to be established by the Lord, at the end of that which exists in the Christian world, is evident from what follows in this chapter, namely, that she brought forth a male child, which the dragon wished to devour, and which was caught up unto God, and that the woman fled into a wilderness, and that there also the dragon wished to destroy her. For from what follows it will be evident that the male child means the truth of the doctrine of that church, and the dragon those who are opposed to the truths of that doctrine. That the church (here meant by the woman) is the same church as the New Jerusalem, which is described in chap. xxi., and in verse 9 there, is called the bride, the Lamb’s wife, will be seen in the explanation of that chapter.

sRef Rev@12 @1 S0′ 708. And the moon under her feet.- That this signifies faith with those who are natural and in charity, is plain from the signification of the moon, as denoting faith in which there is charity, of which we shall speak presently; and from the signification of feet as meaning things natural, of which see above (n. 69, 600:1, 632), – here, therefore, those who are natural, because it is said of the woman, who signifies the church, and the sun with which she was encompassed signifies love to the Lord from the Lord and love towards the neighbour, as shown in the preceding article. The woman encompassed with the sun therefore signifies the church with those who are celestial and thence spiritual, and the moon under her feet signifies the church with those who are natural and sensual, and at the same time in the faith of charity; for the goods and thus the truths of heaven and the church have an orderly succession, like the head, the body, and the feet in man. In the head of the Grand Man (Maximus Homo), which is heaven, are those who are in love to the Lord from the Lord, and these are called celestial; but in the body, from the breast even to the loins of that Grand Man, which is heaven, are those who are in love towards the neighbour, and they are called spiritual. But in the feet of the Grand Man, which is heaven, are those who are in the faith of charity obscurely, and these are called natural.

[2] But in order that this may be clearly apprehended, it must be understood that there are two kingdoms into which the heavens are divided, one called the celestial, and the other the spiritual; also that there are three heavens, the highest called the celestial, the middle called the spiritual, and the lowest the celestial-spiritual-natural.

But besides these divisions of the heavens, there is also the further distinction that there are those who receive light, that is, intelligence, from the Lord as a sun, and those who receive light and intelligence from the Lord as a moon. Those who receive the light of intelligence from the Lord as a sun, are those in whom the Intellectual and its Rational have been opened, and who have thence thought rationally concerning things that should be believed from a spiritual affection for truth. But those who receive light from the Lord as a moon, are those in whom the Intellectual and Rational have not been interiorly opened, but only the natural, and who in consequence have thought from the memory about what should be believed; and to think of those things from the memory is to think only about such things as have been heard from a master or preacher, which are called truths, and are also believed to be truths, although they may be falsities, for they are not seen from any further ground. If such had been in the faith of charity during their abode in the world, they, in the heavens, are under the Lord as a moon, for the light (lumen), which is the source of their intelligence, is like the light (lumen) of the moon at night, while the light (lux), which is the source of the intelligence of those who are in the heavens under the Lord as a sun, is like the light (lux) of day. What the difference is can be seen from the difference between the light of the sun in the day and that of the moon at night. The difference also is such that those who are under the Lord as a moon can see nothing in the light of those who are under the Lord as a sun, because their light (lux) is not genuine, but reflected light, which is capable of receiving falsities as well as truths, provided good appears in the falsities. Since all those who are in the heavens under the Lord as a moon are natural and sensual, and have nothing in common with those in the heavens who are under the Lord as a sun, and since they also are in falsities, in which, however, there is good, therefore the moon was seen under the feet of the woman, which means the faith of those who are natural.

[3] So far concerning the faith of those in heaven who are under the Lord as a moon; we will also speak briefly of their affection, from which faith derives its life. Their desire to know truth and do good, is, like themselves, natural, deriving more or less from the glory of learning, and from reputation, which looks to honours and gain as rewards, differing in this from the spiritual desire to know truth and do good, which those have who in heaven are under the Lord as a sun; with these this affection is so separated from natural affection, that the latter is under the feet. This also is the reason why the moon, which signifies not only faith, but also its affection, was here seen under the feet. But a more complete idea of these things may be obtained from what is said and shown in Heaven and Hell under the following heads: “Heaven is divided into two kingdoms” (n. 20-28); “The Sun and Moon in Heaven,” “Light and Heat in the Heavens” (n. 116-140); “The Correspondence of Heaven with all things of Man” (n. 87-102); also in the Doctrine of the New Jerusalem, concerning those who are in falsities from good (n. 21). That the sun signifies the Lord as to Divine Love, and thence love to the Lord from the Lord, and that the moon signifies the truth of faith, may be seen above (n. 401); moreover, concerning the heavens which are under the Lord as a sun, and those under the Lord as a moon, see also above (n. 411e, 422:3, 527). To this it may be added, that those heavens which are under the Lord as a moon are also three, a higher, a middle, and a lower, or, what is the same, an interior, a middle, and an exterior; still all in these heavens are natural. The reason why they are interior, middle, and exterior, is because the Natural is divided into three degrees in the same manner as the Spiritual; the exterior Natural communicates with the world, the interior with heaven, while the middle is conjunctive. Nevertheless, those who are in the heavens under the Lord as a moon cannot enter into the heavens that are under the Lord as a sun, because their interior sight or understanding is formed to receive the lunar light there, and not to receive the solar light. They are, comparatively, not unlike those birds that see in the night and not in the day time, consequently when they come into the solar light, which those have who are under the Lord as a sun, their sight is darkened. Those who are in these heavens are such as were in charity according to their religion, or according to their faith; but those who are natural, and not in the faith of charity, are in the hells under those heavens. From these things it is evident that the moon here means faith with those who are natural and in charity; and that the moon was seen under the feet, because those who are in the heavens under the Lord as a moon have nothing in common with those who are in the heavens under the Lord as a sun, even to the extent of not being able to ascend up to them.

sRef Rev@12 @1 S0′ 709. And upon her head a crown of twelve stars.- That this signifies the wisdom and intelligence of those of that church through doctrinals and the knowledges of all things of truth and good from the Word, is evident from the signification of the head, as denoting wisdom and intelligence (concerning which see above, n. 553, 577), here of those who are of that church which is signified by the woman encompassed with the sun, and the moon under her feet; from the signification of a crown, as also denoting wisdom and intelligence (concerning which also see above, n. 126, 218, 272); from the signification of stars, as denoting doctrinals and knowledges of truth and good from the Word (see n. 72, 402, 535); and from the signification of twelve, as denoting all things, and as being said of truths and goods (see n. 430). It is therefore evident that the crown of twelve stars upon the head of the woman signifies the wisdom and intelligence through doctrinals and the knowledges of all things pertaining to truth and good from the Word of those who are of that church. This is said of the woman after she was described as encompassed with the sun and the moon under her feet, because the sun signifies celestial and spiritual love, and the moon, the faith of charity, and from these all wisdom and intelligence flow forth. For from the Lord as the Sun proceed heat and light, and heat is the good of love, and light is truth from that good, and these two constitute wisdom and intelligence with angels and men, for the good of love enters their will, and the truth from that good enters their understanding, and wisdom resides in the will and understanding together.

sRef Rev@12 @2 S0′ 710. And she being with child.- That this signifies nascent doctrine from the good of celestial love, is evident from the signification of being with child (or bearing in the womb), when stated of the church, which is signified by the woman, as denoting nascent doctrine of truth from the good of celestial love. For the womb signifies inmost conjugial love, and thus celestial love in its whole extent, and the embryo in the womb, truth of doctrine from the good of celestial love, for it has the same signification as the male child which the woman brought forth, which is described in the fifth verse and which signifies doctrine of truth from the good of love, with this difference, that the embryo, being yet in the womb, derives more from the good of innocence than after birth, therefore by embryo is signified the doctrine of truth equally as by son; but the latter signifies the doctrine itself, while the former signifies nascent doctrine. From these things it is evident that to be with child (or to bear in the womb) signifies nascent doctrine of truth from the good of celestial love.

[2] The womb signifies the inmost good of love, because all the organs whose function is generation, both with males and females, signify conjugial love, and the womb, the inmost thereof, because there the foetus is conceived, and developed until birth; it is also the inmost of the genital organs, and from it also the maternal love called storge is derived. Since a man who is being regenerated is also conceived, and carried as it were in the womb and born, and since regeneration is effected by means of truths from the good of love, therefore to bear in the womb, in the spiritual sense, signifies the doctrine of truth from the good of love. There is also a correspondence of the womb with the inmost good of love; for the whole heaven corresponds to all things with man, concerning which correspondence see Heaven and Hell (n. 87-102); this is also the case with the organs whose function is generation, these correspond there to celestial love. There is also all influx of this love out of heaven into mothers during the time of gestation, and also into embryos; and from this springs the love of their infants with mothers, and innocence with infants. From these things it is evident why the womb signifies the inmost good of love, and to bear in the womb signifies nascent doctrine of truth from the good of love.

sRef Isa@46 @4 S3′ sRef Isa@46 @3 S3′ [3] That this is the signification of the womb, and of bearing in the womb, is evident from the following passages in the Word.

In Isaiah:

“Attend unto me, O house of Jacob, and all the remains of the house of Israel carried from the womb, borne from the matrix, even unto old age I am the same, and even to hoariness I will carry; I have made, I will carry, and I will bear and deliver” (xlvi. 3, 4).

This is said of the reformation of the church, and of the regeneration of the men of the church by the Lord. The church is signified by the house of Jacob and by the house of Israel, the external church by the house of Jacob, and the internal by the house of Israel. Those carried from the womb signify those who are being regenerated by the Lord, and those borne from the matrix (vulva) signify those who are regenerated. Because the man who is being regenerated is first conceived by the Lord, and is afterwards born, and lastly educated and perfected, and because regeneration is similar in this respect to the natural generation of man, therefore to be carried from the womb signifies the state of the man who is to be regenerated from conception to birth. Birth itself, and afterwards education and perfection, are signified by to be borne from the matrix; even unto old age I am the same, and even, to hoariness I will carry. I have made, I will carry, and I will bear and deliver, has a similar signification, the former meaning regeneration by means of the goods of love and of charity, and the latter regeneration by means of truths from those goods. To deliver means to take away and remove evils and falsities which are from hell.

sRef Hos@9 @12 S4′ sRef Hos@9 @11 S4′ sRef Hos@9 @16 S4′ sRef Hos@9 @14 S4′ [4] In Hosea:

“Ephraim, his glory shall fly away as a bird, and from the birth, and from the belly, and from conception; yea, though they have brought up their sons, yet will I make them bereaved of man. Give to them, O Jehovah, a miscarrying matrix and dry breasts. Ephraim is smitten, their root is dried up, they shall not bear fruit; even when they have begotten I will slay the desires of their belly” (ix. 11, 12, 14, 16).

Ephraim means the church as to the understanding of truth and good. That there would be no longer any understanding of Divine Truth in the church is signified by “Ephraim, his glory shall fly away as a bird,” glory signifying Divine Truth, and to fly away signifying to be scattered. The expression to fly away is used because it is said of a bird, and mention is made of a bird because a bird signifies such things as belong to the understanding and to thought therefrom. From the birth, and from the belly, and from conception, signifies the dispersion of all truth from its ultimates to primaries, birth signifying its ultimates, because it signifies what has been born; from the belly and from conception signifies what is before birth, thus all things from ultimates to primaries, for when ultimates perish, things prior also successively fall away. Though they have brought up their sons, yet I will make them bereaved of man, signifies although they have procured for themselves truths, nevertheless they will be without intelligence, sons denoting the truths of the church, and man intelligence; therefore to make them bereaved of man signifies that still they have no intelligence.

[5] Give them, O Jehovah, a miscarrying matrix and dry breasts, signifies that they have no longer truths from any good, but falsities from evil, a miscarrying matrix signifying falsities from evil in the place of truth from good, dry breasts have a similar signification, but matrix signifies truths from the good of love, and breasts truths from the good of charity, here falsities from evil contrary to truths. Ephraim is smitten, their root is dried up, signifies that there was no more any understanding of truth even from primaries, Ephraim here, as above, meaning the understanding of the truth of the church, and root its primary. They shall not bear fruit, signifies not any good, for where there are no truths good does not exist. Even when they have begotten, I will slay the desires of their belly, signifies though they have procured for themselves truths that yet they will perish, the desires of the belly signifying truths procured. It is said the belly instead of the womb, because the belly has the appearance of distention in those who are with child, but yet the term belly is used where truths are treated of, and the womb where good is treated of.

sRef Ps@22 @9 S6′ sRef Ps@22 @10 S6′ [6] In David:

“For thou art he who took me out of the womb, giving me trust from my mother’s breasts; upon thee I was cast from my mother’s belly, thou art my God” (Psalm xxii. 9, 10).

Here also the spiritual regeneration of man is described by such things as belong to natural generation from the mother; therefore Thou art He who took me out of the womb signifies to be regenerated by the Lord, and made a man of the church. Thou givest me trust from my mother’s breasts, signifies to be afterwards led and spiritually educated, the mother’s breasts signifying spiritual nourishment in such things as belong to the church, mother meaning the church. I was cast upon thee from the womb, signifies that the Lord has done all things from the good of love; and from my mother’s belly Thou art my God, signifies that He has done all things by means of truths. For, as said above, where the subject treated of is the good of love, the term womb (uterus) is used, and where truths from that good are treated of, the term belly is used; it is therefore said, “Thou art my God,” for where the good of love is treated of, the Lord is called Jehovah, and where truths are treated of, He is called God.

sRef Matt@24 @19 S7′ [7] In the Evangelists:

“Woe to them that are with child, and to them that give suck in those days” (Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23).

The subject treated of in those chapters is the consummation of the age, which means the end of the church when a last judgment takes place, therefore by those that are with child (or bear in the womb), and those that give suck in those days, over whom lamentation is made, are meant those who then receive the goods of love and the truths of that good. Those that bear in the womb denote those who receive the good of love, and those that give suck denote those who receive the truths of that good, for milk, the means of suckling, signifies truth from the good of love. It is said, Woe unto them – because they are not able to keep the goods and truths which they receive, for then hell prevails, and takes them away, and thus profanation arises. Hell then prevails, because at the end of the church the falsities of evil reign, and take away the truths of good; for man is held in the midst between heaven and hell, and, before a last judgment, that which arises out of hell prevails over that which descends from heaven. Upon this subject see Heaven and Hell (n. 538, 540, 541, 546, 589-596); and the small work concerning the Last Judgment (73, 74).

sRef Luke@11 @27 S8′ sRef Luke@11 @28 S8′ sRef Luke@23 @29 S8′ [8] In Luke:

“Behold, the days shall come, in which they shall say, Blessed are the barren, and the bellies which have not borne, and the breasts which have not given suck” (xxiii. 29).

These words have a similar signification, they are also spoken of the last time of the church; the barren, and the bellies that have not borne, signify those who have not received genuine truths, that is, truths from the good of love, and the breasts that have not given suck signify those who have not received genuine truths from the good of charity. For all truths are from good; and goods are of a twofold kind, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbour, and breasts have a similar signification to that of milk, namely, truth from good.

[9] In the same:

“A woman lifting up her voice from the people said” concerning Jesus, “Blessed is the belly which bare thee, and the breasts which thou hast sucked; but ‘Jesus’ said, Yea, rather, blessed are they that hear the Word of God and keep it” (xi. 27, 28).

Since to bear in the belly, and to give suck with the breast, signify the regeneration of man, as said above, therefore the Lord answered, Blessed are they who hear the Word of God and keep it, which describes the regeneration effected by means of truths from the Word, and by a life according to them; to hear the Word of God signifies to learn truths from the Word, and to keep it signifies to live according to them.

sRef John@3 @4 S10′ sRef Isa@48 @8 S10′ sRef John@3 @5 S10′ sRef John@3 @6 S10′ [10] In John:

“Nicodemus said, How can a man be born when he is old? he cannot enter into his mother’s womb a second time? Jesus answered, Verily, I say unto you, except a man be born of water and of the spirit, he cannot enter into the kingdom of the heavens. That which is born of the flesh is flesh, but that which is born of the spirit is spirit” (iii. 4-6).

That Nicodemus was thinking of natural instead of spiritual generation, concerning which the Lord spoke, is evident, therefore the Lord teaches him concerning regeneration, that it is effected by means of truths from the Word, and by a life according to them, and this is signified by being born of water and of the spirit; for water, in the spiritual sense, is truth from the Word, and the spirit is life according to it. That man is born natural, and becomes spiritual by a life according to truths from the Word, is signified by “that which is born of the flesh is flesh, but that which is born of the spirit is spirit”; that the natural man, unless he becomes spiritual, cannot be saved, is meant by the words, “except a man be born of water and of the spirit, he cannot enter into the kingdom of the heavens.”

sRef Isa@44 @24 S11′ sRef Isa@44 @2 S11′ sRef Isa@49 @5 S11′ sRef Isa@49 @1 S11′ [11] Since the Lord alone reforms and regenerates man, therefore in the Word He is called the Former from the womb; as in Isaiah:

“Jehovah, thy Maker and Former from the womb, helpeth thee” (xliv. 2, 24).

In the same:

“Jehovah hath called me from the womb, from the bowels of my mother he hath remembered my name. Thus saith Jehovah, my Former from the womb, to be his servant, to bring back Jacob unto him,” and Israel shall be gathered to Him (xlix. 1, 5).

In many passages of the Word the Lord is called Creator, Maker, and Former from the womb, and also Redeemer, for the reason that He creates man anew, reforms, regenerates, and redeems. It may be supposed that the Lord is so called because He created man and forms him in the womb, but still it is a spiritual creation and formation which is there meant. For the Word is not only natural, but also spiritual; it is natural for men, who are natural, and spiritual for angels, who are spiritual, as also is evident from this, that the things here said are said of Israel, and, in the highest sense, of the Lord. Israel means the church, thus every man of the church; and because the Lord knows what every one is as to the good of love and truth of faith, therefore it is said, “Jehovah hath called me from the womb, from the bowels of my mother he hath remembered my name”; to call and to know the name of any one signifies to know what he is; from the womb denotes as to the good of love, and from the bowels of my mother, as to truths from that good. Jacob who shall be brought back unto Him, and Israel who shall be gathered to Him, signify the church; Jacob signifies the external church, and Israel the internal church, the latter being in the spiritual, the former in the natural man.

sRef Jer@1 @5 S12′ [12] In Jeremiah:

“Before I formed thee in the womb I knew thee, and before thou camest forth from the womb I sanctified thee; I will give thee as a prophet unto the nations” (i. 5).

This is said of the prophet Jeremiah, but a prophet, in the spiritual sense, means one that teaches truth, and, in the abstract sense, doctrine of truth; therefore to form in the womb, and to know him before he came forth from the womb, signify the foreseeing that one may be in truths from good by regeneration, thus that one may be able to receive and teach the Word. To sanctify and to give as a prophet to the nations have the same meaning, the nations denoting those who are in good, and who from good receive truths.

sRef Ps@71 @6 S13′ sRef Ps@127 @3 S13′ [13] In David:

“I have been laid upon thee from the womb; thou art he that brought me forth from my mother’s bowels” (Psalm lxxi. 6).

This has a similar meaning.

In the same:

“Lo, sons are the heritage of Jehovah, the fruit of the belly a reward” (Psalm cxxvii. 3).

Here sons mean those who are in truths from good, as also elsewhere in the Word; and the fruit of the belly means those who are in good by means of truths, and these have heaven, which is a heritage and also a reward.

sRef Isa@49 @15 S14′ [14] In Isaiah:

“Can a woman forget her sucking child and not have compassion on the son of her belly? yea, though these forget, yet will not I forget thee” (xlix. 15).

This is said, because in the spiritual sense regeneration is meant, therefore a comparison is made with a woman, and her love towards her sucking child; the case is similar with one who is regenerated by the Lord.

sRef Ps@139 @13 S15′ sRef Ps@132 @11 S15′ [15] In David:

“Jehovah hath sworn unto David in truth, Of the fruit of thy belly will I set upon thy throne” (Psalm cxxxii. 11).

David here, as also elsewhere, means the Lord as to the spiritual kingdom, which is His royalty, therefore to set the fruit of His belly upon the throne means one who is being regenerated by Him; such a man is called the fruit of His belly, because he is in truths and in a life according to them; the throne which he shall have means heaven. This is the signification of the above words in their spiritual sense, but in the highest sense the Lord and His glorification are meant.

In the same:

“Thou possessest my reins, thou hast covered me in my mother’s belly” (Psalm cxxxix. 13).

[16] To possess the reins signifies to purify truths from falsities, as may be seen above (n. 167), and to cover in the mother’s belly signifies to defend from the falsities of evil which are from hell, and this from the beginning of
regeneration and continually afterwards.

sRef Ps@58 @3 S17′ [17] In the same:

“The wicked are estranged from the womb, they go astray from the belly, speaking a lie” (Psalm lviii. 3).

This does not mean that the wicked are estranged from the womb, and that they go astray from the belly, that is, from birth, for no one from birth is estranged from God and goes astray; but to be estranged from the womb signifies that they go back from good to evil from the first day when one could be reformed, and to go astray from the belly signifies to go back in a similar manner from truths to falsities; to speak a lie also signifies to believe falsities. Such are said to go back from the first day when they could be reformed, because the Lord strives to reform all, whoever they may be, beginning from childhood and continuing through boyhood to youth; but those who do not suffer themselves to be reformed, at once turn back.

sRef Hos@13 @13 S18′ sRef Hos@13 @12 S18′ [18] In Hosea:

“The iniquity of Ephraim is bound up, his sin is hidden, the pains of a travailing woman shall come upon him; he is a son not wise, because he doth not continue his time in the womb of sons” (xiii. 12, 13).

Ephraim signifies the understanding of truth, here the understanding perverted, which is that of falsity instead of truth; it’s falsity is signified by iniquity, and the evil of falsity by his sin; he is therefore called a son not wise; his not accepting reformation is signified by “the pains of a travailing woman shall come upon him”; “he doth not continue his time in the womb of sons,” signifies that he doth not remain in a state of reformation.

[19] In Isaiah:

“I knew that, in dealing treacherously, thou wouldest deal treacherously, and thou wast called by the name of a transgressor from the womb” (xlviii. 8).

This is said of the house of Jacob, which signifies the church perverted; to deal treacherously, signifies to act contrary to revealed truths; and to be called by the name of a transgressor from the womb, signifies to turn back from truths from the first time when reformation might be effected; to be called by a name, signifies one’s quality as to truths.

sRef Hos@12 @4 S20′ sRef Hos@12 @3 S20′ sRef Gen@32 @25 S20′ sRef Gen@32 @32 S20′ [20] In Hosea:

Jacob “supplanted his brother in the womb, and in his strength he fought powerfully with God” (xii. 3).

No one can know what these words mean, in the internal sense, unless it be known that Jacob and his posterity, even from their fathers downwards, were merely natural, and consequently opposed to the good of heaven and of the church. For he who is natural, and not at the same time spiritual, is opposed to that good, this being procured solely by the conjunction of truth and good, first in the spiritual, and afterwards in the natural man; but Esau signifies natural good in the spiritual man. Now, because Jacob and his posterity were of such a nature, and because they rejected all such good, and this from the very first, it is therefore said of Jacob that he supplanted his brother in the womb. Moreover, the combat of Jacob with the angel, described in Genesis (xxxii. 24-31), depicts the tenacity with which they insisted upon possessing the land of Canaan, which means that a church should be instituted among them; this tenacity is depicted by that combat, and also by what is said in the following verse in Hosea:

“And he fought powerfully with the angel; he wept and entreated him” (xii. 4).

But that they would nevertheless be destitute of any good of celestial and spiritual love is meant by the angel touching the hollow of Jacob’s thigh, and by its being put out of joint in wrestling with the angel (Gen. xxxii. 24). For the thigh signifies the conjunction of good and truth, and its being put out of joint signifies that with Jacob and his posterity there was no conjunction of truth with good; this is meant by the words “Jacob fought powerfully with God.” But see on this subject Arcana Coelestia (n. 4281). That the Israelitish and Jewish nation was not chosen, but was accepted in order to represent a church, because of the stubbornness with which their fathers and Moses persisted, may be seen in the same work (n. 4290, 4293, 7051, 7439, 10,430, 10,535, 10,632).

sRef Gen@25 @26 S21′ sRef Gen@25 @25 S21′ sRef Gen@25 @24 S21′ sRef Gen@25 @23 S21′ sRef Gen@25 @22 S21′ [21] In Moses:

The sons strove with each other in the belly of Rebecca; and “Jehovah said, Two nations are in thy womb, and two peoples shall be separated from thy bowels, and people shall prevail over people, and the elder shall serve the younger. And the days were fulfilled to bring forth, and, lo, twins were in her womb; and the first came forth red all over, like a hairy garment, and they called his name Esau; and afterwards his brother came forth, and his hand had hold of the heel of Esau, and he called his name Jacob” (Gen. xxv. 20-26).

These historical statements involve what has just been said above concerning Jacob and his posterity, – that they were merely natural, and thus not in any natural good from what is spiritual, which is signified by Esau. That Jacob’s posterity had not that good is signified by Jacob, as he came forth out of his mother’s womb taking hold of the heel of Esau, the heel signifying the ultimate Natural. But these things are also explained in the Arcana Coelestia.

sRef Gen@49 @25 S22′ [22] In the same:

“From the God of thy father, and he will help thee, and with the Almighty (Schaddai), and he will bless thee, with the blessings of heaven from above, with the blessings of the abyss lying beneath, with the blessings of the breasts and of the womb” (Gen. xlix. 25).

This is the blessing of Joseph by his father Israel, which is also explained in the Arcana Coelestia, (n. 6428-6434), where it is shown that the blessings of the breasts signify the affections for good and truth, and the blessings of the womb the conjunction of good and truth, thus regeneration.

sRef Deut@28 @4 S23′ sRef Deut@7 @13 S23′ [23] In the same:

“That” Jehovah “may love thee, and bless thee, and multiply thee, that he may bless the fruit of thy belly, and the fruit of thy ground, thy corn, and thy new wine, thy oil, the young of thine oxen, and the rams of thy flock” (Deut. vii. 13).

And in another place:

“Blessed be the fruit of thy belly, and the fruit of thy ground, the young of thine oxen, and of the sheep of thy flock” (Deut. xxviii. 4).

These words were spoken to the sons of Jacob, who understood them only naturally, that is, according to the sense of the letter, because they were completely natural, and not in the least degree spiritual. But those blessings signify spiritual blessings, which pertain to heaven, and thus to eternal life – the fruit of the belly signifying the good of love and the truth of that good; the fruit of the ground, everything pertaining to the church; the corn and new wine (mustum), all good and truth in the natural man; the young of oxen, and of the sheep of the flock, their affections, exterior and interior. In general all those things signify the fructification and multiplication of truth and good.

sRef Isa@13 @17 S24′ sRef Isa@13 @18 S24′ [24] In Isaiah:

“Behold, I stir up against them the Medes, who will not esteem silver, and in gold they will not take delight, whose bows shall dash in pieces the young men, and they shall have no pity on the fruit of the belly; their eye shall not spare the sons” (xiii. 17, 18).

The Medes mean those who make no account of the truth and good of the church, and who destroy those things of the understanding and love that are therefrom – the silver, which they will not esteem, and the gold, in which they will not take delight, signifying the truth and good of heaven and of the church, silver their truth, and gold their good. Their bows shall dash in pieces the young men, and they shall have no pity on the fruit of the belly, signifies that falsities of doctrine will destroy all the understanding of truth and all the good of love; bow signifying falsity of doctrine, young men the understanding of truth, and the fruit of the belly the good of love. Their eye shall not spare the sons, signifies that their perverted understanding and their insanity will lay waste all the truth of the church, sons denoting truths, and the eye the understanding perverted, which is insanity. It must be observed that the Medes do not mean the Medes, but those persons and things in the church that lay it waste.

sRef Matt@19 @9 S25′ sRef Matt@19 @6 S25′ sRef Matt@19 @3 S25′ sRef Matt@19 @12 S25′ sRef Matt@19 @4 S25′ sRef Matt@19 @7 S25′ sRef Matt@19 @10 S25′ sRef Matt@19 @11 S25′ sRef Matt@19 @5 S25′ sRef Matt@19 @8 S25′ [25] In Matthew:

The Pharisees said, “Is it lawful for a man to put away his wife for every cause? Jesus answering, said, Have ye not read, that he who made them from the beginning made them male, and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh? Therefore they are no more two but one flesh; what therefore God hath joined together, no man shall put asunder. Moses, for the hardness of your heart, suffered you to put away your wives, but from the beginning it was not so. I say unto you, That whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery, and whosoever marrieth her that is put away, committeth adultery. The disciples said, If the case of a man with his wife be so, it is not expedient to marry. But Jesus said, All do not receive this word, but those to whom it is given; for there are eunuchs who are so born from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of God. He who is able to receive, let him receive” (xix. 3-12).

That there are interior arcana contained in these words is evident from the Lord’s saying, that all do not receive these words, but those to whom it is given. Men have scarcely any understanding of the interior arcanum contained in the above words spoken by the Lord, but all the angels in heaven understand it, because they perceive the words of the Lord spiritually, and the arcana contained therein are spiritual, namely, that there are marriages in the heavens equally as on earth, but in the heavens marriages are of like with like. For man is born to act from the understanding, but woman from affection, and the understanding with men is the understanding of truth and good, and affection with women is the affection for truth and good; and as all understanding derives its life from affection, therefore the two there are conjoined just as affection which is of the will is conjoined with a correspondent thought belonging to the understanding. For the understanding is different with every one just as the truths from which the understanding is formed are different.

In general there are celestial truths, spiritual truths, moral truths, civil truths, and in fact natural truths, and of every kind of truth there are species and varieties innumerable. And in consequence of this the understanding of one person is never like the understanding of another, or the affection of one like that of another; still, in order that understanding and affection may act unitedly, they are so conjoined in heaven that the correspondent affection of the woman is conjoined with the correspondent understanding of the man. This is the reason why the life of each, from correspondence, is full of love. Now, because two different affections cannot correspond to one understanding, a man never has and never can have more than one wife in heaven.

[26] From these things what is spiritually meant by the above words of the Lord can be seen and inferred; for example by “a man shall leave father and mother, and shall cleave to his wife, and they shall be one flesh,” is meant that a man will leave the evil and falsity which he has from his religion and which defile his understanding, thus that which he has from father and mother, and that his understanding, being separated from these, will be conjoined with the correspondent affection of the wife; by this means the two become one affection for truth and good. This is meant by the one flesh, in which the two will be; for flesh, in the spiritual sense, signifies the good which belongs to love or affection. Therefore, they are no more two but one flesh, signifies that thus the understanding of truth and good, and the affection for good and truth, are not two, but one, just as the understanding and the will, being indeed two, are nevertheless one; and as truth and good, and faith and charity, being two are nevertheless one; that is to say, when truth is of good, and good is of truth, also when faith is of charity, and charity is of faith; this also is the source of love conjugial.

[27] Moses for the hardness of their hearts suffered them to put away a wife for every cause, because the Israelites and Jews were natural and not spiritual, and those who are completely natural are also hard in heart, because they are not in conjugial love, but in lascivious love, such as is that of adultery. It is said that whosoever shall put away a wife, except for fornication, and shall marry another, committeth adultery, because fornication signifies falsity, and with a woman the affection for evil and falsity, thus all affection which does not at all agree with the understanding of truth and good; and on account of that discordance, conjugial love, which is of truth and good, and thus is heaven and the church with man, entirely perishes; for when there is no interior conjunction, which is that of minds and dispositions, the marriage is dissolved. He who marries her that is put away also commits adultery, because she that is put away on account of fornication means an affection for evil and falsity, as said above, which must not be conjoined with any understanding of truth and good, for by such means the understanding is perverted, and also becomes an understanding of falsity and evil; and the conjunction of falsity and evil is spiritual adultery, as the conjunction of truth and good is spiritual marriage.

[28] The reason why the Lord afterwards spoke concerning eunuchs, was that the disciples said, “If the case of a man with his wife be so, it is not expedient to marry;” and since marriages among the Jewish nation, which was a nation hard in heart because in falsities from evil, were not marriages, but, understood in a spiritual sense, were adulteries, therefore also that nation was called by the Lord an adulterous generation. This is why the Lord spoke concerning eunuchs, who mean those who do not desire to enter into marriage, that is, to be conjoined with affection for evil, because by that means the understanding of truth and good would be perverted and dissipated. Thus eunuchs mean both the married and the unmarried, in whom the understanding of truth and good is conjoined with affection for truth and good. They are called eunuchs, because they have no lasciviousness such as those have, who, from hardness of heart, in which the Jews were, have married more than one wife, and divorced them for every cause.

[29] It must be first observed that the marriage of the understanding of truth and good with affection for truth and good has, in general, a threefold origin, and thus is in a threefold degree. In the highest degree there is the marriage of those who are called celestial, in a lower degree, of those who are spiritual, and in the lowest degree, of those who are natural; for there are three degrees of man’s interiors, and thus there are three heavens; those who are in the highest heaven are called celestial, those in the lower, spiritual, and those in the lowest, natural.

The marriage of the understanding of truth and good with the affection for truth and good in the Celestial is meant by the eunuchs who are born eunuchs from their mother’s womb, because, when such are being regenerated, they receive truths immediately in the life, through the love of truths; for this reason they know truths from truths themselves; and their regeneration from the Lord through love to Him is signified by being made eunuchs in the womb, thus being free from the lasciviousness of adultery.

[30] But the marriage of the understanding of truth and good with the affection for truth and good with the spiritual, is meant by eunuchs who were made eunuchs by men, for these are not regenerated in the womb, that is, through love, but by means of truths first received in the memory, afterwards intelligently in the thought, and so finally in the life through a certain spiritual affection. These are said to be made eunuchs by men, because they are reformed from the memory through the understanding; and man signifies that understanding, as also above, where man and wife are mentioned. But the marriage of the understanding of truth and good with the affection for truth and good with the natural, is meant by the eunuchs who make themselves eunuchs; for the natural, by means of cognitions and knowledges (scientiae), get to themselves a natural light (lumen), and by means of the good of life according to these they acquire affection, and thus conscience. And as these know no otherwise than that they themselves do this – for the natural man does not enjoy the intelligence of the spiritual man, or the perception of the celestial man – therefore they are meant by those who make themselves eunuchs, but this is so said from appearance, and from their obscure faith. This, therefore, is the meaning of becoming eunuchs for the sake of the kingdom of God. And because few apprehend these things, the Lord says, He who is able to receive, let him receive. But for the illustration of this subject see what is said in Heaven and Hell concerning the two kingdoms into which the heavens are distinguished, and concerning the three heavens according to the three degrees of the interiors of man (n. 20-40), and concerning marriages in heaven (n. 366-386).

sRef Luke@1 @15 S31′ sRef Luke@1 @41 S31′ sRef Luke@1 @44 S31′ [31] It is said of John the Baptist, that he was filled with the Holy Spirit in his mother’s womb; and that [the babe] leaped in the womb at the salutation of Mary (Luke i. 15, 41, 44). This signified that he was about to represent the Lord as to the Word, as Elijah represented Him; for in the Word, which is Divine Truth, there is everywhere the marriage of Divine Good and Divine Truth, and Divine Good united with Divine Truth is the Divine proceeding from the Lord, which is called the Holy Spirit. The leaping in the womb at the salutation of Mary represented the joy arising from the love of the conjunction of good and truth, thus the joy of heavenly conjugial love, which is in every particular of the Word. That John the Baptist, like Elijah, represented the Lord as to the Word may be seen in the Arcana Coelestia (n. 7643, 9372).

sRef Ex@34 @19 S32′ sRef Ex@34 @20 S32′ sRef Num@3 @13 S32′ sRef Num@3 @12 S32′ sRef Ex@13 @11 S32′ sRef Ex@13 @15 S32′ sRef Ex@13 @13 S32′ sRef Ex@13 @14 S32′ sRef Ex@13 @12 S32′ [32] The signification of the male that first opened the womb shall also be stated. Of this it is said in Moses:

“When Jehovah hath brought thee into the land of Canaan, thou shalt cause to pass over to Jehovah every one that shall open the womb, and every firstling that cometh of a beast, as many males as thou hast shall be Jehovah’s. But every first born among thy sons thou shalt redeem. And it shall come to pass that if thy son shall ask thee in time to come, saying, What is this? thou shalt say unto him, By might of hand Jehovah brought us out of Egypt, out of the house of servants, when he slew all the first-born in the land, from the first-born of man even to the first-born of beast; therefore I sacrifice to Jehovah every one that shall open the womb, males; and all the first-born of my sons I redeem” (Exod. xiii 11, 15; xxxiv. 19, 20).

That the Levites were accepted in the place of these, also in the same:

“Behold, I have accepted the Levites out of the midst of the sons of Israel, instead of all the first-born that openeth the womb among the sons of Israel, that the Levites may be mine; because every first-born is mine, in the day when I smote all the first-born in the land of Egypt, I sanctified to me all the first-born in Israel; from man even to beast they shall be mine” (Numb. iii. 12, 13; viii. 16, 17).

The spiritual meaning that lies concealed in this statute does not appear, until it is known that natural generations and nativities signify spiritual generations and nativities; also, that all the organs of generation correspond to celestial love and its productions, which are uses, and are called the truths of that love. Because this is the case, and because marriage in the spiritual sense signifies the marriage of good and truth, as stated above, therefore the signification, in the same sense, of him that openeth the womb, or the first-born male is evident. By him that openeth the womb, or the first-born male is signified that which is first born from celestial love, and from the perception of good and truth; and this is evidently truth from good, which serves as a beginning to what follows; this in its essence is spiritual good, for such good, in its form, is truth from good, or, what is the same, truth from good, in its essence, is spiritual good. This is signified by him that openeth the womb, the first-born male, because the womb corresponds to inmost conjugial love, which in its essence is celestial love; and from this love spiritual good is produced, which in its form is truth from good, and specifically, that truth from good which serves as a beginning to what follows. That which serves as a beginning is everything, as regards their essential, in the things which succeed, because it is that which rules in them. As this is the signification of him that openeth the womb, or the first-born male, therefore it was sanctified to Jehovah, and by it all the subsequent offspring were also sanctified.

[33] It must be understood that the goods of heaven and of the church are of three degrees; the good of the inmost degree, thus also of the inmost heaven, is called the good of celestial love; the good of the lower degree, which is also the good of the middle heaven, is called the good of spiritual love; and the good of the lowest degree, which is also the good of the ultimate heaven, is called natural good. These goods, as they follow in order, so are also born in order. The good of natural love is born from the good of spiritual love, and the good of spiritual love is born from the good of celestial love. This is the reason that by him that openeth the womb, the first-born male, is signified the good of spiritual love born from the good of celestial love.

sRef Gen@20 @17 S34′ sRef Gen@20 @18 S34′ [34] Since beasts signify affections, beasts of the herd exterior affections, and beasts of the flock interior affections, therefore also the first-born of these were sanctified. That this is the case is also evident from this, that the Levites were received in the place of all the first-born. For Levi – and thus the Levite – signifies spiritual good from celestial good; consequently the priesthood, which signifies celestial good, was given to Aaron and his sons, and the ministry of that good, which signifies truth from good, was given to the Levites. That this was the signification of the tribe of Levi, may be seen above (n. 444). The reason the statute concerning the first-born was given to the sons of Israel because all the first-born in Egypt were slain, was that the first-born in Egypt there signify falsities from evil contrary to or opposed to truths from good, thus infernal evil contrary to or opposed to spiritual good; and that when those falsities from evil in man are slain, that is, removed, truths from good, that is, spiritual good, then begin to flow in from the Lord, and to be received by man. From these things it is evident what was represented and signified by that statute in the spiritual sense. What was signified by God’s closing up every womb of the house of Abimelech on account of Sarah, Abraham’s wife, and by God’s healing Abimelech, his wife, and their maid-servants, so that they brought forth after Abraham had prayed for them (Gen. xx. 17, 18), may be seen in the Arcana Coelestia, where the passage is explained.

sRef Rev@12 @2 S0′ 711. Cried out, travailing, and in pain to bring forth.- That this signifies non-reception by those in the church who are natural and sensual, and their resistance is evident from the signification of crying out, travailing, and being in pain to bring forth, when said of the nascent doctrine of truth from celestial love, which is meant by the male child which the woman brought forth, as denoting non-reception thereof, and also resistance; and this is from those in the church who are natural and sensual, because such are meant by the dragon treated of in what follows. That to travail and to bring forth denote to travail in birth and bring forth such things as pertain to the church, in this case, those which pertain to the doctrine of truth and good, is evident from what has been shown in the preceding article concerning the womb, the opening of it, and concerning birth, and also from the rest of this chapter, where the expression to bring forth is used. In the meantime it is sufficient here to observe only, that by the male, which the woman brought forth, is meant the doctrine of the New Jerusalem, which has been given by the Lord out of heaven. That the dragons then stood around and opposed vehemently, and with all their might, and this even to the crying out and torment of those who were in favour of that doctrine, I can bear witness; thence it is evident that those who are like them in the world will also oppose the reception of that doctrine. Who these are shall be stated in what follows, where the dragon and the beasts are treated of. But what is specifically signified, in other parts of the Word, by crying out, travailing in birth, and being in pain to bring forth, may be seen below (n. 721), where the signification of travailing in birth and of bringing forth is explained.

sRef Rev@12 @3 S0′ sRef Rev@12 @4 S0′ 712. Verses 3, 4. And there was seen another sign in heaven; and, behold, a great red dragon, having seven heads, and ten horns, and upon his heads seven diadems. And his tail drew the third part of the stars of heaven, and cast them unto the earth; and the dragon stood before the woman who was about to bring forth, that when she had brought forth he might devour her child.

“And there was seen another sign in heaven,” signifies Divine revelation concerning the attack upon the doctrine which is for the new church, and by whom; “and, behold, a great red dragon,” signifies all who, from the love of self and of the world, are merely natural and sensual, and still have more or less knowledge from the Word, from doctrine therefrom, and from preaching, and who think they will be saved by knowledge (scientia) alone without life; “having seven heads,” signifies the knowledge (scientia) of the holy things of the Word, which they have adulterated; “and ten horns;” signifies much power; “and upon his heads seven diadems,” signifies Divine Truths in the ultimate of order, which are the truths of the sense of the letter of the Word, adulterated and profaned. “And his tail drew the third part of the stars of heaven,” signifies the falsification and adulteration of all the truths of the Word; “and cast them unto the earth” signifies their extinction and destruction; “and the dragon stood before the woman who was about to bring forth,” signifies the hatred of those meant by the dragon against the church in those who will be in the doctrine, and thus in the life of love and charity from the Lord; “that when she had brought forth he might devour her child,” signifies that they might destroy the doctrine of that church at its first beginning.

sRef Rev@12 @3 S0′ 713. And there was seen another sign in heaven.- That this signifies Divine revelation concerning attack upon the doctrine which is for the new church, and by whom, is evident from the signification of a great sign, as denoting Divine revelation, manifestation, and testification (concerning which see above, n. 706). That it is concerning attack upon the doctrine which is for the new church, and by whom, is evident from the verses that follow in which this sign is described. Those who will attack this doctrine are meant by the great red dragon, the serpent of old, while the attack itself is described by the words, “the dragon stood before the woman who was about to bring forth, that he might devour her child,” and afterwards by the combat of the dragon with Michael, and lastly, by his pursuing the woman into the wilderness, and there casting out water after her like a river; and further in the verses that follow. But who those are that are meant by the dragon will be explained in the following article; here we shall merely state that they are those who have communication with the angels of heaven, by means of external things only, but not by means of internal things, for it is said that that dragon was seen in heaven; and those who have no communication with heaven cannot be seen there, for they are in hell. Such are those who deny God, especially the Lord, make no account of the Word, blaspheme it, and do not believe in eternal life; in a word, they are all such as love themselves and the world above all things, and live a life of enmity, hatred, revenge, and deceit, and find delight in these. These things have been said in order that it may be known that such as these are not meant by the dragon, but those who, during their abode in the world, have an external communication with heaven. This communication they have from the reading of the Word, from preaching therefrom, and from external worship according to the rites of their church, but they are, nevertheless, not in a life according to the Lord’s commandments; this is the reason why such have indeed communication with heaven, but not internal communication. Why these are called “the devil and Satan” will also be explained in what follows.

sRef Rev@12 @3 S0′ 714. And, behold, a great red dragon.- That this signifies all who from the love of self are merely natural and sensual, and still have more or less knowledge from the Word, from doctrine therefrom, or from preaching, and who think that they will be saved by knowledge (scientia) alone without life, is evident from the signification of the dragon, as denoting the merely natural and sensual man, who has nevertheless a knowledge (scientia) of things in themselves spiritual, whether from the Word, from preaching, or from religion (concerning which we shall speak presently); and from the signification of great and red, as denoting to be in the love of self, and in its evils. For “great,” in the Word, is used of good, and, in the opposite sense, of evil, as “much” is used of truths, and, in the opposite sense, of falsities (as may be seen above, n. 336, 337, 424); and “red” is used of love in each sense, namely, of celestial love, which is love to the Lord, and, in the opposite sense, of devilish love, which is the love of self (concerning which also see above, n. 364). It is evident from these things that by “a great red dragon” are meant all those that are merely natural and sensual from the love of self, and still have more or less knowledge from the Word, either from doctrine therefrom, or from preaching, and who think they will be saved by knowledge alone without a life of charity. Such think they will be saved by knowledge alone without a life of charity, because all those who live for the body and the world, and not for God and heaven, become merely natural and sensual. For every one is formed interiorly according to his life; and to live for the body and the world is to live a natural and sensual life, and to live for God and heaven is to live a spiritual life.

[2] Every man is born sensual from his parents, and, by his life in the world, becomes more and more interiorly natural, that is to say, rational, according to moral and civil life, and the light (lumen) acquired therefrom; but he afterwards becomes a spiritual man by means of truths from the Word, or from doctrine from the Word, and by a life according to them. It is therefore evident that he who knows the things taught in the Word, or in doctrine or by a preacher, and does not live according to them, however learned and scholarly he may appear to be, is nevertheless not spiritual, but natural, in fact he is sensual, for knowledge (scientia) and ability to reason do not make man spiritual, but life itself. The reason of this is that knowledge and the consequent ability to reason are merely natural, and can therefore be enjoyed by the evil, indeed by the worst of men; but truths from the Word and a life according to them make man spiritual, for life means to will truths and to do them from a love for them, and this is not possible from the natural man alone, but from the spiritual, and from the influx of this into the natural. For to love truths, and from love to will them, and from such will to do them, is from heaven, that is, through heaven from the Lord, and in its nature is heavenly and divine; this cannot flow in immediately into the natural mind, but mediately through the spiritual mind, which can be opened and formed for the reception of heavenly light and heat, that is to say for the reception of Divine Truth and Divine Good. These cannot flow immediately into the natural mind, because in this mind man’s hereditary evils reside, which belong to the love of self and of the world; therefore the natural man, viewed in itself, loves only itself and the world, and from love wills, and from will does those evils, and these prevent anything from flowing out of heaven into the natural man and its reception there. It is therefore provided by the Lord that these evils may be removed, and thus a place given for the truths and goods of spiritual love, namely by the opening and formation of the spiritual mind, which is above the natural mind, and by means of the influx of heaven from the Lord through that mind into the natural mind.

[3] These things have been said, in order that it may be understood that to know the things of the Word, and of the doctrine of the church, does not make man spiritual, but a life according to those things which the Lord has commanded in the Word; consequently, that although men may know many things from the Word, they may yet remain natural and sensual. These are therefore those who are signified, in the Word, by the dragon. Such are signified by the dragon, because the dragon is a kind of serpent, which not only creeps upon the ground, but also flies, and thence (inde) it appears in heaven; and it is because of this flying and this appearance that those who are in the knowledge (scientia) of truths from the Word, and not in a life according to them, are meant by the dragon. For serpents in general signify the sensual things of man, as may be seen above (n. 581), and for this reason also the dragon is called the old serpent in the ninth verse of this chapter and in the second verse of the twentieth chapter.

[4] Since the dragon is treated of in the rest of this chapter, and also afterwards, it shall be stated who in general and particular are signified by it. In general it signifies those who are more or less natural, and who are yet in a knowledge of spiritual things from the Word. But in particular it signifies those who have confirmed themselves by doctrine and life, in faith separated from charity. These form the head of the dragon. But those who from their own intelligence have hatched for themselves dogmas from the Word are the body of the dragon; while those who study the Word without doctrine form the external parts of the dragon. All these also falsify and adulterate the Word, since they are in the love of self, and thus in the pride of their own intelligence, from which they become merely natural, and even sensual; and the sensual man cannot see the genuine truths of the Word, because of fallacies, obscurity of perception, and the evils of the body residing therein; for the Sensual clings to the body, whence such things come.

[5] (i) In the first place, the dragon means in general those who are more or less natural, and yet possess a knowledge of spiritual things from the Word, because serpents in general signify the sensual things of man, and thus sensual men; therefore the dragon, which is a flying serpent, signifies the sensual man, who nevertheless flies towards heaven, in that he speaks and thinks from the Word, or from doctrine from the Word. For the Word itself is spiritual, because in itself it is Divine, and is therefore in heaven. But it is not mere knowledge of spiritual things from the Word that makes man spiritual, but a life according to those things that are in the Word; therefore all those who have knowledge from the Word, and are not in a life according to that knowledge, are natural, indeed, sensual.

[6] The sensual, who are meant by the dragon, are those who see nothing from the light of heaven, but only from the light of the world, and who from this light alone are able to speak concerning Divine things, and also to reason with acuteness and readiness, when excited by the fire of the love of self and pride therefrom; but still they cannot see whether these things are true or not, declaring that to be the truth which from childhood they have imbibed from a master or preacher, and afterwards from doctrine, and which they have since confirmed by some passages of the Word not interiorly understood. Because these see nothing from the light of heaven, they do not see truths, but falsities in place of them, and these they call truths; for truths themselves can be seen only in the light of heaven, and not in the light of the world, unless the latter light be illuminated by the former. Because such is their character, they love no other than a corporeal and worldly life; and as the pleasures and lusts (concupiscentiae) of that life have their seat in the natural man, therefore the interiors of such are filthy and crowded with evils of every kind, which close up every entrance against the influx of the light and heat of heaven; consequently they are interiorly devils and satans, however much they may seem to be spiritual and Christians from their talk and simulated gestures. Such persons are utterly sensual, for outwardly they can talk about the holy things of the church, while inwardly they believe nothing; and those who think they believe, have a merely historical, and thus persuasive faith acquired from some teacher or from their own intelligence, which in itself is false; this they nevertheless hold, because it serves as a means to acquire fame, honour, and gain. Such in general are the dragons. But there are many that are signified in particular by the dragon, for there are some that have reference to the head, some to the body, and some to the external parts.

[7] (ii.) Those who have reference specifically to the head of the dragon are those who have confirmed themselves both in doctrine and life, in faith alone which is faith separated from charity. These have reference to the head of the dragon, because they are for the most part men of erudition and are believed to be learned; for they have confirmed themselves in the belief that they will be saved, by merely thinking about the things which the church teaches; and this they call believing. But the nature of their doctrine and their life shall be stated. Their doctrine is, that God the Father sent His Son, born from eternity, into the world, that He might become a man, fulfil all things of the law, bear the iniquities of all, and suffer the cross. That thereby God the Father was reconciled and moved to compassion, and that those who from confidence were in faith concerning these things, would be received into heaven; and that confidence in that faith, together with the Lord, would intercede and save. Consequently, that such a faith is given to mankind, who are separated from God the Father, as a medium of reception and salvation, because after Adam had eaten of the tree of knowledge (scientia) man was no longer in a state to do good of himself, having, with the image of God, thus lost his free will. Lastly, that the things above mentioned are the Lord’s merit, by which alone man can be saved. These, as to doctrine, are the primary things of faith with those who are in faith alone. That no one can possibly perceive and thus believe any of these things from spiritual insight, which belongs to the understanding, but can know, and thus talk about them only from the memory, without understanding them, thus that there is nothing of intelligence in that doctrine, shall be explained and illustrated elsewhere, the Lord being willing.

[8] But what is the character of such as to life, shall also be explained. They teach that man is led of God by faith alone, even to the effort to do good, and that good itself in act contributes nothing to salvation, but faith only, and that then nothing of evil condemns him, because he is in grace, and is justified. They have also devised steps, which they call progressions of faith alone even to the last stage of justification. The first is information in such things as pertain to faith, especially in those mentioned above; the second is confirmation from the Word, or from preaching; the third is mental examination, whether it be so or not; and because doubt and consequent wavering – which is temptation – then flow in, confirmation from the Word concerning the operation of faith is necessary, whence a man has confidence and this is victory. They add that care must be taken that the understanding does not go beyond confirmations from the Word concerning justification by faith alone; and if it proceeds further, and is not kept under obedience to faith, the man succumbs. The fourth and last step is the effort to do good; this is an influx from God, and nothing of it is from man, being the fruit of faith; for they say that when a man is thus fully justified, nothing of evil afterwards condemns him, and nothing of good saves him, but faith alone. From these things the character of such persons as to life is evident, namely, that they live for themselves and not for God, and for the world and not for heaven; for this follows from the belief that evils do not condemn and that goods do not save. Nor do they know that faith without the life of charity is not faith, and that man ought to shun evils and do goods as of himself, nevertheless believing that it is from the Lord, and that otherwise evils cannot be shaken off, or goods appropriated. But more will be said on this subject elsewhere.

[9] Such is the doctrine and life with those who form the head of the dragon, who for the most part are learned dignitaries, with but few from among the common people; the reason is, that the former consider those things as secrets of theology which cannot be comprehended by the common people on account of their secular employments. These belong to the head of the dragon, because they also pervert and falsify all those things of the Word that teach love, charity, and life; for the Word, regarded in itself, is simply the doctrine of love to the Lord and of charity towards the neighbour, and in no case the doctrine of faith separated from charity. They falsify all things of the Word by calling them either faith, or a kind of fruit which they do not eat, because they give no thought to life; they are consequently not nourished by that fruit. Moreover they allow those principles to enter only as far as the memory, and from there to come into the thought nearest to it; this thought is sensual, in which there is nothing spiritual, and it does not examine whether a thing is true. Therefore they take care that nothing shall enter the interior sight which is of the understanding, being unwilling to know that all those things which we have stated concerning their faith are contrary to an enlightened understanding, as they are contrary to the genuine sense of the Word. It is for this reason that those who form the head of the dragon have no genuine truth, for from a false principle, such as that of faith alone, nothing but falsities in a continual series can proceed. Nor can there be any such thing as faith alone, for faith without charity is not faith, since charity is the soul of faith; therefore to speak of faith alone is to speak of that which is without a soul, and thus without life, a thing in itself dead.

[10] (iii) That those who, from their own intelligence, have hatched for themselves dogmas from the Word form the body of the dragon, is evident from this, that all those who study the Word and are in the love of self are also in the pride of their own intelligence; and all who are in this pride, and at the same time excel in cleverness from natural light (lumen) hatch dogmas for themselves therefrom. This is the origin of all the heresies and all the falsities in the Christian world. What intelligence from man’s proprium is, and what that intelligence is which is not from his proprium, must be explained. The intelligence which is from a man’s proprium is from himself, but the intelligence which is not from his proprium is from the Lord. All who are in the love of self have their intelligence from their proprium, for the love of self is the very proprium of man, and those are in the love of self who read the Word and collect dogmas from it for the sake of fame, glory, and honours. And as they are unable to see any truths, but can see falsities only, therefore they are in the body of the dragon; for they collect and hatch such things from the Word as favour their loves and the evils flowing from them; and such things as are contrary to their dogmas, which are truths from good, they either do not see, or they pervert. But all those who are in the spiritual affection for truth, that is, who love truth because it is truth, and because it is serviceable to eternal life, and to the life of the souls of men, have their intelligence from the Lord. It is said that their intelligence is not from their proprium, but from the Lord, because when they read the Word they are raised above their proprium, and even into the light of heaven, and are enlightened; in this light truth is evident from the truth itself, because the light of heaven is Divine Truth. But those who are in the love of self, and consequently in the pride of their own intelligence, cannot be raised up out of their own proprium, for they continually look to themselves, and they do this in everything. This is the reason why such place the whole duty of salvation in belief in their own dogmas, that is, in knowing and thinking, and not at the same time in the life, thus not at the same time in willing and doing. These, therefore, form the body of the dragon. The heart of this body is the love of self, and the breath (anima) of respiration, or his spirit is pride in [his] own intelligence; from these two the dragon is called a great red dragon, and the term red, in the original Greek text, is derived from fire-red, thus from love and pride.

[11] (iv.) Those who study the Word without doctrine, and who at the same time are in the love of self, form the externals of the dragon’s body. Exteriors proceed from interiors, and involve, inclose, and contain them, like the skins, scales, and prominences on every part. Such form the externals of the body of the dragon, because they have no understanding of the spiritual things of the Word; for they know the Word only in the sense of the letter, which is of such a nature, that unless doctrine lights the way, it may lead into errors and falsities of every kind. Consequently, those who study the Word without doctrine are able to confirm as many heresies as they choose, and to embrace and also defend them by the loves of self and of the world, and the evils arising therefrom. For the sense of the letter of the Word is the ultimate sense of Divine Truth, and is therefore for the natural and sensual man, accommodated to its apprehension, and often so as to favour it; unless, therefore, it is read and viewed from doctrine, as from a lamp, it carries the mind away into darkness respecting many things pertaining to heaven and the church. And yet such believe themselves to be wise above all others, when, in fact, they are not wise at all.

[12] (v.) All those who form the dragon worship God the Father, and regard the Lord as a man like themselves, and not as God; and if they do regard Him as God, they place His Divine above His Human, and not within it. This will be made clear in what follows, where the combat of the dragon with Michael is treated of.

[13] (vi.) From this it is now evident that the tail of the dragon means the falsification and adulteration of the Word by those who form its head, its body, and its external parts; for its tail, as is the case with the tail of every animal, is a continuation of the spine (spinoe), which is an extension from the brains, and is therefore moved, bent, and lashed to and fro, according to the appetites, lusts, and pleasures of the head and body, which it, as it were, caresses. And as all those who form the dragon falsify and adulterate the Word because they are natural and sensual from the love of self, and are consequently proud of their own intelligence, it is therefore said that the dragon with his tail drew the third part of the stars of heaven and cast them unto the earth. The stars of heaven signify the knowledges of truth and good from the Word, consequently truths from good therefrom; and to cast them unto the earth signifies to pervert and adulterate, and thus destroy them.

[14] That those above described form the dragon, and that the adulteration and destruction of the truths of the Word are meant by its tail, I have been permitted to see two or three times in the spiritual world; for all the things that appear in that world are representatives of spiritual things. When such persons were seen in the light of heaven, they were seen as dragons with a long tail, and when many such were seen, the tail appeared to be extended, from the south, through the west, into the north; and that tail was seen also to draw down, as it were, stars from heaven and cast them unto the earth.

sRef Isa@35 @7 S15′ sRef Jer@9 @11 S15′ [15] Since those above described are meant by the dragon, and the falsification and adulteration of the Word by its tail, therefore the habitation and bed of dragons, in the Word, signify where there is nothing but mere falsity and evil, as in the following passages.

In Isaiah:

“The dry place shall become a pool, and the thirsty places springs of waters; in the habitation of dragons, its bed, grass instead of the reed and the rush” (xxxv. 7).

This is said of the Lord’s coming, and the establishment of a new church by Him among the nations; and these words mean that the truths and goods of the church will be where they were not before, even where there were falsities and evils. Where falsities and evils were before is signified by the dry and thirsty place, and by the habitation of dragons, also by the reed and rush; but the truths and goods which they will then have are signified by the pool, the springs of waters, the bed where dragons were before, and by the grass.

sRef Jer@10 @22 S16′ [16] In Jeremiah:

“I will make Jerusalem heaps, a habitation of dragons; and the cities of Judah will I reduce to a waste, that there be no inhabitant” (ix. 11).

And in the same:

“The voice of a clamour, behold, a great tumult cometh from the land of the north, to reduce the cities of Judah to a waste, a habitation of dragons” (x. 22).

Jerusalem means the church as to doctrine; and the cities of Judah mean doctrinals, which are truths from the Word; the falsification of truth, and adulteration of good, from which mere falsities and evils arise, are signified by making Jerusalem heaps, and by reducing the cities of Judah to a waste, a habitation of dragons; for truth falsified is mere falsity, and good adulterated is mere evil. The voice of a clamour and a great tumult from the land of the north, signifies falsities fighting against truths, and evils against goods; the land of the north means where those are who are in falsities of evil.

sRef Jer@49 @33 S17′ [17] In the same:

“Hazor shall become a habitation of dragons, a desolation even for an age; a man (vir) shall not dwell there, nor shall the son of man (homo) sojourn there” (Jer. xlix. 33).

Hazor signifies spiritual treasures, which are the knowledges of truth and good from the Word; the devastation of these even until they no longer exist, and falsities and evils take their place, is signified by “Hazor shall become a habitation of dragons, a desolation even for an age.” That no truth of the church will remain is signified by “a man shall not dwell there, nor shall the son of man sojourn there,” the son of man meaning the truth of the church.

sRef Isa@34 @13 S18′ [18] In Isaiah:

“The thorn shall come up in her palaces, the thistle and bramble in her fortresses, that it may be a habitation of dragons, a court for the daughters of the owl” (xxxiv. 13).

This is said of Edom, and the nations, which mean those who are in falsities and evils; thorns, the thistle, and the bramble signify the falsities and evils in which they are; the dogmas defending them are signified by palaces and fortresses; while the devastation of all good and truth is signified by “a habitation of dragons,” and “a court for the daughters of the owl,” owls denoting those who see falsities as truths, and their daughters the lusts (concupiscentiae) of falsifying truths.

sRef Isa@13 @22 S19′ [19] In the same:

“The Ijim shall answer in her palaces, and dragons in the temples” (xiii. 22).

This is said of Babel, which signifies the adulteration and profanation of good and truth; her palaces in which are the Ijim, and the temples where dragons are, signify the goods and truths of the Word and of the church, which are adulterated and profaned, the Ijim signifying adulterated and profaned truths, and dragons adulterated and profaned goods.

sRef Micah@1 @8 S20′ [20] In Micah:

“For this will I wail and howl, I will go stripped and naked, I will make a wailing like dragons, and a mourning like the daughters of the owl” (i. 8).

This treats of the vastation of Samaria, which signifies the spiritual church as to doctrine, in the present case that church vastated. To go stripped and naked signifies devastation as to truth and good; lamentation over it is signified by wailing and howling, lamentation over devastated good by making a wailing like dragons, and lamentation over devastated truth by making a mourning like the daughters of the owl. The wailing and mourning are said in a representative sense to be like that of dragons and daughters of the owl, also his going stripped and naked, stripped having a signification similar to that of the dragon, namely, to be destitute of goods, and naked, similar to that of the daughters of the owl, that is, to be destitute of truths.

sRef Jer@51 @34 S21′ sRef Jer@51 @37 S21′ [21] In Jeremiah:

“Nebuchadnezzar, king of Babel, hath made me an empty vessel, he hath swallowed me up as a sea-monster, he hath filled his belly with my delicacies, he hath driven me away. Let Babel be a heap, a habitation of dragons, a hissing and an astonishment, without inhabitant” (li. 34, 37).

Here also Babel and Nebuchadnezzar signify the adulteration and profanation of good and truth. He hath made me an empty vessel, he hath swallowed me up like a sea-monster, he hath filled his belly with my delicacies, he hath driven me away, signifies the dispersion of all truth, and the destruction of all good therefrom. Sea-monster, signifies the same as dragon, both being denoted by the same word, in the original tongue. The devastation of all truth and good because of their adulteration and profanation is signified by Babel being a heap, a habitation of dragons, a hissing and an astonishment, without inhabitant, without inhabitant signifying good with no one.

sRef Job@30 @28 S22′ sRef Job@30 @29 S22′ [22] In Job:

“I walked darkened without the sun, I stood in the congregation, I cried out, I am become a brother to dragons, and a companion to daughters of the screech-owl (ululoe)” (xxx. 28, 29).

This is said of his state in temptations, in which man thinks himself condemned; therefore to walk darkened without the sun signifies to be like a devil, without the good of love; to stand in the congregation and cry out, signifies to be among truths and yet in falsities; to become a brother to dragons, and a companion to daughters of the screech-owl, signifies to be conjoined and to be one with those who are in evils without good and in falsities without truths, dragons denoting those who have adulterated goods and turned them into evils, and the daughters of the screech-owl those who do the same to truths.

sRef Ps@44 @19 S23′ sRef Ps@44 @18 S23′ [23] In David:

“Our heart is not turned back, neither hath our step declined from thy way, for thou hast sore broken us in the place of dragons, and covered us with the shadow of death” (Psalm xliv. 18, 19).

This also treats of temptations. That being thus shut off from influx out of heaven, as the sensual man is, he could not perceive what was good and true, is signified by God sore breaking him in the place of dragons, and covering him with the shadow of death, the place of dragons meaning the place in hell where those are who are dragons, that is, those who have destroyed all good in themselves; the falsity in which these are is called the shadow of death.

sRef Ps@91 @13 S24′ sRef Ps@91 @14 S24′ [24] Again:

“Thou shalt tread upon the lion and the asp, the lion and the dragon shalt thou trample under foot; because he hath set his desire upon me, I will deliver him, I will exalt him, because he hath known my name” (Psalm xci. 13, 14).

To destroy the interior and exterior falsities, which vastate the truths of the church, is signified by treading upon the lion and asp; and to destroy the interior and exterior falsities, which vastate the goods of the church, is signified by trampling under foot the lion and dragon. To lead away from falsities, and to lead to interior truths and goods him who is in doctrine from the Word, is signified by “I will deliver him, I will exalt him, because he hath known my name,” to deliver meaning to lead away from falsities, to exalt, to lead to interior truths, and to know My name, to be in doctrine from the Word.

sRef Mal@1 @3 S25′ [25] In Malachi:

“Esau I hated, and I made his mountains a waste, and gave his heritage to the dragons of the wilderness” (i. 3).

Esau means those who are in good as to the natural man, here those who are in evil as to the same; it is therefore said, “Esau I hated.” That the goods of love of the natural man will be destroyed is signified by “I made his mountains a waste”; and that the truths of that good will be destroyed by the falsities of the sensual man is signified by I “gave his heritage to the dragons of the wilderness.”

sRef Ezek@29 @4 S26′ sRef Ezek@29 @3 S26′ [26] Again in Ezekiel:

“Behold I am against thee, Pharaoh, king of Egypt, the great dragon (or sea-monster) that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made it for my myself” (xxix. 3, 4; xxxii 2).

The pride of [man’s] own intelligence pertaining to his natural and sensual man is here described; Pharaoh, king of Egypt, signifies the natural and sensual man; the dragon or sea-monster (cetus) signifies the same as to scientifics, which are falsities or things falsified by the pride of [man’s] own intelligence. But these words may be seen explained above (n. 513:5).

sRef Deut@32 @33 S27′ sRef Deut@32 @32 S27′ [27] In Moses:

“Of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter, their wine is the venom of dragons, and the cruel gall of asps” (Deut. xxxii. 32, 33).

These words may be seen explained above (n. 519:7), where it is shown that “their wine which is called the venom of dragons, and the cruel gall of asps,” signifies that the truth of the church with the posterity of Jacob was external, in which interiorly there were infernal evils and falsities; dragons and asps signify sensual things which are the ultimates of the natural man, full of dreadful evils and of falsities confirming them. The reason of this is that the Natural then receives nothing from the Lord through the spiritual mind, consequently what it does receive is from hell.

[28] That the dragon signifies such things as have been stated above will be seen more fully from what follows in this chapter, namely, from his enmity against the woman about to bring forth, and fleeing into the wilderness; also from his combat with Michael; and still further in chaps. xvi. 13-15, and xx. 2, 7, 8, 10, 14, where it is said concerning him that he was bound for a thousand years, that afterwards, being loosed, he went forth to seduce the nations, and to gather Gog and Magog together to war against the saints, but that afterwards he was cast into a lake of fire and brimstone. It is evident from all these things that the dragon means those who do not possess any good of charity and love, because they do not acknowledge it to be a means serviceable for salvation, but regard it only as a kind of knowledge (scientificum) which from persuasion they call faith; and when the good of charity and love is not implanted by a man’s life, evil takes its place, and where evil is there is falsity.

sRef Ex@7 @10 S29′ sRef Ex@4 @4 S29′ sRef Ex@7 @12 S29′ sRef Ex@4 @3 S29′ sRef Ex@7 @9 S29′ sRef Ex@7 @11 S29′ [29] Because serpents signify sensual things which are the ultimates of the natural man, and these are not evil except with those who are evil, and as in the Hebrew the same word* is used both for dragons and non-poisonous serpents, therefore dragons, when such serpents are meant by them, signify, in the Word, sensual things that are not evil, or, in regard to persons, sensual men who are not evil. That dragons and such serpents are expressed in Hebrew by the same word, is evident in Moses. When he was commanded out of the bush to cast his rod on the ground, and when it became a serpent (serpens) he took hold of it by the tail, and it became again a rod in his hand (Exod. iv. 3, 4); and afterwards, Moses took the rod, and cast it down before Pharaoh, when it became a serpent (dragon = draco), and the magicians did the like with their rods; but the rod of Moses then a serpent (dragon) – swallowed up the rods [or] serpents (dragons) of the magicians (Exod. vii. 9-12). In the original the word rendered serpent in the former passage and the word so translated in the latter are different; in the former passage serpent (serpens) is the rendering of the word commonly employed for serpent in other parts of the Word, but in the latter place dragon (draco) represents the same word. This might also be translated thus, “When the rod of Moses was cast before Pharaoh it was changed into a dragon.” It follows from this that the dragon, equally as the serpent, signifies, in a good sense, the Sensual, which is the ultimate of the natural man when not evil or not malignant.

sRef Jer@14 @5 S30′ sRef Jer@14 @6 S30′ sRef Isa@43 @20 S30′ [30] In this milder sense dragons are also mentioned in Isaiah:

“The wild beast of the field shall honour me, the dragons and the daughters of the owl, because I will give waters in the wilderness, rivers in the desert, to give drink to my chosen people” (xliii. 20).

And in Jeremiah:

“The hind brought forth in the field, but forsook it because there was no grass; and the wild asses stood upon the hills, they sniffed up the wind like dragons, their eyes were consumed because there was no herbage” (xiv. 6).

In these passages the word used for dragons is commonly used for serpents, and it is also applied to whales (ceti) in the sea, which also have the same signification, namely, the Natural of man in general, which is the Sensual, and therefore the last passage might be translated, “They sniffed up the wind like whales” (ceti). Similarly in Isaiah li. 9; in Jeremiah li. 34; in Ezekiel xxix. 3, 4; and in David, Psalm lxxiv. 13, 14. There are also merely sensual men that are good.
* [Hebrew]

sRef Rev@12 @3 S0′ 715. Having seven heads.- That this signifies the knowledge (scientia) of the holy things of the Word, which they have adulterated, and consequent insanity, but yet craftiness, is evident from the signification of head, as denoting intelligence and wisdom, and in the opposite sense insanity and folly, (concerning which see above, n. 553, 577, and that it also denotes craftiness, n. 577); and from the signification of seven, which denotes all men and all things, and is said of that which is holy (concerning which see above, n. 257), in this case therefore, of the holy things of the Word, which they have adulterated. As seven is used in reference to holy things, it is also, in the opposite sense, used in reference to those things when adulterated and profaned; for in the Word every expression has also an opposite sense, and the opposite of what is holy is what is profane. It is clear from these things that the seven heads, which the dragon was seen to have, do not mean heads, or seven, but the knowledge (scientia) of the holy things of the Word, which they have adulterated, and, consequent insanity, but yet craftiness.

[2] Insanity is signified by the head of the dragon, because the intelligence of the man of the church is from genuine truths from the Word. The truly human understanding is formed and perfected by means of natural, civil, moral, and spiritual truths, the interior understanding by means of spiritual truths, but the exterior by means of moral and civil truths; such therefore as the truths are, such is the understanding that is formed from them. All spiritual truths are from the Word, and make one with the good of love and of charity. When therefore a man places everything of the church and of heaven in faith, and separates the good of charity and of love from that faith, as those do who form the head of the dragon, as stated in the preceding article, then the interior understanding cannot be formed, consequently, instead of intelligence in spiritual things, they have insanity. For from a false principle falsities flow forth in a continual series, and, in consequence of the separation of the good of charity, they cannot possibly have any genuine truth, since all truth is of good, and in fact, is good in form. From this it is clear that the head of the dragon signifies insanity in spiritual things.

sRef Gen@3 @1 S3′ [3] The head of the dragon also signifies craftiness, because all those who form its head are merely natural and sensual, and if such have at the same time studied the Word and the doctrine of the church, and have seized upon falsities instead of truths, and have also confirmed these by knowledges (scientifice), they are crafty above all others. But this craftiness is not so manifest in the world as it is afterwards when they become spirits; for in the world they cover over their craftiness with external piety and feigned morality, which conceal it from view, but as the craftiness is in their spirit, it is plainly manifest when externals are removed, as is the case in the spiritual world. But it must be understood that the craftiness which is signified by the head of the dragon is craftiness in perverting the truths and goods of the Word by reasonings from fallacies and sophistries, also from persuasive things, by means of which the understanding is fascinated, thus by giving to falsities the appearance of truths. That this is the case is also evident from the serpent by which the first parents were seduced, which is said, “to have been more crafty than any wild beast of the field” (Gen. iii. 1); for the signification of that serpent is similar to that of the dragon. Therefore the latter is also called “the old serpent that seduceth the whole world,” in the ninth verse of this chapter.

sRef Rev@12 @3 S0′ 716. And ten horns.- That this signifies much power is evident from the signification of horn, as denoting the power of truth against falsity and evil, and, in the opposite sense, the power of falsity against truth and good (concerning which see above, n. 316, 567); and from the signification of ten, as denoting all men and things, also many men and things (concerning which also see above, n. 675); it is therefore plain that the ten horns signify much power. That the dragon had much power is evident from what follows, namely, that because of him the male child which the woman brought forth was caught up unto God; that his tail drew down from heaven the third part of the stars; also, that he fought with Michael and his angels; and afterwards, that he stirred up Gog and Magog, and the nations in great number, to war against the saints.

[2] The dragon had such power, because by him are meant those who have separated faith from the goods of charity, which are works, and have confirmed this by means of the sense of the letter of the Word, which they have thus twisted from its genuine sense, and as it were drawn down from heaven; and because, at the end of the church, which the Apocalypse treats of, there is no charity, the dragon then has power. For at the end of the church every one desires to live for himself, for the world, and according to his own natural bent, and few wish to live for the Lord, for heaven, and eternal life; and the principle concerning faith alone, which is faith separated from charity, favours that life, and like the current of a river draws in and bears all away to such belief and to such a life. This is why the dragon, which signifies such persons and such things, appeared to have ten horns.

sRef Matt@25 @0 S3′ [3] It has been previously said that falsities from evil have no power, but it must be understood that falsities have no power against truth from good; for truth from good is from the Lord, and all power belongs to the Lord through His Divine Truth. But falsities from evil have the power that is signified by the ten horns of the dragon, because they prevail against those who are in falsities from evil, for they act as one. And a man is hereditarily in evil and thence in falsities from his parents, and afterwards from actual life, especially at the end of the church, and those falsities from evil cannot be driven out from him in a moment, but only by degrees; for if they were to be expelled in a moment, a man would die, because they constitute his life. Because such is the state of man at the end of the church, therefore falsities of evil prevail, although they have not the least power against truth from good. The Lord by means of His Divine Truth could cast out the falsities of evil in a man instantly, but this would result in his being immediately cast into hell; these must first be removed, and as far as they are removed, so far room is given for truths from good to be implanted, and the man is reformed. Such as are here meant by the dragon are also meant by the goat that fought with the ram (Daniel viii), and also by the goats in Matthew xxv.; for the goats there signify those who are in faith separated from charity, and the ram and the sheep, those who are in charity.

sRef Rev@12 @3 S0′ 717. And upon his heads seven diadems.- That this signifies Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, here those truths adulterated and profaned, is evident from the signification of the heads of the dragon, as denoting the truths scientific (vera scientifica) of the Word, which are adulterated and profaned (that they signify insanity in spiritual things, but still craftiness in deceiving and leading astray, may be seen above, n. 714); from the signification of diadems or precious stones, as denoting Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, of which we shall speak presently; and from the signification of seven, as denoting all things, and as being used in reference to holy things, and, in the opposite sense, in reference to profane things (concerning which see above, n. 715), here it is said of profane things, because of the truths of the Word adulterated, and thus, profaned. It is therefore plain that the seven diadems upon the heads of the dragon signify Divine truths in the ultimate of order, here those truths adulterated and profaned.

[2] Precious stones, which are diadems, signify Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, because a stone signifies truth, therefore precious stones signify Divine truths. They mean Divine truths in the ultimate of order, which are the truths of the sense of the letter of the Word, because those truths are translucent; for there is in them a spiritual sense, and in that sense there is the light of heaven, from which all things of the sense of the letter of the Word are full of light, and are also variegated, according to the connection of things in the spiritual sense, from which arise modifications of heavenly light, that produce colours such as appear in the heavens, and thence in precious stones of various kinds.

[3] Diadems were seen upon the seven heads of the dragon, because the truths of the sense of the letter of the Word beam with light (lucent) wherever they are, both with the evil and with the good, for the spiritual light in them is not extinguished because they happen to be with the evil, for heaven still flows into those truths. But since the evil adulterate them, and consequently see in them nothing of the light of heaven, and yet believe them to be holy, for the reason that they use them to confirm the falsities of their religion, therefore, because they believe in their holiness, those truths still shine with light before them; and since this is the case, and since they secure communication with the heavens through those truths, they are at length deprived of them, and left to their own falsities in which there is no light, and this takes place when they are sent down into hell.

[4] That the truths of the sense of the letter of the Word appear as diadems is evident from the diadems in spiritual world. In the palaces of the angels in heaven there are many things that are refulgent with precious stones; and precious stones are also sometimes sent down into the lower parts, and are presented as a gift to those who have done some good thing; in fact, they are also sold there as in the world, especially by the Jews, who trade in them there. It is granted and allowed to the Jews in the spiritual world, as in the natural world, to trade in precious stones, because they look upon the sense of the letter of the Word as holy. For this reason also noble women below the heavens also adorn themselves with diadems just as is done in the world. And when it is asked where those diadems in heaven, and thus in the lower parts, are from, it is replied that they are from the Lord, and from the spiritual light which is from Him, and that they are the ultimates of that light which are called effects; also, it is said that they are forms representative of affections for truth from good, thus that they are Divine truths in the ultimate of order, such as are the truths of the sense of the letter of the Word. Because precious stones are thence, therefore there are also some in the world of spirits who are allowed to make diadems by putting together certain truths from the sense of the letter of the Word, but these diadems are not genuine and not hard like crystal, because they are artificial.

sRef Isa@54 @11 S5′ sRef Isa@54 @12 S5′ sRef Isa@54 @13 S5′ [5] From these things the signification of diadems or precious stones is now evident in the following passages.

In Isaiah:

“O afflicted, and tossed with tempests and not comforted! behold, I lay thy stones with stibium, and thy foundations in sapphires, and I will make thy suns a carbuncle, and thy gates into fiery stones (lapides pyropi), and all thy border into stones of desire, and all thy sons shall be taught of Jehovah” (liv. 11-13).

This is said of the barren who did not bear who should have many sons; the barren signify the nations, who had no Divine truths, because they had not the Word, therefore it is said, “O afflicted, and tossed with tempests and not comforted!” to be afflicted and tossed with tempests being said of falsities, by which such are infested and carried hither and thither. That when the Lord should come He would reveal to them Divine truths, and instruct them, is signified by, He will lay her stones with stibium, and her foundations in sapphires, and [will make thy] suns a carbuncle, and her gates into fiery stones, and her borders into stones of desire. That the precious stones here mentioned mean Divine truths in the ultimate of order, like those of the sense of the letter of the Word, in which internal truths are contained, such as those in the spiritual sense of the Word, is clear. For the foundations, gates, and borders which he will lay with those precious stones, signify ultimates; it therefore follows that, in the above passage, stones in general, and sapphires, carbuncles, and fiery stones (lapides pyropi) signify such truths as are in the sense of the letter of the Word, which are ultimate truths, because they are for the natural and sensual man. Because the instruction of the nations in Divine truths is meant by those words it is added, “And all thy sons shall be taught of Jehovah.” But the specific signification of sapphire, carbuncle, and fiery stone does not require to be explained here, it being necessary merely to say, that precious stones in general signify ultimate truths.

sRef Rev@21 @18 S6′ sRef Rev@21 @19 S6′ sRef Rev@21 @21 S6′ sRef Rev@21 @20 S6′ [6] Since the city of the New Jerusalem signifies the doctrine of the New Church, the foundations of its wall ultimate Divine truths, and the gates introductory Divine truths, therefore the foundations are described by twelve precious stones, and the gates by pearls, in the Apocalypse:

“The foundations of the wall of the city” of the New Jerusalem “were adorned with every precious stone; the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprasus, the eleventh hyacinth, the twelfth amethyst. The twelve gates were twelve pearls, each gate was [one] pearl. And the street of the city was pure gold, as it were transparent glass” (xxi. 19-21).

These twelve precious stones, forming the foundations, and the twelve pearls, forming the gates, signify ultimate Divine truths, which are the truths of the sense of the letter of the Word, upon which the doctrine of that church is founded, and through which man is introduced as by gates. The foundations are said to be of precious stones, and the gates of pearls, because the sense of the letter of the Word contains in itself the spiritual sense, thus the light of heaven, from which the sense of the letter of the Word is transparent, as those stones are from light and from fire. But more will be said upon this subject when the details are explained.

sRef Ex@28 @14 S7′ sRef Ex@28 @13 S7′ sRef Ex@28 @12 S7′ sRef Ex@28 @19 S7′ sRef Ex@28 @15 S7′ sRef Ex@28 @16 S7′ sRef Ex@28 @20 S7′ sRef Ex@28 @18 S7′ sRef Ex@28 @10 S7′ sRef Ex@28 @30 S7′ sRef Ex@28 @11 S7′ sRef Ex@28 @9 S7′ sRef Ex@28 @6 S7′ sRef Ex@28 @7 S7′ sRef Ex@28 @8 S7′ sRef Ex@28 @21 S7′ sRef Ex@28 @17 S7′ [7] Similar things are signified by the precious stones which formed the breast-plate of judgment called Urim and Thummim, which was upon the ephod of Aaron, and also by those that were set upon the shoulders of the ephod, in Moses:

“They shall make the ephod of gold, purple, crimson, scarlet double-dyed, and fine twined linen, the work of the cunning workman. Thou shalt take two schoham stones, and shalt engrave on them the names of the sons of Israel, the work of the engraver of stone, with the engravings of a seal thou shalt engrave the two stones above the names of the sons of Israel; thou shalt make them to be set in ouches of gold; and thou shalt put the two stones upon the shoulders of the ephod. And thou shalt make the breast-plate of judgment with the work of a cunning workman, like the work of the ephod shalt thou make it, and thou shalt fill it with filling of stones; there shall be four rows of stones. The first row a ruby, a topaz, a carbuncle; the second row a chrysoprasus, a sapphire, and a diamond; the third row a cyanus, an agate, and an amethyst; and the fourth row a beryl, a schoham, and a jasper. The stones shall be above the names of the sons of Israel, twelve upon their names, the engravings of a seal for every one above his name, they shall be for the twelve tribes.” This was the breast-plate of judgment, Urim and Thummim. (Exod. xxviii. 6-30).

What these things involve no one can know, unless it is known what Aaron represented, and thus what his garments signified, and the ephod in particular, for it was because his garments were significative that they were called the garments of holiness; also what the breast-plate upon the ephod, which was called “the breast-plate of judgment, Urim and Thummim,” signified; also what the twelve tribes of Israel, and what the twelve stones above their names, signified. As to Aaron himself, he represented the Lord as to the priesthood, which is His celestial kingdom; but his garments in general represented the spiritual kingdom; for this in the heavens invests the celestial kingdom. For there are two kingdoms into which the heavens are divided, the celestial kingdom and the spiritual kingdom. That is called the celestial kingdom where the Divine Good proceeding from the Lord is received, and that is called the spiritual kingdom where Divine Truth is received; therefore Divine Truth is signified by the garments of Aaron in general, and Divine Truth in ultimates by the ephod, since this was the ultimate clothing. That garments in general signify truths, and that the Lord’s garments, which appeared bright as the light, when He was transfigured before the disciples, signified Divine Truth proceeding from Him, and similarly the garments divided by the soldiers, may be seen above (n. 64, 65, 196, 271, 395, 475, 476, 637). It is therefore evident that the twelve stones in the breast-plate of the ephod signified Divine truths in ultimates, the same as the twelve sons of Israel, and the twelve tribes; that both these signify in the Word the truths of the church in their whole extent, may be seen above (n. 431, 657).

[8] The reason why that breast-plate was composed of precious stones, under which were the names of the twelve sons of Israel, was, that by means of it answers might be received from heaven, these being shown in the breast-plate, and from it, by variegations of the colours beaming forth from those stones according to representations of Divine truths in the heavens; for the Divine truths that flow down from the Lord through the heavens towards the lower parts are shown there by variegations of colours. This makes it evident that those precious stones also signify Divine truths in ultimates. But these things are more fully explained in the Arcana Coelestia (n. 9856-9099); concerning the two schoham stones which were upon the shoulders of the ephod, n. 9831-9855; that the ephod signified the external of the spiritual kingdom, which is Divine Truth in ultimates, n. 9824. But what is specifically signified by the ruby, the topaz, and the carbuncle is shown in n. 9865; what by the chrysoprasus, the sapphire, and the diamond in n. 9868; what by the cyanus, the agate, and the amethyst in n. 9870; and what by the beryl, the schoham, and the jasper in n. 9872.

sRef Ezek@28 @12 S9′ sRef Ezek@28 @14 S9′ sRef Ezek@28 @13 S9′ [9] The precious stones by which the knowledge of the cognitions (scientia cognitionum) of truth and good, and thus the intelligence of the king of Tyre are described, have a similar signification in Ezekiel:

King of Tyre, “thou full of wisdom and perfect in beauty; thou hast been in Eden, the garden of God; every precious stone was thy covering, the ruby, the topaz, and the diamond, the beryl, the sardonyx, and the jasper, the sapphire, chrysoprasus, and the emerald, and gold. Thou wast the cherub, the spreading out of the covering, and I have set thee; thou hast been in the mountain of the holiness of God, thou hast walked in the midst of the stones of fire” (xxviii. 12-14).

Since the king of Tyre signifies the cognitions of the truth of the church from the Word, and indeed from its literal sense, it is therefore said that he was in Eden the garden of God, Eden the Garden of God signifying intelligence from the Lord through the Word; for Eden, like the East, denotes the Lord, and the garden of God intelligence from Him. And because true intelligence can be acquired, that is to say, is possible, only through cognitions of truth and good from the Word understood according to their genuine sense, it is therefore said every precious stone was thy covering, every precious stone signifying the cognitions of truth and good, and covering the external of the Word, which covers its internal; the external of the Word is the sense of its letter covering the internal, which is the spiritual sense. Because man has wisdom and intelligence from this, it is therefore said, “King of Tyre, thou full of wisdom and perfect in beauty,” beauty signifying intelligence, for all beauty in the heavens is according to intelligence. The sense of the letter of the Word is also meant by “the cherub, the spreading out of the covering,” for cherubim signify protection lest the Lord should be approached except through the good of love; and the sense of the letter of the Word, is what protects, since it covers its interiors. The mountain of holiness signifies the church as to the doctrine of love and charity; and the stones of fire, in the midst of which he walked, signify truths from the good of love, with which the life is in agreement. That precious stones here signify truths transparent from the light of heaven, which is Divine Truth, is clearly evident from this, that Tyre, in the Word, signifies the knowledges of truth and good, and these knowledges are ultimate truths, such as those of the sense of the letter of the Word. That Tyre signifies the knowledges of truth and good may be seen above (n. 514).

sRef Ezek@27 @16 S10′ sRef Ezek@27 @22 S10′ [10] In the same:

“Syria was thy trader by reason of the multitude of thy works, with chrysoprasus they gave crimson, and needle-work, and fine linen, and coral, and fiery-stone (pyropus), in thy tradings; the traders of Sheba and Raamah, these were thy traders by the chief of every spice, and by every precious stone, and gold” (xxvii. 16, 22).

This also is said of Tyre, which signifies the knowledges of the truth and good of the church from the Word, as above. Because Syria and Sheba and Raamah also signify the knowledges of truth and good, and tradings signify the acquisitions of these, it is therefore said that those nations gave precious stones in their tradings. Knowledges of truth and good are truths in ultimates, such as those of the sense of the letter and of the literal Word.

sRef Job@28 @6 S11′ sRef Job@28 @19 S11′ sRef Job@28 @18 S11′ sRef Job@28 @12 S11′ sRef Job@28 @16 S11′ sRef Job@28 @15 S11′ sRef Job@28 @28 S11′ sRef Job@28 @17 S11′ [11] In Job:

“The stones thereof are the place of sapphire, and it hath dust of gold. Where is wisdom found, and what is the place of intelligence? gold is not given in comparison with it, neither is silver weighed for the price of it; it cannot be valued with the gold of Ophir, the precious onyx and the sapphire; the gold and the diamond cannot vie with it, the coral and crystal shall not be mentioned with it, and the choice of wisdom is above pearls; the topaz of Ethiopia shall not vie with it. Behold, the fear of the Lord is wisdom, and to depart from evil is intelligence” (xxviii. 6, 12, 13, 15-19, 28).

Since all wisdom and intelligence comes from ultimate Divine truths spiritually understood, and those truths are signified by the precious stones here named, as the onyx, the sapphire, the diamond, the topaz, and pearls, and because these stones are formed of earthly materials, and are accounted precious in the world, but are of no account in regard to intelligence and wisdom, it is therefore said that those stones are not to be compared with intelligence and wisdom, neither are gold and silver. Comparisons are made with such things, because they are significative, otherwise they are comparatively of no account.

sRef Ps@102 @13 S12′ sRef Ps@102 @14 S12′ [12] In David:

“Thou, Jehovah, shalt arise, and have mercy upon Zion, because thy servants desire the stones thereof” (Psalm cii. 13, 14).

The stones of Zion which the servants of Jehovah desire mean Divine truths, for Zion, upon which Jehovah will have mercy, means the church which is in celestial love.

sRef Zech@3 @9 S13′ sRef Zech@3 @10 S13′ [13] In Zechariah:

“Behold, the stone which I have set before Joshua” the high priest, “upon one stone seven eyes; behold, I engrave the engraving of it. In that day ye shall cry out every man to his companion, under the vine and under the fig-tree” (iii. 9, 10).

This is said of the Lord’s coming, and the stone set before Joshua the priest signifies Divine Truth, which is the Word; seven eyes in one stone signify Divine Wisdom and Intelligence, which pertain to Divine truth, thus to the Word, seven being used in reference to the holy things of heaven and the church, while eyes denote intelligence and wisdom. To engrave an engraving, signifies the representative and significative thereof; the vine and the fig-tree under which they shall come, signify the church and doctrine from internal and external truths; internal truths are those that are called spiritual, and external truths are those that are called natural, and the former are signified by the vine, and the latter by the fig-tree.

sRef Rev@19 @13 S14′ sRef Ex@24 @10 S14′ sRef Rev@19 @12 S14′ sRef Rev@21 @11 S14′ [14] In Moses:

“They saw the God of Israel, and under his feet as it were a work of sapphire stone, as the substance of heaven for purity” (Exod. xxiv. 10). The God of Israel means the Lord, the work of a sapphire stone under His feet means Divine Truth in ultimates, such as the Word is in the letter; for the sole of the foot signifies the ultimate, which was all that the Jewish nation could see, since they were in the externals of the Word, of the church, and of worship, and not in internals. A sapphire stone signifies transparency from internal truths; as the substance of heaven, for purity, signifies the transparency of the angelic heaven. But these things are explained in the Arcana Coelestia (n. 9406-9408). Since a precious stone signifies Divine Truth in ultimates transparent from interior truths, therefore the luminary* of the city New Jerusalem is described in the Apocalypse as “Like unto a precious stone, as it were a jasper stone shining like crystal” (xxi. 11).

And because by the white horse in the same book is signified the understanding of the Word, and by Him that sat upon the horse the Lord as to the Word, therefore

“Upon the head of him who sat upon the white horse were seen many diadems, and his name was called the Word of God” (Apoc. xix. 12, 13).

sRef Rev@17 @5 S15′ sRef Rev@18 @12 S15′ sRef Rev@18 @11 S15′ sRef Rev@18 @16 S15′ sRef Rev@17 @4 S15′ sRef Rev@17 @3 S15′ [15] So far concerning precious stones with those who are in Divine Truths; something shall now be said about precious stones with those who are in infernal falsities. These have precious stones also while they live in the world, because they too have knowledges of truth and good from the natural sense of the Word, which is the sense of the letter; therefore precious stones or diadems are ascribed equally to them, as in the present case to the dragon, upon whose heads were seen seven diadems. The reason is, that the Word is still the Word, and its truths are still truths in themselves, whether possessed by the evil or by the good; for the perversion and falsification of them by the evil does not change their essence. This is the reason why, in the following parts of the Apocalypse, similar things were seen upon the woman sitting on the scarlet coloured beast, by whom Babylon is described. It is said that the woman sitting upon the scarlet coloured beast was full of names of blasphemy,

“and had seven heads and ten horns; she was clothed in crimson (purpura) and scarlet, and decked with gold and precious stone, and pearls, and upon her forehead a name written, Babylon the great” (Apoc. xvii. 3-5).

But more shall be said of this in what follows. Similarly elsewhere in the Apocalypse:

“The merchants of the earth shall weep and wail over Babylon the great, because no one buyeth her merchandize any more, the merchandize of gold and silver, and precious stone, and pearl and fine linen, and crimson (purpura), and silk and scarlet. And the merchants shall say, Woe, woe! the great city which was clothed in fine linen, and crimson, and scarlet, decked with gold, precious stone, and pearls” (xviii. 11, 12, 15, 16).

sRef Luke@16 @20 S16′ sRef Luke@16 @19 S16′ [16] Because precious stones, crimson (purpura) and fine linen, signify the knowledges of truth and good from the Word, it is therefore said of “the rich man at whose gate lay Lazarus, that he was clothed with crimson and fine linen” (Luke xvi. 19, 20). The rich man means the Jewish nation, which, because it had the Word in which are Divine truths, is said to be clothed in crimson and fine linen; and Lazarus the poor man means the nations who had not the Word, and consequently no truths. It is thence evident why the rich man although he was evil, and was afterwards cast into hell, had garments of crimson (purpura) and fine linen.

sRef Dan@11 @38 S17′ sRef Dan@11 @39 S17′ [17] Similar things are also said in Daniel; concerning the king of the north, who made war against the king of the south.

“The king of the north shall honour as a god the fortresses upon his station, a god which his fathers knew not shall he honour with gold, silver, and precious stone, and desirable things; he shall make strongholds of fortresses with a strange god; whosoever shall acknowledge shall be greatly honoured” (xi. 38, 39).

This chapter treats of the war of the king of the north with the king of the south; and the king of the north means those who have knowledge from the Word, but do not live it, thus also those who are in faith alone so called, and yet not in charity, for they reject the latter as not conducing to salvation. But the king of the south means those who are in intelligence from the Word, because they are in charity; such are the king of the south, or pertain to king of the south; for the south signifies light, and light signifies intelligence. Those who are in charity, which is the life of faith, have the light of intelligence from the Word. But the king of the north, or those who pertain to the king of the north, are such as are described above, because the north signifies night, and also a cold light, like the light of winter, which does not cause fructification because devoid of heat; for spiritual heat is charity, and all germination takes place from heat by means of light. The war between those kings is described because the last time of the church is treated of, when everything of salvation is placed in knowledge (scientia) from the Word, and nothing in the life. The Jewish nation placed everything in the traditions by which they falsified the Word; and the truths of the Word become traditions when there is no life of charity; similarly the truths of the Word become falsities when faith is separated from charity. From this it is evident that the king of the north means those who are in faith alone, that is, in faith without charity.

[18] The same are also meant in Daniel by the he-goat which fought with the ram; and also by the dragon in this chapter, with this difference, that the dragon properly means the learned who have confirmed themselves by doctrine and life in faith separated from charity, for these have poison, like dragons, which destroys charity. For this reason the angel Michael is also mentioned in Daniel (xii. 1). That those pervert and falsify the truths of the Word who make everything of the church rest on a knowledge of cognitions (scientia cognitionum) from the Word and nothing upon life, is meant by the king of the north honouring a strange god which their fathers knew not, and by honouring him with gold, silver, precious stone, and pearls. His god means the truths of the Word falsified, since “God” when used in the Word means the Divine Truth, thus also the Divine Truth proceeding from the Lord, and when “Jehovah” is used, the Lord as to Divine Good is meant, thus also the Divine Good proceeding from the Lord. Therefore a strange god whom his fathers knew not, means the truths of the Word falsified, which in themselves are falsities, and are not acknowledged by those who were previously of the church. Those truths and goods of the Word themselves, although falsified, are signified by precious stones and by desirable things, as well as by silver and gold, for the truths of the Word do not change their essence when possessed by the evil. Fortresses upon the station, and strongholds of fortresses, signify such things as belong to [man’s] own intelligence, confirmed by the sense of the letter of the Word, which is such, that, when not interiorly understood, it may be so construed as to confirm any heresies whatever. From these things the signification of the seven diadems upon the heads of the dragon is now evident.
* Luminare; Greek, ho phosteir [in Greek].

sRef Rev@12 @4 S0′ 718. And his tail drew the third part of the stars of heaven. That this signifies the falsification and adulteration of all the truths of the Word, is evident from the signification of drawing with the tail, when said of the dragon, as denoting falsification and adulteration (concerning which we shall speak presently); from the signification of the third part, which means all, and is used of truths (concerning which see above, n. 384, 506); and from the signification of the stars of heaven, as denoting the knowledges of truth and good from the Word (concerning which also see above, n. 72, 402); thus also truths, for the knowledges of truth and good are the truths of the natural man, from which the rational and spiritual man has intelligence. It is evident from this that by drawing with the tail the third part of the stars of heaven, when said of the dragon, is signified to falsify and adulterate the truths of the Word.

[2] Such is the signification, because the dragon in general means all who acknowledge the Word, and read it, and yet do not live according to it, and this because they separate life, which is charity, from faith, and believe it to be sufficient to think about those things which are in the Word, and to persuade themselves that they are saved by thinking and talking about certain things from the Word with trust and confidence, and that faith alone justifies and saves, apart from anything of life or works; that these are meant by the dragon, may be seen above (n. 714). And because to confirm their dogmas from the Word, such persons bring forward passages in which faith is mentioned, and where faith is spoken of; but those in which love and charity are mentioned, and doing is spoken of, they pervert by applying them to faith alone, and thus they falsify the Word, which from beginning to end is the doctrine of love to the Lord and of charity towards the neighbour. This falsification and adulteration of the truths of the Word is meant by the dragon drawing down with his tail the third part [of the stars] of heaven. This is the meaning of these words, because the tail is the continuation of the brain through the spine of the back, of which it is an appendage, and thus it is moved by the head and the body according to the appetites and desires of the natural man. The movements of the tail therefore are effects flowing from the delights of the loves in which the sensual man is, and the loves of the sensual man are what falsify and adulterate the truths of the Word. That the tail signifies the Sensual, which is the ultimate of the natural man, may be seen above (n. 559). Whether it is said that the loves of the sensual man falsify and adulterate the truths of the Word, or that the Sensual does this, it amounts to the same, for the Sensual loves to live for the body and the world, thus according to its own bent; and this life it perceives, but not the interior life, therefore it denies the latter.

sRef Rev@12 @4 S0′ 719. It is said that the Sensual falsifies and adulterates the truths of the Word, but it is important to know how this can falsify and adulterate the truths of the Word; for those who do not know how this is done, and the nature of the Word, might suppose that because the truths of the Word are truths, and exist in the sense of its letter, that they cannot become falsities. An example from nature will serve to illustrate this and make it clear to the natural man. It appears to the eye as though the sun were carried round the earth every day, and also once every year, and it is therefore said in the Word that the sun rises and sets, and causes day, noon, evening, and night, also the seasons of spring, summer, autumn, and winter, and thus days and years, and yet the sun remains unmoved, while the earth revolves daily, and is carried round the sun yearly; the progression of the sun is therefore merely an appearance, and thus a fallacy. When therefore the truth is known and received that it is not the sun but the earth that moves, then both become true, namely, that the sun remains immovable in the centre of its own system, and that it has its progression; that it remains immovable is true for the rational man, and that it has its progression is true for the sensual, thus both are true, actually for the rational, and apparently for the sensual man. Yet if the rational man does not throw light on that phenomenon, then the false idea is believed that the sun actually progresses, and thus the truth that not the sun but the earth has a motion of its own is falsified, but it is not falsified when the rational man throws light upon the matter. The case is similar with every particular of the Word in the sense of its letter, since this sense, being the ultimate, is natural, and is adapted to the apprehension of the sensual man, thus of children and of the simple; therefore most things in that sense are appearances of truth, and unless these are perceived from a spiritual, that is to say, from an enlightened understanding, they become falsities, for they are then believed to be actually and not merely in appearance true. But it is otherwise when they are perceived at the same time understandingly and spiritually, for then all things of the Word become true, in the genuine sense actually true, and in the sense of the letter apparently true, as stated above concerning the sun. From these things it is evident how innumerable are the things in the Word that are falsified and adulterated – as that God tempts, that He is angry, that He does evil, that He casts into hell – similarly, that at the day of the Last Judgment the Lord will come in the clouds of heaven, that then the sun and the moon will withdraw their light, and that the stars will fall from heaven. Also that the world and the universe will perish, and a new creation of all things take place; besides other things of a similar kind, which are truths of the sense of the letter of the Word, but which become falsities if they are not at the same time seen from an enlightened understanding. But in what follows it shall be explained how faith alone, which is faith separated from charity, falsifies all things of the Word.

sRef Dan@8 @10 S0′ sRef Rev@12 @4 S0′ sRef Matt@24 @29 S0′ sRef Dan@8 @12 S0′ 720. And cast them unto the earth.- That this signifies their extinction and destruction is evident from the signification of casting unto the earth, when said of the stars – which signify the knowledges of truth and good from the Word, consequently truths – as denoting to extinguish and destroy them, since truths are extinguished and destroyed when they are falsified and adulterated. Truths falsified and adulterated are greater falsities than those from any other origin; for falsities from any other origin do not thus extinguish and destroy truths, but give some place for them, in or near themselves. By falsities from other sources those especially are meant which arise from ignorance, from fallacies, and from religion with those who do not possess the Word. It must be understood that those who live in evil, and yet say that they are saved because they have faith, have scarcely any genuine truth, however many things they may know and draw forth from the sense of the letter of the Word. For the sense of the letter of the Word is such that, if not interiorly comprehended, it may be explained in different ways, and if not looked at from genuine truths, it may be believed according to the letter only, and thus be falsified, according to what was shown in the preceding article by comparison with the progression and fixedness of the sun. That such have scarcely any genuine truth, was ascertained in regard to some in the spiritual world, who in doctrine and life had confirmed faith alone, who, it was found, did not even know or acknowledge a single genuine truth; the angels made the examination and were surprised. It was therefore evident that they had extinguished and destroyed in themselves the truths of the Word; this then is signified by the dragon drawing down the third part of the stars of heaven with his tail, and casting them unto the earth – as also the he-goat did in Daniel:

The horn of the he-goat of the goats “grew even to the host of the heavens, and cast down of the host to the earth, and of the stars, and trampled them under foot; and it cast truth to the earth” (viii. 10, 12).

The host (exercitus) of the heavens means all the truths and goods of heaven and of the church. The stars which shall fall from heaven have a similar signification (Matt. xxiv. 29).

sRef Rev@12 @4 S0′ 721. And the dragon stood before the woman who was about to bring forth.- That this signifies the hatred of those meant by the dragon, against the church in those who will be in the doctrine, and thus in the life of love and charity from the Lord, is evident from the signification of the dragon, as denoting those who have a knowledge of the cognitions (scientia cognitionum) of truth from the sense of the letter of the Word, and do not live according to it (concerning which see above n. 714), from the signification of the woman, as denoting the church which is in doctrine, and thence in the life, of love to the Lord and charity towards the neighbour (concerning which see above n. 707) – the hatred of those signified by the dragon, against that church and its doctrine, is meant by standing before the woman about to bring forth, and by wishing to devour the child; and from the signification of bringing forth, as denoting to bring forth such things as pertain to the church, which are doctrinals, here those concerning love to the Lord and charity towards the neighbour, for the male child which the woman brought forth signifies the doctrine of that church.

Such things are signified by bringing forth, because generations, births, and nativities in the Word mean spiritual generations, births, and nativities, which are effected by means of truths and by a life according to them.

sRef John@3 @4 S2′ sRef John@3 @3 S2′ sRef John@3 @6 S2′ sRef John@3 @5 S2′ [2] For this reason spiritual generation, which is called regeneration, when treated of in the Word, is described by natural generation and birth. As in John:

Jesus said to Nicodemus, “Except a man be born anew, he cannot see the kingdom of God. Nicodemus said, How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, unless a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, but that which is born of the spirit is spirit” (iii. 3-6).

Since Nicodemus did not understand the spiritual meaning of the Lord’s words that a man must be born anew, the Lord explained that to be born again signified to be born of water and the spirit, thus to be regenerated, that is by means of truths from the Word, and by a life according to them, for water signifies truths, and spirit a life according to them. But in other places in the Word, where to travail, to bring forth, to beget, and to be born are mentioned, there is no explanation, and yet spiritual travailing, birth, nativity, and bringing forth are meant, since the Word in the letter is natural, but in its bosom, spiritual. To bring forth signifies to bring forth spiritually, because the man who is being regenerated is similarly conceived as it were, carried in the womb, born, and educated, as a man is conceived of his father, carried in the womb of his mother, born and afterwards educated.

sRef Isa@23 @5 S3′ sRef Isa@23 @4 S3′ [3] In order to substantiate the spiritual signification of births and nativities in the Word, some passages shall be here cited from it.

In Isaiah:

“Blush, O Zidon, the sea hath said, the stronghold of the sea, saying, I have not travailed neither brought forth, I have not trained up young men, nor brought up virgins; when the report comes from Egypt, they shall be seized with grief as at the report of Tyre” (xxiii. 4, 5).

Zidon and Tyre signify the knowledges of good and truth from the Word. That the church has neither acquired anything of intelligence and wisdom through these, nor performed any uses, is signified by not travailing, not bringing forth, not training up young men, not bringing up virgins – young men denoting the truths of the church, and virgins its goods; but these things may be seen explained above (n. 275).

sRef Isa@26 @16 S4′ sRef Isa@26 @18 S4′ sRef Isa@26 @17 S4′ sRef Isa@26 @19 S4′ [4] In the same:

“Thy chastening is upon them, as a woman with child that draweth near to her delivery she crieth out in her pangs; so have we done before thee, Jehovah; we have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, neither have the inhabitants of the world fallen; thy dead shall live” (xxvi. 16-19).

These things are said of the last times of the church, when falsities and evils increase to such a degree, that men cannot be reformed and regenerated; this state is meant by the chastening of Jehovah upon them. That then it will be difficult to perceive and acquire any truth is signified by a woman with child, who draws near to her delivery, crying out in her pangs. That in the place of truths they imbibe vanities, in which there are no truths, is signified by “we have conceived, we have travailed, we have as it were brought forth wind,” wind signifying such vanities; that no uses of life come from these is signified by “we have not wrought salvation” to Jehovah. That still when the Lord should come into the world they must be taught and regenerated by means of truths from Him is signified by “thy dead shall live,” and by the words that follow.

sRef Isa@54 @1 S5′ [5] In the same:

“Sing, O barren, thou that didst not bear, break forth into singing, and cry aloud, thou that didst not travail, for more are the sons of the desolate than the sons of the married wife” (liv. 1).

This treats of the Lord’s coming and of a new church to be established by Him among the nations, meant by the barren who did not bear, and by the desolate who shall have many sons; they are called barren because they knew not the Lord, neither had the Word in which are truths, and therefore they could not be regenerated; sons denote truths from the Lord through the Word. A church which possesses the Word, from which the Lord is known, is meant by the married wife who has no sons; the joy of those who are of a new church, and who had not truths before, is signified by “break forth into singing, and cry aloud, thou that didst not travail,” to travail denoting to bear in the womb.

sRef 1Sam@2 @5 S6′ sRef 1Sam@2 @4 S6′ [6] In the First Book of Samuel:

“They who were driven have girt themselves with strength, they that are full have hired themselves out for bread, and they that are hungry have ceased, even till the barren hath borne seven, and she that hath many children hath failed” (ii. 5).

This is the prophetic song of Hannah, the mother of Samuel. Those driven that must be girded with strength mean the nations with whom the church was to be, who are therefore called driven from a want of the knowledges of truth, and who are therefore cast out by those of the church, at that time the Jewish church; to be girded with strength signifies that they have truths from good, and thus power. They that are full have hired themselves for bread, and they that are hungry have ceased, mean those who were of the Jewish church, who are said to be full because they had truths in abundance, and to be hired for bread because they could be led to learn and to do them only as hirelings. That they did not desire to know them is signified by they that are hungry have ceased. The same church is also meant by she that hath many children hath failed. But the nations that would acknowledge the Lord, and receive the Word, and thus suffer themselves to be born anew into the church, are meant by the barren that shall bear seven; seven signifies all and many, and is used in reference to the holy things of the church.

sRef Jer@15 @9 S7′ [7] In Jeremiah:

“She that bare seven shall languish, she shall breathe out her soul, her sun shall set while it is yet day” (xv. 9).

This signifies that a church which possesses all truths because it possesses the Word, shall perish, even until nothing of truth and good will remain. To bear seven, signifies to be gifted with all truths from the Word; to languish, and for the sun to set, signify to perish gradually and at length completely; to breathe out the soul, signifies to perish as to all truths, and for the sun to set, signifies as to all the goods of love; while it is yet day, signifies while the Word is still acknowledged.

sRef Isa@66 @9 S8′ sRef Isa@66 @8 S8′ sRef Isa@66 @7 S8′ sRef Isa@66 @11 S8′ sRef Isa@66 @10 S8′ [8] In Isaiah:

“Before she travailed she brought forth; before pain came upon her she was delivered of a male child. Who hath heard such a thing? who hath seen such a thing? Hath the earth travailed for one day? Shall a nation be born at once? As soon as Zion travailed she brought forth her sons. Shall I break and not bring forth, saith Jehovah, shall I that cause to bring forth shut the womb? Rejoice with Jerusalem, exult in her, all ye that love her, that ye may suck and be satisfied from the breast of her consolations” (lxvi. 7-11).

This also treats of the Lord’s coming, and of the establishment of the church with the nations. Their reformation and regeneration is described by travailing, bringing forth, being delivered of a male child, and by breaking the matrix and bringing forth; for, as stated above, a man who is born anew is similarly conceived as it were, carried in the womb, born, educated, and grows up, as from a father and mother. Zion and Jerusalem mean the church and its doctrine; and to suck and be satisfied from the breast of her consolations, signifies to be fully instructed in truths from good from the delight of love according to desire; the one day in which these things shall take place signifies the Lord’s coming.

sRef Ps@114 @7 S9′ [9] In David:

“From before the Lord thou art in travail, O earth, from before the God of Jacob” (Psalm cxiv. 7).

Thou art in travail, O earth, signifies the establishment of the church, or the reformation of those who will be of the church; to travail denoting to receive truths and to be reformed, and the earth denoting the church. It is said from before the Lord, and from before the God of Jacob, because reformation as to good and as to truth is meant; for the Lord is called Lord from good and God from truth.

sRef Jer@31 @8 S10′ [10] Again in Jeremiah:

“Behold, I bring them from the land of the north, and I will gather them from the sides of the earth; among them the blind and the lame, the woman with child and she that is bringing forth together, a great company they shall return hither” (xxxi. 8).

This also treats of the restoration of the church among the nations by the Lord. The nations that are in falsities, and in appearances of truth, such as the truths of the Word are in the sense of the letter, are meant by the land of the north, and by the sides of the earth, the north signifying falsities, and the sides of the earth such ultimate truths; it is thus also said, “Among them the blind and the lame, the woman with child and she that brings forth together,” the blind denoting those who are not in truths, and the lame those who are not in goods, the woman with child those who receive truths, and she who brings forth those who do them. That the church will be formed of these is signified by Behold, I bring them, I will gather them together, and a great company they shall return hither.

sRef Isa@51 @1 S11′ sRef Isa@51 @2 S11′ sRef Isa@51 @3 S11′ [11] In Isaiah:

“Look unto the rock out of which ye were hewn, and to the digging of the pit out of which ye were digged; look unto Abraham, your father, and unto Sarah who bare you; for I have called him only, and I will bless him, and multiply him; for Jehovah will comfort Zion, he will comfort all her waste places, and will make her wilderness like Eden, and her desert like the garden of Jehovah” (li. 1-3).

This also is said of the Lord, and a new church from Him. The Lord as to Divine Truth, and as to the doctrine of truth, is meant by the rock out of which they were hewn, and by the pit out of which they were digged, as may be seen above (n. 411). But the Lord as to the Divine, from which reformation comes, is meant by Abraham to whom they shall look, and to Sarah who bare them; for Abraham, Isaac, and Jacob, in the Word, do not mean those persons, but the Lord as to the Divine Itself and the Divine Human, as may be seen in the Arcana Coelestia (n. 1893, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 4615, 6098, 6185, 6276, 6804, 6847). But the heavenly marriage, which is that of Divine Good and Divine Truth, from which all reformation comes, and thus the church, is signified by Abraham, and Sarah, who bare them. Since the Lord is meant by Abraham, it is said, I have called him only, and I will bless him, and I will multiply him,” and “Jehovah will comfort Zion, he will comfort all her waste places,” Zion denoting a new church, waste places, truths destroyed, and to comfort, the restoration of the church. That those who will be of that church will acknowledge the Lord, and receive love to Him, and thence wisdom, is signified by His making her wilderness like Eden, and her desert like the garden of Jehovah, Eden signifying love to the Lord, and garden of Jehovah wisdom therefrom.

sRef Micah@4 @10 S12′ sRef Micah@4 @8 S12′ sRef Micah@4 @9 S12′ [12] In Micah:

“O hill of the daughter of Zion, unto thee the kingdom shall come and shall return, the kingdom of the daughter of Jerusalem. Now wherefore dost thou shout in shouting? Is there no king in thee? hath thy counsellor perished, that pain seizeth thee as a woman in travail? Be in travail, and bring forth, O daughter of Zion; now thou shalt go out from the city, and shalt dwell in the field” (iv. 8-10).

The subject here treated of is the spiritual captivity in which the faithful are, when they remain in the church where there is no more truth and good. Their lamentation because they are in that church is signified by “wherefore dost thou shout in shouting,” also by pain seizeth thee as a woman in travail when notwithstanding they have the truths of doctrine and also the understanding of them is signified by “Is there no king in thee? hath thy counsellor perished,” king signifying truth of doctrine from the Word, and counsellor the understanding of it. That with those who are in the good of charity, and thus in truths of doctrine there will be a church, is signified by the daughter of Zion to whom the kingdom shall come, and by the daughter of Jerusalem, kingdom also signifying the church. The establishment of the church and the reformation of those who are of the church is meant by “Be in travail, and bring forth, O daughter of Zion.” “Now thou shalt go out from the city, and shalt dwell in the field,” signifies that they will depart from doctrine in which there are no longer any truth and good, and will abide where these abound, city denoting the doctrine from which they will depart, field denoting where truths and goods abound, while to go out denotes to depart, namely, from that doctrine, and to be thus delivered from spiritual captivity.

sRef Ps@113 @8 S13′ sRef Ps@113 @9 S13′ sRef Ps@113 @7 S13′ [13] In David:

Jehovah “raiseth the exhausted out of the dust, he lifteth up the needy from the dunghill, to place him with princes, with the princes of his people he maketh the barren woman to dwell in a house, to be a glad mother of sons” (Psalm cxiii. 7-9).

That those who are in falsities from ignorance, and thus not in goods, must be instructed from the Lord in truths, is signified by Jehovah raising the exhausted out of the dust, and lifting up the needy from the dunghill, the exhausted and the needy denoting those who are in falsities from ignorance, and thus not in goods. The primary truths of the church in which they must be instructed are signified by princes, the princes of the people, with whom they are to be placed. That those who previously had not life from the marriage of truth and good shall possess it, is signified by making “the barren woman to dwell in a house, to be a glad mother of sons,” to dwell denoting to live, the house of the barren woman, where there was no marriage of truth and good, and the glad mother of sons, the church, where there are nascent truths from good.

sRef Hos@9 @11 S14′ sRef Luke@21 @23 S14′ sRef Luke@23 @29 S14′ [14] In Hosea:

“As to Ephraim, as a bird shall his glory fly away, from the birth and from the belly and from conception” (ix. 11).

That this signifies that all understanding of truth will perish from ultimates to primaries, may be seen above, (n. 710:4), where it is explained.

In Luke:

“Woe to them that are with child and to them that give suck in those days; for there shall be great distress, and in this people anger” (xxi. 23).

And in the same:

“Behold, the days shall come, in which they shall say, Blessed are the barren, and the bellies that have not borne, and the paps which have not suckled” (xxiii. 29; also Matt. xxiv. 19; Mark xiii. 17).

That this is said of those who live at the end of the church, when no genuine truths can be received without being falsified, may also be seen above (n. 710:8).

sRef Jer@17 @11 S15′ [15] In Jeremiah:

“The partridge gathereth but bringeth not forth, acquiring riches, but not with judgment; in the midst of his days he forsaketh them, and in his latter end becometh foolish” (xvii. 11.).

The partridge means those who learn many things from the Word, and from the doctrines of the church, but not for the sake of the uses of life, to bring forth denoting to perform uses, thus to live, and thus to be reformed; the riches which he acquireth not with judgment signify spiritual riches, which are the knowledges of truth and good, – to acquire these not for the sake of uses is to acquire riches not with judgment; that those knowledges which do not enter into the life perish is signified by “in the midst of his days he forsaketh them”; that at length they will have no knowledges of truth that are not falsified, is signified by, in his latter end he shall become foolish.

sRef Gen@30 @23 S16′ sRef Luke@1 @24 S16′ sRef Luke@1 @25 S16′ sRef Gen@30 @1 S16′ [16] Since a mother signifies the church, and sons and daughters its truths and goods, and since in the ancient churches, and afterwards in the Jewish church, all things were representative, and thus significative, therefore it was a reproach and dishonour to women to be barren; for this reason Rachel was angry with Jacob that she bare no children, and said, when she brought forth Joseph, “God hath gathered up my reproach” (Gen. xxx. 1, 23). For the same cause, after Elizabeth had conceived she said, “Thus hath the Lord dealt with me in the days in which he looked upon me to take away my reproach among men” (Luke i. 24, 25). Thus also it is evident that to travail, to bring forth, and to be born, signify the procreation of such things as pertain to the church.

sRef Isa@37 @3 S17′ sRef Isa@45 @10 S17′ [17] In Isaiah:

“Woe to him that saith to a father, What begettest thou? or to the woman, with what travailest thou?” (xlv. 10).

This also is said of man’s reformation, that it is from the Lord and not from man.

In the same:

King Hezekiah said, when he heard the words of Rabshakeh, “This day is a day of straitness, and of chiding and contumely, and the sons are come to the mouth of the matrix, and there is not strength to bring forth” (xxxvii. 3).

That truths from the Word may be heard and known, and yet reformation not be affected by them; is signified by “the sons are come to the matrix, and there is no strength to bring forth”, to bring forth signifies to render truths fruitful by doing them, from which comes reformation; that this was a grief of heart and mind, and a reproach to the church, is signified by “a day of straitness, of chiding and contumely.”

sRef Ezek@30 @15 S18′ sRef Rev@12 @2 S18′ sRef Ezek@30 @16 S18′ [18] In Ezekiel:

“I will pour out my fury upon Sin, the strength of Egypt, and will cut off the multitude of No; I will give fire in Egypt; Sin shall travail, and there shall not be power to break through” (xxx. 15, 16).

Egypt, Sin, and No, signify the scientifics (scientifica) and fallacies pertaining to the natural man, which hinder man’s reformation by truths from the Word; that they will know truths, yet not receive them in the life, and thus be incapable of reformation, is signified by Sin shall travail in labour, but there shall not be power to break through, that is, the matrix. Since to travail signifies to receive the truths of the Word by hearing or reading, and to bring forth signifies to make them fruitful and produce them in act, which is to live according to them, and so to be reformed, therefore when these things take place with straitness and difficulty, because of the falsities and evils which rule in the church, and which hinder and pervert its truths and goods, it is then said that they are seized with pain as of a woman in travail. And as this is the case at the end of the church, it is therefore said, in the Word, of those living at that time, as in this chapter of the Apocalypse: “That the woman being with child, cried out, travailing, and in pain to bring forth” (verse 2), which signifies that spiritual truths and goods, which are from the Word, can be received only with the greatest difficulty and with straitness, because of the opposing evils and falsities then in the church, and which occupy the minds of those who attend to religious things.

sRef Jer@4 @31 S19′ [19] This also is signified by the pains as of one in travail, in Jeremiah:

“I heard a voice as of one sick, as of one in travail with her first-born, the voice of the daughter of Zion; she sigheth, she stretcheth out her hands. Woe to me now, for my soul is made desolate by the slayers” (iv. 31).

The daughter of Zion means a church which is in truths of doctrine from the good of love; this is said to sigh and to stretch out the hands, because her soul is made desolate by the slayers, slayers denoting those who destroy man’s spiritual life by falsities and evils. And as on this account spiritual truths and goods cannot be received except with straitness and difficulty, therefore there is said to be lamentation as of one sick and in travail with her first-born, the first-born signifying the first thing of the church, from which all other things follow as from their beginning.

sRef Jer@6 @24 S20′ sRef Jer@6 @25 S20′ [20] In the same:

“We have heard the fame” of a people coming from the land of the north; “our hands are slackened, straitness hath seized us, pain as of a woman in travail; go not out into the field, and go not into the way, because of the sword of the enemy, terror on every side” (vi. 24, 25).

The people coming from the land of the north mean those who are in falsities of evil, and, in an abstract sense, the falsities of evil which are in the church, at that time vastated. That then truths will be received in faith and love with the greatest difficulty, because of the opposing falsities of evil, and that there will be pain and grief of mind and heart as a consequence, is signified by the hands are slackened, straitness hath seized on them, and pain as of a woman in travail. That at such a time the things of the church and its doctrine are not to be consulted is signified by “go not out into the field, go not into the way,” the field denoting the church, and the way, doctrine. The reason of this is that falsity from hell rushes in, which falsifies and extinguishes the truth, and which is signified by the sword of the enemy and terror on every side, sword denoting falsity destroying truth, enemy denoting hell, and terror, spiritual death.

sRef Matt@24 @19 S21′ sRef Matt@24 @17 S21′ sRef Matt@24 @21 S21′ sRef Matt@24 @18 S21′ [21] From this it is evident what is meant by the words of the Lord in Matthew:

“Then let him who is on the house not come down to take anything out of the house, and let him who is in the field not return back. Woe to them that are with child, and to them that give suck in those days; then shall be great affliction, such as hath not been from the beginning of the world until now” (xxiv. 17-19, 21).

This also is said of the state of the church near its end, when falsities of evil and evils of falsity have rule, and the truths of the Word are not received except when falsified and adulterated; this is meant by “woe to them that are with child, and to them that give suck in those days,” and also by “great affliction.” But this with the rest of that chapter may be seen consecutively explained in the Arcana Coelestia.

sRef Jer@30 @7 S22′ sRef Jer@30 @6 S22′ [22] In Jeremiah:

“Ask and see whether a male doth bring forth? Wherefore do I see every man, his hands upon his loins, as a woman in travail, and all faces turned into paleness? because that day is great so that none is like it” (xxx. 6, 7).

This again refers to the last state of the church, when a last judgment takes place; the great day is the Lord’s coming and judgment at that time from Him. To ask and see whether a male doth bring forth, signifies whether the truth of the Word without good of life can produce anything of the church, since everything of the church is the result of the marriage of good and truth, male (mas) signifying the truth of the church, and wife the good of the church. Wherefore do I see every man, his hands upon his loins, as a woman in travail? signifies why is it thought that truth without good produces those things that pertain to the church; the loins signify marriage, in the spiritual sense – the marriage of truth and good, but the loins of a man as of a woman in travail signify, as if there could be a marriage of truth alone without good. All faces are turned into paleness, signifies that there is nothing of good, because nothing of love and charity, the face denoting the affections which pertain to the love of good, therefore paleness signifies those affections extinguished.

sRef Isa@21 @3 S23′ [23] In Isaiah:

“My loins are filled with great pain, pains take hold upon me, as the pains of a woman in travail” (xxi. 3).

This also is said of the last state of the church, when its truths and goods can be received only with much painful effort, because of the evils and falsities which then hinder. The loins, that are said to be filled with pain, signify the marriage of good and truth, from which are heaven and the church, and these are said to be filled with pain, when truth cannot be conjoined with good; this therefore is the signification of pains as of a woman in travail, that take hold upon them.

sRef Isa@13 @7 S24′ sRef Isa@13 @8 S24′ sRef Isa@13 @6 S24′ [24] Pain as of a woman in travail is also said of those who, on account of falsities conjoined with evils of life, are unable any longer to receive truths, which they still desire to receive although destruction threatens, especially in the spiritual world, when a last judgment is at hand, but with fruitless effort and endeavour. This is signified by the pains of a woman in travail in the following passages.

In Isaiah:

“Howl ye, for the day of Jehovah is nigh; therefore, all hands are slackened, and every heart of man melteth, and they are sore afraid; pangs and pains take hold of them, they are in travail like a woman, a man is amazed at his companion, their faces are faces of flames” (xiii. 6-8).

The day of Jehovah that is near, signifies the last judgment accomplished by the Lord when He was in the world; their terror at that time on account of the impending destruction is signified by “all hands are slackened, and every heart of man melteth, and they are sore afraid.” That their efforts to receive the truths and goods of heaven and of the church are then fruitless, because of the falsities of evil in which they were and still are, is signified by Pangs and pains take hold of them; they are in travail like a woman. That they are in the evils of hatred and anger is signified by their faces being faces of flames.

sRef Jer@22 @25 S25′ sRef Jer@22 @23 S25′ [25] In Jeremiah:

“O inhabitant in Lebanon, having thy nest in the cedars, what favour wilt thou find when pains shall come upon thee, pain as of a woman in travail? I will give thee into the hand of them that seek thy soul” (xxii. 23, 25).

This is said of those that have the Word, and thus truths and the understanding of them; these are said to dwell in Lebanon, and to have a nest in the cedars; the destruction of such at the last judgment, and their endeavour then to receive truths, but in vain, because of the hindrances arising from the falsities of evil, is signified by What favour wilt thou find when pains come upon thee, pain as of a woman in travail? That the falsities of evil from hell will then carry them away is signified by I will give thee into the hand of them that seek thy soul.

In the same:

“Damascus is become feeble; she hath turned herself to flee, and horror hath taken hold upon her, straitness and pains have seized upon her as a woman in travail” (xlix. 24).

sRef Hos@13 @13 S26′ sRef Gen@3 @16 S26′ sRef Jer@50 @43 S26′ sRef Ex@15 @14 S26′ sRef Jer@49 @24 S26′ [26] In the same:

“The king of Babel heard the fame” of the people coming from the north, “thus his hands are become feeble, straitness hath taken hold of him, pain as of a woman in travail” (l. 43).

In Moses:

“The peoples heard; the pain of travailing women hath seized the inhabitants of Philistia” (Exod. xv. 14).

The pains of a woman in travail have a signification in these passages similar to that in those above.

In Hosea:

“The pains of a woman in travail shall come upon” Ephraim; “he is a son not wise, for he doth not stay his time in the womb of sons” (xiii. 13).

These words may be seen explained above (n. 710:18).

In Moses:

Jehovah God said unto the woman, “In multiplying I will multiply thy pain, and thy conception; in pain shalt thou bring forth sons; and thy obedience shall be to thy husband (vir), and he shall rule over thee” (Gen. iii. 16).

These words do not mean that women shall bring forth sons in pain, but by the woman is meant the church, which from celestial had become natural, this being signified by eating of the tree of knowledge (scientia). That the man of the church can with difficulty be regenerated by means of truths, and by a life according to them, and that he must undergo temptations in order that truths may be implanted, and conjoined to good, is signified by pain and conception being multiplied, and by bringing forth sons in pain, conception signifying the reception of truth which is from good, and to bring forth sons, signifying to produce truths from the marriage of truth and good. Since in the natural man there are lusts (concupiscentiae) from the love of self and of the world, and since these cannot be removed except by means of truths, therefore it is said that her obedience shall be to her husband, and he shall rule over her; husband (vir), here as well as in other parts of the Word, denoting the truth of the church. That a man is reformed and regenerated by means of truths, and by means of a life according to them, has been shown above. From these things it is now evident that conceptions, births, nativities, and generations in the Word, signify spiritual conceptions, births, nativities, and generations.

sRef Ezek@19 @2 S0′ sRef Ezek@19 @6 S0′ sRef Ezek@19 @3 S0′ sRef Hos@13 @8 S0′ sRef Rev@12 @4 S0′ sRef Dan@7 @5 S0′ sRef Jer@10 @25 S0′ 722. That when she had brought forth, he might devour her child.- That this signifies that they might destroy the doctrine of that church at its first beginning, is evident from the signification of the child which the woman was about to bring forth, as denoting the doctrine of the church, for that this is meant by the male child whom she brought forth will be seen in the following article; and from the signification of devouring as denoting to destroy. For predicates follow their subjects, and when the dragon is the subject, then to devour is the predicate; but when the doctrine of the church is the subject, then to destroy is the predicate, therefore to devour here signifies to destroy. To destroy it at its first beginning is signified, because it is said that when the woman had brought forth, he might devour her child. That to devour and to eat also in other passages of the Word signify to destroy, when used in reference to wild beasts, which signify falsities and evils, is plain in Ezekiel:

“One of the whelps” of the lion “rose up, it became a young lion, it learned to seize the prey; it devoured man” (xix. 3, 6).

To devour man signifies to destroy the understanding of truth and intelligence.

In Hosea:

“I will meet them as a bear bereaved, and I will devour them as a fierce lion, a wild beast of the field shall tear them” (xiii. 8).

In Daniel:

“Lo, a beast like a bear,” which “had three ribs in the mouth between the teeth,” it was said to it, “Rise, devour much flesh” (vii. 5).

Moreover, in the Hebrew, to devour is put in many passages for consuming, ruining, and destroying, as in Jeremiah:

“They have devoured Jacob, they have devoured him and consumed him, and have laid waste his habitations” (x. 25; and elsewhere).

sRef Rev@12 @5 S0′ 723. Verse 5. And she brought forth a male child, who is to tend (pascere)* all the nations with a rod of iron; and her child was caught up unto God and his throne.

“And she brought forth a male child,” signifies the doctrine of truth for the church which is called the New Jerusalem, “who is to tend all the nations with a rod of iron,” signifies that this doctrine, by the power of natural from spiritual truth, will refute and convict those who are in falsities and evils, and yet are in the church, where the Word is; “and her child was caught up unto God and his throne,” signifies protection of the doctrine by the Lord, because it is for the New Church.
* Greek, poimainein [in Greek].

sRef Rev@12 @5 S0′ 724. And she brought forth a male child.- That this signifies the doctrine of truth, which is for the New Church, which is called the New Jerusalem, is plain from the signification of a son, as denoting truth, and of a male (masculus) child, as denoting the genuine truth of the church, consequently its doctrine, for the truth of the church from the Word is its doctrine, since doctrine contains the truths that are for the church. But the genuine doctrine of the church is the doctrine of good, that is the doctrine of life, which is that of love to the Lord and of charity towards the neighbour; still it is doctrine of truth, for doctrine teaches life, love, and charity, and so far as it teaches these it is truth. For when a man knows and understands what good is, what life is, what love is, and what charity is, he then knows and understands those things as truths, since he knows and understands what good is, how he ought to live, what love and charity are, and what kind of man he is who is in the life of love and charity. And as long as these things are matters of knowledge (scientia) and of the understanding, they are merely truths, and thus doctrines; but as soon as they, from being knowledge and understanding, pass over into the will, and thus into act, they are then no longer truths but goods, for interiorly man wills nothing but what he loves, and that which he loves is to him good.

From these things it is evident, that every doctrine of the church is a doctrine of truth, and that the truth of doctrine becomes good, and becomes that of love and charity, when from doctrine it passes into life.

[2] This doctrine, signified here by a male child, is especially the doctrine of love to the Lord, and of charity towards the neighbour, thus it is the doctrine of the good of life, but which is yet the doctrine of truth. That the doctrine of the good of love, and thence of life, is here signified by a male child, is evident from this, that the woman, who brought forth the son, was seen encompassed with the sun, and upon her head a crown of twelve stars. And the sun signifies love to the Lord, and the crown of twelve stars signifies the knowledges of good and truth; and from such a woman and mother, nothing could be born except what pertains to love and good, thus doctrine concerning them. This therefore is the male (masculus) child.

[3] That doctrine is for the New Church, which is called the New Jerusalem, because the woman treated of in this chapter is the one that is called the bride, the Lamb’s wife, which was the holy city Jerusalem coming down out of heaven from God (xxi. 9, 10). This is why she was seen encompassed with the sun, for the sun means the Lord as to Divine Love, as may be seen above (n. 401, 525, 527, 708). The male child also signifies the doctrine of the church, because a son, in the Word, signifies truth, and the doctrine of the church is truth in its whole extent.

That a son, in the Word, signifies truth, is evident from what has been said before concerning the woman, the womb, and bringing forth, namely, that woman signifies the church, womb the inmost of love and the reception of truth from good, while to bring forth signifies the production and fructification of these. See above concerning woman (n. 707); the womb (n. 710); and bringing forth (n. 721). From this it follows that sons and daughters, since they are births, signify the truths and goods of the church, sons its truths, and daughters its goods; in a word, that all terms relating to marriage and thus to procreation on earth, signify such things as belong to the marriage of good and truth, thus father, mother, sons, daughters, sons-in-law, daughters-in-law, grandsons, and several other terms, signify goods and truths procreating, and goods and truths procreated, and in fact derivative goods and truths in their order.

[4] But it must be understood that goods and truths procreating are in the spiritual man, and those which are procreated are in the natural man; and that those which are in the spiritual man are like the father and mother, and those which are from these in the natural man are like brothers and sisters; and again that the truths and goods that are further procreated as if from sons married within marriageable limits, and from daughters married also within the same, are in the natural man, after these, as parents, have been raised up into the spiritual man. For all conception, and all travail or gestation in the womb take place in the spiritual man, but birth itself takes place in the natural man. The spiritual man is therefore continually enriched by the elevation into it out of the natural man, of truths and goods, which, like parents, will procreate anew; therein also all things are associated like the societies of heaven, according to the affections for truth and good, and their relationships and affinities. It is therefore clear that those spiritual procreations, like the natural procreations from a father and mother, are multiplied like families and houses on earth, and are made fruitful like trees from seeds, from which arise in the spiritual man gardens, called paradises, but groves and orchards in the natural, and shady forests in the sensual man.

sRef Luke@14 @26 S5′ sRef Matt@19 @29 S5′ [5] But because sons are mentioned in many places in the Word, and since it has not yet been known that they signify the truths of the church and of doctrine, out of many passages I will cite only the following for the purpose of proof.

In the Evangelists:

Jesus said, “He who leaveth houses, brethren, sisters, father, mother, wife, children, lands, for my name’s sake, shall receive a hundredfold, and shall obtain the inheritance of life eternal” (Matt. xix. 29; Mark x. 29, 30).

“Every one who cometh to me, and hateth not his father, mother, wife, children, brethren, and sisters, yea, his own soul, is not my disciple” (Luke xiv. 26).

Who cannot see that father, mother, wife, children, brethren, and sisters, also houses and lands, are not here meant, but such things as belong to man himself, and are called his own? For these things a man must leave and hate, if he desires to worship the Lord, to be His disciple, to receive a hundredfold, and to obtain the inheritance of life eternal. The things that are a man’s own are those that are of his love, and thus of his life into which he is born, consequently they are evils and falsities of every kind; and because these are of his love and life, it is therefore said that he must also hate his own soul. These evils and falsities are signified by father and mother, wife, children, brethren, and sisters; for all those things, which belong to the love and life of man, or to the affection and the thought therefrom, or to the will and thus to the understanding, are formed and conjoined like generations, descending from one father and one mother, and are also distinguished as into families and houses. The love of self and consequent love of the world are their father and mother, and the desires arising therefrom, and their evils and falsities are the children, which are brethren and sisters. That this is the meaning is clearly evident from this, that the Lord could not desire that any one should hate his father and mother, or wife or children, or brethren or sisters, since this would be contrary to the spiritual love implanted in every one from heaven, which is that of parents for their children, of children for their parents, and also contrary to conjugial love, which is that of the husband for his wife, and of the wife for her husband, also contrary to mutual love, which is that of brothers and sisters for one another; in fact, the Lord even teaches that enemies must not be hated, but loved. It is evident from these things that the terms denoting consanguinities, affinities, and relationships in the Word, mean consanguinities, affinities, and relationships in a spiritual sense.

sRef Luke@12 @53 S6′ sRef John@16 @33 S6′ sRef Luke@12 @0 S6′ sRef Matt@10 @21 S6′ sRef John@14 @27 S6′ [6] In the same:

Jesus said to His disciples, “The brother shall deliver the brother to death, the father the son, and children shall rise up against their parents, and shall deliver them to death” (Matt. x. 21; Mark xiii. 12).

“The father shall be divided against the son, and the son against the father, the mother against the daughter, and the daughter against the mother, the mother-in-law against the daughter-in-law, and the daughter-in-law against the mother-in-law” (Luke xii. 53).

That these things are not to be understood according to the letter is clear from what precedes, where Jesus says that He came not to give peace upon the earth, but division; and that “there shall be five in one house divided, three against two, and two against three,” which signifies that falsities and evils will fight against truths and goods, and truths and goods against falsities and evils – which is the case when man comes into temptations and is being reformed; this combat is signified by division and rising up. That “the father shall be divided against the son, and the son against the father,” signifies that evil will fight against truth, and truth against evil, the father there denoting the evil, which is man’s proprium, and the son the truth which man has from the Lord. That the desire for falsity will fight against affection for truth, and affection for truth against the desire for falsity, is signified by “the mother shall be divided against the daughter, and the daughter against the mother,” mother here denoting the desire for falsity, and daughter affection for truth; and so on. That this is the meaning is also evident from the words of the Lord elsewhere, where He says, that in Him “they shall have peace,” thus not division (John xiv. 27; xvi. 33).

sRef Mal@4 @5 S7′ sRef Mal@4 @6 S7′ sRef Luke@1 @17 S7′ [7] In Luke, the angel said to Zechariah concerning John,

“He shall go before” the Lord “in the spirit and power of Elias, to turn the hearts of the fathers to the sons” (i. 17).

And in Malachi:

“I will send to you Elijah the prophet, before the great and terrible day of Jehovah cometh, that he may turn the heart of the fathers to the sons, and the heart of the sons to their fathers, lest I come and smite the earth with a curse” (iv. 5, 6).

John the Baptist was sent before to prepare the people for the reception of the Lord by baptism, for baptism represented and signified purification from evils and falsities, and also regeneration through the Word by the Lord. Unless this representation had preceded, the Lord could not have manifested Himself and taught and lived in Judea and Jerusalem, since He was God of heaven and God of earth under a human form, and could not have been in the midst of a nation which was in mere falsities as to doctrine, and in mere evils as to life. Unless therefore that nation had been prepared for the reception of the Lord by a representative of purification from falsities and evils by baptism, it would have been destroyed by diseases of every kind at the presence of the Divine Itself. This then is the signification of the words, “Lest I come and smite the earth with a curse.” That this would have been the case is well known in the spiritual world, for there those who are in falsities and evils are direfully tormented and spiritually die at the presence of the Lord.

sRef Matt@3 @5 S8′ sRef Matt@3 @6 S8′ sRef Luke@3 @7 S8′ [8] The baptism of John was able to produce such an effect, because the Jewish church was a representative church, and with them all conjunction of heaven was effected by representatives, as is also evident from the washings commanded therein. As for example all who became unclean had to wash themselves and their garments, and were then regarded as clean; similarly the priests and Levites washed themselves before they entered the tent of assembly and afterwards the temple, to perform their sacred duties; also Naaman was cleansed from leprosy by washing in Jordan. Washing and baptism did not themselves purify them from falsities and evils, but they only represented, and thus signified, purification from these; nevertheless this was received in heaven, as though they themselves had been purified. It was in this way that heaven was conjoined with the people of that church through the baptism of John; and when heaven was thus conjoined to them, the Lord, who was the God of heaven, could manifest Himself to them, teach them, and dwell among them. That Jerusalem and all Judea, and all the region about Jordan went out to John, and were baptized by him in Jordan, confessing their sins, is evident in Matthew (chap. iii. 5, 6), and that he said to them,

“O generation of vipers, who hath warned you to flee from the wrath to come” (Luke iii. 7).

That the Jews and Israelites were conjoined to heaven by means of representatives may be seen in the Doctrine of the New Jerusalem (n. 248).

This now was the reason why John was sent before to prepare the way of the Lord, and to prepare the people for Him. It may be concluded from these things what is signified by turning the heart of the fathers to the sons, and the heart of the sons to the fathers, namely, that it means to induce a representation of the conjunction of spiritual goods with truths, and of truths with goods, thus of regeneration by the Lord by means of the Word. For regeneration is the conjunction of goods with truths, and of truths with goods, and it is the Lord who regenerates, and the Word which teaches.

[9] It was said of this John that he should go before the Lord in the spirit and power of Elijah, and that he was Elijah, because John, like Elijah, represented the Lord as to the Word, and thus signified the Word, which is from the Lord; and as there is Divine Wisdom and Divine Power in the Word, these are meant by the spirit and power of Elijah. That the Word is of such a nature may be seen in Heaven and Hell (n. 303-310), and in the small work on the White Horse.

sRef Ps@127 @3 S10′ sRef Ps@127 @5 S10′ sRef Ps@127 @4 S10′ [10] That sons signify truths from the Word, is also evident from the following passages.

In David:

“Lo, sons are a heritage of Jehovah, the fruit of the belly a reward; as darts in the hand of a mighty man, so are sons of youth; happy is the man who hath his quiver full of them, they shall not be ashamed when they speak with enemies in the gate” (Psalm cxxvii. 3-5).

Sons who are a heritage of Jehovah, and the fruit of the belly which is a reward, mean the truths and goods of the church; sons mean truths, and the fruit of the belly means goods, for both of these are a reward and a heritage of Jehovah, that is, heaven, which is from truths and goods, namely, from the reception of them. Sons of youth, who are as darts in the hands of a mighty man, signify the truths of the Ancient Church, which were natural truths from a spiritual source; this church is meant by youth. And because these truths have all power against evils and falsities, it is therefore said, “As darts in the hand of a mighty man,” darts signifying truths destroying falsities. Doctrine from truths is signified by quiver because it is also signified by bow; and as those who are in doctrine from those truths fear nothing from falsities, it is said, “Happy is the man that hath his quiver full of them; they shall not be ashamed when they speak with enemies in the gate;” not to be ashamed denoting not to be conquered, and enemies in the gate the falsities of evil which are from hell.

sRef Ps@144 @11 S11′ sRef Ps@144 @12 S11′ [11] In the same:

“Deliver me out of the hand of the sons of the stranger, whose mouth speaketh vanity, and their right hand is the right hand of a lie; for our sons are as plants, become great in their youth, and our daughters as cornerstones hewn out in the model of a palace” (Psalm cxliv. 11, 12).

That the sons of the stranger here mean falsities is plain, for it is said, “Whose mouth speaketh vanity, and their right hand is the right hand of a lie;” and that our sons signify truths is also plain, for it is said, “They are as plants, become [great] in their youth,” plants also denoting truths, and youth denoting here, as above, the Ancient Church, which possessed genuine truths. Our daughters signify the affections for truth, which are therefore compared to cornerstones hewn out in the model of a palace, because a palace is a representative of the understanding in which truths are in a beautiful form, and they are in a beautiful form when they are from affection for truth.

sRef Micah@1 @16 S12′ [12] In Micah:

“Make thee bald and poll thee, because of the sons of thy delights; enlarge thy baldness as the eagle, for they have gone away from thee” (i. 16).

Mourning because the truths of the church are destroyed is described by making bald, and by polling themselves, for the hair signifies truths in ultimates, and those who are without truths in ultimates are also without internal truths; for this reason those in the spiritual world who have no truths from good appear bald. That truths are destroyed is signified by “the sons of thy delights have gone away from thee”; they are called sons of delights from the love of truths and consequent delights.

sRef Zech@4 @11 S13′ sRef Zech@4 @14 S13′ [13] In Zechariah:

“He saw two olive trees at the right hand of the lampstand and at the left, and he said, These are the two sons of the olive standing by the Lord of the whole earth” (iv. 11, 14).

The two olive trees signify the two churches, the celestial church and the spiritual church, the former at the right hand of the lampstand, and the latter at the left; the sons of the olive signify the truths of those churches, which are doctrinals.

sRef Zech@9 @13 S14′ [14] In the same:

“I will bend Judah for me, I will fill Ephraim with the bow, and I will stir up thy sons, O Zion, with thy sons, O Javan; and I will set thee as the sword of a mighty man” (ix. 13).

The sons of Zion and the sons of Javan signify the internal and external truths of the Word, the sons of Zion internal truths, and the sons of Javan external truths. The signification of the rest of the passage may be seen above (n. 357:1, 433:8), where it is explained. Because sons signify truths, it is said, that they shall be set as the sword of a mighty man, the sword of a mighty man signifying truth effectually destroying falsity.

sRef Isa@13 @18 S15′ sRef Isa@13 @17 S15′ [15] In Isaiah:

“I will raise up against them the Medes, whose bows shall dash in pieces the young men, and they will have no pity on the fruit of the belly, their eye will not spare the sons” (xiii. 17, 18).

Because the Medes mean those who make no account of the truths and goods of the church, it is also therefore, said, “Their eye will not spare the sons,” for sons denote the truths of the Word and of the church; but these things may be seen explained above (n. 710:24).

sRef Jer@10 @20 S16′ [16] In Jeremiah:

“My tent is laid waste, and all my cords plucked away; my sons have departed from me, and they are not” (x. 20).

The tent which is laid waste, signifies the church as to the good of love and worship from it, for all worship in ancient times was performed in tents, and afterwards in the tent of assembly, in memory of which the feast of tents or tabernacles was instituted. All my cords are plucked away, signifies that there is no conjunction of truth with good, or of truths with each other, which thus fall apart; and consequently no conjunction of heaven with the church. My sons have departed from me, and they are not, signifies that the truths of the church from the Word have been dissipated, and that man has thus removed himself from the Lord.

sRef Jer@30 @18 S17′ sRef Jer@30 @20 S17′ [17] In the same:

“Behold, I bring back the captivity of the tents of Jacob, and I will have pity on his dwelling-places, that the city may be built upon her own heap, and the palace shall be inhabited after its own manner, and his sons shall be as aforetime, and his congregation shall be established before me” (xxx. 18, 20).

The tents of Jacob and his dwelling-places, signify all things of the church and its doctrine; tents signify its goods, and dwelling-places its truths; their captivity signifies spiritual captivity which exists when the truths and goods of the Word cannot be perceived, because of the dominion of falsities. To shake off falsities and to teach truths is signified by bringing back the captivity. That the city may be built upon its own heap, signifies doctrine from truths, which has become a ruin through falsities, city meaning doctrine; and the palace shall be inhabited after its manner, signifies the spiritual understanding of truths, as was the case with the ancients, palace denoting the understanding of spiritual truths; for in the understanding there are spiritual truths in their own forms, which appear like palaces when they are presented to the sight. His sons shall be as aforetime, and his congregation shall be established before Me, signifies that the truths of the church shall be as they were with the ancients, and that their forms shall remain as they did with them in a restored conjunction, sons here denoting truths, and congregation their conjunction and arrangement into forms, such as exists in the understanding of the man of the church, from which he has intelligence; after its manner and aforetime, mean as with the ancients.

sRef Lam@1 @16 S18′ [18] In Lamentations:

“Mine eye runneth down with waters, because the counsellor who refresheth my soul is far from me; my sons are made desolate, because the enemy hath prevailed” (i. 16).

Mourning because the church is devastated is meant by Mine eye runneth down with waters; its devastation as to truths is signified by My sons are made desolate; that this is done by the falsities of evil, is signified by The enemy hath prevailed, – the enemy denoting falsity of evil and the hell from which it springs.

sRef Isa@51 @17 S19′ sRef Isa@51 @20 S19′ sRef Isa@51 @18 S19′ [19] In Isaiah:

“Awake, awake, rise up, O Jerusalem, who hast drunk out of the hand of Jehovah the cup of his anger; thou hast sucked out the dregs of the cup of trembling; there is none to lead her of all the sons whom she hath brought forth, nor any to take her by the hand of all the sons whom she hath brought up. Thy sons have fainted, they lie at the head of all the streets” (li. 17, 18, 20).

The restoration of the church, which had fallen into mere falsities of evil, is signified by Awake, awake, rise up, O Jerusalem, who hast drunk out of the hand of Jehovah the cup of His anger, thou hast sucked out the dregs of the cup of trembling. Jerusalem denotes the church as to doctrine, to awake and rise up denotes its restoration, to drink the cup of anger denotes falsity, and the dregs of the cup mere falsities from which are evils, and to attract these is signified by drinking and sucking. There is none to lead her of all the sons whom she hath brought forth, nor any to take her by the hand of all the sons whom she hath brought up, signifies that none of the truths of the Word which she has learned and imbibed will lead her away from falsities, sons here meaning truths. Thy sons have fainted, they lie at the head of all the streets, signifies that truths are dispersed by falsities of every kind; because sons denote truths, fainting signifies to be dissipated, and to lie at the head of all the streets signifies by means of falsities of every kind, for the streets of a city signify true doctrinals, here false doctrinals.

sRef Isa@43 @5 S20′ sRef Isa@43 @6 S20′ sRef Lev@26 @29 S20′ sRef Matt@24 @31 S20′ [20] In the same:

“Fear not, Jacob, I will bring thy seed from the east, and I will gather thee from the west; I will say to the north, Give up, and to the south, Keep not back, bring my sons from afar, my daughters from the end of the earth” (xliii. 5-6).

This is not said of the posterity of Jacob, but of the Gentiles, of whom the church is to be formed. Jacob and his seed mean those who will be of that church. That it must be formed of those who are in falsities from ignorance, and thus in obscurity as to truths, is signified by I will gather thee from the west, and I will say to the north, Give up; and that these must not be repelled but accepted by those who are in the good of love and in the truths of doctrine in their lucidity, is signified by I will bring thy seed from the east, and I will say to the south, Keep not back; for the east signifies the good of love in lucidity, the south the truth of doctrine in lucidity, the west the good of love in obscurity, and the north the truth of doctrine in obscurity, such as those are in who, from ignorance of truth, are in falsities, and yet desire truths. Those quarters have such significations, because, in the spiritual world, all dwell distinctly in those quarters according to the light of truth and the affection for good in which they are. These things have a similar signification in Matthew, where it is said that the elect are to be gathered together “from the four winds, from the ends of the heavens, even to the ends of them” (xxiv. 31). That all those who are in falsities from ignorance, and yet in the desire for truth, are to be brought into that church, is signified by Bring my sons from afar, and my daughters from the end of the earth; sons denoting those who are in truths, and daughters those who are in affection for truths; thus also, in a sense removed from persons, they signify truths and their affections; and afar off and the end of the earth signify removal from the light of truth, because they are in falsities from ignorance, through not possessing the Word, and having no understanding of its meaning.

sRef Isa@49 @22 S21′ sRef Isa@49 @17 S21′ [21] In the same prophet:

“They shall hasten thy sons; thy destroyers and they that lay thee waste shall go out from thee; behold, I will lift up my hand towards the nations, and towards the peoples will I raise up my sign, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder” (Isaiah xlix. 17, 22).

This also treats of the establishment of a new church by the Lord. The sons whom they shall hasten, and whom they shall bring in the bosom, and the daughters whom they shall carry upon the shoulder, mean all those who are in truths and in affection for them, and in a sense removed from persons, truths themselves and affections for them with those who will be of the new church; destroyers and they that lay waste signify falsities of evil; that these must be removed is signified by They shall go out from thee.

sRef Hos@11 @10 S22′ sRef Isa@60 @9 S22′ sRef Hos@11 @11 S22′ sRef Hos@11 @9 S22′ [22] In the same:

“The isles shall trust in me, and the ships of Tarshish in the beginning, to bring thy sons from afar, their silver and their gold with them” (lx. 9).

This also is said of the church of the Gentiles; and the sons who shall be brought, signify those who will receive truths. The rest of the passage may be seen explained above (n. 50, 406:10, 514:5).

In Hosea:

“I will not destroy Ephraim, they shall go after Jehovah, like a lion he shall roar, because he shall roar, and with honour shall sons approach from the sea; with honour they shall come, as a bird from Egypt, and as a dove from the land of Assyria, and I will cause them to dwell in their own houses” (xi. 9-11).

Sons from the sea, signify truths scientific (vera scientifica) and rational truths; it is therefore said that “they shall come as a bird from Egypt, and as a dove from the land of Assyria”; Egypt signifying the Natural, and Assyria the Rational, both of them as to truths; but these things have also been explained above (n, 275:19, 601:7, 654:22).

sRef Ps@49 @1 S23′ sRef Ps@49 @2 S23′ sRef Ps@49 @3 S23′ [23] And in David:

“Hear this, all ye peoples, perceive in the ear, all ye inhabitants of the age, both the sons of man (homo) and the sons of man (vir), the rich and the poor together; my mouth shall speak wisdoms, and the meditation of my heart intelligences” (Psalm xlix. 1-3).

The sons of man (homo), signify spiritual truths which are from the Lord through the Word, and these are doctrinals, while the sons of man (vir), signify rational and natural truths, which are from the understanding, thus they signify the understanding of the Word; the rich and the poor, signify those who are wise from these in many things, and those who are wise in few things.

sRef Ps@80 @15 S24′ sRef Ps@80 @14 S24′ [24] In the same:

Jehovah, “return, look down from the heavens, and see and visit this vine, and the shoot which thy right hand hath planted, and upon the son whom thou hast made strong for thyself; let thy hand be for the man (vir) of thy right hand, for the son of man (homo) whom thou hast made strong for thyself” (Psalm lxxx. 14, 15, 17).

This David said of the church and of himself, which is the sense of the letter, for by the shoot and by the son he meant himself; but in the spiritual sense, the vine and the shoot which Jehovah planted signify the spiritual church, represented by the sons of Israel. The son whom He made strong for Himself, signifies the truth of doctrine from the Word; the man of the right hand, for whom is the hand, and the son of man, whom He had made strong for Himself, signify the truth of the Word in the natural sense, which is the sense of the letter, and the truth of the Word in the spiritual sense, which is the internal sense.

sRef Ezek@24 @21 S25′ sRef Ezek@24 @25 S25′ [25] In Ezekiel:

“Behold, I will profane my sanctuary, the greatness of my strength, the desire of your eyes, and the fondness of your soul; and your sons and your daughters, whom ye have left, shall fall by the sword” (xxiv. 21, 25).

This describes the devastation of all truth which those have who are of the church. The sanctuary which He will profane signifies the Word from which is the church, for this is the sanctuary itself, since it is Divine Truth; from its power against falsities and evils, which are from hell, it is called The greatness of the strength of Jehovah; from intelligence and heavenly life therefrom, it is called The desire of your eyes, and the fondness of your soul. That all truths with affection for them will perish through falsities is signified by Your sons and your daughters shall fall by the sword, – sons denoting truths, daughters, affections for truth, and the sword, falsity destroying the truth.

sRef Deut@32 @8 S26′ [26] In Moses:

“When the Most High gave the nations an inheritance, when he separated the sons of man, he set the bounds of the people, according to the number of the sons of Israel” (Deut. xxxii. 8).

This is said of the ancient churches which preceded the Israelitish, and of the establishment of these by the Lord; the nations mean those who were in the good of love, and the sons of man those who were in truths of doctrine from that good; that these had all truths and goods is signified by He set the bounds of the people, according to the number of the sons of Israel. That the twelve sons of Israel, or the twelve tribes, represented and thus signified the church as to all truths and goods, may be seen above (n. 39, 430, 657).

sRef Jer@5 @17 S27′ sRef Jer@5 @15 S27′ sRef Jer@3 @24 S27′ sRef Jer@3 @25 S27′ [27] In Jeremiah:

“Shame hath devoured the labour of our fathers from our childhood, their flocks and their herds, their sons and their daughters; we lie down in our shame, and our reproach doth cover us” (iii, 24, 25).

In the same:

“Behold, I bring upon you a nation from afar, O house of Israel, which shall devour thy harvest and thy bread; it shall devour thy sons and thy daughters; it shall devour thy flock and thy herd, it shall devour thy vine and thy fig tree, it shall impoverish thy fortified [cities] in which thou trustest, with the sword” (v. 15, 17).

These words in the spiritual sense, describe the devastation of all things of the church with the Israelites. The nation from afar, signifies the falsity of evil, which is the falsity of the sensual man, destroying truths; harvest, bread, sons, daughters, flock, herd, vine, and fig-tree, which that nation will devour, signify all things of the church; harvest and bread, its truths and goods in regard to nourishment; sons and daughters, its truths and goods in regard to generation; flock and herd, spiritual and natural truths and goods; vine and fig-tree, the internal and external spiritual church therefrom.

sRef Ezek@14 @20 S28′ sRef Ezek@14 @18 S28′ sRef Ezek@14 @16 S28′ sRef Ezek@14 @17 S28′ [28] In Ezekiel:

“Though these three men, Noah, Daniel, and Job, were in the midst of it, as I live, if they delivered their sons or their daughters, they only shall be delivered, and the land shall become a desolation; I will bring a sword upon the land, and I will cut off from it man and beast” (xiv. 14, 16-18, 20).

By these words the devastation of the church is also described as to all the truths of good and the goods of truth, except with those who are reformed by means of truths from the Word, and by temptations; these are signified by Noah, Daniel, and Job. That with the rest all the truths of good and goods of truth will perish is signified by They should not deliver their sons or their daughters, but they only would be delivered; the devastation of the church by falsities is signified by The land shall become a desolation, and I will bring a sword upon the land, – land denoting the church, and sword falsity destroying truth. That all spiritual and natural truth will be destroyed, and that all intelligence and knowledge (scientia) of truth will consequently perish, is signified by I will cut off from it man and beast.

sRef Ezek@5 @10 S29′ [29] In the same:

“The fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; I will execute judgments in thee, and all thy remnant I will scatter unto every wind” (v. 10).

In Moses:

“[It was said] among the curses, that they should eat the flesh of their sons and of their daughters” (Levit. xxvi. 29).

The fathers shall eat the sons, and the sons the fathers, signifies that evils will destroy truths, and falsities goods, fathers denoting evils and goods, and sons falsities and truths; and because everything of spiritual life with man thus perishes, it is said that judgments will be executed, and the remnant scattered unto every wind, the remnant denoting the truths and goods stored up by the Lord in man from his infancy and childhood.

sRef Ezek@16 @20 S30′ sRef Ezek@16 @26 S30′ sRef Ezek@16 @36 S30′ sRef Ezek@16 @21 S30′ sRef Ezek@16 @45 S30′ [30] We read also, that they led away their sons to idols to be devoured, and for food, and through the fire; as in the following passages.

In Ezekiel:

“Thou hast taken thy sons [and thy daughters] whom thou hast brought forth to me, and these thou hast sacrificed unto them to be devoured. Is this of thy whoredoms a small matter? Thou hast slaughtered my sons, and hast delivered them up, when thou madest them to pass through unto them. Thou art thy mother’s daughter, and the sister of thy sisters, they loathed their husbands and their sons” (xvi. 20, 21, 45).

These things are said of the abominations of Jerusalem. And by sacrificing their sons and daughters to idols to be devoured is signified to destroy and consume all the truths and goods of the church; to do this to truths from the Word, is signified by slaughtering the sons, and making them to pass through unto them; that the truths and goods of the Word are destroyed by falsifications and adulterations, is signified by whoredoms here and elsewhere in that chapter.

sRef Ezek@20 @31 S31′ sRef Ezek@20 @26 S31′ [31] In the same:

“I will pollute them with their gifts, in that they led through [the fire] every opening of the womb, that I might make them desolate. Wherefore ye offer gifts, when ye led your sons through the fire ye are polluted by all your idols” (xx. 26, 31).

To destroy truths by the evils of the love of self, and by desires from the proprium, is signified by leading the sons through the fire and [to destroy them] by falsities, is signified by being polluted with idols. That idols signify falsities of doctrine, and worship from [man’s] own intelligence, may be seen above (n. 587).

sRef Ezek@23 @37 S32′ [32] In the same:

Oholah and Oholibah “committed whoredom, and blood was in their hands, and with their idols they committed whoredom; their sons also whom they begat to me they led through unto them for food” (Ezekiel xxiii. 37).

Oholah and Oholibah mean Samaria and Jerusalem, Samaria means the spiritual church, and Jerusalem the celestial, each as to doctrine. Falsifications and adulterations of the Word are signified by their committing whoredom, and by blood being in their hands; the falsities which thence spring up from [their] own intelligence are signified by their idols with which they committed whoredom; the signification of leading their sons through [the fire] to the idols for food, namely, that they destroyed the truths of the Word by falsities is therefore evident.

sRef Luke@3 @8 S33′ [33] As sons signify truths, therefore “the seeds which fell into the good ground” are called by the Lord “sons of the kingdom; ” and “the tares” which denote falsities, sons of the evil (Matt. xiii. 38). Also those who are in truths are called “sons of light” (John xii. 36); those who are in the marriage of truth and good from the Lord, are called “sons of the nuptials” (Mark ii. 19); and those who are regenerated, “sons of God” (John i. 11-13). Because stones, in the Word, signify truths, John the Baptist said, “God is able of these stones to raise up sons unto Abraham” (Luke iii. 8). That stones signify the truths upon which interior truths are based may be seen in the Arcana Coelestia (n. 643, 1298, 3720, 6426, 8609, 10,376).

sRef Isa@14 @21 S34′ sRef Isa@14 @22 S34′ sRef Isa@14 @23 S34′ [34] As sons signify truths, so in the opposite sense they also signify falsities, as in some of the passages quoted above, also in these words of Isaiah:

“Prepare the slaughter for her sons, for the iniquity of their fathers; that they may not rise and possess the land, and the faces of the earth be filled with cities. I will rise against them, and I will cut off from Babel the name and the residue, and the son and the grandson; and I will make her a heritage for the bittern, and pools of waters, and I will sweep her with the besom of destruction” (xiv. 21-23).

This is said of Babel, which signifies adulteration of the Word and profanation. Here the total vastation of truth with those who are meant by Babel is treated of. That truths with them were utterly destroyed through adulteration of the Word is signified by Prepare the slaughter for her sons, that they may not rise and possess the land, and the faces of the earth be filled with cities; the land means the church in which there are truths, and cities mean doctrinals from mere falsities. That all truths from primaries to ultimates would perish, is signified by cutting off from Babel the name and the residue, the son and the grandson; that nothing whatever of truth would remain, is signified by she shall be swept with the besom of destruction.

[35] It must be understood that sons, in the passages above quoted, signify those who are in truths, or those who are in falsities. But because the spiritual sense of the Word has nothing in common with persons, therefore in that sense sons signify truths or falsities apart from the idea of personality. The spiritual sense is of such a nature, because the idea of person limits thought and its extension into heaven in every direction; for all thought that proceeds from affection for truth extends through heaven on all sides, nor has it any termination except like light into shade; but when a person is at the same time thought of, then the idea together with intelligence has its termination, where the person is; this is why sons, in the spiritual sense, signify truths or falsities considered apart from personality.

sRef Rev@18 @17 S0′ sRef Rev@18 @16 S0′ sRef Rev@12 @5 S0′ sRef Gen@5 @2 S1′ sRef Gen@1 @27 S1′ 725. The reason why a male child signifies the doctrine of truth for the church which is called the New Jerusalem, is, that son signifies truth as we have just shown above, and a male child truth of doctrine from the Word, consequently the doctrine of genuine truth which is for the church. It means doctrine for the church which is called the New Jerusalem, because the woman who brought forth the male child, means that church, as also shown above. The doctrine of truth which is for the church, is also signified by male in the following passages.

In Moses:

“God created man into his image; into the image of God created he him, male and female created he them” (Gen. i. 27):

“Male and female created he them, and blessed them, and called their name man (homo), in the day in which they were created” (Gen. v. 2).

What is involved in the things that are related in the first chapter of Genesis concerning the creation of heaven and earth, paradise, and the eating of the tree of knowledge (scientia), no one can know except from the spiritual sense, for these particulars are in the form of history; still they are holy, because all the particulars contained in them are interiorly, and in their bosom, spiritual.

sRef Gen@3 @20 S2′ [2] The subject there described is the establishment of the Most Ancient Church, which was the most excellent of all the churches on this earth; its establishment is meant by the creation of heaven and earth, its intelligence and wisdom are meant by the garden of Eden, and its decline and fall by eating of the tree of knowledge. It is therefore evident that man, who is called Adam and Eve, means that church, for it is said, Male and female created He them, and called their name Man; and as that church is meant by both, it follows that male means its truth, and female its good. So also male means doctrine, and female life, since the doctrine of truth is also the doctrine of love and of charity, thus the doctrine of life; and the life of good is also the life of love and of charity, thus a life of doctrine, that is, a life according to doctrine. These two are meant by male [and female], and, taken together and conjoined in marriage, they are called Man, and they also make the church, which, as said above, is meant by man. Again, Adam was so called from a word that means ground, and ground, from its reception of seeds, signifies the church as to truths of doctrine, for in the Word seeds signify truths; while Eve is from a word that means life, “Because she was to be the mother of all living” (Gen. iii. 20). These two, doctrine and life, taken together and conjoined as it were in marriage, are called Man (homo), and also make the church, because man is man from the understanding of truth and from the will of good, consequently from the doctrine of life, since this is of the understanding and from the life of doctrine, because this is of the will. The case is similar with the church, for the church is in man, and is the man himself.

sRef Matt@19 @6 S3′ sRef Matt@19 @4 S3′ sRef Matt@19 @5 S3′ [3] That these two, which are signified by male and female, are not to be two but one, the Lord teaches in the Evangelists;

“Jesus said, Have ye not read, that He who made them from the beginning of creation made them male and female, and they two shall be one flesh? Therefore, they are no more two but one flesh” (Matt. xix. 4-6; Mark. x. 6-8).

This also, as is the case with every part of the Word, is to be understood not only naturally, but also spiritually; and unless it is understood spiritually no one can know what is signified by male and female, or husband and wife, being no more two but one flesh, as is also said in Gen. ii. 24. Here, as above, male and female signify, in the spiritual sense, truth and good, consequently also the doctrine of truth, which is the doctrine of life, and the life of truth, which is the life of doctrine. These must not be two but one, since truth does not become truth in man without the good of life, nor does good become good with any one without the truth of doctrine; for good becomes spiritual good only by means of truths, and spiritual good is good, but not natural good, without it. When these are one, then truth is of good and good is of truth, and this oneness is meant by one flesh. The case is similar with doctrine and life; these also make a man of the church one, when the doctrine of life and the life of doctrine are conjoined in him, for doctrine teaches how he must live and act, and the life lives it and does it. From these things also it is evident, that a male child signifies the doctrine of love and of charity, consequently, the doctrine of life.

sRef Deut@15 @19 S4′ sRef Ex@13 @15 S4′ sRef Ex@13 @12 S4′ [4] Since the truth of doctrine, or the doctrine of truth, is signified by a male, therefore a law was made that every male opening the womb should be holy to Jehovah (Exod. xiii. 12, 15; Deut. xv. 19; Luke ii. 23). For from the marriage of truth and good, meant in the spiritual sense by the marriage of man and woman, as said above, truths and goods are born, and these are consequently signified in that sense by sons and daughters, truths by sons, and goods by daughters. And as every man is reformed and regenerated by means of truths – for without truths man does not know what good is, and what its nature is, nor, consequently, the way to heaven – this is the reason why the truth which is born first from the marriage of truth and good was sanctified to Jehovah. This truth which is first born is also the doctrine of truth, for that which is first is the all in what follows, thus it is all truth, and all truth is doctrine. But it must be carefully observed that the first-born signifies truth that belongs to the good of charity, it therefore signifies the good of charity in its own form and in its own quality, therefore truth; for the form of good and the quality of good are truth. The reason why this is signified by the first-born, is, that from the good of love, which is signified by the womb and the child therein, nothing else can be born but the good of charity; and this good does not become good until it is formed and qualified, that is until it is in the form in which its quality resides, and its form is called truth, but still is good in form.

sRef Ex@23 @17 S5′ sRef Deut@16 @16 S5′ [5] From what has been said above, it is evident why it was that every male should appear three times in the year before the face of the Lord Jehovah (Exod. xxiii. 17; xxxiv. 23; Deut. xvi. 16), namely, at the three feasts, which signified everything of regeneration from first to last. And as everything of regeneration is effected by means of truths of doctrine that become those of life from the Lord, therefore all the males, by whom truths were signified, had to present themselves before the Lord, that they might be cleansed by Him and afterwards led by Him. By three times in the year, is also signified continually, and by the face of Jehovah, the Divine Love by which man is led. And this was done because Jerusalem signified the church as to doctrine, and thus also the doctrine of the church.

sRef Lev@1 @3 S6′ sRef Lev@1 @2 S6′ [6] Since burnt-offerings and sacrifices signified celestial and spiritual things, burnt-offerings celestial things, and sacrifices spiritual things; therefore the law was given, that burnt-offerings should be of males that were without blemish, either from the flock or from the herd; but sacrifices might be either of males or females (Levit. i. 2, 3; iii. 1, 6). The reasons were, that celestial things are those that pertain to love to the Lord, thus to the marriage of good and truth, but spiritual things are those that pertain to charity towards the neighbour, thus not to the marriage but to the consanguinity of truth with good; and truths and goods in consanguinity are like sisters and brothers, but in marriage truths and goods are like husband and wife. This is why burnt-offerings were of males that were without blemish, which signify genuine truths from the Word, or from doctrine from the Word, which have been conjoined to the good of love to the Lord, this good being signified by the altar and its fire. The sacrifices were either of males or females, because males signify truths, and females goods, not conjoined by marriage but by consanguinity; and as both of these, like brothers and sisters, are from one parent, worship from truths was accepted equally as from goods, that is, from males equally as from females.

sRef Lev@6 @18 S7′ sRef Lev@6 @29 S7′ [7] Since all spiritual nourishment is from truths that are from good, therefore there was a law that a male among the priests should eat the holy things (Levit. vi. 18, 29; vii. 6). The reason of this statute was, that males signify truths of doctrine, which are doctrinals (as above) and priests the goods of love, which are goods of the life; and their eating of the holy things that belonged to Aaron and his sons, signified spiritual nourishment.

sRef Deut@20 @10 S8′ sRef Deut@20 @13 S8′ sRef Deut@20 @12 S8′ sRef Deut@20 @14 S8′ sRef Deut@20 @11 S8′ [8] In Moses:

When they draw near “unto a city to fight against it, thou shalt invite it to peace”; if it accept not, “thou shalt smite every male thereof with the edge of the sword, but the women, the little ones, the beasts, and the booty, thou shalt take” (Deut. xx. 10-14).

Every male in a city that did not accept, peace was to be smitten with the edge of the sword, but not the women, the little ones, and beasts, because a city signifies doctrine, and a city of the Gentiles in the land of Canaan, doctrine of falsity, similarly the males of that city; and not to accept peace signifies not to agree with the truths and goods of the church, which were signified by the sons of Israel. The edge of the sword, with which the males were to be smitten, signifies truth destroying falsity. And because falsities alone fight against truths and goods, and destroy them, but not evils without falsities; therefore the women, the little ones, and the beasts, which as belonging to the Gentiles signified evils, were not smitten, since evils can be subdued, amended, and reformed by means of truths.

sRef Jer@20 @16 S9′ sRef Jer@20 @15 S9′ [9] In Jeremiah:

“Cursed be the man who brought glad tidings to his father, saying, A male child is born to thee, in gladdening he hath made him glad; let that man be as the cities that Jehovah overthrew” (xx. 15, 16).

This is said of those who are in a devastated church, in which nothing but falsities are accepted and rule; therefore Cursed be the man who brought glad tidings to his father, saying, A male child is born to thee, signifies he who acknowledges falsity and proclaims it as truth, thus the doctrine of falsity in place of the doctrine of truth; in gladdening he made him glad, signifies acceptance from affection for falsity. Let that man be as the cities that Jehovah overthrew, signifies that it shall be with the doctrines that are from mere falsities, which the Lord exterminated from the church, and destroyed as it was with the cities of the Canaanitish race which He destroyed; comparison is made with cities, because cities also signify doctrines.

sRef Ezek@16 @17 S10′ [10] In Ezekiel:

“Thou didst take the vessels of thine adorning, of my gold and of my silver, which I had given thee, and madest thee images of a male with which thou hast committed whoredom” (xvi. 17).

This treats of the abominations of Jerusalem, which signify falsifications and adulterations of the Word, resulting from the application of it to the desires of corporeal and worldly loves. Vessels of adorning from the gold and silver of the Lord, signify knowledges of good and truth, which are the goods and truths of the sense of the letter of the Word. These are called vessels, because they contain in themselves spiritual truths and goods, and vessels of adorning, because they are the manifestations (apparentiae), and thus the forms of interior things; those things which are of gold signify those that are from good, and those of silver those that are from truth. Thou madest to thee images of a male with which thou hast committed whoredom, signifies falsities appearing as truths of doctrine, which are falsified, images of a male denoting appearances of truth which are nevertheless falsities, and to commit whoredom denoting to falsify.

sRef Mal@1 @14 S11′ [11] In Malachi:

“Cursed be the defrauder in whose flock is a male, and he voweth and sacrificeth unto the Lord a blemished thing” (i. 14).

A male in the flock signifies genuine truth of doctrine from the Word; a blemished thing signifies what is falsified; and to vow and sacrifice signifies to worship, thus from things falsified when the truth is known; that such a worship, being fraudulent worship, is infernal, is signified by Cursed be the defrauder. From what has been now shown from the Word concerning the signification of a male, and concerning the signification of a son, it is evident that the male child, which the woman encompassed with the sun, and upon whose head was a crown of twelve stars, brought forth, signifies the doctrine of truth, thus the doctrine of love and charity for the church which is called the New Jerusalem, and which is treated of in the twenty-first chapter of this book.

sRef Rev@12 @5 S0′ 726. Who is to tend (pascere) all nations with a rod of iron.- That this signifies that this doctrine by the power of natural from spiritual truth will refute and convict those who are in falsities and evils, and yet are in the church in which is the Word, is evident from the signification of tending, as denoting to teach (concerning which see above n. 482), but in this case to refute and convict, because it is said that he is to tend them with a rod of iron; from the signification of all nations, as denoting those who are in falsities and evils (concerning which see above n. 175, 331, 625); and from the signification of a rod of iron, as denoting the power of natural from spiritual truth, for a rod or staff signifies power, and is predicated of spiritual Divine Truth, and iron signifies truth in the natural man. The power of the truth of the natural from the spiritual man is signified by the rod of iron, because all the power belonging to truths in the natural man is from the influx of truth and good from the spiritual man, that is, from the influx of Divine Truth from the Lord through the spiritual into the natural man; for the Lord alone has power, and He exercises it through the Divine Truth which proceeds from Him.

But in order that these things may be seen more clearly, it must be shown:- (I.) That the Lord possesses infinite power. (II.) That the Lord possesses this power from Himself by means of His Divine Truth. (III.) That all power coexists in ultimates, and that therefore the Lord possesses infinite power from primaries by means of ultimates. (IV.) That so far as angels and men are recipients of Divine Truth from the Lord, so far they are powers. (V.) That power resides in the truths of the natural man so far as he receives influx from the Lord through the spiritual man. (VI.) That the truths of the natural man have nothing of power, without that influx.

sRef Matt@28 @18 S2′ sRef John@5 @26 S2′ [2] (I.) The Lord possesses infinite power.- This is evident from the fact that He is the God of heaven and the God of earth; that He has created the universe, so full of stars – which are suns that they cannot be numbered, and in it so many systems, and earths in these systems, which systems and the earths in them exceed in number many hundreds of thousands; and that He alone continually preserves and sustains the same, because He created them. Moreover, He has created not only natural worlds, but also spiritual worlds above them, and these He perpetually fills with angels and spirits to the number of myriads of myriads, and under them He has placed the hells, which are also as many in number as the heavens. And He alone gives life to everything, both collectively and individually, both in the worlds of nature and in the worlds above nature; and because He alone gives life, no angel, spirit, or man, has the power to move hand or foot, except from Him. The nature of the Lord’s infinite power is especially evident from this, that all those who come from such a multitude of earths into the spiritual worlds, numbering from our earth alone several myriads every week, and consequently as many myriads from many thousands of earths in the universe, He alone receives, and by a thousand secret ways of Divine Wisdom leads every one to the place of his life, the faithful to their places in the heavens, and the unfaithful to their places in the hells. And again He rules the thoughts, intentions, and wills of all, wherever they may be, both particularly and universally, and causes each and all in the heavens to enjoy their own happiness, and each and all in the hells to be retained in their bonds, in such a way that not one of them ventures to lift a hand, much less to rise up, and do harm to any angel. Also all are thus kept in order, and in bonds, to eternity, howsoever the heavens and the hells may be multiplied. These and many other things too numerous to mention could not possibly exist if the Lord did not possess infinite power. That the Lord alone rules all things, He Himself teaches in Matthew:

“All power is given to me in heaven and on earth” (xxviii. 18); and He said that “he is the life” (John v. 26; xi. 25, 26; xiv. 6).

[3] (II.) The Lord possesses infinite power from Himself by means of His Divine Truth.- The reason of this is, that the Divine Truth is the proceeding Divine, and from the Divine which proceeds from the Lord, all those things that have been referred to above concerning His infinite power are effected. Divine Truth considered in itself is the Divine Wisdom, which extends itself in every direction, like the light and heat from the sun in our world. For in the spiritual world, where angels and spirits are, the Lord appears as a sun, from Divine Love; all that proceeds from that sun is called Divine Truth; and that which proceeds also produces, and also that which proceeds is Himself, because it is from Him, therefore the Lord in the heavens is Divine Truth. But in order that it may be known that the Lord does possess infinite power by means of Divine Truth, something shall be said concerning its essence and existence. This can be comprehended from the natural man and his light (lumen) only by means of such things as proceed from the sun of the world, from which and by means of which it possesses all power in its own system, and in the earths which enjoy its heat and light. From the sun of our system, as from their fountain, went forth (exiverunt) auras and atmospheres, which are called ethers and airs. In nearest proximity to the sun therefore is pure ether, at a greater distance from it are ethers less pure, and lastly the airs; but these ethers and airs are around the earths. These ethers and airs when actuated in the total volume (volumatim actae,) produce heat, but when modified in their component parts (singillatim modificatoe) they produce light. Through these the sun exercises all its power, and produces all its effect outside of itself, thus through ethers and airs, through the medium of heat and at the same time through the medium of light.

sRef John@1 @10 S4′ sRef John@1 @3 S4′ sRef Ps@33 @6 S4′ sRef John@1 @1 S4′ [4] From these things some idea may be formed of the Lord’s infinite power by means of Divine Truth. From Him as the Sun there emanated in a similar manner auras and atmospheres, but spiritual, because from Divine Love, which constitutes that Sun. That there are such atmospheres in the spiritual world, is evident from the respiration of angels and spirits. Those spiritual auras and atmospheres which are nearest to the Lord as the Sun are the purest, but according to the degree in which they are remote from Him, they are less and less pure. Therefore there are three heavens, the inmost heaven in a purer aura, the middle heaven in an aura less pure, and the ultimate heaven in an aura still less pure. When these auras or atmospheres, which are spiritual, because they have come forth (exstiterunt) from the Lord the Sun, are actuated as a whole (communiter) they manifest heat, but when modified separately (singillatim) they manifest light. This heat, which in its essence is love, and this light, which in its essence is wisdom, are called specifically Divine Truth, and taken together with the auras, which are also spiritual, they are called the proceeding Divine. From these then the heavens were created, and worlds also; for all those things which exist in the natural world have been produced from the spiritual world (ex spirituali mundo producta sunt), as effects from their efficient causes. From these things now, the creation of heaven and earth by means of the Divine Truth proceeding from the Lord as the sun, which is above the angelic heavens, may be seen as in a natural mirror. It may also in some degree be comprehended, that the Lord possesses infinite power by means of the proceeding Divine, which in general is called Divine Truth. This is also meant by these words in John:

“In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by him, and without him was not anything made that was made; and the world was made by him” (i. 1, 3, 10).

And in David:

“By the Word of Jehovah were the heavens made” (Psalm xxxiii. 6).

The Word signifies Divine Truth.

[5] (III.) All power coexists in ultimates, and therefore the Lord possesses infinite power from primaries by means of ultimates. What is meant by ultimates shall first be explained. Primaries are those things which are in the Lord, and which proximately go forth from Him. Ultimates are those things that are most remote from Him, which are in nature, and are the final things therein; these are called ultimates, because spiritual things, which are prior, terminate in them, and subsist and rest upon them as upon their foundations; therefore they are fixed, and are consequently called the ultimates of Divine order. All power is in ultimates because prior things are together in them, for they coexist therein in that order, which is called simultaneous order. For there is a nexus of all things from the Lord Himself through the things belonging to heaven and to the world even to those ultimates; and because prior things, which proceed successively, coexist simultaneously in ultimates, as has been said, it follows that power itself is in ultimates from primaries. But Divine power is power through the proceeding Divine which is called Divine Truth, as shown in the preceding article.

[6] It is for this reason that the human race is related to the heavens as the base to a column, or as a foundation to a palace; consequently, the heavens subsist in order upon those things of the church that are with men in the world, thus upon Divine truths in ultimates, which are such Divine truths as are contained in the sense of the letter of the Word. How great is the force in these truths cannot be described in a few words; they are the ultimates with man into which the Lord flows from Himself, thus from primaries, and rules, and preserves all things in the spiritual world in order and connection.

sRef John@14 @23 S7′ sRef John@14 @21 S7′ [7] Now because Divine power itself resides in these ultimates, therefore the Lord Himself came into the world, and became Man, that He might be in ultimates at the same time as in primaries, to the end that He might from primaries by means of ultimates reduce all things that were disorganised into order, namely, all things in the hells, and also in the heavens. This was the reason of the Lord’s coming; for at the time immediately before His coming there was no Divine Truth in ultimates with men in the world, and none whatever in the church, which then existed among the Jewish nation, except what was falsified and perverted, and consequently there was no basis for the heavens. Unless therefore the Lord had come into the world, and had thus taken upon Himself an ultimate, the heavens, formed of the inhabitants of this planet (tellus), would have been transferred elsewhere, and the whole human race on the planet would have perished in eternal death. But now the Lord on earth, as in the heavens, is in His fulness, and thus in His Omnipotence, because He is both in ultimates and in primaries. Thus the Lord is able to save all those who are in Divine truths from the Word, and in a life according to them, for He can be present and dwell with such in ultimate truths from the Word, since ultimate truths also are His, and are Himself, because they are from Him, according to His words in John:

“He that hath my commandments, and doeth them, he it is that loveth me; and my Father will love him, and we will come unto him, and make our abode with him (xiv. 21, 23).

[8] (IV.) So far as angels and men are recipients of Divine Truth from the Lord, so far they are powers.- This is evident from what has been said above, namely, that the Lord possesses infinite power, and that He alone by means of His Divine Truth has power; also from this, that angels and also men are nothing else but forms recipient of Divine Truth, for this reason angels, in the Word, signify Divine truths, and are called gods. It therefore follows from this, that according to the extent and nature of their reception of Divine Truth from the Lord, they are powers.

[9] (V.) Power resides in the truths of the natural man, so far as he receives influx from the Lord through the spiritual man.- This follows logically from those things which precede, namely, that Divine Truths in ultimates from primaries possess all power, the natural man being the receptacle of ultimates. But to the natural mind of man there are two ways, one from heaven, the other from the world; the way from heaven leads through the spiritual into the rational mind, and through this into the natural, and the way from the world is through the sensual mind, which is nearest to the world, and clings to the body. From this it is evident that the Lord flows in with Divine Truth into the natural, only through the spiritual man; and so far as the natural man receives influx therefrom, so far power resides therein. By power in it, is meant power against the hells, which is the power of resisting evils and falsities, and of removing them; and so far as these are resisted and removed, so far man comes into angelic power, and also into intelligence, and becomes a son of the kingdom. Concerning the power of the angels, see the work concerning Heaven and Hell (n. 228-233); and concerning their wisdom and intelligence (n. 265-275).

[10] (VI.) The truths of the natural man have nothing of power without that influx.- This also follows as a result of what has been just said. The truths of the natural man, without influx through the spiritual man, have in themselves nothing of the Lord, thus nothing of life; and truths without life are not truths; in fact, viewed interiorly, they are falsities, and falsities have no power whatever, since they are the opposites of truths, to which all power belongs. These things have been here set forth, in order that it may be known what is meant by the power of natural truth from spiritual, which is signified by the rod of iron, with which the male child born of the woman will tend (pascere) all nations.

sRef Rev@12 @5 S0′ sRef Judg@6 @21 S1′ sRef Ex@17 @5 S1′ sRef Ex@17 @10 S1′ sRef Ex@17 @11 S1′ sRef Ex@17 @9 S1′ sRef Ex@17 @12 S1′ 727. A rod and staff signify power, and indeed the power of Divine Truth, chiefly for the reason that they were branches or boughs of trees, and these signify the knowledges of truth and good, which are the truths of the natural man; and as they were used to support the body, they signified power. This is yet more true with a rod of iron, because iron also signifies the truth of the natural man, and because of its hardness it signifies power that cannot be resisted. That rods and staves signify the power of Divine Truth is from correspondence. It is from this fact that the use of staffs, in the spiritual world – where all things that appear are correspondences – is representative of the power of those [who use them]; similarly in the Jewish church, which, like the ancient churches, was a representative church. This is why Moses wrought miracles and signs in Egypt, and afterwards in the wilderness, by stretching forth his staff. For instance, the waters smitten by the staff were turned into blood (Exod. vii. 1-21). Frogs came up from the rivers and pools, over which the staff was stretched forth (Exod. viii. 1, and following verses). From the dust smitten with the staff there came forth lice (Exod. viii. 12, and following verses). When the staff was stretched out towards heaven there came thunders and hail (Exod. ix. 23). Locusts came forth (Exod. x. 12, and following verses). The sea Suph (Red Sea), when the staff was stretched over it, was divided and afterwards returned (Exod. xiv. 16, 21, 26). From the rock in Horeb, smitten with the staff, waters came forth (Exod. xvii. 5, and following verses; Numb. xx. 7-13). Joshua prevailed against Amalek when Moses lifted up his hand with the staff, and Amalek prevailed when Moses let it down (Exod. xvii. 9-12); also, fire went out of the rock, and consumed the flesh and the unleavened cakes which Gideon offered, when the angel of Jehovah touched them with the end of his staff (Judg. vi. 21). These miracles were wrought by the stretching out of the staff, because the staff signified, from correspondence, the power of the Lord by means of Divine Truth; this power was treated of in the preceding article.

sRef Ps@23 @4 S2′ sRef Ps@23 @5 S2′ [2] That Divine Truth as to power is also signified in other parts of the Word by rods and staves, is evident from the following passages.

In David:

“Yea, when I shall walk in the shady valley I will fear no evil, thy rod and thy staff shall comfort me; thou wilt set before me a table in the presence of mine enemies; and thou wilt make fat my head with oil, my cup shall run over” (Psalm xxiii. 4, 5).

To walk in a shady valley, signifies, in the spiritual sense, an obscure understanding, which does not see truths in their light, Thy rod and thy staff shall comfort me, signifies that spiritual Divine Truth, together with natural Divine Truth, shall protect, because these have power, rod denoting spiritual Divine Truth, staff natural Divine Truth, the two together meaning these as to the power of protecting; for to comfort means to protect. As rod and staff signify Divine truth as to power, these words follow: “Thou wilt set before me a table, thou wilt make fat my head with oil, my cup shall run over,” this signifies spiritual nourishment through Divine Truth; for to set a table signifies to be spiritually nourished, to make fat the head with oil signifies through the good of love, while the cup signifies truth of doctrine from the Word, the cup being used here for wine.

sRef Ezek@19 @12 S3′ sRef Ezek@19 @11 S3′ sRef Ezek@19 @13 S3′ sRef Ezek@19 @14 S3′ sRef Ezek@19 @10 S3′ [3] In Ezekiel:

“Thy mother was like a vine planted near the waters, whence she had rods of strength for sceptres of them that rule; but she lifted herself up in her stature among the interwoven boughs, therefore she was overturned in anger, she was cast down to the ground, and the east wind withered up her fruit; the rods of her strength were broken off and dried up, the fire consumed them all. Now she is planted in the wilderness, in a land of drought and thirst; a fire hath gone out from the rod of her branches, and hath consumed her fruit, so that there is not in her a rod of strength, a sceptre of them that rule” (xix. 10-14).

This describes the desolation of all truth in the Jewish church; the princes, against whom the lamentation is taken up, signify truths, and the mother who became a lioness signifies the church; about these the above is said. Thy mother was like a vine planted near the waters, signifies that the spiritual church, from its establishment, had been instructed in truths, mother denoting the church in general, a vine the spiritual church, in particular, waters truths, while to be planted denotes to be established. Whence she had rods of strength for sceptres of them that rule, signifies that the church had Divine Truth in its power, and thus dominion over the falsities of evil which are from hell, rods of strength denoting Divine Truth as to power, and sceptres Divine Truth as to dominion; for the sceptres of kings were short staves, from a significative tree, here, from the vine. But she lifted herself up in her stature among the thick boughs, signifies the pride of [their] own intelligence from the knowledges (scientifica) of the natural man; such pride is signified by She lifted herself up in her stature, and the knowledges of the natural man are signified by the interwoven boughs. She was overturned in anger, thrown to the ground, signifies its destruction by falsities of evils; the east wind withered her fruit, signifies the destruction of its good, the east wind signifying destruction, and fruit good; that good remaining from the Word with those who are in falsities of evil is meant; and its destruction is signified by the drying up of the fruit by an east wind. The rods of her strength were broken off and dried up, signifies that all Divine Truth was dissipated, consequently that the church had no power against the hells. The fire hath consumed them all, signifies pride from the love of self, which destroyed. Now she is planted in the wilderness, in a land of drought and thirst, signifies desolation, until there is no good of truth or truth of good left. A fire hath gone out from the rod of her branches, signifies pride in every particular of it; it hath consumed her fruit, signifies the consumption of good; so that there is not in her a rod of strength, a sceptre of them that rule, signifies the desolation of Divine Truth as to power and as to dominion, as above.

sRef Jer@48 @17 S4′ sRef Jer@48 @18 S4′ [4] In Jeremiah:

“Say ye, How is the staff of strength broken, the staff of beauty; come down from thy glory and sit in thirst, O thou daughter that dwellest in Dibon; for the spoiler of Moab hath come up against thee, and hath destroyed thy strongholds” (xlvii. 17, 18).

The daughter of Dibon signifies the external of the church, and thus the external of the Word, which is the sense of its letter, and the spoiler of Moab signifies its adulteration. This makes it clear what is signified by The staff of strength is broken, the staff of beauty – namely, that they no longer possessed Divine Truth in its power, which, as it is in the natural sense of the Word, is signified by the staff of strength, and in the spiritual sense by the staff of beauty, Come down from thy glory, and sit in thirst, O thou daughter that dwellest in Dibon, signifies the deprivation and want of Divine Truth; to come down from glory denoting the deprivation thereof, glory meaning Divine Truth in light, and thirst the want of it; for the spoiler of Moab hath come up against thee, signifies the adulteration of the Word as to its literal sense; and hath destroyed thy strongholds, signifies the taking away of defence, a stronghold denoting defence against falsities and evils; the literal sense of the Word is that defence.

sRef Ps@110 @2 S5′ [5] In David:

“Jehovah shall send the staff of thy strength out of Zion” (Psalm cx. 2).

The staff of strength here also signifies Divine Truth in its power, and Zion the church which is in love to the Lord, and is therefore called a celestial church.

sRef Micah@7 @14 S6′ [6] In Micah:

“Tend (pasce) thy people with thy rod, the flock of thine inheritance; they shall feed in Bashan and Gilead according to the days of an age” (vii. 14).

Tend thy people with thy rod, signifies the instruction of those who are of the church in Divine truths from the Word, to tend signifying to instruct; people mean those of the church who are in truths, and the rod means there the Word, because it is Divine Truth. The flock of heritage signifies those of the church who are in the spiritual things of the Word, which are the truths of its internal sense; they shall feed in Bashan and Gilead, signifies instruction in the goods of the church and in its truths from the natural sense of the Word.

sRef Isa@11 @4 S7′ [7] In Isaiah:

“He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the impious” (xi. 4).

Here also the rod of the mouth of Jehovah signifies Divine Truth or the Word in the natural sense; and the breath of his lips signifies Divine Truth or the Word in the spiritual sense, both of these destroying the falsities of evil in the church, which is signified by smiting the earth and slaying the impious. “To smite with a rod” (Micah v. 1), and “to pierce through with staves the head of the unfaithful” (Habak. iii. 14), have a similar signification.

sRef Num@21 @17 S8′ sRef Num@21 @18 S8′ [8] In Moses:

“Israel sang a song” concerning the fountain in Beer; “O fountain, the princes digged, the chiefs of the people digged out, by [command of] the lawgiver with their staffs” (Numb. xxi. 17, 18).

The fountain in Beer here signifies doctrine from the Word, “Beer” in the original meaning a fountain; the princes who digged, and the chiefs of the people who digged, signify those who are intelligent, and wise from the Lord, who is meant by the lawgiver. The staves with which they digged and digged out, signify the understanding enlightened in Divine truths.

sRef Zech@8 @4 S9′ [9] In Zechariah:

“There shall yet old men and old women dwell in the streets of Jerusalem, and a man in whose hand is a staff (scipio) by reason of the multitude of days” (viii. 4).

Old men and old women, signify those who are intelligent from doctrine and from affection for truth; the man in whose hand is a staff by reason of the multitude of days, signifies the wise who trust not to themselves but to the Lord alone; that these will be in the church, where there is the doctrine of genuine truth, is signified by In the streets of Jerusalem – Jerusalem denoting the church as to doctrine, and streets truths of doctrine, here genuine truths.

sRef Jer@10 @14 S10′ sRef Jer@10 @16 S10′ sRef Ex@8 @16 S10′ [10] In Jeremiah:

“Every man is become foolish by knowledge (scientia), every goldsmith is made ashamed by the graven image; the part of Jacob is not like these; but he is the Former of all things, and Israel is the staff of his inheritance, Jehovah Zebaoth is his name” (x. 14, 16; chap. li. 19).

Every man is become foolish by knowledge, signifies by the knowledges (scientifica) of the natural man separated from the spiritual; every goldsmith is made ashamed by the graven image, signifies by falsities from [their] own intelligence. But He is the Former of all things, signifies the Lord from whom is all understanding of truth; Israel is the staff of his inheritance, signifies the church that has Divine Truth, and its power against falsities; and because the subject here treated of is intelligence through Divine Truth, it is said, “Jehovah Zebaoth is his name.” The Lord is called Jehovah Zebaoth from Divine truths in their whole extent, for Zebaoth means armies, and armies signify all the truths and goods of the church and heaven.

sRef Num@17 @6 S11′ sRef Num@17 @9 S11′ sRef Num@17 @7 S11′ sRef Num@17 @10 S11′ sRef Num@17 @2 S11′ sRef Num@17 @3 S11′ sRef Num@17 @8 S11′ sRef Num@17 @5 S11′ sRef Num@17 @4 S11′ [11] When the sons of Israel murmured in the wilderness against Moses and Aaron on account of Korah, Dathan, and Abiram, because they were swallowed up by the earth, it was commanded that

“the princes of the twelve tribes should place their staves in the tent of assembly, before the testimony; and when this was done, the staff of Aaron blossomed, and brought forth almonds” (Numb. xvii. 2-10).

This happened, because they murmured against Jehovah, that is, against the Lord, and indeed against Divine Truth, which is from Him; for Moses and Aaron represented the Lord as to the law, which is the Word; for this reason it was commanded that the princes of the twelve tribes should place their staves in the tent of assembly, before the testimony. For the twelve tribes, and in particular their princes, and also their twelve staves signified the truths of the church in their whole extent, while the tent of assembly represented and thus signified heaven, from which are the truths of the church; and the testimony represented the Lord Himself. The staff of Aaron blossomed and produced almonds, because his staff represented and thus signified truth from the good of love; and because truth from the good of love is the only truth that brings forth fruit, which is the good of charity, therefore it was his staff that blossomed, and brought forth almonds, almonds signifying that good, the same as the tribe of Levi, as may be seen above (n. 444). It must be observed that tribe (tribus) and staff (baculus) are expressed by the same word (as in Numb. i. 16; chap, ii. 5, 7); therefore the twelve staves have a similar signification to that of the twelve tribes, namely, the Divine truths of the church in their whole extent. Concerning the twelve tribes, see above (n. 39, 430, 431, 657).

sRef Isa@3 @2 S12′ sRef Isa@3 @1 S12′ [12] As a staff signifies the power of Divine Truth, it signifies also the power to resist evils and falsities.

In Isaiah:

“Behold, the Lord Jehovah Zebaoth doth take away from Jerusalem and from Judah the staff and the stay (scipio), the whole staff of bread, and the whole staff of water, the mighty man and the man of war, the judge and the prophet” (iii. 1, 2).

To remove the whole staff of bread and the whole staff of water, signifies here to take away all the good and truth of the church, and when these are taken away there is no longer any power to resist evils and falsities, so as to hinder their free entrance. Bread signifies the good of the church, water its truth, and staff good and truth as to their power to resist evils and falsities; the words therefore follow that the mighty man and the man of war, the judge and the prophet, will also be removed, and the mighty man and the man of war signify truth fighting against evil and falsity, and the judge and prophet the doctrine of good and truth.

sRef Ezek@4 @16 S13′ [13] In Ezekiel:

“Behold I break the staff of bread in Jerusalem, that they may eat bread by weight and in carefulness, and drink waters by measure and with astonishment” (iv. 16).

To break the staff of bread, signifies that good and truth shall fail in the church, for bread here signifies good and truth, therefore the words follow, “They shall eat bread by weight and in carefulness, and drink waters by measure,” which signifies a deficiency of good and truth, and thus of the power to resist evils and falsities. To break the staff of bread and of water (Ezek. v. 16; xiv. 13; Psalm cv. 16; Levit. xxvi. 26) has a similar signification.

sRef Isa@14 @5 S14′ [14] As rod and staff signify the power of Divine Truth, and thus Divine Truth as to power, therefore in the opposite sense they also signify the power of infernal falsity, and thence infernal falsity as to power. In this sense rod and staff are named in the following passages.

In Isaiah:

“Jehovah hath broken the staff of the wicked, the rod of them that rule” (xiv. 5).

To break the staff of the wicked signifies to destroy the power of falsity from evil; and to break the rod of them that rule, signifies the rule of falsity.

sRef Ps@125 @3 S15′ [15] In David:

“The staff of impiety shall not rest upon the lot of the just, that the just may not put forth their hands to perversity” (Psalm cxxv. 3).

The staff of impiety, signifies the power of falsity from evil; upon the lot of the just, signifies over truths from good, which the faithful have, and especially those who are in love to the Lord, for these, in the Word, are called the just; lest the just put forth their hands to perversity, signifies lest they falsify truths.

sRef Lam@3 @1 S16′ sRef Lam@3 @2 S16′ [16] In Lamentations:

“I am the man that hath seen misery by the rod of his fury; he hath led me into darkness, and not into light” (iii. 1, 2).

This is said of the devastation of the church; and by the rod of fury is signified the rule of infernal falsity; He hath led me and brought me into darkness, and not into light, signifies into mere falsities, and thus not into truths.

sRef Isa@9 @4 S17′ [17] In Isaiah:

“Thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor” (ix. 4).

This is said of the nations who were in falsities from ignorance, because they had not the Word, and to whom therefore the Lord was not known. The evil with which they were oppressed, and the falsity by which they were infested, are signified by the yoke of the burden, the staff of the shoulder, and the rod of the oppressor; to break signifies to destroy these, for to break is said of a yoke, a staff, and a rod, but to destroy is said of evil and falsity, which heavily weigh upon, powerfully persuade and compel to obedience.

sRef Isa@30 @32 S18′ sRef Isa@30 @31 S18′ [18] In the same:

“At the voice of Jehovah, Asshur shall be dismayed, he shall be smitten with a staff; then every passage of the rod of foundation, upon which Jehovah shall cause to rest, shall be with timbrels and harps” (xxx. 31, 32).

This treats of the time of a last judgment, when there shall be a new church. Asshur who shall be dismayed at the voice of Jehovah, and shall be smitten with a staff, signifies reasoning from falsities, which shall be dispersed by Divine Truth. That then the truths of the literal sense of the Word will be understood and received with joy, is signified by the words, “Then the passage of the rod of the foundation shall be with timbrels and harps,” passage signifying opening and free reception, and timbrels and harps signifying the delights of the affection for truth. The truths of the literal sense of the Word are signified by the rod of the foundation, because that sense is a foundation for the truths of its spiritual sense; and as the spiritual sense rests upon the literal sense, it is said, “Upon which Jehovah shall cause to rest.”

sRef Zech@10 @11 S19′ [19] In Zechariah:

“The pride of Asshur shall be cast down, and the staff of Egypt shall depart” (x. 11).

The pride of Asshur signifies the pride of [man’s] own intelligence, and the staff of Egypt signifies the power arising from the confirmation of its falsities by the knowledges (scientifica) of the natural man.

sRef Isa@36 @6 S20′ [20] In Isaiah:

“Woe to Asshur, the rod of mine anger and the staff of mine indignation, which is in their hand. O my people, inhabitant of Zion, be not afraid of Asshur, that he smite thee with a rod, and lift up his staff upon thee in the way of Egypt” (x. 5, 24, 26).

Here also Asshur signifies reasonings from [man’s] own intelligence, by which truths are perverted and falsified; the consequent falsities, and perversions of truth, are signified by the rod of mine anger, and by the staff of mine indignation, which is in their hand. That truths will not be perverted with those of the church who are in celestial love and in truths therefrom, is signified by Fear not, O inhabitant of Zion. That he smite thee with a rod, and lift up a staff upon thee in the way of Egypt, signifies that falsity urges, excites, and strives to pervert by means of such things as pertain to the natural man, the way of Egypt denoting the knowledges (scientifica) of the natural man from which reasonings arise. Since Egypt signifies the natural man with the things that are in it, and, the natural man separated from the spiritual is in mere falsities, therefore Egypt is called the staff of a bruised reed, which entereth into and pierceth the hand, when one leaneth upon it (Ezekiel xxix. 6, 7; Isaiah xxxvi. 6). This may be seen explained above (n. 627:10).

sRef Isa@14 @29 S21′ [21] In Isaiah:

“Rejoice not, O Philistia, that the rod of him that smiteth thee is broken; for out of the serpent’s root shall go forth a basilisk, whose fruit is a fiery flying serpent (prester volans)” (xiv. 29).

That Philistia signifies a religion of faith separated from charity, the serpent’s root that false principle, the basilisk the destruction of the good and truth of the church, and the fiery flying serpent reasonings from the falsities of evil, may be seen above (n. 386:3). Thus these serpents have a similar signification to that of the dragon in this chapter of the Apocalypse. That Philistia should not rejoice that the rod of him that smiteth her is broken, signifies that she should not boast that the dominion of that falsity is not yet destroyed.

sRef Hos@4 @12 S22′ [22] In Hosea:

“My people ask questions of wood, and their staff answereth them, for the spirit of whoredoms hath seduced them, and they have committed whoredom under their god” (iv. 12).

This treats of the falsification of the Word. To ask questions of wood, or of an idol of wood, signifies to consult the intelligence which is from their proprium which favours its loves. The staff answereth them, signifies falsity in which confidence is reposed, for when the proprium is consulted falsity replies; the proprium is of the will, thus of the love, and its falsity is of the understanding, thus of the thought. The spirit of whoredoms that has seduced them, signifies the desire to falsify; to commit whoredom under their god, signifies to falsify the truths of the Word.

sRef Rev@19 @15 S23′ sRef Rev@2 @27 S23′ sRef Ps@2 @9 S23′ sRef Rev@2 @26 S23′ [23] From these things it is now evident what rod and staff signify in both senses; and also the meaning of the rod of iron, with which the male child is to tend all nations, can be seen; and also of these words in the Apocalypse, “Out of the mouth” of him who sat upon the white horse proceedeth a sharp sword, that with it he may smite the nations; and he shall tend (pascet) them with a rod of iron (xix. 15).

Also by these words above,

“To him that overcometh will I give power over the nations, that he may rule them with a rod of iron, as the vessels of a potter shall they be broken” (ii. 26, 27).

The explanation of this may be seen above (n. 176). The signification of the following words in David is similar:

“Thou shalt break them with a rod of iron, as the vessel of a potter thou shalt scatter them” (Psalm ii. 9).

sRef Rev@12 @5 S0′ 728. And her child was caught up unto God and His throne.- That this signifies the protection of the doctrine by the Lord, because it is for the New Church, is evident from the signification of the child or male child, which was brought forth by the woman who was encompassed with the sun, under whose feet was the moon, and on whose head was a crown of twelve stars, as denoting doctrine from the Word, and in fact the doctrine of truth, that is, the doctrine of love to the Lord and of charity towards the neighbour, and lastly of faith; and from the signification of being caught up unto God and His throne, as denoting protection by the Lord from the dragon, that stood before the woman who was about to bring forth, with the intention and desire of devouring that which should be brought forth. Such protection by the Lord against those who are meant by the dragon is signified here by these words. And as that doctrine is to be the doctrine of the church which is called the New Jerusalem, therefore it is said to be protected because it is for the New Church. It is said, “Caught up unto God and His throne,” God meaning the Lord, and His throne heaven; it is caught up unto the Lord and to heaven, because that doctrine is from the Lord, and heaven is in that doctrine.

sRef Gen@5 @24 S2′ [2] An expression is also used of Enoch, the son of Jared, similar to that applied here to the child born of the woman, which it is said “was caught up unto God,” but in these words “Enoch walked with God, and was no more, because God took him” (Gen. v. 24). Who are meant by this Enoch, and what Enoch signifies has been disclosed to me from heaven, namely, that they were those of the Most Ancient Church who collected together the representatives and correspondences of natural things with spiritual. For the men of the Most Ancient Church had a spiritual understanding and perception of all things which they saw with their eyes, and thus from the objects in the world they clearly perceived the spiritual things to which they corresponded. And because the Lord foresaw that this spiritual perception would perish with their posterity, and with this perception also the knowledge of correspondences, through which the human race has conjunction with heaven, therefore the Lord provided that some of those who lived among the most ancient people should make a compilation of correspondences and reduce them to book form (in codicem conferrent); these are meant by Enoch, and it is this book that is here signified. Because this book was to furnish the coming churches, to be established by the Lord after the deluge, with a knowledge (scientia) and cognition of what is spiritual in natural things, therefore it was preserved by the Lord for their use, and also guarded lest the final posterity of the Most Ancient Church, who were evil, should do injury to it. This therefore is the signification, in the spiritual sense, of Enoch being no more, because God took him. From these things it is evident what is signified by the child of the woman being caught up unto God and His throne.

sRef Rev@12 @6 S0′ 729. Verse 6. 11 And the woman fled into the wilderness, where she hath a place prepared by God, that there they may nourish her a thousand two hundred and sixty days.”

“And the woman fled into the wilderness,” signifies the church among a few, because with those who are not in good, and therefore not in truths; “where she hath a place prepared by God,” signifies its state, that in the meantime provision may be made for it among many; “that there they may nourish her a thousand two hundred and sixty days,” signifies until it grows to fulness.

sRef Rev@12 @6 S0′ 730. And the woman fled into the wilderness.- That this signifies the church among a few, because with those who are not in good, and therefore not in truths, appears from the signification of the woman, as denoting the church (concerning which see above, n. 707); from the signification of the wilderness, as denoting where there are no truths because there is no good, of which we shall speak presently; and from the signification of fleeing thither, as denoting to tarry among those who are not in truths, because not in good; and as, at the end of the church, there are few who are in truths from good, therefore it signifies among a few. It is evident from this what these words involve, namely, that a New Church, which is called the Holy Jerusalem, and is signified by the woman, can as yet be instituted only with a few, because the former church is become a wilderness; and the church is called a wilderness (desertum) when there is no longer any good; and where there is no good there are no truths. When the church is such, then evils and falsities reign, which hinder the reception of its doctrine, which is the doctrine of love to the Lord and of charity towards the neighbour, with its truths; and when doctrine is not received, there is no church, for the church is from doctrine.

[2] Something shall first be said concerning the fact that there are no truths where there is no good. By good is meant the good of a life according to truths of doctrine from the Word. The reason is, that the Lord never flows immediately into truths with man, but mediately through his good; for good is of his will, and the will is the man himself; from the will the understanding is brought forth and formed. For the understanding is so connected with the will, that what the will loves the understanding sees and also brings forth into the light; if therefore the will is not in good, but in evil, then the influx of truth from the Lord into the understanding produces no effect, for it is dissipated, because it is not loved; in fact, it is perverted, and the truth is falsified. It is evident from this why the Lord does not flow immediately into man’s understanding except so far as the will is in good. The Lord can enlighten the understanding with every man, and thus flow in with Divine truths, since every man has the ability to understand truth, and this for the sake of his reformation; nevertheless the Lord does not flow in, because truths remain only so far as the will has been reformed. Moreover, it would be dangerous to so enlighten the understanding in truths as to produce belief, except so far as the will acts as one with it, for man would then be able to pervert, adulterate, and profane truths, and this would be most damnatory. Besides, so far as truths are known and understood, and are not at the same time lived, they are nothing but lifeless truths, and lifeless truths are like statues which are without life. From these things it is evident why there are no truths where there is good not in essence, but only in form.

[3] The quality of the man of the church is such at its end because he then loves the things of the body and of the world above all things, and when these are loved supremely, then those which pertain to the Lord and heaven are not loved; for no one can at the same time so serve two masters as to love the one and hate the other, since they are opposites. For from the love of the body, which is the love of self, and from the love of the world, which is the love of riches – when these are loved above all things – evils of every kind flow forth, and falsities from evils, and these are the opposites of goods and truths, which come from love to the Lord, and from charity towards the neighbour. It is evident from these few observations why the woman is said to have fled into the wilderness, that is, among a few, because with those who are not in good, and thus not in truths.

[4] In many places in the Word mention is made of wilderness (desertum), and also of desert (solitudo) and waste, and these signify the state of the church when there is no longer any truth therein because there is no good. This state of the church is called a wilderness (desertum), because the place in the spiritual world, where those dwell who are not in truths because not in good, is like a wilderness (desertum), where there is no verdure in the plains, no harvest in the fields, no fruit trees in the gardens, – a barren land, parched and dry. Moreover wilderness, in the Word, signifies the state of the church with the nations who are in ignorance of truth, and yet in the good of life according to their religion, from which they have a desire for truths. Wilderness also signifies in the Word the state of those who are in temptations, because in temptations goods and truths are shut in by the evils and falsities that come forth and are presented to the mind. That wilderness has these significations in the Word is evident from the passages therein where mention is made of wilderness (desertum).

sRef Isa@14 @17 S5′ sRef Isa@14 @16 S5′ [5] (I). A wilderness (desertum) means the state of the church, when there is no longer any truth therein, because there is no good, as is evident from the following passages.

In Isaiah:

“Is this the man that moveth the earth, that maketh kingdoms tremble, that hath made the world a wilderness (desertum), and destroyed the cities thereof” (xiv. 16, 17).

This is said of Lucifer, by whom Babel is meant; and to move the earth, make kingdoms tremble, and make the world a wilderness, signifies to destroy all the truths and goods of the church, earth denoting the church, kingdoms its truths, world its goods, and wilderness where these are no longer. To destroy its cities signifies its doctrinals, a city denoting doctrine. The adulteration of the Word, by which doctrine and thus the church are destroyed, is here signified by Babel.

sRef Isa@32 @13 S6′ sRef Isa@32 @14 S6′ [6] In the same:

“Upon the land of my people shall come up the thorn of the briar, because upon all the houses of gladness in the joyous city; for the palace shall be a wilderness (desertum), the multitude of the city left behind. The hill and the watch-tower shall be over the caves for ever, a joy of wild asses, a pasture for flocks” (xxxii. 13, 14).

Upon the land of my people shall come up the thorn of the briar, signifies falsity of evil in the church, the thorn of the briar denoting falsity of evil, and land (terra) denoting the church. Upon all the houses of gladness in the joyous city, signifies where the goods and truths of doctrine from the Word have been received with affection. What is signified by “The palace shall be a wilderness, the multitude of the city left behind. The hill and the watch-tower shall be over the caves, a joy of wild asses, a pasture for flocks,” may be seen above (n. 410:7), where they are explained.

sRef Isa@50 @2 S7′ sRef Jer@4 @27 S7′ sRef Jer@4 @26 S7′ [7] In the same:

“By my rebuke I dry up the sea, I make the rivers into a wilderness (desertum), the fish thereof shall stink, because there is no water, and shall die with thirst” (l. 2).

To make the rivers into a wilderness signifies to deprive the understanding of truths, consequently to deprive man of intelligence; the rest of the passage may be seen explained above (n. 342:8).

In Jeremiah:

“I beheld, when lo! Carmel was a wilderness (desertum), and all the cities were desolated before Jehovah; the whole land shall be a waste” (iv. 26, 27).

Carmel signifies the spiritual church, which is in truths from good; that this was a wilderness, signifies that there were in it no truths from good; the cities which are desolated signify doctrinals without truths; the whole land being a waste signifies the church destitute of good and consequently of truths.

sRef Jer@12 @12 S8′ sRef Jer@12 @10 S8′ [8] In the same:

“Many shepherds have destroyed my vineyard, they have trodden my field under foot, they have made the field of my desire a wilderness (desertum) of solitude, upon all the hills in the wilderness spoilers have come, because the sword of Jehovah devoureth from the end of the land to the end thereof” (xii. 10, 12).

The truths and goods of the church being completely destroyed by falsities from evil, is signified by They have destroyed the vineyard, trodden the field under foot, made the field of desire a wilderness of solitude, and the spoilers have come upon all the hills in the wilderness, because the sword of Jehovah devoureth; – vineyard and the field signify the church as to truth and good, the field of desire the church as to doctrine, while a wilderness of solitude signifies where these are not; the spoilers in the wilderness signify evils from the absence of truths; the sword of Jehovah devouring signifies falsity destroying; from the end of the earth to the end of the earth, signifies all things of the church.

sRef Lam@5 @9 S9′ [9] In Lamentations:

“With the peril of our souls we get our bread, because of the sword of the wilderness (desertum)” (v. 9).

To get bread with the peril of their souls, signifies the difficulty and danger of procuring for themselves truths of life from the Word; because of the sword of the wilderness, signifies because the falsity of evil prevails in the church and falsifies truths, and thus destroys them.

sRef Ezek@19 @13 S10′ [10] In Ezekiel:

“The vine is now planted in the wilderness (desertum), in a land of drought and thirst” (xix. 13).

Vine signifies the church, which in the beginning of the chapter is called a mother who became a lioness; it is said to be planted in the wilderness when there is no longer any truth therein, because no good; a land of drought means where there is no good but evil instead of it, and a land of thirst means where there is no truth, but falsity instead of it.

sRef Hos@2 @3 S11′ sRef Hos@2 @2 S11′ [11] In Hosea:

“Contend with your mother, that she may put away her whoredoms from her faces, lest peradventure I strip her naked and set her as in the day of her birth, and make her as a wilderness (desertum), and set her as a land of drought, and slay her with thirst” (ii. 2, 3).

This treats of the church that has falsified the truths of the Word; mother denotes the church, and her whoredoms the falsifications of truth. To deprive the church of all truth, as it was before it was reformed, is signified by stripping her naked, and setting her as in the day of her birth; wilderness and land of drought signifies the church without good. To slay with thirst signifies the deprivation of truth; thirst is said of truths, because water, for which one thirsts, signifies truth, while drought has reference to the want of good, because it is a result of being scorched.

sRef Hos@13 @15 S12′ [12] In the same:

“He is fierce among the brethren; an east wind, the wind of Jehovah, shall come, coming up from the wilderness (desertum), and his spring shall become dry, and his fountain shall be dried up” (xiii. 15).

This is said of Ephraim, by whom is meant the understanding of the Word, which is called fierce among the brethren when it eagerly defends falsities, and fights for them against truths. An east wind, the wind of Jehovah, signifies the ardour of desire arising from a love for and a pride in destroying truths; this is said to come up from the wilderness, when it is from an understanding in which there are no truths from good but only falsities from evil; such an understanding is a wilderness because it is empty and void. That such ardour and pride destroys everything of doctrine and of the Word, is signified by “his spring shall become dry, and his fountain shall be dried up,” a spring signifying doctrine, and a fountain the Word.

sRef Joel@1 @19 S13′ sRef Joel@1 @20 S13′ [13] In Joel:

“Unto thee, O Jehovah, do I cry, because the fire hath consumed the dwellings of the wilderness and the flame hath burned up all the trees of the field; because the beasts of the field hath panted after thee, because the brooks of waters are dried up, and the fire hath consumed the dwellings of the wilderness (desertum)” (i. 19, 20).

The fire hath consumed the dwellings of the wilderness and the flame hath burned up all the trees of the field, signifies that the love of self and the pride of their own intelligence have consumed all perception of good, and all understanding of the truth of doctrine from the sense of the letter of the Word; fire signifies the love of self, and flame the pride of their own intelligence; the dwellings of the wilderness signify the goods of doctrine from the sense of the letter of the Word, and the trees of the field the cognitions of its truth; the sense of the letter of the Word is called a wilderness when it is understood only naturally, thus according to appearances, and not at the same time spiritually, or according to the genuine sense. The beasts of the field pant after Thee, signifies the lamentations of those who are natural, and yet desire truths. That beasts signify the affections of the natural man may be seen above (n. 650). Because the brooks of waters are dried up, and the fire hath consumed the dwellings of the wilderness, signifies that there are consequently no longer any truths and goods of life.

sRef Joel@2 @1 S14′ sRef Joel@2 @3 S14′ [14] In the same:

“The day of Jehovah cometh; a fire devoureth before him, and behind him a flame burneth; the land is as the garden of Eden before him, but behind him a wilderness (desertum) of wasteness, and nothing escaped him” (ii. 1, 3).

The day of Jehovah means the end of the church, which is called the consummation of the age, and the Lord’s coming at that time. That at the end of the church the love of self, and consequently the pride of [man’s] own intelligence, consumes all the goods and truths of the church is signified by a fire devoureth before him, and behind him a flame burneth, fire signifying the love of self, and flame the pride of [man’s] own intelligence (as above). The land before him is as the garden of Eden, but behind him a wilderness of wasteness, signifies that in the beginning, when that church was established with the ancients, there was the understanding of truth from good, but at its end falsity from evil; the garden of Eden denoting the understanding of truth from good, and wisdom therefrom, and a wilderness of wasteness denoting no understanding of truth from good, and thus insanity from falsities that are from evil; by nothing escaping him is signified that there is nothing whatever of truth from good.

sRef Isa@33 @9 S15′ [15] In Isaiah:

“The land (terra) mourneth and languisheth, Lebanon is ashamed and is withered, Sharon is become as a wilderness (desertum), Bashan is shaken, and Carmel” (xxxiii. 9).

These words also describe the devastation of good and the desolation of truth in the church. Lebanon signifies the church as to the rational understanding of good and truth. Sharon, Bashan, and Carmel, signify these as to the knowledges of good and truth from the natural sense of the Word, the devastation and desolation of these being signified by mourning, languishing, and withering, and becoming like a wilderness, wilderness meaning where there is no truth, because no good.

sRef Jer@23 @10 S16′ [16] In Jeremiah:

“Because the land (terra) is full of adulteries, because the land mourneth on account of the curse, the pastures of the wilderness (desertum) have become dry” (xxiii. 10).

The land full of adulteries signifies the church in which the goods and truths thereof from the Word are adulterated; the curse, on account of which the land mourneth, signifies all evil of the life and falsity of doctrine; while by the pastures of the wilderness, which have become dry, are signified the knowledges of good and truth from the Word, pastures denoting those knowledges because they nourish the mind, and wilderness, the Word when it is adulterated.

sRef Ps@107 @33 S17′ sRef Ps@107 @34 S17′ [17] In David:

Jehovah “turneth rivers into a wilderness (desertum), and the springing forth of water into dry ground, a land of fruit into saltness, for the wickedness of them that dwell therein” (Psalm cvii. 33, 34).

The rivers which are turned into a wilderness signify intelligence from the understanding of truth and of the Word in its interior sense – which has been devastated by falsities from evils; rivers denoting such things as belong to intelligence, and a wilderness, where these things are absent and falsities from evil in their place. The springing forth of waters that are turned into dry ground, signify that the ultimate things of the understanding, called the knowledges (cognitiones) of truth and good, have no light of truth and no spiritual affection for truth, waters signifying truths, dry ground, lack of these from the absence of light and affection, and springing forth, the ultimates of truths such as are the truths of the sense of the letter of the Word. The land of fruit which shall be turned into saltness, signifies the good of love and of life profoundly vastated by falsities, saltness denoting the devastation of truth by falsities; and as all devastation by falsities comes from evil of life, it is therefore added, “for the wickedness of them that dwell therein.”

sRef Jer@3 @2 S18′ [18] In Jeremiah:

“Lift up thine eyes unto the hills, and see where thou hast been defiled; upon the ways hast thou sat as an Arab in the wilderness (desertum), whence thou hast profaned the land with thy whoredoms and thy wickedness” (iii. 2).

These words also describe the adulteration and falsification of the Word, which are signified by being defiled and committing whoredom. Lift up thine eyes to the hills and see where thou hast been defiled, signifies to observe that the knowledges of truth and good in the Word have been adulterated; to lift up the eyes signifies to observe, hills signify those knowledges because the trees and groves which are upon them signify knowledges; hills also signify the goods of charity which are thus destroyed. Upon the ways hast thou sat as an Arab in the wilderness, signifies to lie in wait lest any truth should come forth and be received, ways denoting the truths of the church, to sit in them denoting to lie in wait; and an Arab in the wilderness means one who, like a robber in the wilderness, kills and plunders. Thou hast profaned the land with thy whoredoms and wickedness, signifies the falsification of the truths of the Word by evils which have come to be ends of the life.

sRef Jer@2 @31 S19′ [19] In the same:

“O generation, see ye the Word of Jehovah; have I been a wilderness (desertum) to Israel, have I been a land of darkness?” (ii. 31).

That all good of life and truth of doctrine is taught in the Word, and not evil of life and falsity of doctrine, is meant by See ye the Word of Jehovah, have I been a wilderness to Israel, have I been a land of darkness?

sRef Joel@3 @19 S20′ [20] In Joel:

“Egypt shall be a wasteness, and Edom a wilderness (desertum) of wasteness, for the violence of the sons of Judah, whose innocent blood they have shed in their land” (iii. 19).

Egypt and Edom signify the natural man, which has perverted the truths and goods of the Word that it must be so destroyed, as to see only such things as serve for purposes of confirmation, is signified by Egypt shall be a wasteness, and Edom a wilderness of wasteness; that this will be on account of the adulteration of all good and truth in the Word is signified by For the violence of the sons of Judah, whose innocent blood they have shed, – the violence of the sons of Judah signifying the adulteration of the Word as to good, and the shedding of innocent blood the adulteration of the Word as to its truths. That Judah signifies a celestial church, and also the Word, may be seen above (n. 211, 433); and that to shed innocent blood signifies to do violence to Divine Truth, thus to adulterate the truth of the Word, may also be seen above (n. 329). The adulteration of the Word is affected by the knowledges (scientifica) of the natural man, when these are applied to confirm falsities and evils, and the natural man becomes a wasteness and a wilderness when its knowledges are used to confirm falsity and evil, Egypt signifying those knowledges, and Edom the pride that falsifies by means of these.

sRef Matt@3 @2 S21′ sRef Matt@3 @3 S21′ sRef Isa@40 @3 S21′ sRef Matt@3 @1 S21′ sRef Mal@1 @3 S21′ [21] In Malachi:

“Esau I hated, and I made his mountains a waste, and gave his heritage to the dragons of the wilderness (desertum)” (i. 3).

Esau signifies the love of the natural man; his mountains signify evils from that love, and his heritage signifies falsities from those evils, while the dragons of the wilderness signify mere falsifications from which these come.

Since all things of the Word had been adulterated with the Jewish nation, and there was no longer any truth because there was no good, therefore John the Baptist was in the wilderness, which represented the state of that church, about which it is thus written in the Evangelists:

John the Baptist “was in the wilderness, until the days of his appearing unto Israel” (Luke i. 80); and “he preached in the wilderness of Judea (Matt. iii. 1-3; Mark i. 2-4; Luke iii. 2, 4, 5);

and in Isaiah,

“The voice of one crying in the wilderness (desertum), Prepare the way of Jehovah, make plain in the desert (solitudo) a path for our God” (xl. 3).

sRef Luke@1 @80 S22′ sRef Matt@24 @26 S22′ sRef Luke@13 @35 S22′ [22] Therefore also the Lord says concerning Jerusalem, which means the church as to doctrine,

“Your house shall be left deserted” (Luke xiii. 35).

A house deserted signifies the church without truths because without good.

In Matthew:

“If they say to you, Lo,” Christ is “in the wilderness (desertum), go not forth; if in the secret chambers, believe not ” (xxiv. 25).

These words may be seen explained in the Arcana Coelestia (n. 3900); for by Christ is meant the Lord as to Divine Truth, consequently as to the Word and as to doctrine from the Word; and false Christs, concerning whom those things are said, signify falsities of doctrine from falsified truths of the Word. From the passages now quoted from the Word it is evident that a wilderness means a church in which there are no truths because no good, consequently where there is falsity because there is evil; for where truth and good do not exist, there falsity and evil are; both cannot exist together, which is meant by the words of the Lord, that no man can serve two masters.

sRef Isa@32 @15 S23′ sRef Isa@32 @16 S23′ [23] (II) A wilderness (desertum) also signifies the state of the church with the nations who were in ignorance of truth, and yet in good of life according to their religion, from which they desired truths, as is also evident from the passages in the Word, where the church to be established among the nations is treated of.

In Isaiah:

“The spirit shall be poured out upon you from on high, then the wilderness (desertum) shall be a fruitful field, and the fruitful field shall be counted for a forest; judgment shall dwell in the wilderness, and justice shall abide in the fruitful field” (xxxii. 15, 16).

This is said of those who are in natural good, and are being reformed. Influx out of heaven into such is signified by The spirit shall be poured out upon you from on high. That truth from a spiritual origin shall then be implanted in them, is signified by The wilderness shall be a fruitful field, – a wilderness denoting the natural man destitute of truths, and the fruitful field, or land of harvest, denoting the natural man made fruitful in truths; that as a result it will possess the knowledge (scientia) of the cognitions of truth and good, is signified by The fruitful field shall be counted for a forest; forest is said in reference to the natural man as a garden is to the spiritual, therefore a forest signifies knowledge (scientia), and a garden intelligence. That in it there will consequently be what is right and just is signified by Judgment shall dwell in the wilderness, and justice shall abide in the fruitful field; judgment and justice, in the spiritual sense, signify truth and good, but in the natural sense, what is right and just.

sRef Isa@41 @19 S24′ sRef Isa@41 @18 S24′ [24] In the same:

“I will open rivers upon the heights, and set fountains in the midst of the valleys; I will turn the wilderness (desertum) into a pool of waters, and the dry land into springs of waters; I will give in the wilderness the cedar of shittah, the myrtle and the oil tree; I will set in the desert (solitudo) the fir, the pine, and the box” (xli. 18, 19).

This also treats of the reformation and enlightenment of the nations. To open rivers upon the heights, and to set fountains in the midst of the valleys, signifies to give intelligence from spiritual truths and from natural truths, rivers upon the heights signifying intelligence from spiritual truths, and fountains in the midst of the valleys intelligence from natural truths. To turn the wilderness into a pool of waters, and the dry land into springs of waters, signifies to fill the spiritual and the natural man with truths, where before there were no truths; the spiritual man in which there were no truths is meant by a wilderness, since truth was not previously there, and the natural man in which there was no truth, is meant by dry land, since into it there had previously been no spiritual influx. Truths in abundance for the spiritual man are meant by the pool of waters, and truths in abundance for the natural man are meant by the springs of waters. To set in the wilderness the cedar of shittah, the myrtle, and the oil tree, signifies to give rational truths and the perception of them; and to set in the desert the fir, the pine, and the box, signifies similarly, natural truths, which are knowledges (scientifica) and cognitions, with the understanding of them; the cedar denoting higher rational truth, the myrtle, lower rational truth, and the oil tree, the perception of good, and thus of truth; the fir denotes higher natural truth; the pine, lower natural truth; and the box, the understanding of good and truth in the natural man.

sRef Ps@107 @35 S25′ sRef Ps@107 @36 S25′ [25] In David:

“He turneth the wilderness (desertum) into a pool of waters, and the dry land into the springing forth of waters; and there he maketh the hungry to dwell, that they may build a city of habitation” (Psalm cvii. 35, 36).

This is also said of the enlightenment of the nations. To turn the wilderness into a pool of waters has a signification similar to that above; and there he maketh the hungry to dwell, signifies for those who desire truths, these being meant in the Word by the hungry and thirsty. That they may build a city of habitation, signifies that out of those truths they may formulate for themselves doctrine of life, a city denoting doctrine, and to inhabit denoting to live.

sRef Isa@43 @19 S26′ sRef Isa@43 @20 S26′ [26] In Isaiah:

“Behold, I do a new thing, now it shall spring forth, I will also make a way in the wilderness (desertum), rivers in the desert (solitudo); the wild beasts of the field shall honour me, the dragons and the daughters of the owl, because I will give waters in the wilderness, rivers in the desert, to give drink to my people, my chosen” (xliii 19, 20).

This also is said of the new church to be established by the Lord among the nations. By wilderness is signified the state of the church with those who are ignorant of truth, and yet desire to know it. But the signification of the details of this passage in the spiritual sense may be seen explained above (n. 518).

sRef Isa@51 @3 S27′ [27] In the same:

“Jehovah will comfort Zion, he will comfort all her waste places, and he will make her wilderness (desertum) like Eden, and her desert (solitudo) like the garden of Jehovah; gladness and joy shall be found in her, confession and the voice of singing” (li. 3).

This also is said of a new church among the nations who will acknowledge the Lord; such church is meant by Zion, and its establishment and the reformation of the nations by being comforted. The wilderness, that shall be made like Eden, and the desert like the garden of Jehovah, signify wisdom and intelligence from love to the Lord, which those have who before had no understanding of truth, and no perception of good. But these things have been explained above (n. 721).

sRef Ps@65 @13 S28′ sRef Ps@65 @12 S28′ [28] In David:

“The habitations of the wilderness (desertum) drop, and the hills gird themselves with exultation; the meadows are clothed with flocks, and the valleys are covered with corn” (Psalm lxv. 12, 13).

This also is said of the church among the nations. By “the habitations of the wilderness drop (stillant)” is signified that their minds, which before were in ignorance of truth, acknowledge and receive truths, to drop being said of the influx, acknowledgment, and reception of truth; habitations denote the interiors of man’s mind, and wilderness denotes a state of ignorance of truth. The hills gird themselves with exultation, signifies that goods with them receive truths with joy of heart; the meadows are clothed with flocks, and the valleys covered with corn, signifies that both the spiritual mind and the natural mind receive truths suitable to themselves, meadows signifying those things that belong to the spiritual mind, and thus to the rational, and valleys those which belong to the natural mind, while a flock signifies spiritual truth, and corn signifies natural truth.

sRef Isa@42 @10 S29′ sRef Isa@42 @11 S29′ [29] In Isaiah:

“Let them sing praise, the end of the earth, those that go down to the sea, and the fulness thereof, the islands and the inhabitants thereof; let the wilderness (desertum) and the cities thereof lift up the voice, the villages which Arabia doth inhabit; let the inhabitants of the rock sing, let them cry out from the top of the mountains” (xlii. 10, 11).

This is said of the church with those who have been removed from the truths of the church because they were natural and sensual; their state of ignorance is meant by the wilderness, and the joy which they feel from the proclamation of the truth and from its knowledges is meant by singing praise and lifting up the voice. The rest has been explained above (n. 406:5).

[30] Since the state of ignorance of truth, in which the nations were, is signified by a wilderness, a desire for truth by hunger, and instruction from the Lord by feeding, therefore, it came to pass that the Lord departed into a wilderness (desertum), taught the multitude there which sought Him, and afterwards fed them. That this took place in a wilderness can be seen in Matthew xiv. 13-22; xv. 32-38; Mark vi. 31-43; viii. 1-9; Luke ix. 12-17; for all things which the Lord did, and all things connected with Him, were representative, because they were correspondences, so also were these things. From these passages, and those cited above, it is evident that a wilderness (desertum) signifies such a state with man as is uncultivated and uninhabited, thus a state not yet vitalized by what is spiritual; consequently, in reference to the church, it signifies a state unvivified by truths; thus it signifies the religion of the nations, which was almost empty and void, because they did not possess the Word wherein are truths, and thus did not know the Lord, who teaches them. And because they did not possess truths, therefore their good did not differ from their truth; for good is like its truth, because the one belongs to the other. From these things it is evident what a wilderness signifies, where the nations are treated of, namely that they have no truth, and yet that they desire it in order that their good may be vivified.

[31] (III.) A wilderness also signifies the state of those who are in temptations, because in them truths and goods are shut in by the falsities and evils that rise up and come before the mind, as is evident from the wandering of the sons of Israel in the wilderness forty years; for this represented every state of the temptations into which those come who are being regenerated, and of whom a church is about to be formed. Every man is born natural, and so lives, until he becomes rational, and when he has become rational, then he can be led by the Lord, and become spiritual; and this is effected by the implantation of the knowledges of truth from the Word, and, at the same time, by the opening of the spiritual mind, which receives the things of heaven, and by the calling forth and raising up of those knowledges out of the natural man, and by the conjunction of them with the spiritual affection for truth. This opening and conjunction is possible only through temptations, because in these man interiorly fights against the falsities and evils which are in the natural man; in a word, man is brought into the church, and becomes a church, by means of temptations. These things were represented by the wandering of the sons of Israel, and by their being led about in the wilderness. The state of the natural man before he is regenerated was represented by their dwelling in the land of Egypt, for the land of Egypt signified the natural man, with its knowledges (scientifica) and cognitions, together with the desires and appetites, which reside in it, as is evident from what has been said and shown above concerning Egypt (n. 654). But the spiritual state, which is the state of the church in man, was represented by the introduction of the sons of Israel into the land of Canaan; for the land of Canaan signified the church with its truths and goods, together with its affections and delights, which reside in the spiritual man, while the reformation and regeneration of man, before he from natural becomes spiritual, and thus a church, was represented by their wanderings and journeyings in the wilderness forty years.

sRef Deut@1 @33 S32′ sRef Deut@32 @10 S32′ sRef Deut@8 @4 S32′ sRef Deut@1 @31 S32′ sRef Deut@8 @15 S32′ sRef Deut@8 @2 S32′ sRef Deut@8 @3 S32′ sRef Deut@8 @16 S32′ [32] That this is the case, and that a wilderness signified a state of temptations, is evident from the following passages in Moses:

“Thou shalt remember all the way which Jehovah thy God led thee these forty years in the wilderness (desertum), that he might afflict thee, and try thee, and know what was in thine heart, whether thou wouldest keep his commandments or not; and he afflicted thee and caused thee to hunger, and fed thee with manna, which thou knewest not, neither have thy fathers known, that he might teach thee that man doth not live by bread alone, but by every word (enuntiatum) of the mouth of Jehovah doth man live; thy raiment waxed not old upon thee, neither did thy foot swell, these forty years” (Deut. viii. 2, 3, 4):

“In the wilderness (desertum) which thou sawest, Jehovah thy God bore thee, as a man doth bare his son, he went before you in the way to seek you out a place, in which ye might encamp, in fire by night to show you the way, and in a cloud by day” (Deut. i. 31, 33).

Jehovah, “who led thee through the great and terrible wilderness (desertum) of the serpent, of the fiery serpent, and of the scorpion, and of drought, where there were no waters; who brought thee forth waters out of the rock of flint, and fed thee with manna in the wilderness, that he might afflict and try thee, to do thee good in thy latter end” (Deut. viii. 15, 16).

Again:

Jehovah found Jacob “in a land of wilderness (desertum), in emptiness, in howling, in a desert (solitudo); he led him about, he instructed him, he guarded him as the pupil of the eye” (Deut. xxxii. 10).

All these particulars, and all the details related in the book of Exodus concerning the journeyings of the sons of Israel in the wilderness, from their going forth from Egypt to their entrance into the land of Canaan, depict the temptations in which the faithful are, before they become spiritual, that is, before the goods of love and of charity and their truths, constituting the
church in man, are implanted.

[33] He who knows what spiritual temptations are, knows that when a man is in them, he is so infested by evils and falsities that he scarcely knows but that he is in hell. He knows too that the Lord fights in man against temptations from within; also that He sustains him in the meantime with spiritual food and drink, which are the goods and truths of heaven; that the natural man loathes these things; that the natural man with its lusts is nevertheless thus subdued, and as it were dies; and that thus it is brought into subjection to the spiritual man; and that a man is thus reformed, and regenerated, and introduced into the church. All this is involved in what is related concerning the sons of Israel in the wilderness.

[34] But in order to make it clear that this is meant, it will be well to explain in detail some of the passages here quoted.

(1). That man in temptations is so infested by evils and falsities, that he scarcely knows but that he is in hell, is meant by “Jehovah led thee through the great and terrible wilderness of the serpent, of the fiery serpent, of the scorpion, and of drought, where there were no waters.” The great and terrible wilderness signifies grievous temptations; the serpent, the fiery serpent, and the scorpion, signify evils and falsities with their persuasions proceeding from the sensual and natural man, serpents denoting evils therefrom, fiery serpents falsities therefrom, and scorpions persuasions; drought, where there were no waters, signifies a want of truth, and the interception of it. These things are also meant by the words, “that Jehovah might afflict thee, and try thee, and know what was in thine heart.”

[35] (2). That the Lord fights in man against evils and falsities from hell, is signified by Jehovah found Jacob in a wilderness, in emptiness, in howling, in a desert, He guarded him as the pupil of His eye; also by He bore him as a man doth bare his son; and by His going before them in fire by night and in a cloud by day.

(3). That the Lord sustains man in the meantime with spiritual meat and drink, which are the goods and truths of heaven, is signified by feeding them with manna, bringing forth waters for them out of the rock of flint, and by leading and instructing them, manna meaning the good of celestial love, and waters out of the rock of flint the truths of that good from the Lord.

(4). That in temptations the natural man loathes these things, is meant by the sons of Israel complaining so often of the manna, and longing for the foods of Egypt; wherefore it is here said, “Jehovah afflicted thee and caused thee to hunger, and fed thee with manna.”

[36] (5). That nevertheless the natural man with his lusts is subdued, and as it were dies, and is subject to the spiritual man, was represented by the death in the wilderness of all those who went forth out of Egypt, and desired to return thither, being unwilling to enter the land of Canaan; and by their children being introduced into that land. That such was the representation and signification of those circumstances, can be known and seen only from the spiritual sense.

(6). That man after temptations becomes spiritual, and is introduced into the church, and through the church into heaven, was represented by their being brought into the land of Canaan, for the land of Canaan signified the church, and also heaven; and this is signified by these words: “That Jehovah might afflict thee, and try thee, to do thee good in thy latter end.” Their spiritual life is described by Jehovah’s teaching them that man doth not live by bread alone, but by every word of the mouth of Jehovah. That their raiment waxed not old, and neither did their foot swell, signified that the natural man is not hurt by these afflictions, for garments signify the truths of the natural man, and the foot the natural man itself. Moreover forty, whether years or days, signifies the entire duration of temptations; as may be seen above (n. 633).

sRef Ps@107 @5 S37′ sRef Ps@107 @6 S37′ sRef Ps@107 @7 S37′ sRef Ps@107 @4 S37′ [37] Similar things are involved in these words in David:

“They wandered in the wilderness (desertum) in a solitary way, they found not a city of habitation, hungry and thirsty; when their soul fainted in the way, they cried out to Jehovah, he led them that they might go to a city of habitation” (Ps. cvii. 4-7).

This is said in general of those who have been redeemed, in particular of the sons of Israel in the wilderness; and the above words describe the temptations of such as are being regenerated by the Lord. The city of habitation which they found not, signifies the doctrine of life which constitutes the church in man; and as the church is formed in man by a life according to doctrine, when temptations have been passed through, it is said that Jehovah led them in a straight way, that they might go to a city of habitation; the want of truth even to despair, and yet desire for it, is signified by their being hungry and thirsty, and their soul fainting in the way.

sRef Jer@2 @7 S38′ sRef Jer@2 @2 S38′ sRef Jer@2 @6 S38′ [38] In Jeremiah:

“I remembered thy youth, the love of thine espousals, when thou wentest after me in the wilderness (desertum). They said not, Where is Jehovah, who caused us to come up out of the land of Egypt, who led us in the wilderness, in the land of the desert (solitudo) and of the pit, in a land of drought and of dense shade, in a land through which no man (vir) passed; and where no man (homo) dwelt; and I led you into a land of corn, to eat the fruit thereof and the good thereof” (ii. 2, 6, 7).

The youth and love of espousals which Jehovah remembered, signify the state of man’s reformation and regeneration when from natural he becomes spiritual; since man is by this means conjoined to the Lord, and as it were espoused to Him, it is this that is meant by the love of espousals; and because this is effected by temptations, it is said, “When thou wentest after me in the wilderness” He led me in the wilderness, in the land of the desert and the pit, in a land of drought and dense shade, describes a state of temptations, a wilderness signifying that state, the land of the desert and the pit signifying that state as to the evils and falsities that come forth, while a land of drought and dense shade signifies the perception of good and the understanding of truth obscured. I led you into a land of corn, that ye might eat the fruit thereof and the good thereof, describes the state of man after temptations, which signifies introduction into the church in which there are truths of doctrine, by means of which there is an appropriation of the good of love and of charity, land signifying the church; land of corn denotes the church as to truths of doctrine, while to eat signifies to appropriate, fruit the good of love, and good the good of charity and of life.

sRef Ezek@20 @36 S39′ sRef Ezek@20 @37 S39′ sRef Ezek@20 @34 S39′ sRef Ezek@20 @35 S39′ [39] In Ezekiel:

“I will lead you out from the peoples, and will gather you from the lands, and I will lead you into the wilderness (desertum) of the peoples, and I will plead with you there face to face, even as I pleaded with your fathers in the wilderness of the land of Egypt; then will I cause you to pass under the rod, and I will bring you into the bond of the covenant” (xx. 34-37).

Here also a wilderness denotes a state of temptations, which state is called the wilderness of the peoples and also the wilderness of the land of Egypt, because the state of the natural man before regeneration is meant, which, because there are then no goods and truths in it, but only evils and falsities, is a wilderness and a desert (solitudo), but when falsities and evils have been driven out therefrom, and truths and goods implanted in their place, then from being a wilderness he becomes Lebanon and a garden. To plead with them in the wilderness face to face, signifies to show them to the life and to acknowledgment of what quality they are; for in temptations the evils and falsities of man come forth and appear; face to face means to the life and to acknowledgment. That after man has endured hard things, conjunction with the Lord, which is reformation, is effected, is signified by Then will I cause you to pass under the rod, and I will bring you into the bonds of the covenant, – to cause you to pass under the rod denoting to suffer hard things, and the bond of the covenant denoting conjunction with the Lord.

sRef Hos@2 @14 S40′ sRef Hos@2 @13 S40′ sRef Hos@2 @15 S40′ sRef Hos@2 @16 S40′ [40] In Hosea:

“I will visit upon her the days of the Baalim, in which she went after her lovers; therefore behold I will bring you into the wilderness (desertum), and afterwards I will speak upon her heart, and I will give her her vineyards thence, and the valley of Achor for a door of hope, and she shall answer there according to the days of her youth, and according to the days of her coming up out of the land of Egypt; and in that day thou shalt call me my husband, and shalt no more call me my Baal” (ii. 13-16).

The Baalim and lovers, after whom she went, signify such things as pertain to the natural man, and are loved, namely, desires and the falsities therefrom; that these must be removed by means of temptations is signified by I will bring you into the wilderness. That afterwards there will be consolation is signified by Afterwards I will speak upon her heart; that then they will have spiritual and natural truths is signified by I will give her her vineyards thence, and the valley of Achor. That afterwards they will have influx of good from heaven and consequent joy such as those had who were of the Ancient Churches, and who from natural became spiritual, is signified by She shall answer or sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt, – the days of youth signifying the times of the Ancient Church, and according to the days of her coming up out of the land of Egypt, signifying when from natural they have become spiritual. Conjunction with the Lord at that time through the affections for truth when the desires from the natural man have been rejected, is signified by In that day thou shalt call me my husband, and shalt no more call me my Baal.

sRef Matt@4 @3 S41′ sRef Matt@4 @1 S41′ sRef Matt@4 @2 S41′ sRef Mark@1 @12 S41′ sRef Mark@1 @13 S41′ [41] Since a wilderness signifies a state of temptations, and forty, whether years or days, the whole duration thereof from beginning to end, therefore the temptations of the Lord, which were the most dreadful of all, and which He sustained from childhood to the passion of the cross, are meant by the temptations of forty days in the wilderness, concerning which it is written as follows in the Evangelist:

“Jesus was led by the spirit into the wilderness (desertum), that he might be tempted of the devil; and when he had fasted forty days and forty nights, he afterwards hungered; and the tempter drew near unto him” (Matt. iv. 1-3; Luke iv. 1-3):

“The spirit urging” Jesus “caused him to go out into the wilderness (desertum), and he was in the wilderness forty days, tempted, and was with the beasts” (Mark i. 12, 13).

This does not mean that the Lord was tempted by the devil only forty days, and at the end of these, but that he was tempted throughout his whole life even to the last moment, when he suffered cruel anguish of heart in Gethsemane, and afterwards in the terrible passion of the cross; for by means of temptations admitted into the Human which He had from the mother, the Lord subjugated all the hells, and at the same time glorified His Human. But concerning these temptations of the Lord, see what is related in the Arcana Coelestia, and in the quotations brought together from that work in the Doctrine of the New Jerusalem (n. 201). All these temptations of the Lord are signified by the temptations in the wilderness during forty days and forty nights, because wilderness signifies a state of temptations, and forty days and forty nights their whole duration. No more is recorded of these by the Evangelists, because thus much only was revealed concerning them; still in the prophets, and especially in the Psalms of David, they are described at length. The beasts with which the Lord is said to have been, signify infernal societies; and fasting here signifies affliction, such as exists in the combats of temptations.

[42] (IV.) A wilderness also signifies hell, because that is called a wilderness where there is no harvest or habitation, also where there are wild beasts, serpents, and dragons, which signify where there is no truth of doctrine, or good of life, consequently where there are desires (concupiscentiae) arising from evil loves, and thence falsities of every kind. And as these exist in hell, and the former in a wilderness, therefore a wilderness also signifies hell from correspondence. Moreover, the natural man in every one, so long as it is separated from the spiritual – as is the case before regeneration – is hell, because all the hereditary evil into which man is born resides in his natural man, and is cast out from it, that is, removed, only by means of the influx of Divine Truth through heaven from the Lord. And this influx into the natural man can come only through the spiritual, for the natural man is in the world, and the spiritual man in heaven, therefore the spiritual man must first be opened before the Lord out of heaven can remove the hell which is in the spiritual man.

sRef Lev@16 @9 S43′ sRef Lev@16 @8 S43′ sRef Lev@16 @5 S43′ sRef Lev@16 @6 S43′ sRef Lev@16 @7 S43′ sRef Lev@16 @10 S43′ sRef Lev@16 @25 S43′ sRef Lev@16 @26 S43′ sRef Lev@16 @27 S43′ sRef Lev@16 @24 S43′ sRef Lev@16 @21 S43′ sRef Lev@16 @22 S43′ sRef Lev@16 @23 S43′ sRef Lev@16 @32 S43′ sRef Lev@16 @33 S43′ sRef Lev@16 @34 S43′ sRef Lev@16 @31 S43′ sRef Lev@16 @28 S43′ sRef Lev@16 @29 S43′ sRef Lev@16 @30 S43′ sRef Lev@16 @17 S43′ sRef Lev@16 @13 S43′ sRef Lev@16 @12 S43′ sRef Lev@16 @16 S43′ sRef Lev@16 @15 S43′ sRef Lev@16 @14 S43′ sRef Lev@16 @18 S43′ sRef Lev@16 @20 S43′ sRef Lev@16 @11 S43′ sRef Lev@16 @19 S43′ [43] How this is removed was represented by the he-goat, called Azazel, which was cast out into the wilderness; for the he-goat from correspondence signifies the natural man, as to its affections and knowledges, and in the opposite sense, as to its desires and falsities. Of this he-goat it is written in Moses, that Aaron should take two he-goats, and cast lots upon them, one for the he-goat to be sacrificed, the other for Azazel; and after he had atoned for the tent of meeting and the altar with the blood of the sacrificed bullock and of the sacrificed he-goat, he should lay his hands upon the head of the he-goat Azazel, and confess upon it the iniquities and sins of the sons of Israel, which he should put upon the head of the he-goat, and afterwards should send him into the wilderness (desertum) by the hand of a man appointed.

“So the he-goat shall bear upon himself all the iniquities” of the sons of Israel “into a land cut off and into the wilderness; and also the skin, the flesh, and the dung of the bullock and of the sacrificed he-goat should be burned in the wilderness; thus should they be atoned for and cleansed from all their sins” (Lev. xvi 5-34).

These things were commanded in order that expiation might thereby be represented, that is, purification from evils and falsities. Two he-goats were taken to represent this, because a he-goat signified from correspondence the natural man, the he-goat that was to be sacrificed the natural man as to the part purified, and the he-goat that was to be sent into the wilderness the unpurified natural man. And this latter abounds with disorderly desires and impurities of every kind, as said above, therefore the he-goat was sent out of the camp into a land cut off and into the wilderness, that he might bear away the iniquities and sins of all in that church. A land cut off and the wilderness signify hell; Aaron’s laying his hands upon its head, and confessing sins, represented communication and translation; for this comes to pass when man is purified or expiated from sins, for sins are then sent back to hell, and affections for good and truth are implanted in their place. These were represented in part by the fat from the bullock and from the other he-goat offered in sacrifice, also by their blood, and especially by the burnt-offering from the ram – concerning which see verses 5-24 in the same chapter; for the ram from correspondence signifies the natural man as to the good of charity. It must, however, be understood that the Israelitish people were not in the least purified from their sins by these things, but that simply the purification of the natural man, while he is being regenerated, was represented. All things pertaining to man’s regeneration were represented by such external things, especially by sacrifices, and this was done for the sake of the conjunction of heaven with that church by means of those externals of worship, the internals which the externals represented being seen in the heavens. Who cannot see that the sins of a whole assembly could not be transferred to the he-goat, and borne by him to hell? From these details the signification of wilderness in its various senses is evident.

sRef Rev@12 @6 S0′ 731. Where she hath a place prepared by God.- That this signifies its state, that in the meantime provision may be made for it among many, is evident from the signification of place, as denoting state (concerning which we shall speak presently); and from the signification of being prepared by God, as denoting to be provided by the Lord, for what is done by man is prepared, but what is done by the Lord is provided. Also to be provided is said of the state that is signified by place, while to be prepared is said of place. It signifies that the state in the meantime may be provided among many, because by the woman fleeing into the wilderness is signified that the church is as yet among few, because among those who are not in good, and consequently not in truths, as may be seen in the preceding article (n. 730). It therefore follows that these words, namely, “where the woman hath a place prepared by God,” signify the state of the church, that in the meantime provision may be made for it among many; and that also the words, “that they may nourish her a thousand two hundred and sixty days” signify until it grows to fulness, of which below (n. 732). But this state of the church meant by the place of the woman in the wilderness is more fully dealt with in what follows in this chapter; for it is said that to the woman were given two wings of a great eagle that she might fly into the wilderness unto her place, where she should be nourished a time and times and half a time from the face of the dragon; besides other circumstances,

[2] The reason why place signifies state is that spaces, places, and distances in the spiritual world are in their origin states of life. These indeed appear there just as in this world, yet they differ in this respect, that the quality of every one is known from the place where he dwells, and the place where any one dwells is known from what he is. Thus it is in general in regard to the places of all according to the quarters, and in particular as to their places in societies, and also individually as to their places in houses, and even in rooms. It is evident from this that place and quality of state make one, and this for the reason that all the things in the spiritual world that appear before the eyes, even the lands (terroe), are correspondences of things spiritual. This is why place signifies state. That spaces, places, and distances are, in their origin, states, and thus, in the Word, signify states, may be seen in Heaven and Hell (n. 191-199), in the article on space in heaven. For the same reason also it is customary in our world to designate state by place; as, for example, “to be established in a high place,” “in an eminent place,” and “in a distinguished place,” are terms used for “a high, an eminent and distinguished state.”

sRef John@14 @2 S3′ sRef John@14 @3 S3′ sRef Luke@11 @24 S3′ [3] From these things it is evident what is meant by the Lord’s saying to His disciples, that in his Father’s house there are many mansions, and that He would go to prepare a place for them; and that if He went and prepared a place for them, He would come and take them to Himself (John xiv. 2, 3).

To prepare a place for them signifies to provide heaven for every one according to the state of his life, for by the disciples are meant all those who were to be of His Church. And in Luke,

“When the unclean spirit goeth out of a man, he wandereth through dry places seeking rest” (xi. 24).

The unclean spirit going out of a man signifies the removal of evils and the falsities thence from a man who repents; the dry places through which he wanders seeking rest, signify the states of evil and falsity that belong to his life. So in other parts of the Word where place and places are mentioned.

sRef Rev@12 @6 S0′ 732. That there they may nourish her a thousand and two hundred and sixty days.- That this signifies until it grows to fulness is evident from the signification of a thousand two hundred and sixty days, as denoting from beginning to end, and thus fulness (concerning which see above, n. 636), for this number includes three and a half years; and three and a half, whether years or days, signify fulness, as may be seen above (n. 532, 658). “That they may nourish her” so many days, signifies while it grows to fulness, because this follows from what precedes, namely, that the woman fled into the wilderness, where she hath a place prepared by God, which signifies that a new church, meant by the woman, is at first among a few, that in the mean time provision may be made for it among many, therefore it is added, until it grows to fulness; moreover to nourish signifies to sustain life and to grow.

[2] There are several reasons why the New Church, which is called the Holy Jerusalem, is to have its beginning with a few, afterwards to be with many, and at last grow to its full state. First its doctrine, which is the doctrine of love to the Lord and charity towards the neighbour, can be acknowledged and thus received only by those who are interiorly influenced by truths, and those only are interiorly influenced by truths who are able to see them, and those alone see truths who have cultivated their intellectual faculty, and have not destroyed it in themselves by the loves of self and of the world. A second reason is, that the doctrine of that church can be acknowledged, thus received, only by those who have not confirmed themselves by doctrine, and at the same time by life, in faith alone. Confirmation by doctrine alone does not prevent reception, but confirmation by life does prevent; for such persons do not know what love to the Lord is, nor what charity towards the neighbour is, nor do they wish to know.

[3] The third reason is, that a new church on earth grows according to its increase in the world of spirits. For spirits from that world are with men, and they are from those who were in the faith of their church while they lived on earth; and of such, only those receive the doctrine who have a spiritual affection for truth; for these alone are conjoined to heaven where that doctrine is, and they conjoin heaven to man. The number of these in the spiritual world now increases daily, therefore according to their increase does the church called the New Jerusalem increase on earth. These also were the reasons why the Christian church, after the Lord had left the world, increased so slowly in Europe, and did not arrive at its fulness until an age had elapsed.

sRef Rev@12 @8 S0′ sRef Rev@12 @7 S0′ 733. Verses 7, 8. “And there was war in heaven; Michael and his angels fought with the dragon; and the dragon fought and his angels. And they prevailed not, and their place was not found any more in heaven.”

“And there was war in heaven” signifies combat of falsity against truth, and of truth against falsity; “Michael and his angels fought with the dragon; and the dragon fought and his angels,” signifies combat between those who are for a life of love and of charity and for the Divine of the Lord in His Human, and those who are for faith alone or faith separated from charity, and who are opposed to the Divine of the Lord in His Human. “And they prevailed not, and their place was not found any more in heaven,” signifies that they were overcome, and that nowhere hereafter in the heavens will there be a place, corresponding to the state of their life, which is merely a state of thought, and not one of affection for good and truth.

sRef Rev@12 @7 S0′ 734. And there was war in heaven.- That this signifies combat of falsity against truth, and of truth against falsity, is evident from the signification [of war as denoting spiritual war, that is,] of falsity against truth and of truth against falsity, of which we shall speak presently. The falsity here meant is falsity from evil, while the truth is truth from good; for many kinds of falsities exist, but those only which are from evil fight against truths from good, since evil is opposed to good, and all truth is of good. All those are in the falsities of evil who in their life have given no thought to heaven and the Lord, but have thought only of themselves and the world. To think of heaven and the Lord in the life, is to think that one ought to act in such or such a manner, because the Word so teaches and commands; those who do this, since they live from the Word, live from the Lord and heaven. But to think only of oneself and the world, is to think that one ought to act in this or that manner because of the laws of the country, and for the sake of reputation, honours and gain. Such persons do not live for the Lord and heaven, but for themselves and the world; these are in evil as to life, and from evils in falsities; and those who are in falsities from this source fight against truths. But these do not fight against the Word, for they call it holy and Divine, but they fight against the genuine truths of the Word; they confirm their falsities by the Word, but by the sense of its letter only, which in some passages is of such a nature that it may be interpreted to confirm the most heretical principles, for the reason that the Word in that sense is adapted to the apprehension of children and the simple minded; these for the most part are sensual, and the sensual receive only those things that they see. And because the Word is such in the letter, therefore those who are in falsities from evil of life confirm their falsities by the Word, and thus falsify the Word. In fact those who separate faith from charity, so falsify the Word that wherever mention is made of acting or of deeds and works, they explain such passages – of which there are thousands – so as to make it appear that not the doing of deeds or works is meant, but only believing and faith; and so in other cases. These things have been said in order that the reader may know who are meant by those who are in falsities from evil, and who made war with Michael and his angels, as treated of in the following article.

sRef Isa@2 @3 S2′ sRef Isa@2 @4 S2′ sRef Isa@2 @5 S2′ [2] That war, in the Word, signifies spiritual war, which is that of falsity from evil against truth from good, and of truth from good against falsity from evil, or what is the same thing, that which is waged by those who are in falsities from evil against those who are in truths from good, is evident from a number of passages in the Word, of which we shall cite only the following.

In Isaiah:

“Many peoples shall go and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, who will teach us of his ways, that we may go in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem; that he may judge among the nations, and rebuke peoples, who shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up the sword against nation, neither shall they learn war any more. O house of Jacob, come ye, and we will go in the light of Jehovah” (ii. 3-5; Micah iv. 3).

This treats of the Lord’s coming, and of the fact that those who will be of His New Church are to be instructed in truths, by which they will be led to heaven. The mountain of Jehovah and the house of Jacob signify the church in which there are love to the Lord and worship from that love. The call to that church, and thus to the Lord, is signified by Many peoples shall go and say, Come, and let us go up to that mountain. That they are to be instructed in the truths by which they will be led, is signified by the words He will teach us of His ways, that we may go in His paths, – ways denoting truths, and paths precepts of life. That they will be taught by means of the doctrine of the good of love, and the doctrine of truth from that good, which are for the church out of heaven from the Lord, is signified by Out of Zion shall go forth the law, and the Word from Jerusalem, – the law denoting the doctrine of the good of love, and the Word, truth from that good. That evils of life and falsities of doctrine will then be dissipated is signified by He will judge among the nations and rebuke peoples, – nations signifying those who are in evils, and peoples those who are in falsities, thus, in an abstract sense, evils of life and falsities of doctrine.

sRef Isa@2 @5 S3′ sRef Isa@2 @3 S3′ sRef Isa@2 @4 S3′ [3] That, by common consent, combats will then cease is signified by They shall beat their swords into ploughshares, and their spears into pruning-hooks, – swords and spears denoting falsities from evil fighting against truths from good, and truths from good against falsities from evil, ploughshares denoting the goods of the church cultivated by means of truths. For a field that is tilled by the ploughshare denotes the church as to the good of life, and pruning-hooks denote truths of doctrine, because trees in gardens signify perceptions and cognitions of truth. The signification of Nation shall not lift the sword against nation, neither shall they learn war any more is similar, war signifying combats in their whole extent. Come ye, and we will go in the light of Jehovah, signifies that such will live a life of wisdom, the light of Jehovah denoting the Divine Truth, and to go in it denoting to live according to it, thus a life of wisdom. That war here signifies spiritual war, which is that of falsities against truths and goods, and conversely, and that swords and spears, which are arms of war, signify such things as are used in spiritual combats, is manifestly evident, for the Lord, the church to be established by Him, and also the doctrine for that church, is the subject dealt with here, therefore it is said, “He shall teach us of his ways, that we may go in his paths;” also,
“Come ye, and we will go in the light of Jehovah.”

sRef Hos@2 @18 S4′ [4] In Hosea:

“In that day I will make for them a covenant with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the earth; and the bow, and the sword, and the war, will I break off from the earth, and I will cause them to lie down securely” (ii. 18).

The signification of the wild beast of the field, the bird of the heavens, and the creeping thing of the earth, with which Jehovah in that day will make a covenant, may be seen above (n. 388:27, 701:20), where it is also shown that by breaking the bow, the sword, and the war, is signified to cease from all combat between falsity and truth, therefore it is added, “And I will cause them to lie down securely,” which means security from the infestations of evils and falsities from hell.

sRef Zech@9 @10 S5′ sRef Ps@46 @9 S5′ sRef Ps@46 @8 S5′ [5] In Zechariah:

“I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off; and he will speak peace to the nations” (ix. 10).

These words also have been explained above (n. 355:5, 357:1), and from them it is evident that the bow of war signifies doctrine of truth fighting against falsities, for this is said of the Lord.

In David:

Jehovah “who setteth desolations in the earth, who maketh wars to cease even to the end of the earth, who breaketh the bow, and cutteth the spear in sunder, who burneth the chariots with fire” (Psalm xlvi. 8, 9).

Here also, Jehovah making wars to cease to the end of the earth signifies that He causes combats understood in the spiritual sense, to cease, which are combats of falsities against the truths and goods of the church, as may be seen above (n. 357:28).

sRef Ps@76 @3 S6′ sRef Isa@21 @15 S6′ sRef Ps@18 @34 S6′ [6] In the same:

God “breaketh the flashings (scintillas) of the bow, the shield, and the sword, and the war” (Psalm lxxvi. 3).

This has a similar signification, as may be seen above (n. 357:29, 365:38).

In Isaiah:

“Before the swords shall they wander, before the drawn sword and before the bended bow, because of the grievousness of war ” (xxi. 15).

The signification of these words may be seen above (n. 131:5, 357:8); also that grievousness of war signifies because of the strong assault of falsities against the knowledges of good, here signified by Arabia or Kedar.

In David:

Jehovah “who teacheth my hands war, so that a bow of brass may be let down upon my arms” (Psalm xviii. 34).

To teach the hands war does not mean war against enemies in this world, but against enemies in hell, which is carried on by combats of truth against falsities and against evils. The appearance is that such a war is here meant as David waged against his enemies, and thus that Jehovah taught him such war, and how to let down a bow of brass upon the arms; nevertheless spiritual war is meant, and also a spiritual bow, which is the doctrine of truth, and a bow of brass means the doctrine of the good of life, and this because the Word, regarded in its essence, is spiritual; but concerning these words also, see above (n. 357:4).

sRef Ps@35 @2 S7′ sRef Ps@35 @1 S7′ sRef Ps@35 @3 S7′ [7] In David:

“Strive, O Jehovah, with them that strive with me, fight against them that fight against me, take hold of shield and buckler and rise up for mine help, draw out the spear, and stop the way against my pursuers; say unto my soul, I am thy salvation” (Psalm xxxv. 1-3).

Here to fight, to take hold of shield and buckler, and to draw out the spear, does not mean to use those arms of war, since this is said of Jehovah, but it is so said, because all arms of war signify such things as pertain to spiritual war. A shield, because it protects the head, signifies protection against falsities which destroy the understanding of truth; a buckler, because it protects the breast, signifies protection against the falsities which destroy charity, which is the will of good; while a spear, as it protects all parts of the body, signifies protection in general. Because such things are signified, it is therefore added, “Say to my soul, I am thy salvation.”

sRef Ex@17 @16 S8′ sRef Isa@31 @4 S8′ sRef Isa@42 @13 S8′ sRef Zech@14 @3 S8′ [8] Since Jehovah, that is, the Lord, protects man from the hells, that is, from the evils and falsities which continually arise therefrom, therefore he is called Jehovah Zebaoth, that is Jehovah of armies (or hosts), and armies signify the truths and goods of heaven, and thus of the church in their whole extent, by means of which the Lord removes the hells in general, and with each one individually. This is why it is attributed to Jehovah that He fights and carries on war as a hero and man of war in battles, as is evident from the following passages.

In Isaiah:

“Jehovah Zebaoth shall come down to fight upon Mount Zion, and upon the hill thereof” (xxxi 4).

In Zechariah:

“Jehovah shall go forth and fight against the nations, as on the day of his fighting in the day of battle” (xiv. 3).

In Isaiah:

“Jehovah shall go forth as a hero; as a man of war he shall stir up zeal, he shall prevail over his enemies” (xlii. 13).

In Moses:

“War of Jehovah against Amalek from generation to generation” (Exod. xvii. 16).

This is said because by Amalek are signified those falsities of evil which continually infest the truths and goods of the church.

[9] Moreover, the wars described in the historical parts of the Word, both those which are related in the books of Moses, and those in the books of Joshua, Judges, Samuel, and the Kings, signify spiritual wars; as for example, the wars against the Assyrians, Syrians, Egyptians, Philistines, and, in the beginning, those against the idolatrous nations in the land of Canaan beyond and on this side Jordan. But the signification of those wars becomes plain when it is known what kind of evil and falsity is signified by the Assyrians, the Babylonians, and Chaldeans, also by the Egyptians, Syrians, Philistines, and the rest. For all the nations and peoples who waged war with the sons of Israel represented the hells, which wished to do violence to the church represented by the sons of Israel. Those wars nevertheless actually took place as they are described, still they represented, and thus signified, spiritual wars, since nothing is said in the Word that is not interiorly spiritual, for the Word is Divine, and what proceeds from the Divine is spiritual, and is terminated in what is natural.

[10] That the ancients also possessed a Word both prophetical and historical, now lost, is evident in Moses (Numb. xxi.), where its prophecies are mentioned, which are there called Enunciations, and also its historical parts, which are called the Wars of Jehovah (verses 14 and 27). Those historical parts are called the Wars of Jehovah, because they signify the wars of the Lord with the hells, as is the case also with the wars in the historical parts of our Word. This, then, is why enemies, foes, assailants, pursuers, those that rise up, and moreover all arms of war, such as the spear, the buckler, the shield, the sword, the bow, arrows and the chariot, signify in the Word such things as pertain to combat and protection against the hells.

sRef Deut@20 @1 S11′ sRef Deut@20 @3 S11′ sRef Deut@20 @4 S11′ sRef Zech@9 @10 S11′ sRef Deut@20 @2 S11′ [11] In Moses:

“When thou goest out to war against the enemy, and seest the horse and the chariot, a people more than thou, thou shalt not be afraid of them, because Jehovah thy God is with thee.” The priest shall say to them, when they draw near to the battle, “Ye draw near this day to the battle against your enemies, let not your heart soften, neither fear ye, nor tremble, nor be dismayed before them, for Jehovah your God goeth with you, to fight for you against your enemies, and to save you” (Deut. xx. 1-4).

He who does not know that there is a spiritual sense in every particular of the Word may suppose that nothing more interior is meant here than that which appears in the letter; and yet war, as elsewhere, signifies spiritual war, and therefore horse, chariot, and much people, signify the falsities of religion in which they trust, and from which they fight against the truths of the church, horse denoting the falsities of the understanding and reasonings therefrom, chariot, falsities of doctrine, and much people, falsities in general. Whether you say falsities, or those who are in falsities, it amounts to the same. They were not to be afraid of these or tremble, because they are in the truths of the church from the Lord. And because the Lord is in these truths with man, and thus from them fights for man against the hells, which are meant by enemies in the spiritual sense, therefore it is said, because Jehovah God is with thee, and goeth with thee to fight for you with your enemies, and to keep you. These two senses, the natural and the spiritual, make one by the correspondences which exist between all things of the world and all things of heaven, consequently there is a conjunction of heaven with man through the Word. But the spiritual sense which lies hidden in the historical parts of the Word is less easily seen than that in the prophetical parts, because the historical facts keep the mind fixed in themselves, and thus withdraw it from thinking of any other sense than that which appears in the letter; yet all the historical parts of the Word are representative of heavenly things, and the words, are significative.

sRef Deut@20 @8 S12′ sRef Deut@20 @5 S12′ sRef Deut@20 @7 S12′ sRef Deut@20 @6 S12′ [12] That all those who were in truths of doctrine, and thus had become men of the church, and not those that had not so become, were to fight, is signified by the following words in the same chapter:

“Afterwards the governors shall speak to the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return unto his house, lest peradventure he die in the war, and another man dedicate it. Or what man is there that hath planted a vineyard, and hath not completed and gathered the fruits of it? let him go and return unto his house, lest peradventure he die in the war, and another man complete and gather the fruits of it. Or what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the war, and another man take her. What man is timid and faint in heart? let him go and return unto his house, lest the heart of his brethren melt as his heart” (Deut. xx. 5-8).

That those that had built new houses, and had not yet dedicated them, and those that had planted vineyards, and not yet gathered the fruits of them, and those that had betrothed wives, and not yet taken them, should remain at home, lest they should die in the war, and other men should dedicate their houses, gather the fruits of their vineyards, and take their wives, was commanded and sanctioned from causes in the spiritual world; and these no one can understand, except he knows the signification of building a house, planting a vineyard, and taking a wife, and also of dying in war. To build a house signifies to establish the church, and the same is meant by planting a vineyard; but a house signifies the church as to good, and a vineyard the church as to truth, for both good and truth must be implanted in man, in order that the church may be in him. The conjunction of these two, namely, of good and truth, is signified by betrothing and taking a wife; and war signifies spiritual war, which is a combat against evils and falsities from hell; while to die in the war, signifies to yield, before the church is implanted by means of those things, this also being effected by means of temptations, which are also signified in the Word by wars.

[13] From these things it may be understood what is signified by those statutes in the spiritual sense, namely, that the men of the church, that is, men in whom is the church, who are signified by the sons of Israel going out to the war, are those who are to fight against enemies, which are the hells, that is to say, those in whom is the church, and not those who have not yet become men of the church; therefore it is said that those that have built houses, and not yet dedicated them, also those that have planted vineyards, and not yet gathered the fruits of them, also those that have betrothed wives, and have not yet taken them, shall not go out to the war; for all these signify those in whom the church has not yet been implanted, that is those who have not yet become men of the church. And it is said that they should go and return to their houses, lest they should die in the war, which means that such will not prevail over their enemies, but their enemies over them, since those alone prevail over their spiritual enemies who are in truths from good, or with whom truth is conjoined with good. It is said also, lest another man dedicate the house, gather the fruit of the vineyard, and take the wife, which signifies lest falsities and evils conjoin themselves with good, or truth of another kind with the affection for good; for another man signifies falsity, also other truth, thus truth that is not concordant. That the timid and faint in heart should also return home signifies those who were not yet in the goods and truths of the church and by means of these in confidence in the Lord, for such fear the evil, and also cause others to fear them, and this is signified by Lest the heart of his brethren melt. These now are the interior reasons, or reasons from the spiritual world, why these things were commanded.

sRef Num@4 @23 S14′ sRef Num@4 @43 S14′ sRef Num@4 @35 S14′ sRef Num@8 @24 S14′ sRef Num@4 @39 S14′ sRef Num@8 @25 S14′ sRef Num@4 @47 S14′ [14] That war signifies spiritual war, which is war against infernal things, is manifestly evident from this, that the offices and ministries of the Levites in connection with the tent of meeting were called military service, as is plain from these things in Moses:

“It was commanded Moses that the Levites should be numbered, from a son of thirty years to a son of fifty years, to do military service, to do the work in the tent of the assembly” (Numb. iv. 23, 35, 39, 43, 47).

And in another place:

“This is the office of the Levites; from a son of twenty-five years and upwards he shall come to do military service in the ministry of the tent of meeting, but from a son of fifty years he shall cease from the military service of the ministry, neither shall he minister any more” (Numb. viii. 24, 25).

The labours and ministry of the Levites in connection with the tent of meeting are called military service, because the Levites represented the truths of the church, and Aaron, to whom the Levites were given and assigned for service, represented the Lord as to the good of love, and as to the work of salvation. And as the Lord from the good of love by means of truths from the Word regenerates and saves men, and also removes evils and falsities which are from hell, against which He continually fights, therefore the offices and ministries of the Levites were called a military service. The same thing is further evident from this that their ministries were called a military service, although they did not go out to war against the enemies of the land. This shows that the priesthood is a military service, but a military service against evils and falsities. It is for this reason that the church at this day is called a church militant.

sRef Isa@13 @4 S15′ sRef Isa@28 @6 S15′ [15] In Isaiah:

“The voice of a multitude in the mountains, like that of a great people, a tumultuous noise of the kingdoms of the nations gathered together; Jehovah Zebaoth numbereth the host of war” (xiii. 4).

These words have been explained above (n. 453:6). To number the host of war signifies to arrange truths from good against the falsities from evil, which are signified by the kingdoms of the nations gathered together.

In the same:

“In that day Jehovah [Zebaoth] shall be for a spirit of judgment to him that sitteth in judgment, and for strength to those who repel war from the gate” (xxviii. 5, 6).

This is said of those who are in the pride of [their] own intelligence, and who are meant in the first verse by the crown of pride, the drunkards of Ephraim. That those who are not in that pride shall have intelligence from the Lord, is signified by Jehovah shall be for a spirit of judgment to him that sitteth in judgment, judgment denoting the understanding of truth, thus intelligence. Jehovah shall be for strength to those who repel war from the gate, signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and who endeavour to prevent them from suffering violence, a city denoting doctrine, and the gate which gives entrance to it denoting natural truths. This was the reason why the elders sat in the gates of the city to judge.

sRef Jer@6 @23 S16′ sRef Jer@6 @6 S16′ sRef Jer@6 @4 S16′ sRef Jer@6 @5 S16′ sRef Jer@6 @22 S16′ sRef Jer@6 @3 S16′ [16] And in Jeremiah:

“Sanctify ye the war” against the daughter of Zion; “arise and let us go up at noon, arise and let us go up in the night, and destroy her palaces. Cast up a mound against Jerusalem. Behold a people cometh from the land of the north, a cruel people, and they have no mercy; their voice resoundeth like the sea, they ride upon horses prepared as a man for war, against thee, O daughter of Zion” (vi. 3-6, 22, 23).

The subject there treated of is the falsification of the Word by those who are in [their] own intelligence, and who are meant by the people coming from the land of the north, for such persons in the spiritual world dwell in the north, because they are in falsifications from which truths cannot be seen; but a church which is in genuine truths is meant by the daughter of Zion. The attack upon truth and the destruction of the church by such is signified by Sanctify ye the war against the daughter of Zion, and cast up a mound against Jerusalem, – Jerusalem denoting the church as to doctrine, and thus the doctrine of the church. The effort to destroy truths openly is signified by Arise, let us go up at noon; and the effort to destroy them secretly is signified by Arise, let us go up in the night. The effort to destroy the understanding of truth is signified by Let us destroy her palaces; that they are wholly destitute of the love of truth, and have a love of falsity, is signified by A cruel people, and they have no mercy. That they reason from knowledges (scientia), and from [their] own intelligence, is signified by Their voice resoundeth like the sea, they ride upon horses; that they fight against truth is signified by their being prepared as a man for war.

sRef Ps@140 @2 S17′ sRef Ps@140 @1 S17′ sRef Ps@140 @3 S17′ [17] In David:

“Deliver me from the evil man, and save me from the man of violences, who think evils in the heart; all the day they gather together for war, they have sharpened their tongue like serpents” (Psalm cxl. 1-3).

The evil man and the man of violences signify those who pervert the truths of the Word; he is called a man of violences who from wicked intention offers violence to the truths of the Word, by perverting them; such wicked intention is further described by thinking evils in the heart, while the perversion of the truths of the Word is meant by gathering themselves together all the day for war; the reasonings by which they prevail are signified by wars, therefore it is also added, “They have sharpened their tongue like serpents.”

sRef Zech@10 @5 S18′ [18] In Zechariah:

“They shall be as mighty men treading under foot the mire of the streets in the war, and they shall engage in battle, because Jehovah is with them, and they that ride upon horses shall be ashamed” (x. 5).

This treats of the Lord’s coming, and of those who are in truths from good from Him; of these it is said, that They shall be as mighty men treading under the foot the mire of the streets in the war, – which signifies that they will dissipate and utterly destroy falsities of doctrine, the mire of the streets denoting that falsity, because a city signifies doctrine, the streets of a city its truths, and the mire in them falsity from truth falsified. And they shall fight because Jehovah is with them, signifies that they will attack and overcome those falsities by power from the Lord; and they that ride upon horses shall be ashamed, signifies that everything of [their] own intelligence shall succumb; to be made ashamed denotes to succumb, because it is said of those who are conquered, while to ride upon horses denotes to trust in [their] own intelligence.

sRef Hos@1 @7 S19′ [19] In Hosea:

“I will have mercy on the house of Judah, and will save them by Jehovah their God; and I will not save them by the bow, nor by the sword, nor by warrior by horses, nor by horsemen” (i. 7).

The house of Judah signifies the celestial church; to have compassion and to save them by Jehovah their God signifies salvation from the Lord. I will not save them by the bow, nor by the sword, nor by the war, nor by horses, nor by horsemen, signifies not by such things as belong to [man’s] own intelligence. The signification of bow, sword, horses and horsemen, has been shown above in various places; war signifies combat from such things.

sRef Ezek@13 @5 S20′ [20] In Ezekiel:

“Ye have not gone up into the breaches, neither made up the fence for the house of Israel, that ye might stand in the war in the day of Jehovah” (xiii. 5).

This was said of the foolish prophets, who signify falsities of doctrine from the Word when it is falsified. That they were not able to correct the apostacies of the church, or amend anything of it is signified by Ye have not gone up into the breaches, neither made up the fence for the house of Israel, – the breaches of the house of Israel denoting the falling away of the church, and its fence that which prevents the invasion of falsity, and thus produces amendment. Not to stand in the war in the day of Jehovah, signifies not to fight against falsities of evil, which are from hell, in the day of a last judgment.

sRef Jer@49 @25 S21′ sRef Jer@49 @26 S21′ [21] And in Jeremiah:

“How is the city of glory not forsaken, the city of my joy? Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day” (xlix. 25, 26; l. 30).

The doctrine of truth from the Word is meant by the city of glory, and by the city of the joy of Jehovah; that this is changed into a doctrine of falsity by falsifications of truth is signified by being forsaken or deserted. That all understanding of truth, and thus all intelligence, would perish, is signified by Therefore her young men shall fall in her streets, – young men denoting the understanding of truth, and the streets, of that city falsities of doctrine. That there will no longer remain any truths fighting against falsities is signified by All the men of war shall be cut off, – men of war denoting those who are in truths, and who fight from them against falsities, and, in an abstract sense, truths themselves fighting against falsities.

sRef Isa@22 @2 S22′ [22] In Isaiah:

“Thy slain (confossi) are not slain with the sword, neither killed in war” (xxii. 2).

This is said of the valley of vision, which signifies the sensual man, which looks at everything from the fallacies of the bodily senses; because it does not understand truths, and seizes upon falsities in the place of them, it is therefore said Thy slain are not slain with the sword, neither killed in war, – which signifies that truths have not been destroyed by reasonings from falsities, nor by any combats of falsity against truths, but from themselves, because from fallacies, in consequence of which truths are not seen.

sRef Isa@19 @2 S23′ [23] In the same:

“I will mingle Egypt against Egypt, that a man shall fight against his brother, and a man against his companion, city against city, kingdom against kingdom” (xix. 2).

This is said of the natural separated from the spiritual man, which is signified by Egypt. The crowd of falsities in the natural man reasoning and fighting against the truths and goods of the spiritual man is signified by I will mingle Egypt against Egypt, and a man shall fight against his brother, and a man against his companion, – a man and a brother signifying truth and good, and, in the opposite sense, falsity and evil, and a man and his companion truths among themselves, and, in the opposite sense, falsities among themselves. This division, and combat, take place when falsities rule, since falsities continually contend with falsities, but truths do not contend with truths. That there will be similar contentions of doctrines among themselves, or of churches among themselves, is signified by City shall fight against city, and kingdom against kingdom, – city denoting doctrine, and kingdom the church therefrom.

sRef Matt@24 @7 S24′ sRef Matt@24 @8 S24′ sRef Matt@24 @6 S24′ sRef Matt@24 @5 S24′ [24] From these things it is evident what is signified by the Lord’s words in the Evangelists;

“Many shall come in my name, saying, I am Christ, and shall lead many astray. But ye shall hear of wars and rumours of wars; see that ye be not troubled; for nation shall rise up against nation and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes” (Matt. xxiv. 5-7; Mark xiii. 6-8; Luke xxi 8-11).

This was said by the Lord to the disciples concerning the consummation of the age, which signifies the state of the church at its end, which is described in those chapters, therefore it also means the successive perversion and falsification of the truth and good of the Word, until nothing remains but falsity and evil therefrom. Those who shall come in His name and call themselves Christ, and shall lead many astray, signify that those shall come who will say that this is Divine Truth, when nevertheless it is truth falsified, which in itself is falsity; for by Christ is meant the Lord as to Divine Truth, but here, in the opposite sense, truth falsified. That they shall hear of wars and rumours of wars, signifies that there will be discussions and contentions about truths, and consequent falsifications. Nation shall rise up against nation, and kingdom against kingdom, signifies that evil will fight against evil, and falsity against falsity, for evils never agree among themselves, nor falsities among themselves; this is why churches are divided, and why so many heresies have arisen; nation signifies those who are in evils, and kingdom those who are in falsities, and of these the church consists. There shall be famines and pestilences and earthquakes, signifies that there will no longer be any knowledges of truth and good, and the state of the church will be changed by the falsities that will corrupt it, famine denoting a lack of the knowledges of truth and good, pestilences, corruptions by falsities, and earthquakes, the changes in the church.

[25] Since wars signify, in the Word, spiritual wars which are combats of falsity against truth, and of truth against falsity, therefore such combats are described by the war between the king of the north and the king of the south, and by the battle of the he-goat against the ram, in Daniel, – the war between the king of the north and the king of the south in chapter eleven, and the combat of the he-goat against the ram in chapter eight. And there the king of the north means those who are in falsities, and the king of the south those who are in truths. The he-goat signifies those who are in falsities of doctrine, because they are in evil of life, and the ram those who are in truths of doctrine, because they are in good of life.

sRef Rev@16 @14 S26′ sRef Rev@11 @7 S26′ sRef Rev@20 @8 S26′ [26] It is evident, from these things what is signified by war in other passages of the Apocalypse, as in the following:

When the witnesses “shall have finished their testimony, the beast coming up out of the abyss shall make war with them, and conquer them, and kill them” (xi. 7).

Again,

“The spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together to the war of that great day of God Almighty” (xvi. 14):

And again,

“Satan shall go forth to lead the nations astray, Gog and Magog, that he may gather them together to war” (xx. 8).

In these passages also, war signifies spiritual war, which is that of falsity against truth and of truth against falsity. It is called a war of falsity against truth and of truth against falsity, but it must be understood that those who are in falsities fight against truths, but those who are in truths do not fight against falsities, for it is always those who are in falsities that attack while those who are in truths only defend, and in reference to the Lord, He does not even resist, but only protects truths. But we shall speak further upon this subject elsewhere.

sRef Rev@12 @7 S0′ sRef Rev@12 @10 S1′ 735. Michael and his angels fought with the dragon; and the dragon fought and his angels.- That this signifies combat between those who are for a life of love and charity, and for the Divine of the Lord in His Human, and those who are for faith alone and separated from charity, and who are opposed to the Divine of the Lord in His Human, is evident from the signification of Michael and his angels, as denoting those who are for the Divine of the Lord in His Human, and for a life of love and charity (of which we shall speak presently); and from the signification of the dragon, as denoting those who are for faith alone and separated from the life of love and of charity, and also opposed to the Divine of the Lord in His Human. That those who are in faith separated from charity, which is called faith alone, are meant by the dragon, was shown above (n. 714, 715, 716). The reason why these are also opposed to the Divine of the Lord in His Human, that is the Divine Human, is that most of those who have confirmed themselves in faith alone are merely natural and sensual; and the natural and sensual man, separated from the spiritual, can have no idea of the Divine in the Human. For they think of the Human of the Lord, naturally and sensually, and not at the same time from any spiritual idea; therefore they think of the Lord as of an ordinary man like themselves, and this they also teach; consequently in the idea of their thought they place the Divine of the Lord above His Human, and thus completely separate these two. And they do this although their doctrine, which is the doctrine of Athanasius, concerning the Trinity teaches otherwise, for this teaches that the Divine and Human are united in person, and that these two are one, like the soul and body. Let any one of these examine himself, and he will perceive that such is their idea concerning the Lord.

From these things it is evident what is meant by Michael and his angels, who fought with the dragon, namely, those who acknowledge the Divine Human of the Lord and are for a life of love and charity. For such cannot but acknowledge the Divine Human of the Lord, because otherwise they could not be in any love to the Lord, nor thus in any charity towards the neighbour, since these are solely from the Lord’s Divine Human, and not from the Divine separated from His Human, nor from the Human separated from His Divine; consequently, after the dragon with his angels was cast down unto the earth, a voice out of heaven said, “Now is come the salvation, and the power, and the kingdom of our God, and the power (potestas) of His Christ” (verse 10). This makes it clear what is meant by Michael and angels.

sRef Matt@23 @8 S2′ sRef Matt@23 @11 S2′ sRef Matt@23 @10 S2′ sRef Matt@23 @9 S2′ [2] In regard to Michael in particular, it is believed from the sense of the letter that he is one of the archangels, but there is no archangel in the heavens. There are indeed higher and lower angels, and also wiser and less wise and in the societies of angels there are governors who are set over the rest, yet there are no archangels who keep others in obedience by the exercise of arbitrary authority. Such government has no place in the heavens, for there no one acknowledges in heart that any one is above himself but the Lord alone; this is meant by these words of the Lord in Matthew:

“Be not ye called teacher, for one is your teacher, the Christ, but all ye are brethren. And call no man your father on earth, for one is your Father who is in the heavens. Neither be ye called master, for one is your Master, the Christ. He that is greatest among you shall be your minister” (xxiii 8-11).

But those angels that are mentioned in the Word, as Michael and Raphael, mean administrations and functions, and, in general, fixed and determined parts of the administration and function of all the angels. So here Michael means that part of the angelic function which was spoken of above, namely, the defending of that part of doctrine from the Word which teaches that the Human of the Lord is Divine, and also that man must live a life of love to the Lord and of charity towards the neighbour in order that he may receive salvation from the Lord. That part of the angelic function is therefore meant which fights against those who separate the Divine from the Human of the Lord, and who separate faith from the life of love and of charity; in fact those who show forth charity with the lips but not with the life.

[3] Moreover, angels, in the Word, in the spiritual sense do not mean angels, but Divine truths from the Lord, as may be seen above (n. 130, 302), for the reason that angels are not angels from their proprium, but from the reception of Divine Truth from the Lord; it is similar in respect to archangels, who signify that Divine Truth, as said above. The angels in the heavens have not names like men on earth, but they have names expressive of their functions, and, in general, every angel has a name given to him according to his quality; this is why “name,” in the Word, signifies the quality of a thing and state. The name Michael, from its derivation in the Hebrew, means “who is like God,” therefore Michael signifies the Lord as to the Divine Truth that the Lord is God even as to the Human, and that man must live from Him, that is, in love to Him from Him, and in love towards the neighbour. Michael is also mentioned in Daniel (x. 13, 21; xii 1), and signifies there as here, genuine truth from the Word, which is for those who will belong to the church to be established by the Lord; for Michael means those who will be in favour of the doctrine of the New Jerusalem, the two essentials of which doctrine are, that the Human of the Lord is Divine, and that a life of love and charity must be lived.

sRef Jude@1 @9 S4′ [4] Michael is also mentioned in the Epistle of Jude, in these words:

“When Michael the archangel, contending with the devil, disputed about the body of Moses, he durst not utter a sentence of reproach, but said, The Lord rebuke thee” (verse 9).

The apostle Jude quoted these words from ancient books which were written by correspondences, and by Moses in those books the Word was meant, and by his body, the sense of the letter of the Word. And as the same persons are here meant by the devil as are meant in the Apocalypse by the dragon, called also the devil and Satan, it is evident what is signified by Michael, contending with the devil, disputed about the body of Moses, namely, that such falsified the sense of the letter of the Word. And because the Word in the letter is of such a nature that the evil can turn it aside from its real meaning, and that nevertheless it can be received by the good according to its true meaning, therefore it was said by the ancient peoples, from whom these words of Jude were received, that “Michael durst not utter a sentence of reproach.” That Moses, in the spiritual sense, signifies the law, thus the Word, may be seen in the Arcana Coelestia (n. 4859 at end, 5922, 6723, 6752, 6827, 7010, 7014, 7089, 7382, 8787, 8805, 9372, 9414, 9419, 9429, 10,234, 10,563, 10,571, 10,607, 10,614).

sRef Rev@12 @8 S0′ 736. And they prevailed not, and their place was not found any more in heaven.- That this signifies that they were overcome, and that nowhere hereafter in the heavens will there be a place corresponding to the state of their life, which is a state of thought alone, and not one of affection for good and truth, is evident from the signification of “they prevailed not,” as denoting that they were overcome in combat; and from the signification of “their place was not found any more in heaven,” as denoting that in the heavens hereafter there will be no place corresponding to the state of their life, of which we shall treat presently. This will not hereafter exist, because the state of their life, which is meant by the dragon and his angels, is a state of thought alone, and not one of affection for good and truth; for those who place everything of the church and thus everything of salvation in faith alone, cannot be in any affection for good and truth, since these belong to the life. Every man has two faculties of life, called understanding and will; the understanding is that which thinks, and the will is that which is affected, thus thought belongs to the understanding and affection to the will. Therefore those who separate faith from life, merely think that a thing is so, and as a consequence of their thinking in such a manner, they say that they will be saved. And because they separate life from faith, they can be in no other than natural affection, which belongs to the love of self and of the world; consequently they conjoin the affections of these loves to the things of their faith, and this conjunction does not constitute the heavenly marriage, which is heaven, but adultery, which is hell, for it is a conjunction of truth with an affection for evil; and such adultery corresponds to the adultery of a son with a mother, as is evident from correspondences known in the spiritual world. Nevertheless, the Lord provides that there shall be no conjunction of truth with evil, by not permitting such to have any real truths, but truths falsified which are in themselves falsities. And as such conjunction pertains to a faith separated, namely, that of falsity with evil, therefore the dragon, by whom those who are in such a faith are meant, is called Satan and the devil, Satan from falsity, and devil from evil; for, as stated above, the conjunction of truth and good makes heaven with man, while the conjunction of falsity and evil makes hell in him. The reason why they have no real truths, is that everything connected with their faith is from the sense of the letter of the Word; nor do they consider that the truths which are in that sense are appearances of truth, and that to accept and defend appearances for truths themselves is to falsify the Word, according to what has been said above (n. 715, 719, 720). This is why the dragon with his angels was cast out of heaven to the earth. Their place not being found any more in heaven, signifies that hereafter in the heavens there will be no place corresponding to the state of their life, because all places in the heavens correspond to the life of the angels, consequently place signifies the state of the life, as said above (n. 731). And because the life of all the angels in the heavens is a life of affection for good and truth, and as those who are in faith alone – and are meant by the dragon and his angels – have not this affection, therefore no place exists in the heavens corresponding to the state of their life. Moreover, all the angels in the heavens are spiritual affections, and every one of them thinks from, and according to his own affection; from this it follows that when those who place everything of the church and thus of heaven in thinking, and not in living, become spirits, they think from their own affections, which are affections for evil and falsity, as said above, and in consequence their faith, which they had made a matter of thought merely and not of life, is exterminated and dissipated. In a word, no one can have any spiritual affection, which is an affection for good and truth, except from the life of faith, which is charity. Charity itself is an affection for good, and faith is an affection for truth, and both conjoined together into one make the affection for good and truth.

sRef Rev@12 @8 S0′ sRef Job@5 @19 S0′ 737. It is said in the third verse that the dragon was seen in heaven, and now, that war was made with him in heaven; and afterwards, that the place of him and his angels was not found any more in heaven; and yet in verse nine he is called the old serpent, also the devil and Satan. It may be a matter of wonder to some how the dragon, who is the devil, could be in heaven, and have a place there before he was cast down, when in fact the devil could never have a place in heaven but in hell only. But the case is as follows: by the dragon are not meant those who have denied God and the Lord, rejected the Word, and made no account of the church and its doctrine, for those who do this are cast into hell immediately after death and never appear in heaven, much less have they any place there. Therefore the dragon and his angels mean those who acknowledge God and the Lord, declare the Word to be holy, and uphold the church and its doctrine, but with the lips only and not with the heart. They do not do this with the heart, because they make no account of life, and those who make no account of life are interiorly devils, however much they may outwardly appear like angels. Thus it is evident that through the acknowledgment of God and the Lord, and by the reading and preaching of the Word, they were exteriorly conjoined with heaven, but because they lived in no way in accord with anything of the Lord in the Word, they were interiorly conjoined with hell. Such are called the devil and Satan, because they defiled the truths of the Word by a life of the love of self and of the love of the world, and by the evils which flow from those loves, like streams from their fountains, and because they applied the literal sense of the Word to confirm such a life. Those who are of such a character are serpents more than others, being more hurtful than others, for they have the power to draw over the simple-good, who are in the lowest heaven, to their side, especially by means of those things that they take out from the sense of the letter of the Word, and pervert. It is said that they were seen in heaven, and there fought with Michael and his angels, because they were conjoined with the heavens by means of the Word – for men are conjoined with the heavens by means of the Word; but when it was ascertained that they were in other than heavenly affections, they were cast down out of heaven. Nevertheless, since the completion of the Last Judgment, it has been provided and ordained by the Lord that hereafter only those who are in spiritual faith shall have conjunction with heaven; and spiritual faith is acquired by a life according to the truths of the Word, and such life is called charity. This then is what is signified by The dragon with his angels was cast out unto the earth, and their place was not found any more in heaven.

sRef Rev@12 @9 S0′ 738. Verse 9. “And that great dragon was cast out, that old serpent called the devil and Satan, which seduceth the whole world; he was cast out unto the earth, and his angels were cast out with him.”

“And that great dragon was cast out, that old serpent,” signifies that those who were in evils of life, and who had thus become sensual, and had perverted all things of the Word and thus of the church, were separated from heaven and cast into hell, “called the devil and Satan,” signifies, because they were interiorly in evils and falsities from hell; “which seduceth the whole world,” signifies, that pervert all things of the church; “he was cast out unto the earth, and his angels were cast out with him,” signifies that those evils and the falsities therefrom were condemned to hell.

sRef Rev@12 @9 S0′ 739. And that great dragon was cast out, that old serpent.- That this signifies that those who were in evils of life and had thus become sensual, and had perverted all things of the Word, and thus of the church, were separated from heaven and cast down into hell, is evident from the signification of being cast out, when said of the dragon, as denoting to be separated from heaven and cast out into hell (that they had been conjoined to heaven, but were separated afterwards, may be seen in an article above, n. 737; – that they were cast down and condemned to hell is meant by “he was cast out unto the earth,” of which we shall speak presently); from the signification of the great dragon, as denoting those who are in evils of life, and nevertheless confess God and the Lord with their lips, who also declare the Word to be holy, and speak in favour of the church (that these are meant by the dragon may be seen above, n. 714, 715, 716, 718, 737); he is therefore also called a great dragon, for the term great, in the Word, is used of good, and in the opposite sense, as in this case, of evil; but their falsities are signified by his angels (of which we shall speak presently); and from the signification of the old serpent, as denoting those who are sensual, here that those who had perverted all things of the Word and of the church had thence become sensual. That the Sensual is signified by the serpent may be seen above (n. 581, 715 end). The serpent is called old, because in olden times there were those who perverted all things of the Word and of the church. According to the historical sense of the letter, the old serpent means the serpent that seduced Adam and Eve in paradise, but by that serpent, as well as by this one, are meant all those who seduce the whole world, as is evident from what follows in this paragraph. From these things it is plain that “the great dragon was cast out, that old serpent,” signifies that those who were in evils of life, and who had perverted all things of the Word and thus of the church, were separated and cast down into hell.

[2] That all those who are in evils of life become sensual, and that those who thus become sensual pervert everything of the church, is evident from this, that there are in men three degrees of life, an inmost, a middle, and an ultimate, and that these degrees in man are successively opened as he becomes wise. Every man at birth is absolutely sensual, so that even the five senses of his body must be opened by use; he next becomes sensual in thought since he thinks from the objects which have made their impression upon his bodily senses; afterwards he becomes interiorly sensual. But so far as he acquires natural light (lumen naturale) by visual experiences, by knowledges (scientias) and especially by the practice of moral life, so far does he become interiorly natural. This is the first or ultimate degree of man’s life.

[3] And as at this time from parents, masters, and preachers, and also from reading the Word and books respecting it, he acquires knowledges (cognitiones) of spiritual good and truth, and stores them up in his memory like other knowledges (scientifica), he lays the foundation of the church; yet if he goes no further, he remains natural. But if he does advance further, that is to say, if he lives according to those knowledges from the Word, the interior degree is opened in him, and he becomes spiritual, but only so far as he is influenced by truths, understands them, wills them, and does them; and for the reason that evils, and falsities therefrom – which by heredity have their seat in the natural and sensual man – are in this and in no other way removed, and as it were dispersed. For the spiritual man is in heaven, and the natural man in the world, and so far as heaven, that is the Lord through heaven, is able to flow in through the spiritual into the natural man, so far evils, and falsities therefrom, are removed, which, as we have said, have their seat in the natural man; for the Lord removes them as He removes hell from heaven.

The interior degree in man can be opened in no other way, because the evils and falsities which are in the natural man keep it closed up; for the spiritual degree, or spiritual mind, contracts itself against evil and the falsity of evil of every kind, as a fibril of the body contracts itself at the touch of a sharp point; for as fibres of the body contract themselves at every harsh touch, so does man’s interior mind, which is called the spiritual mind, at the touch or breath of evil and falsity therefrom. But, on the other hand, when homogeneous things, which are Divine truths from the Word, and which derive their essence from good, draw near to that mind, it then opens itself. But yet this opening is effected solely by the reception of the good of love flowing in through heaven from the Lord, and by its conjunction with those truths which man has stored up in his memory; and this conjunction is effected only by a life according to Divine truths in the Word, for when these truths enter into the life they are called goods. How the second or middle degree is opened is therefore evident.

[4] But the third or inmost degree is opened in those who apply Divine truths immediately to life, and who do not first recall them from the memory and reason about them, and thus bring them into doubt. This is called the celestial degree. As there are these three degrees of life in every man, and yet they are opened in different ways, therefore there are three heavens. In the third or inmost heaven are those in whom the third degree is opened; in the second or middle heaven are those in whom the second degree only is opened; and in the first or ultimate heaven are those in whom the interior natural man, also called the rational man, is opened; for this, if truly rational, receives influx from the Lord through heaven. All these come into heaven. But those who have received Divine truths only in the memory, and not at the same time in the life, remain natural, in fact they become sensual. The reason is, that the evils into which man is born have their seat in the natural and sensual man, as said above; and in such these evils have not been removed, and as it were dispersed, by the influx of good from the Lord, and by its reception by man; consequently the loves of the body reign in them, which, in general, are the love of self and the love of the world, and thus the love and pride of their own intelligence. These loves, with the evils and the falsities that flow from them, fill the interiors of their natural mind, although they are concealed under the respectable and becoming demeanour of moral life, put on for the sake of the world and because of the laws enacted for the external man. Although such persons have filled their memory with knowledges from the Word, from the dogmas of their several religions, and from the sciences (scientiae), they are nevertheless natural, and even sensual; for the interiors of their natural mind, which are nearest to the spiritual mind, are closed up by confirmations, even from the Word, against spiritual life, which is a life according to Divine truths, and is called charity towards the neighbour. These then, since they are sensual, are meant by the dragon, and are called serpents, for a serpent signifies the Sensual, because the Sensual is the lowest part of man’s life, and it creeps as it were upon the ground and licks the dust like a serpent.

sRef Gen@2 @9 S5′ sRef Gen@3 @23 S5′ sRef Gen@2 @17 S5′ sRef Gen@3 @1 S5′ sRef Gen@3 @24 S5′ sRef Gen@2 @8 S5′ sRef Gen@3 @7 S5′ sRef Gen@3 @5 S5′ sRef Gen@3 @6 S5′ sRef Gen@3 @4 S5′ sRef Gen@3 @15 S5′ sRef Gen@3 @14 S5′ sRef Gen@3 @2 S5′ sRef Gen@3 @3 S5′ sRef Gen@2 @16 S5′ [5] In order to illustrate this, I will quote what is related in Genesis concerning the old serpent that seduced Eve and Adam, and will explain the same according to the spiritual sense. The words are as follows:

“Out of the ground Jehovah God caused to grow every tree that is pleasant to the sight and good for food, and the tree of lives in the midst of the garden, and the tree of the knowledge of good and evil. And Jehovah God commanded the man, saying, Of every tree of the garden eating thou mayest eat, but of the tree of the knowledge of good and evil thou mayest not eat, because in the day thou eatest thereof, thou shalt assuredly die. And the serpent was more crafty (astutus) than any wild beast of the field which Jehovah God made; and it said unto the woman, Hath God indeed said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, Of the fruit of the tree of the garden we may eat, but of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not assuredly die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil. And the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to give intelligence, and she took of the fruit thereof, and did eat, and she gave also to her husband with her, and he did eat. And the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves together and made themselves girdles. And Jehovah said unto the serpent, Because thou hast done this, cursed art thou above every beast, and above every wild beast of the field; upon thy belly shalt thou go, and dust shalt thou eat, all the days of thy life. And I will put enmity between thee and between the woman, and between thy seed and her seed; he shall tread upon thy head, and thou shalt wound his heel. And Jehovah God sent forth the man from the garden of Eden, and made cherubim to dwell at the east of the garden of Eden, and the flame of a sword turning itself to guard the way of the tree of lives” (Gen. ii. 8, 9, 16, 17; iii. 1-7, 14, 15, 23, 24).

How the historical narratives of the creation of heaven and earth, recounted from the first chapter of Genesis down to the story of the flood, are to be understood, cannot possibly be known, except from the spiritual sense, which is contained in every part of the sense of the letter of the Word. For these historical narratives of the creation of heaven and earth, and of the garden in Eden, and the posterity of Adam, as far as the flood, are in the form of history; and yet they are most holy, because every particular therein, and every expression, are correspondences, and thus signify spiritual things. Anyone with a clear understanding might discern this from the history of the creation contained in the first chapter, for this is said to have begun from light, although the sun did not yet exist; and from various other circumstances there related. [It might also be discerned] from the creation of Eve the wife of Adam out of one of his ribs; also from the two trees in Paradise, and the command not to eat of the tree of the knowledge of good and evil, when, although the wisest of all people, they were seduced by the serpent and did eat; and again, from this, that Jehovah placed such trees in the midst of the garden, and suffered them to be seduced by the serpent into eating of the forbidden tree, which He nevertheless might have averted; and finally, from the whole human race being judged to eternal death, merely because they eat of that tree. Who cannot see that these things and many others which an obscure understanding might in simplicity believe, would be contrary to the Divine Love and contrary to the Divine providence and foresight? And yet children and the simple-minded may without harm believe these things according to the literal history since they serve, like the rest of the Word, to conjoin human minds to angelic minds, for angels are in the spiritual sense when men are in the natural sense. But what those historical circumstances involve in the spiritual sense shall be briefly explained.

[6] The first chapter treats of the new creation or establishment of that church, which was the most ancient church on this earth, as well as most excellent of all, for it was a celestial church, because in love to the Lord. The men of that church were consequently exceedingly wise, having almost immediate communication with the angels of heaven, through whom they received wisdom from the Lord. And because they were in love to the Lord, and had revelations out of heaven, and at once applied to life the Divine truths revealed to them, therefore they were in a similar state to that of the angels of the third heaven; consequently that heaven consists chiefly of the men of that church. This church is meant by Adam and his wife. But the garden in Eden signifies their intelligence and wisdom, which is also described in the spiritual sense by all those things that are mentioned about that garden. Also how wisdom was lost in their posterity is described by the eating of the tree of knowledge (scientia); for the two trees placed in the midst of the garden mean perception from the Lord and perception from the world, the tree of lives, perception from the Lord, and the tree of the knowledge of good and evil, perception from the world, which, however, in itself is only cognition and knowledge (scientia). But the serpent, which seduced them, signifies man’s Sensual, which communicates immediately with the world, therefore their being seduced by the serpent signifies that they were seduced by the Sensual, which derives everything that it has from the world, and nothing from heaven. For men of the celestial church are such that they perceive all the truths and goods of heaven from the Lord through influx into their interiors, whence they see goods and truths interiorly in themselves, as though innate, and have no need to learn them by a posterior way, or to enrich the memory with them. Neither therefore do they reason about truths, whether they are so or not; for those who see truths in themselves do not reason, since reasoning implies a doubt whether a thing is true. For the same reason they never make mention of faith, for faith involves something unknown, which although not seen must nevertheless be believed. That the men of the Most Ancient Church were of such a character as is above described, has been revealed to me out of heaven; for it has been granted me to speak with them, and to receive information about them, as is evident from the various things related concerning the men of that church in the Arcana Coelestia.

[7] But it must be understood that they were never forbidden to acquire for themselves cognitions of good and evil from heaven, for by means of these they perfected their intelligence and wisdom; neither were they forbidden to procure for themselves knowledges of good and evil from the world, for from this source their natural man had its knowledge (scientia). But they were forbidden to view these knowledges by a posterior way, because it was granted them to see all things which appeared before their eyes in the world by a prior way. To view the world and everything therein by a prior way, and thence to receive knowledges is to regard them from the light of heaven, and in that way to know what they are. Therefore by means of knowledges from the world they were able to confirm heavenly things, and thus strengthen their wisdom. But they were forbidden to view knowledges from the world by a posterior way, as is the case when conclusions are drawn from them concerning heavenly things, which is an inverted order, called by the learned the order of physical or natural influx, which cannot in any way enter into heavenly things. Such did the men of the Most Ancient Church become when they began to love worldly more than heavenly things, to be proud of and boast about their wisdom; on this account their posterity became sensual, and then their Sensual, meant by the serpent, led them astray; and the Sensual does not wish to advance by any other than a posterior way. This, therefore, is the signification of the tree of the knowledge of good and evil, of which they were forbidden to eat.

That they were permitted to acquire knowledges from the world, and to view them by a prior way, is signified by Out of the ground Jehovah God caused to grow every tree that is pleasant to the sight, and good for food, – for trees signify knowledges and perceptions, pleasant to the sight signifies what the understanding desires, and good for food that which conduces to the nourishment of the mind. The cognitions of good and evil from the Lord, from which wisdom is derived, and knowledges of good and evil from the world, from which knowledge (scientia) is derived, were represented by the tree of lives, and by the tree of the knowledge (scientia) of good and evil in the midst of the garden.

[8] That they were permitted to appropriate to themselves knowledges from every source, not only from heaven but also from the world, provided they did not proceed in an inverted order, by reasoning from them about heavenly things, instead of thinking from heavenly things about worldly things, is signified by Jehovah God commanding them to eat of every tree of the garden, but not of the tree of the knowledge of good and evil; that if they did this heavenly wisdom and the church in them would perish, is signified by In the day that thou eatest thereof thou shalt assuredly die, – to eat in the spiritual sense signifying to appropriate to themselves.

[9] That the Sensual seduced them, because it lies nearest to the world, and is consequently sensitive to every pleasure and delight from the world, and is thus in fallacies, and is ignorant of and rejects heavenly things, is signified by the serpent, the serpent denoting the Sensual, and no other sensual than that of such people. The reason why the serpent is “the devil and Satan” is that the Sensual communicates with hell and makes one with it, for in it resides all the evil of man in its entirety. And because man from the Sensual reasons from fallacies and from the delights of the loves of the world and of the body, and this indeed skilfully and cunningly, therefore it is said that the serpent was more crafty (astutus) than any wild beast of the field which Jehovah God had made, the wild beast of the field signifying, in the spiritual sense, the affection of the natural man.

[10] Since the Sensual imagines that wisdom is procured by means of knowledges from the world and natural knowledges (scientias naturales), and not by any influx out of heaven from the Lord, therefore from such fallacy and ignorance the serpent said to the woman, Ye shall not die; for God doth know that in the day ye eat thereof then your eyes shall be opened, and ye shall be as God, knowing good and evil. For the sensual man supposes that he knows everything and that nothing escapes him; but it is not so with the celestial man, who is convinced that he knows nothing from himself but from the Lord, and that, what he does know is so insignificant as to be scarcely anything compared with what he does not know. In fact their posterity believed themselves to be gods, and that they knew all good and all evil; but from evil they were not capable of knowing heavenly good, but only worldly and corporeal good, which in itself is not good; nevertheless from heavenly good man is capable of knowing what is evil.

[11] That the affection of the natural man persuaded by the Sensual supposed that intelligence in the things of heaven and of the church was to be acquired by means of the knowledge (scientia) of cognitions from the world, is signified by The woman saw that the tree was good for food, and that it was pleasant to the eyes, and to be desired to give intelligence, – the woman here signifying the natural affection of man, which draws its desires from the Sensual; and of such a nature is that affection. That that affection also seduced the Rational, is signified by the woman taking of the fruit of that tree and eating, and giving to her husband with her, and by his eating thereof, the husband of the woman signifying the Rational. That they then saw that they were without truths and goods is signified by Then the eyes of both were opened, and they knew that they were naked, – the nakedness that is ashamed signifying the deprivation of celestial love, and thus of good and truth. That they then clothed themselves with natural truths, lest they should appear to be lacking in truths, is signified by They sewed fig leaves together and made themselves girdles, – the fig tree signifying the natural man, and its leaf truth scientific (verum scientificum). Afterwards what their Sensual became, namely, that it turned itself entirely away from heaven, and turned itself to the world, and thus received nothing Divine, is described by the curse of the serpent. For the Sensual in man cannot be reformed; consequently when man is reformed it is simply removed, since it clings to the body and is manifest to the world; therefore the pleasures therefrom are called and felt to be goods. For this reason it is said that the seed of the woman shall tread upon its head, and that it shall wound his heel; the seed of the woman means the Lord, the head of the serpent all evil, and the Lord’s heel Divine Truth in ultimates, which with us is the sense of the letter of the Word, and this the sensual man, or the Sensual of man, perverts and falsifies, and thus wounds. That the sense of the letter acts as a guard, lest the Lord should be approached except through appearances of truth, and not through genuine truths, by those who are in evils, is signified by the cherubim which, with the flame of a sword turning itself, were placed at the garden of Eden to guard the way of the tree of lives. But this and the rest of those chapters may be seen explained in the Arcana Coelestia.

sRef Rev@12 @9 S0′ 740. Called the devil and Satan.- That this signifies because they were interiorly in evils and in falsities from hell, is evident from the signification of the devil and Satan, as denoting hell as to evils and falsities, of which we shall speak presently. It means those who were interiorly in evils and falsities therefrom, because those who are here meant by the dragon, and are called the devil and Satan, are not outwardly, but interiorly such; for outwardly they talk like men of the church, and some like angels of heaven, about God, the Lord, faith in and love to Him, and about heaven and hell, and they gather many things from the Word by which they confirm their dogmas. Thus by means of these exterior things they are conjoined to heaven, and yet interiorly they are not influenced by them, much less delighted with them; but they are influenced by and delighted with bodily and worldly things only, and even regard heavenly things as respectively of no account. In a word, they love above all things bodily and worldly affairs, but heavenly things merely as subservient matters, so that the things which belong to the body and the world are made the head, and heavenly things the feet. They are such because they make no account of life, saying that faith alone saves, and not any good of life. Therefore they are devils and satans; for a man is such as he is interiorly, and not such as he is merely outwardly except when he speaks and acts outwardly from the interior. Moreover, a man continues to be such after death; for such as a man is interiorly, such also he is as to the spirit, and the spirit of man is affection, from which is the will and the life therefrom. From this it follows that those who make no account of life are interiorly devils and satans, and also become devils and satans when their life in the world is ended and they become spirits.

[2] The reason why they are called the devil and Satan is, that the devil and Satan signify hell, the devil signifying that hell from which evils come, and Satan that hell from which falsities come; the latter hell is called Satan, because all who are in it are called satans, and the former hell is called the devil because all who are in it are called devils. That there was no devil or Satan who before the creation of the world had been an angel of light, and was afterwards cast down with his crew into hell, is evident from what has been said in Heaven and Hell (n. 311-316), under the head “Heaven and hell are from the human race.”

[3] It must be understood that there are two kingdoms into which the heavens are divided, namely, the celestial kingdom and the spiritual kingdom, as may be seen in Heaven and Hell (n. 20-28). To these two kingdoms correspond oppositely the two kingdoms into which the hells are divided; to the celestial kingdom corresponds oppositely the infernal kingdom, which consists of devils, and is therefore called the devil; and to the spiritual kingdom corresponds oppositely the infernal kingdom, which consists of satans, and is therefore called Satan. And as the celestial kingdom consists of angels who are in love to the Lord, so the infernal kingdom corresponding oppositely to the celestial kingdom consists of devils, who are in the love of self, and therefore from that hell evils of every kind flow forth. And as the spiritual kingdom consists of angels who are in charity towards the neighbour, so the infernal kingdom, which corresponds oppositely to the spiritual kingdom, consists of satans, who are in falsities from the love of the world, and therefore from that hell falsities of every kind flow forth.

sRef Matt@4 @1 S4′ [4] From these things it is evident what the devil and Satan signify in the following passages in the Evangelists:

“Jesus was led into the wilderness, that he might be tempted of the devil” (Matt. iv. 1 and following verses; Luke iv. 1-13).

The signification of the wilderness, and of the Lord’s temptations for forty days and forty nights, may be seen above (n. 730:41). He is said to have been tempted by the devil, to signify that He was tempted by the hells whence evils come, thus by the worst of the hells; for these were the hells that chiefly fought against the Lord’s Divine Love, the love reigning in those hells being the love of self, and this love is the opposite of the Lord’s love and thus of the love which is from the Lord.

sRef Matt@13 @39 S5′ sRef Matt@13 @38 S5′ [5] In Matthew:

“The tares are the sons of the evil; the enemy who soweth them is the devil” (xiii. 38, 39).

Tares signify the falsities of doctrine, of religion and of worship, which are from evil, wherefore also they are called the sons of the evil [one]; and since evil produces them, it is said that it is the devil who soweth them.

sRef Mark@4 @15 S6′ sRef Luke@8 @12 S6′ [6] In Luke:

“Those upon the way are they that hear, then cometh the devil, and taketh away the word out of their heart, that they may not believe and be saved” (viii. 12).

And in Mark:

“These are they upon the way, where the word is sown; and when they have heard, immediately Satan cometh and taketh away the word which hath been sown in their hearts” (iv. 15).

Respecting this the term devil is used in Luke, and Satan in Mark, for the reason that the seed which fell upon the way signifies truth from the Word, received in the memory only and not in the life, and as this is taken away both by evil and falsity, therefore both the devil and Satan are mentioned. And in Luke it is said “that the devil cometh and taketh away the word out of their heart, that they may not believe and be saved; while in Mark, “that Satan cometh and taketh away the word which hath been sown in their hearts.”

sRef Matt@25 @41 S7′ [7] In Matthew:

“The king shall say to them on the left hand, Depart from me, ye cursed, into eternal fire prepared for the devil and his angels” (xxv. 41).

The term devil is here used because these words are said of those who did not do good works, and therefore did evil works. For those who do not do good works do evil works, and the works which they did not do are recounted in the preceding verses; for when goods are lightly esteemed, evils are loved.

sRef John@13 @2 S8′ sRef John@6 @70 S8′ sRef John@13 @27 S8′ [8] And the Lord called Judas Iscariot a devil (vi. 70); and it is said that “the devil put into his heart” (John xiii. 2); and that after he had taken the sop “Satan entered into him” (John xiii. 27; Luke xxii. 3). This is said because Judas Iscariot represented the Jews, who were in falsities from evil, therefore from evil he is called a devil, and from falsities Satan. It is therefore said that “the devil put into his heart,” to put into the heart meaning into the love which is of the will. Also it is said that “after he had taken the sop Satan entered into him,” to enter into him with the sop meaning to enter into the belly, and to enter into the belly signifies into the thought, and falsities from evil belong to the thought.

sRef John@8 @44 S9′ [9] In John:

Jesus said to the Jews, “Ye are of your father the devil, and the desires of your father ye will do; he was a murderer from the beginning, and stood not in the truth, because the truth was not in him; when he speaketh a lie, he speaketh from his own (ex proprio)” (viii. 44).

The Jewish nation is here described as to what it had been from the beginning, namely, that it was in evil and in falsities therefrom. Their father the devil means evil from hell, in which their fathers were in Egypt and afterwards in the wilderness. That they wished to remain in the evils of their own desires is signified by “the desires of your father ye will do”; that they destroyed every truth of the understanding is signified by “he was a murderer from the beginning, and stood not in the truth, because the truth was not in him”; as man signifies the truth of intelligence, so a murderer signifies its destruction. Falsities from their evil are signified by When he speaketh a lie he speaketh from his own (ex proprio), his own signifying the evil of the will, and a lie the falsity therefrom.

sRef Matt@12 @24 S10′ sRef Matt@12 @28 S10′ sRef Matt@12 @26 S10′ sRef Matt@12 @25 S10′ [10] In Matthew:

The Pharisees said of Jesus, “He doth not cast out demons but by Beelzebub, the prince of the demons. Jesus, knowing their thoughts, said unto them, If Satan cast out Satan, he is divided against himself; how then shall his kingdom stand? If I in the spirit of God cast out demons, then is the kingdom of God come unto you” (xii. 24, 25, 26, 28).

Here the term satan, and not devil, is used because Beelzebub, who was the god of Ekron, means the god of all falsities, for Beelzebub, by derivation, means the lord of flies, and flies signify the falsities of the sensual man, thus falsities of every kind. This is why Beelzebub is called Satan; therefore the Lord also said, “If I in the spirit of God cast out demons, then is the kingdom of God come unto you,” the spirit of God meaning Divine Truth proceeding from the Lord, and the kingdom of God, heaven and the church which is in Divine truths.

sRef Matt@16 @23 S11′ sRef Matt@16 @22 S11′ [11] In the Evangelists:

Peter rebuking Jesus for desiring to suffer, Jesus “turned and said unto Peter, Get thee behind me Satan, thou art a stumbling-block, because thou savourest not the things which are of God, but the things which are of men” (Matthew xvi. 22, 23; Mark viii. 32, 33).

The Lord spoke these words to Peter, because in a representative sense Peter signified faith; and as faith is of truth, and also of falsity, as in the present case, therefore Peter is called Satan; for as already said, Satan denotes that hell from which falsities arise. Peter represented faith in both senses, namely, faith from charity, and faith without charity; and faith without charity is the faith of falsity. Those also who are in faith without charity find a stumbling-block in the Lord’s suffering Himself to be crucified, therefore this is called a stumbling-block. As the passion of the cross was the Lord’s last temptation, and the complete victory over all the hells, and also the full union of His Divine with the Divine Human, and as this is unknown to those who are in a faith of falsity, the Lord said, Thou savourest not the things which are of God, but the things which are of men.

sRef Luke@22 @31 S12′ sRef Luke@22 @32 S12′ [12] In Luke:

Jesus said to Simon, “Lo, Satan hath demanded you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; when, therefore, thou hast turned again, strengthen, thy brethren” (xxii. 31, 32).

Here also Peter represents faith without charity, which faith is a faith of falsity, for this was said to him by the Lord, just before he denied Him thrice. Because he represented faith, therefore the Lord says, “I have prayed for thee, that thy faith fail not”; that he represented the faith of falsity is evident from the fact that the Lord said to him, “When therefore thou hast turned, strengthen thy brethren.” As the faith of falsity is like chaff before the wind, therefore it is said that “Satan hath demanded them, that he may sift them as wheat,” wheat denoting the good of charity separated from the chaff. It is therefore evident why the term satan is here used.

sRef Luke@10 @18 S13′ [13] In the same:

“I saw Satan as lightning falling from heaven” (x. 18).

Here Satan has a similar signification to that of the dragon who was also seen in heaven, and was cast down out of heaven; but it is the dragon that is properly meant by the devil, while his angels are meant by Satan. That the angels of the dragon mean the falsities of evil will be seen in a subsequent paragraph. By Satan falling down from heaven, in the above passage, is signified that the Lord, by means of Divine Truth, which He then was, expelled all falsities out of heaven, and subjugated those hells which are called Satan; and this has a similar meaning to that of Michael casting down the dragon and his angels, concerning which see above (n. 737).

sRef Job@2 @1 S14′ sRef Job@2 @2 S14′ sRef Job@1 @8 S14′ sRef Job@1 @6 S14′ sRef Job@2 @5 S14′ sRef Job@2 @6 S14′ sRef Job@1 @9 S14′ sRef Job@2 @4 S14′ sRef Job@1 @11 S14′ sRef Job@1 @10 S14′ sRef Job@2 @3 S14′ sRef Job@2 @7 S14′ sRef Job@1 @7 S14′ sRef Job@1 @12 S14′ [14] In Job:

“There was a day when the sons of God came to stand near Jehovah, and Satan came in the midst of them. And Jehovah said unto Satan, Whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and from walking through it. And Jehovah gave into the hand of Satan all things belonging to Job, but he was not to put forth his hand upon him; although afterwards he might touch his bone and his flesh” (i. 6-12; chap. ii. 1-7).

That this is composed in the form of history is evident from many things in this book. The book of Job is a book of the Ancient Church, full of correspondences, according to the mode of writing at that time, and yet it is a book of great excellence and use. Angels at that time were called the sons of God, because the sons of God, the same as the angels, mean Divine truths, while Satan means infernal falsities. And as the hells tempt man by means of falsities, as Job was afterwards tempted, and as infernal falsities are dispersed by Divine Truths, therefore it is said that Satan stood in the midst of the sons of God. What the rest signifies will not be explained here, since those things must examined in their connection.

sRef Ps@109 @6 S15′ sRef Ps@109 @5 S15′ [15] In David:

“They lay upon me evil for good, and hatred for my love; set thou a wicked one over him, and let Satan stand at his right hand” (Psalm cix. 5, 6).

This, like most things in the Psalms of David, is a prophecy concerning the Lord and His temptations; and He, above all, endured the most terrible temptations. And as the Lord, in His temptations, fought from Divine Love against the hells, and these were most hostile to Him, it is said, “They lay upon me evil for good, and hatred for my love”; and as infernal evil and falsity prevail in the hells, it is said, “Set thou a wicked one over him, and let Satan stand at his right hand,” to stand at the right hand signifying to be completely beset, while Satan signifies infernal falsity with which he was beset.

sRef Zech@3 @1 S16′ sRef Zech@3 @3 S16′ sRef Zech@3 @2 S16′ [16] In Zechariah:

“Afterwards he showed me Joshua the high priest standing before the angel of Jehovah, and Satan standing at his right hand to be his adversary; and Jehovah said unto Satan, Jehovah rebuke thee, he who chooseth Jerusalem; is not this a brand plucked out of the fire? And Joshua was clothed in filthy garments, and thus stood before the angel” (iii. 1-3).

What these words involve can be seen only from the things which in their connection precede and follow; and it is evident that here the manner in which the Word was falsified was represented. Joshua, the high priest, here signifies the law or the Word, and falsification of it is signified by his standing before the angel in filthy garments. It is therefore plain that Satan there means falsity of doctrine from the falsified Word; and as this began to prevail at that time, it appeared to Zechariah that Satan stood at his right hand, to stand at the right hand signifying to fight against Divine Truth. Since only the sense of the letter of the Word can be falsified, because those truths are only apparently truths, and since those who interpret the Word according to the letter can with difficulty be convinced of falsities, therefore Jehovah said, “Jehovah rebuke thee,” as above (n. 735), where it is explained what is signified by the words “Michael disputed with the devil about the body of Moses, and said to the devil, The Lord rebuke thee” (Jude, verse 9). Because truth of doctrine from the Word which has been falsified is here meant, it is said, Jehovah who chooseth Jerusalem; is not this a brand plucked out of the fire?” Jerusalem signifying the doctrine of the church, and a brand plucked out of the fire signifying that there was but little of truth remaining.

sRef Rev@20 @8 S17′ sRef Rev@20 @1 S17′ sRef Rev@20 @7 S17′ sRef Rev@20 @2 S17′ sRef Rev@20 @10 S17′ [17] In these passages in the Old Testament, Satan only is mentioned, and nowhere the devil, but instead of the latter the terms foe, enemy, hater, adversary, accuser, demon, also death and hell, are made use of. From these things it is evident that the devil signifies the hell whence evils arise, and Satan the hell which is the source of falsities; as also in the following passage in the Apocalypse:

“Afterwards I saw an angel coming down out of heaven having the key of the abyss, and a great chain upon his hand, and he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him a thousand years, And when the thousand years are consummated, Satan shall be loosed out of his prison,” and shall seduce the nations; “and the devil who seduced them was cast into a lake of fire and sulphur” (xx. 1, 2, 7, 8, 10).

But what demons, demoniacs, and spirits of demons signify may be seen above (n. 586).

sRef Rev@12 @9 S0′ 741. Which seduceth the whole world.- That this signifies that they pervert all things of the church, is evident from the signification of the whole world, as denoting all things of the church, of which we shall speak presently; and as all things of the church are signified by the whole world, therefore to seduce it signifies to pervert those things. For all things of the church are perverted when the good of charity, which is the good of life, is separated and removed from faith, as not contributing to salvation or having anything to do with it; all things of the Word, and all things of the church are consequently falsified. For the Lord says, that the law and the prophets hang on these two commandments, to love God above all things, and the neighbour as oneself; and these two commandments signify to live and act according to the commandments of the Word; for to love is to will and act, since what a man loves interiorly, this he wills, and what he wills, this he does. The law and the prophets signify all things of the Word.

sRef John@14 @23 S2′ [2] There are two principles of evil and falsity into which the church successively falls. The one is the love of having dominion over all things of the church and of heaven, which dominion is meant in the Word by Babel or Babylonia – into this the church falls as a result of evil; the other is the separation of faith from charity, in consequence of which all the good of life perishes; this is meant in the Word by Philistea, and is signified by the he-goat in Daniel, and by the dragon in the Apocalypse; into this the church falls through falsity.

But since this chapter treats of the dragon, which primarily signifies the religion of faith separated from charity, I will refer to some of the methods by which the defenders of faith separated [from charity] lead the world astray. They lead the world astray particularly by teaching, that as no one from himself can do good, that in itself is good, and without placing merit therein, therefore good works can contribute nothing to salvation; they nevertheless say that goods ought to be done on account of the public good, and that these are the goods meant in the Word, in preachings therefrom, and in some of the prayers of the church. But how great an error this is shall now be explained. When a man does good from the Word, that is, because it is commanded by the Lord in the Word, he does not then do it from himself, but from the Lord, for the Lord is the Word (John i. 1, 14), and the Lord is in those things which man has from the Word, as He also teaches in these words in John:

“He that keepeth my word, I will come unto him, and will make my abode with him” (xiv. 23).

This is why the Lord so often teaches that His words and commandments must be done and that those who do them shall have life eternal, also that every one will be judged according to his works. It follows from this that those who do good from the Word do good from the Lord; and good from the Lord is truly good, and so far as it is from the Lord, so far there is no merit in it.

sRef Rev@3 @20 S3′ [3] That good done from the Word, that is from the Lord, is truly good, is also clear from these words in the Apocalypse:

“Behold, I stand at the door and knock; if any one hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (iii. 20).

This shows that the Lord is ever and unceasingly present, and bestows upon man the effort to do good, but that man must open the door, that is, must receive the Lord; and he receives Him when he does good from His Word. Although this appears to man to be done as of himself, yet it is not of man, but of the Lord with him. It has this appearance to man, because he has no other feeling than that he thinks from himself, and acts from himself, although when he thinks and acts from the Word, he does so as of himself, therefore he then also believes that he does this from the Lord.

[4] From this it can be seen, that the good which a man does from the Word is spiritual good, and that it conjoins man to the Lord and to heaven. But the good which a man does for the sake of the world and for the sake of communities in the world, which is called civil and moral good, conjoins him to the world and not to heaven. Moreover, the conjunction of the truth of faith is with spiritual good, which is the good of charity towards the neighbour, because faith in itself is spiritual, and what is spiritual cannot be conjoined with any other good than what is equally spiritual. But civil and moral good, separated from spiritual good, is not good in itself, because it is from man, in fact, so far as self and the world lie concealed in it, so far it is evil; this good therefore cannot be conjoined with faith, and if it were conjoined, faith would be dissipated.

[5] To seduce the whole world signifies to pervert all things of the church, because by world in general is signified the church as to all things pertaining to it, both goods and truths, but specifically it signifies the church as to good; and this is the signification of world (orbem) when earth (terra) also is mentioned. That the earth (terra) in the Word signifies the church, has been shown above (n. 304, 697); but when the world (orbis) also is mentioned, then the earth signifies the church as to truth. For there are two things that make the church, namely, truth and good, and these two are signified by earth and world in the following passages.

sRef Isa@26 @9 S6′ [6] In Isaiah:

“With my soul have I desired thee in the night; with my spirit also in the midst of me have I waited for thee in the morning; for when thou teachest the earth thy judgments, the inhabitants of the world learn justice” (xxvi. 9).

Night signifies a state when there is no light of truth, and morning a state when there is the light of truth; the latter state is from love, but the former exists when there is as yet no love. Therefore by the soul which desired Jehovah in the night is signified the life which is not yet in the light of truth, and by the spirit in the midst of him with which he waited for Jehovah in the morning, is signified the life which is in the light of truth, and consequently the words are added, “For when thou teachest, the earth thy judgments, the inhabitants of the world learn justice,” which signifies that the church is in truths from the Lord, and by means of truths in good, the earth signifying the church as to truths, and the world the church as to good. For judgment, in the Word, refers to truth, and justice to good, while inhabitants signify the men of the church, who are in goods of doctrine and thus of life. That judgment, in the Word, refers to truth, and justice to good, may be seen in the Arcana Coelestia (n. 2235, 9857); and that to dwell or inhabit signifies to live, and thence, inhabitants signify those who are in the good of doctrine and thus of life, may be seen above (n. 133, 479, 662).

sRef Lam@4 @12 S7′ [7] In Lamentations:

“The kings of the earth and all the inhabitants of the world believed not that the enemy and the foe would enter into the gates of Jerusalem” (iv. 12).

The kings of the earth signify the men of the church who are in truths, and the inhabitants of the world the men of the church who are in good. That kings signify those who are in truths, may be seen above (n. 31, 553, 625); and that inhabitants signify those who are in good has been shown just above. This makes it clear that the earth signifies the church as to truths, and the world the church as to good. And because all things of the doctrine of the church were destroyed by falsities and evils, it is said that they believed not that the enemy and the foe would enter into the gates of Jerusalem, the enemy signifying the falsities which destroyed the truths of the church, meant by the kings of the earth, and the foe signifying the evils which destroyed the goods of the church, meant by the inhabitants of the world, and Jerusalem signifying the church as to doctrine.

sRef Ps@24 @2 S8′ sRef Ps@24 @1 S8′ sRef Ps@33 @8 S8′ [8] And in David:

“Let all the earth fear Jehovah, let all the inhabitants of the world stand in awe of him” (Psalm xxxiii. 8).

Here also by the earth are signified those who are in the truths of the church, and by the inhabitants of the world, those who are in the goods of the church.

In the same:

“The earth is Jehovah’s, and the fulness thereof, the world and they that dwell therein; he hath founded it upon the seas, and established it upon the streams” (Psalm xxiv. 1, 2).

The earth here again signifies the church as to truth, and the fulness thereof signifies all truths collectively; while the world signifies the church as to good, and the inhabitants thereof goods collectively. The signification of founding it upon the seas and establishing it upon the streams may be seen above (n. 275:9, 518:23).

sRef Isa@26 @18 S9′ sRef Isa@34 @1 S9′ [9] And in Isaiah:

“We have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation in the earth, and the inhabitants of the world have [not] fallen” (xxvi. 18).

Here too the earth stands for the church as to truths, and the world for the church as to goods; the rest has been explained above (n. 721:4).

In the same:

“Come near, ye nations, to hear; and hearken, ye people; let the earth hear and the fulness thereof, the world and all its offspring” (xxxiv. 1).

That by nations are meant those who are in goods, and by people those who are in truths, may be seen above (n. 175, 331, 625); therefore it is said, “Let the earth hear, and the fulness thereof, the world and all its offspring”; for by the earth and the fulness thereof is signified the church as to all truths, and by the world and all its offspring, the church as to all goods.

sRef Isa@18 @3 S10′ [10] In the same:

“All ye inhabitants of the world and ye dwellers on the earth, when the sign of the mountains shall be lifted up, behold ye; and when the trumpet shall be sounded, hear ye” (xviii. 3).

By the inhabitants of the world and the dwellers on the earth are signified all in the church who are in goods and truths, as above; the Lord’s coming is signified by When the sign of the mountains shall be lifted up, behold ye, and when the trumpet shall be sounded, hear ye, – the sign upon the mountains and the sounding of the trumpet signifying a calling together to the church.

sRef Ps@96 @13 S11′ sRef Ps@98 @9 S11′ sRef Ps@90 @2 S11′ [11] In David:

“Before Jehovah, for he cometh, for he cometh to judge the earth; he shall judge the world in justice and the peoples in truth” (Psalm xcvi. 13; Psalm xcviii. 9).

This treats of the Lord’s coming, and the last judgment at that time. Because the world signifies those of the church who are in good, and peoples those who are in truths, therefore it is said that “he shall judge the world in justice and the peoples in truth”; justice as well as the world refers to good.

In the same:

“Before the mountains were brought forth, and the earth and the world were formed, from everlasting and even to everlasting, thou art God” (Psalm xc. 2).

The mountains signify those who dwell upon mountains in the heavens, and these are such as are in celestial good, while the earth and the world signify the church from those who are in truths and in goods.

sRef Ps@93 @2 S12′ sRef Ps@93 @1 S12′ [12] In the same:

“Jehovah reigneth, he puts on majesty, Jehovah puts on strength, he girdeth himself; the world also shall be established, nor shall it be moved; thy throne is made firm from of old, thou art from eternity” (Psalm xciii. 1, 2).

This is said of the Lord who was about to come into the world; and because He has glory and power from the Human which He united to His Divine, it is said that He puts on majesty and strength, and that He girdeth Himself; for the Lord assumed the Human in order that He might have power to subjugate the hells. The church which He was about to establish, and protect for ever, is signified by the world which shall be established, and shall not be moved, and by the throne which shall be made firm; for by the world is signified heaven and the church as to the reception of Divine Good, and by the throne, heaven and the church as to the reception of Divine Truth.

sRef Ps@96 @11 S13′ sRef Ps@96 @10 S13′ [13] In the same:

“Say among the nations, Jehovah reigneth; the world also shall be established, neither shall it be moved; he shall judge the peoples in uprightness; the heavens shall be glad and the earth shall rejoice” (Psalm xcvi. 10, 11).

This also is said of the Lord’s coming, and concerning the church to be established by Him and protected to eternity, which is signified by the world that shall be established and shall not be moved, as above. And because the world, signifies the church as to good, therefore it is also said concerning the peoples whom He shall judge in uprightness; peoples, like the earth, signify those who are in the truths of the church, therefore they are called peoples of the earth, and inhabitants of the world; uprightness denotes truths. The joy of those who are in the church in the heavens and in the church on earth is signified by The heavens shall be glad and the earth shall rejoice.

sRef Jer@10 @12 S14′ sRef Ps@9 @8 S14′ [14] In the same:

Jehovah “shall judge the world in justice, he shall judge the peoples in uprightness” (Psalm ix. 8).

Since the world means the church as to good, and “justice” is used in reference to good, therefore it is said, “Jehovah shall judge the world in justice;” and as those who are in truths are called peoples, and uprightness denotes truths as above, therefore it is said, “He shall judge the peoples in uprightness.”

In Jeremiah:

“Jehovah maketh the earth by his power, and prepareth the world by his wisdom, and by his understanding he stretcheth out the heavens” (x. 12; li. 15).

Jehovah maketh the earth by His power, signifies that the Lord establishes the church by the power of Divine Truth; He prepareth the world by His wisdom, signifies that the church which is in good He forms from Divine Good by means of Divine Truth; By His understanding He stretcheth out the heavens, signifies that thus He enlarges the heavens.

sRef Ps@50 @13 S15′ sRef Ps@50 @12 S15′ sRef Ps@89 @11 S15′ sRef Ps@50 @14 S15′ [15] In David:

“The heavens and the earth are thine, the world and the fulness thereof thou hast founded” (Psalm lxxxix. 11).

The heavens and the earth signify the church in the heavens and on earth, each as to truths, while the world and the fulness thereof signifies the church in the heavens and in the earths, each as to goods, fulness denoting goods and truths in their whole extent.

Again:

“If I should be hungry I would not tell thee, for the world is mine and the fulness thereof” (Psalm l. 12).

This is said of sacrifices, that the Lord does not delight in them, but in confession and works, for it is added, “Should I eat the flesh of the mighty, or drink the blood of goats? Sacrifice to God confession, and pay thy vows to the Most High” (verses 13, 14). Therefore, if I should be hungry, signifies if I should desire sacrifices; but because the Lord desires worship from goods and truths, it is said, “For the world is mine and the fulness thereof,” fulness signifying goods and truths in their whole extent, as above. This is said indeed of the beasts which were sacrificed, but these signify in the spiritual sense various kinds of good and truth.

sRef Matt@24 @14 S16′ [16] In Matthew:

“This Gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come” (xxiv. 14).

Since the world signifies the church as to good, therefore it is said that this Gospel shall be preached unto all nations, for the nations who are to hear and receive signify all those who are in good; moreover, nations also signify all those who are in evils, who also will hear; and then the world signifies the whole church when in evils; therefore it is also said that “then shall the end come.”

sRef 1Sam@2 @8 S17′ [17] In the First Book of Samuel:

Jehovah “raiseth up the humbled out of the dust, he raiseth the needy from the dunghill, to cause them to sit with princes, and he shall make them to inherit a throne of glory, for the bases of the earth are Jehovah’s, and he hath set the world upon them” (ii. 8).

This is the prophecy of Hannah the mother of Samuel. To raise up the humbled out of the dust, and the needy from the dunghill, signifies the instruction and enlightenment of the nations in interior truths, which would be revealed by the Lord, and thus removal from evils and falsities. The bases of the earth signify exterior truths, such as those of the sense of the letter of the Word, for interior truths are founded upon these; therefore the world which he hath set upon them signifies the church as to all its goods and truths. But concerning these things see above (n. 253, 304).

sRef Isa@27 @6 S18′ [18] In Isaiah:

“Jacob shall cause them that are to come to take root, Israel shall blossom and flourish, so that the faces of the world shall be filled with the produce” (xxvii. 6).

Jacob means the external church, and Israel the internal church; and because the internal of the church is founded upon its externals, and internals are thus multiplied and made fruitful, it is said that “Jacob shall cause them that are to come to take root, and that Israel shall blossom and flourish;” the resulting fructification of the church is signified by The faces of the world shall be filled with the produce.

sRef Isa@14 @21 S19′ sRef Isa@14 @16 S19′ sRef Isa@14 @17 S19′ [19] In the same:

“Is this the man that moveth the earth, that maketh kingdoms tremble, that hath turned the world into a wilderness and destroyed the cities thereof? Prepare slaughter for his sons, for the iniquity of their fathers, that they rise not up and possess the earth, and the faces of the world be filled with cities” (xiv. 16, 17, 21).

This is said of Lucifer, by whom Babel is meant, that is, the love of ruling over heaven and over the earth; therefore to move the earth, to make kingdoms tremble, to turn the world into a wilderness and destroy the cities thereof, signifies to destroy all things of the church, the earth denoting the church as to truth, kingdoms the churches distinguished according to truths, the world the church as to good, and cities doctrinals. To prepare slaughter for his sons, for the iniquities of their fathers, signifies the destruction of the falsities that arise from their evils. Lest they possess the earth, and fill the faces of the world with cities, signifies lest falsities and evils, and doctrinals from them, take possession of the whole church.

sRef Isa@24 @4 S20′ sRef Isa@24 @5 S20′ [20] In the same:

“The earth shall mourn and be confounded, the world shall languish and be confounded, they shall languish, the loftiness of the people of the earth, and the earth itself shall be polluted under its inhabitants” (Isaiah xxiv. 4, 5).

This describes the desolation of the church as to its truths and goods, on account of the pride of [man’s] own intelligence, and the profanation of truths that are from good. The desolation is described by mourning, being confounded, and languishing; the church as to truths and as to goods is signified by the earth and by the world; the pride of [man’s] own intelligence by The loftiness of the people of the earth, and the profanation of truths which are from good, by The earth shall be polluted under its inhabitants.

sRef Nahum@1 @5 S21′ [21] In Nahum:

“The mountains shall tremble before him, and the hills shall melt; the earth shall be burnt up before him, and the world, and all that dwell therein” (i. 5).

The signification of the mountains that shall tremble, and of the hills that shall melt, may be seen above (n. 400:7, 405). But the earth and the world, and all that dwell therein shall be burnt up, signifies that the church as to all its truths and goods will perish by infernal love.

sRef Ps@97 @4 S22′ sRef Ps@97 @5 S22′ sRef Ps@18 @15 S22′ sRef 2Sam@22 @16 S22′ [22] In David:

“The channels of waters appeared, and the foundations of the world were disclosed, at thy rebuke, O Jehovah, at the blast of the breath of thy nostrils” (Psalm xviii. 15; 2 Sam. xxii. 16).

That all things of the church as to its truths and goods were overturned from their foundation, is signified by The channels of waters appeared, and the foundations of the world were disclosed, the channels of waters denoting the truths, and the foundations of the world its goods; and to appear and be disclosed denote to be overturned from the foundations. That this destruction arises from the hatred and fury of the evil against Divine things is signified by At Thy rebuke, O Jehovah, at the blast of the breath of Thy nostrils; the rebuke and the breath of the nostrils of Jehovah has the same signification as His anger and wrath, elsewhere mentioned in the Word. But because there is no anger or wrath in the Lord against the evil, but the evil cherish these against the Lord, and these appear to them when they perish to be from the Lord, therefore it is put in this way, according to the appearance; the blast of the breath of the nostrils of Jehovah means the east wind, which destroys by drought, and overturns by its penetrating power.

sRef Ps@77 @18 S23′ [23] In the same:

“The voice of thunder in the world; the lightnings lightened the world; the earth trembled and shook” (Psalm lxxvii. 18).

“His lightnings shall enlighten the world, the earth shall see and fear, the mountains shall melt like wax before Jehovah, before the Lord of the whole earth” (Psalm xcvii. 4, 5).

This describes the state of the wicked on account of the Lord’s presence in His Divine Truth, which state is similar to that of the sons of Israel when the Lord appeared to them upon mount Sinai. That they then heard thunders, saw lightnings, and that the mountain appeared in a consuming fire like that of a furnace, and that they feared exceedingly, is known from the Word. This was because they were evil in heart; for the Lord appears to every one according to his quality, to the good as a recreating fire, and to the evil as a consuming fire. This makes evident the signification of The voice of Thy thunder in the world, the lightnings lightened the world, the earth shook and trembled, and the mountains melted before Jehovah, the Lord of the whole earth; the world meaning all those of the church who are in goods, but here, those who are in evils, while the earth means all those of the church who are in truths, but here, those who are in falsities.

sRef Isa@13 @11 S24′ [24] In Isaiah:

“I will visit upon the world its wickedness, and upon the impious their iniquity” (xiii 11).

By the world here also are meant those of the church who are in evils, and the impious those who are in falsities. Therefore it is said, I will visit upon the world its wickedness, and upon the impious their iniquity, wickedness denoting evil, while iniquity is said of falsities.

sRef Job@18 @18 S25′ [25] In Job:

“They shall drive him from light into darkness, and chase him out of the world” (xviii. 18).

Since light signifies truth, and the world the good of the church, and since the impious when they depart from truth into falsity also cast themselves from good into evil, it is therefore, said They shall drive him from light into darkness, and shall chase him out of the world, darkness denoting falsities, and to chase out of the world denoting to cast out from the good of the church.

sRef Luke@21 @27 S26′ sRef Luke@21 @26 S26′ [26] In Luke:

“Men fainting through fear and for expectation of those things which shall come upon the world; for the powers of the heavens shall be shaken, and then shall they see the Son of man coming in a cloud” of the heavens “with power and much glory” (xxi. 26, 27).

This is said of the consummation of the age, which is the last time of the church, when there is no longer any truth, because there is no good; the state of heaven at that time is described by the words, Men shall be faint through fear and expectation of those things which shall come upon the world. This describes the fear of those who are in the heavens, lest everything pertaining to the church as to its good, and thus as to its truths, should perish, and also expectation of help from the Lord, The tottering of the power of Divine Truth is signified by the shaking of the powers of the heavens, the powers of the heavens denoting Divine truths as to power. That the Lord will then make Divine Truth manifest, which possesses power, and from which comes intelligence, is signified by Then shall they see the Son of man coming in a cloud of the heavens with power and much glory.

sRef Rev@16 @14 S27′ [27] Similar things are signified by the earth and by the world in the following words in the Apocalypse:

“They are the spirits of demons doing signs to go forth unto the kings of the earth and of the whole world, to gather them together to war” (xvi. 14).

It is said unto the kings of the earth and of the whole world, because one thing of the church is signified by the earth, and another by the world. Since the world signifies the church as to good, therefore it also signifies all things of the church; for good is the essential of the church, consequently, where there is good there also is truth, for all good desires truth, and wishes to be conjoined with truth, and to be spiritually nourished by it; this also is mutual.

sRef Rev@12 @9 S0′ 742. He was cast out unto the earth, and his angels were cast out with him.- That this signifies that those evils and the falsities therefrom were condemned to hell, is evident from the signification of being cast out unto the earth, as denoting to be separated from heaven and to be condemned to hell (concerning which we shall speak presently); and from the signification of the angels of the dragon, as denoting falsities from evil, which evil is signified by the dragon. For the angels of heaven, in the Word, signify Divine Truths, because they are recipients of them, as may be seen above (n. 130, 302). The angels of the dragon therefore signify the infernal falsities which go forth from the evil signified by the dragon; those falsities are for the most part truths falsified, which in themselves are falsities, as we have said above.

[2] To be cast out unto the earth, means to be condemned to hell, because this is signified when the expression “to cast out of heaven” is used.

In the spiritual world there are lands (terroe) as in the natural world, full of mountains and hills, and also of valleys and rivers, and when these are collectively called the earth, then the earth signifies the church; but when the lowest parts of the earth are meant, as is the case when the expression “to be cast out from heaven unto the earth” is used, then the earth signifies what is damned, because under those lowest parts are the hells, and also in the hells there are lands, but such as are damned. For this reason no angel goes about with head bent forward, bowed down or looking on the earth, much less does he lie upon the earth in its lowest parts, or take up any of its dust. It arises from this, that those who in the world had condemned others to hell, are accustomed to cast dust taken from that earth upon another, for this corresponds to such condemnation. Moreover, no one is allowed to walk with naked feet upon those lands (terroe) in the spiritual world. The lands (terroe) there that are damned are readily distinguished from those that are not damned, because the land that is damned is utterly barren and mere dust, and is here and there covered with thorns and briars, while the land that is not damned is fertile, full of herbs, shrubs, trees, and cultivated fields. It was therefore a customary rite in the Jewish representative church to cast themselves to the earth, to roll themselves upon it, and to sprinkle dust from it upon their heads, when they were in great grief on account of defeat by their enemies, and on account of violence offered to their sanctuaries. By these actions they represented that they acknowledged themselves to be of themselves accursed, thus in this most humble posture they begged that their sins might be forgiven. That those who are meant by the dragon and his angels were separated from heaven and condemned to hell, while the Last Judgment was being performed, and also afterwards, I was permitted to see, as an eye-witness; upon this fact more will be said at the end of this work. From these things it is evident that to be cast out of heaven unto the earth signifies to be condemned to hell.

sRef Rev@12 @12 S0′ sRef Rev@12 @10 S0′ sRef Rev@12 @11 S0′ 743. Verses 10-12. And I heard a great voice saying in heaven, Now is come the salvation, and the power (potentia), and the kingdom of our God, and the authority (potestas) of his Christ; because the accuser of our brethren is cast down, who accuseth them before our God day and night. And they overcame him by the blood of the Lamb, and by the Word of their testimony; and they loved not their life even unto death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to those that inhabit the earth and the sea, for the devil is come down unto you having great anger, knowing that he hath but a short time.

“And I heard a great voice saying in heaven,” signifies the joy of the angels of heaven because of the light and wisdom which they then possessed; “now is come the salvation, and the power, and the kingdom of our God, and the authority of His Christ,” signifies that now the Lord has power, by means of His Divine Truth, to save those who are of His church, who receive it in heart and soul; “for the accuser of our brethren is cast down,” signifies after those have been separated from heaven, and condemned to hell who have fought against a life of faith, which is charity; “who accuseth them before our God day and night,” signifies and who have rebuked them and disputed with them continually from the Word. “And they overcame him by the blood of the Lamb,” signifies resistance and victory by means of Divine Truth proceeding from the Divine Human of the Lord; “and by the Word of their testimony ” signifies and by the confession and acknowledgment of the Divine in His Human; “and they loved not their life even unto death,” signifies the faithful, who have endured temptations because of those truths, and esteemed the life of the world as of no account in comparison with the life of heaven. “Therefore rejoice, ye heavens, and ye that dwell in them,” signifies the salvation and consequent joy of those who become spiritual by the reception of Divine Truth. “Woe to those that inhabit the earth and the sea,” signifies lamentation over those who become merely natural and sensual; “for the devil is come down unto you,” signifies because they receive evils from hell; “having great anger,” signifies hatred against spiritual truths and goods, which are of faith and life from the Word, consequently against those who are in them; “knowing that he hath but a short time,” signifies because the state is changed.

sRef Rev@12 @10 S0′ 744. “And I heard a great voice saying in heaven”.- That this signifies the joy of the angels of heaven because of the light and wisdom which they then possessed, is evident from the signification of a great voice saying, as denoting manifestation of joy from the heart (of which we shall speak presently); and from the signification of in heaven, as denoting with the angels of heaven. That the joy of the angels was from the light and wisdom which they then had follows as a consequence; for when the dragons – by whom are meant those who indeed have some knowledge (scientia) of the cognitions of truth and good from the Word, but who still are not in truths and goods, because not in the life of these – were cast out, and were therefore no longer in conjunction with heaven, then the angels came into the possession of light and wisdom, and from this was their joy. The angels then came into the possession of light and wisdom because there is a connection of all in the heavens, from the first of them to the last, that is, from the first, who are in the inmost or third heaven, to the last, who are in the ultimate or first heaven. For the Lord flows in through the third heaven into the ultimate, and conjoins the heavens by influx. In consequence of this the whole heaven, in the sight of the Lord, is as one Man. When, therefore, the ultimates of the heavens have connection with those who are conjoined to hell, thus with those who are signified by the dragon and his angels, then, in the same degree in which the ultimate heaven is conjoined with such, the light and intelligence of the angels of heaven are lessened.

[2] The case is the same as with the ultimates in man, which are the outermost skins that invest the body in general and in particular; also with the muscles within those skins, and the nerves in their ultimates, from which connecting parts and membranes are spread over the interiors. If those outermost parts are injured, or in any way infected, or if they become too tense, then in the same degree the life of acting and feeling in the interiors, which are invested and enclosed by those outermost parts, perishes. It is evident from this that the health of the body depends upon the state of the outermost parts, as a house upon its foundations. This comparison is particularly apt in the case of men worn down with age, in whom the outermost parts are the first to harden; they are thus deprived of the ability to act and feel, and by degrees this extends to the interiors, and then death follows.

[3] A similar reasoning applies to the heavens which are as one Man in the sight of the Lord – when the outermost parts (postrema) become hardened as it were, as is the case when those parts have conjunction with the hells. It was so with the heavens, so long as the dragons were seen there, for the dragons, as before observed, had conjunction with the ultimates of heaven, as to externals, but with the hells as to their internals. This is why it was said that the dragon was seen in heaven, and that there was a combat between him and Michael in heaven, and afterwards that he was cast out of heaven, which signifies that he was separated. This is the reason why a great voice heard in heaven signifies manifestation of joy from the heart with the angels of heaven. That they had this joy because of the light and wisdom which they then had, follows from what has been said, namely, that as a man is in his active and sensitive life from the interiors when the outermost parts are sound, so also the higher and lower heavens are in their intelligence and wisdom, and thus in the joy of their heart; therefore these same words mean that the angels had joy because of the light and wisdom which they then possessed.

sRef Rev@12 @10 S0′ 745. Now is come the salvation, and the power, and the kingdom of our God, and the authority of His Christ.- That this signifies that now the Lord has power, by means of His Divine Truth, to save those who are of His church, who receive it in heart and soul, is evident from the signification of salvation, as denoting deliverance; from the signification of “the power” (potentia), as denoting to have ability, thus possibility (of which we shall speak presently); and from the signification of kingdom, as denoting heaven and the church (concerning which see above, n. 48, 685); from the signification of our God, as denoting the Lord as to His Divine; and from the signification of the authority (potestas) of His Christ, as denoting the efficacy of Divine Truth, that is, by means of Divine Truth. That Christ means the Lord as to Divine Truth may be seen above (n. 684, 685); that authority (or power), when said of the Lord, signifies the salvation of the human race, may be seen above (n. 293); and that the Lord has the power of saving by means of His Divine Truth, may also be seen above (n. 333, 726). And because the Lord can save only those who receive Divine Truth from Him in heart and soul, this also is signified. It is therefore evident that Now is come the salvation, and the power, and the kingdom of our God, and the authority (or power) of His Christ, signifies that now the Lord has, by means of His Divine Truth, the power of saving those who are of His church, who receive it in heart and soul.

[2] It is said “who receive it in heart and soul,” and this means in love and faith, also in will and understanding; for when in the Word it is said “heart and soul,” then soul signifies faith, and also understanding, while heart signifies love, and also will. For soul (anima), in the Word in the ultimate sense, means the respiration of man, which is also called his breath (spiritus), therefore the expression “to animate” (animare) is used for “to respire” (respirare); also a man is said to give up the ghost, or it is said that the breath has gone out of him, when he dies. That soul (anima), moreover, signifies faith and also understanding, and the heart love, and also the will, is from correspondence. For faith and understanding correspond to the animation or respiration of the lungs, and the love and will correspond to the motion and pulsation of the heart; concerning this correspondence see above (n. 167); and the Arcana Coelestia (n. 2930, 3883-3896, 9050).

[3] The reason why these words, “Now is come the salvation and the power of our God,” signify that the Lord can now save, thus why power there signifies to have ability, thus possibility, is that the Lord could not save those who were of His church until the dragon with his angels had been driven out, that is, separated from heaven. He who is ignorant of the laws of Divine order may suppose that the Lord can save whomsoever He pleases, thus the evil as well as the good; and for this reason some are of opinion that in the end all who are in hell will also be saved. But that no one can be saved by immediate, but only by mediate mercy, and that still it is from pure mercy that those are saved who receive Divine Truth from the Lord in soul and heart, may be seen in Heaven and Hell (n. 521-527).

sRef Num@8 @6 S4′ sRef John@1 @11 S4′ sRef Num@8 @7 S4′ sRef John@1 @12 S4′ sRef John@1 @13 S4′ [4] This also is meant by these words in John:

“His own received him not; but as many as received him to them gave he power to become the sons of God, to those who believe in his name, who were born not of bloods, neither of the will of the flesh, nor of the will of man, but of God” (i. 11-13).

His own who received Him not, mean those who are of the church where the Word is, and to whom the Lord could therefore be known; therefore those who were of the Jewish church are there meant by His own. That the Lord would give to those who believe in His name power to become the sons of God, signifies to give heaven to those who receive Divine truths from Him in soul and heart, or in faith and life; to believe in His name signifying to receive the Lord in faith and life, for the name of the Lord signifies everything by which He is worshipped. The sons of God, mean those who are regenerated by the Lord; who are born not of bloods, signifies those who have not falsified and adulterated the Word; nor of the will of the flesh, signifies those who are not in evils from their proprium; nor of the will of man, signifies those who are not in falsities from their proprium, for the will signifies man’s proprium, flesh signifies evil, and man falsity; but born of God, signifies those who are regenerated by means of truths from the Word and by a life according to them. From these things also it is evident that those who are not willing to be reformed and regenerated by the Lord cannot be saved, this being effected by the reception of Divine Truth in faith and life.

sRef Rev@12 @10 S0′ 746. Because the accuser of our brethren is cast down.- That this signifies after those have been separated from heaven, and condemned to hell, who fought against the life of faith, which is charity, is evident from the signification of being cast down, when said of the dragon, as denoting that those meant by the dragon were separated from heaven and condemned to hell (concerning which see above, n. 739, 742), and from the signification of the accuser of our brethren, as denoting those who fought against the life of faith, which is charity. For an accuser signifies one who attacks, rebukes, and reproaches, for he who accuses also attacks, rebukes, and reproaches; moreover, in the original, an adversary and one who reproaches are expressed by the same word. What is wonderful, although those who are dragons make no account of life, yet they accuse the faithful in the spiritual world, if they observe [in them] any evil of ignorance, for they inquire into their life in order that they may reproach and condemn them, and therefore they are called accusers.

[2] But by the brethren whom they accuse are meant all those in the heavens, and also all those on earth who are in the good of charity. Such are called brethren because they all have one Father, that is, the Lord; and those who are in the good of love to the Lord, and in the good of charity towards the neighbour, are His sons, and are also called sons of God, sons of the kingdom, and heirs. It follows, therefore, that since they are the sons of one Father, they are also brethren. Moreover, it is the chief commandment of the Lord the Father, that they should love one another, consequently it is love that makes them brethren; love also is spiritual conjunction. From this it came to pass that with the ancients, in the churches in which charity was the essential, all were called brethren; the same was the case in our Christian Church at its beginning. This is why brother, in the spiritual sense, signifies charity. That formerly all those who were of one church called themselves brethren, and that the Lord calls those brethren, who are in love to Him and in charity towards the neighbour, is evident from many passages in the Word. But in order that what is signified by brother may be distinctly seen, it shall be illustrated from the Word.

sRef Deut@15 @12 S3′ sRef Micah@5 @3 S3′ sRef Deut@15 @11 S3′ sRef Ezek@11 @15 S3′ sRef Num@25 @6 S3′ sRef Deut@25 @3 S3′ sRef Deut@24 @7 S3′ sRef Lev@25 @46 S3′ sRef Ex@4 @18 S3′ sRef Ex@2 @11 S3′ sRef Lev@25 @25 S3′ sRef Isa@66 @20 S3′ sRef Lev@25 @47 S3′ sRef Jer@34 @9 S3′ sRef Lev@25 @35 S3′ sRef Num@20 @3 S3′ [3] (I.) All who were of the Israelitish Church called themselves brethren, as is clear from the following passages.

In Isaiah:

“Then shall they bring all your brethren, out of all nations, a gift to Jehovah” (lxvi. 20).

In Jeremiah:

“No one shall cause a Jew, his brother, to serve” (xxxiv. 9).

In Ezekiel:

“Son of man, thy brethren, thy brethren, the sons of thy kindred and the whole house of Israel” (xi. 15).

In Micah:

“Until the remnant of his brethren return unto the sons of Israel” (v. 3).

In Moses:

“Moses went out unto his brethren, that he might see their burdens” (Exod. ii. 11):

Moses said unto Jethro his father-in-law,

“I will return to my brethren, who are in Egypt” (Exod. iv. 18);

“When thy brother shall be impoverished” (Levit. xxv. 25, 35, 47).

“But as to your brethren, the sons of Israel, a man shall not rule over his brother with rigour” (Levit. xxv. 46);

“Would to God that we had died when our brethren died before Jehovah” (Numb. xx. 3).

“Behold, a man of the sons of Israel came and brought unto his brethren a Midianitish woman” (Numb. xxv. 6).

“Thou shalt open thine hand to thy brother; when thy brother, a Hebrew man or Hebrew woman, shall be sold to thee, he shall serve thee six years” (Deut. xv. 11, 12).

“If any man shall steal the soul (animam) of his brethren and shall make gain thereof” (Deut. xxiv. 7).

“Forty times shall he strike him, and not exceed, lest thy brother be accounted vile in thine eyes” (Deut. xxv. 3; and elsewhere).

It is evident from these passages that the sons of Israel were all called brethren among themselves; the chief reason of their being so called was that they were descended from Jacob, who was their common father; but a reason more remote was that brother signifies the good of charity, and as this good is the essential of the church, also all are spiritually conjoined by it. Another reason is that Israel, in the highest sense, signifies the Lord, and consequently the sons of Israel signify the church.

sRef Isa@9 @21 S4′ sRef Isa@9 @20 S4′ sRef Isa@9 @19 S4′ [4] (II.) They also called themselves man and brother, and also companion and brother, as in the following passages.

In Isaiah:

“The land is darkened and the people are become as fuel for the fire; they shall not spare a man (vir) his brother, they shall eat a man (vir) the flesh of his own arm, Menasseh Ephraim, and Ephraim Menasseh” (ix. 19-21).

Man and brother signify truth and good, and, in the opposite sense, falsity and evil, it is therefore also said Menasseh shall eat Ephraim, and Ephraim Menasseh, for Menasseh signifies voluntary good, and Ephraim intellectual truth, both of the external church, and in the opposite sense evil and falsity. But these words may be seen explained above (n. 386:2, 440:4, 600:13, 617:29).

sRef Isa@19 @2 S5′ [5] In the same:

“I will mingle Egypt with Egypt, that they may fight, a man (vir) against his brother, and a man against his companion, city against city, and kingdom against kingdom” (xix. 2).

Egypt here signifies the natural man separated from the spiritual; and because this is in no light of truth, it is continually disputing about good and evil, and about truth and falsity; and such disputation is signified by “I will mingle Egypt with Egypt, that they may fight, a man against his brother, and a man against his companion,” brother and companion signifying good from which is truth, and truth from good, and in the opposite sense, evil from which is falsity, and falsity from evil. Therefore it is also said, “City against city, and kingdom against kingdom, city denoting doctrine, and kingdom the church from doctrine, which will contend in a similar manner.

sRef Deut@15 @2 S6′ sRef Jer@9 @4 S6′ sRef Zech@7 @9 S6′ sRef Ex@10 @22 S6′ sRef Jer@34 @9 S6′ sRef Joel@2 @8 S6′ sRef Ex@10 @23 S6′ sRef Jer@23 @35 S6′ sRef Isa@41 @6 S6′ sRef Micah@7 @2 S6′ sRef Jer@34 @17 S6′ sRef Deut@15 @1 S6′ sRef Mal@2 @10 S6′ sRef Jer@13 @14 S6′ sRef Ezek@38 @21 S6′ [6] In the same:

“They help a man his companion, and one saith to his brother, Be strong” (xli. 6).

The signification of companion and brother is similar to that explained above.

In Jeremiah:

“Take ye heed a man of his companion, and trust not in any brother; for every brother supplanteth, and every companion slandereth” (lx. 4).

In the same:

“I will scatter them, a man with his brother” (xiii. 14).

In the same:

“Thus shall ye say a man to his companion, and a man to his brother, What hath Jehovah answered” (xxiii. 35).

In the same:

“Ye have not hearkened unto me, to proclaim liberty a man to his brother, and a man to his companion” (xxxiv. 9, 17).

In Ezekiel:

“A man’s sword shall be against his brother” (xxxviii. 21).

In Joel:

“They shall not drive forward, a man his brother” (ii. 8).

In Micah:

“They all lie in wait for bloods, they hunt, a man his brother, with a net” (vii. 2).

In Zechariah:

“Show kindness and compassion, a man to his brother” (vii. 9).

In Malachi:

“Wherefore do we deal treacherously, a man against his brother” (ii. 10).

In Moses:

“There was a thick darkness of darkness over all the land of Egypt, a man saw not his brother” (Exod. x. 22, 23).

In the same:

“At the end of seven years every creditor shall withhold his hand when he hath loaned anything to his companion, neither shall he urge his companion or his brother” (Deut. xv. 1, 2).

In the nearest sense a man means every one, and brother one of the same tribe, because in blood relationship; and companion means one who is of another tribe, because so only by alliance. But in the spiritual sense a man signifies every one who is in truths, and in the opposite sense, every one who is in falsities; brother signifies every one who is in the good of charity, and, in an abstract sense, that good itself, while companion signifies every one who is in truth from that good, and, in an abstract sense, that truth itself; and in the opposite sense these signify the evil opposite to the good of charity, and the falsity opposite to the truth from that good. The terms brother and companion are both used, because there are two things that make the church – charity and faith, just as there are two things that make the life of man, will and understanding. There are in man two things which act as one, as the two eyes, two ears, two nostrils, two hands and feet, two lobes of the lungs, two chambers of the heart, two hemispheres of the brain, and so on, of which one has reference to good from which is truth, and the other to truth from good. This is why it is said brother and companion, and why brother signifies good, and companion its truth.

sRef Matt@12 @49 S7′ sRef Matt@12 @50 S7′ [7] (III.) The Lord calls those of His church who are in the good of charity brethren, as is clear from the following passages.

In the Evangelists:

Jesus “stretching out his hand over his disciples, said, Behold my mother and my brethren; whosoever shall do the will of my Father, he is my brother and sister and mother” (Matt. xii. 49, 50; Mark iii. 33-35).

The disciples over whom the Lord stretched out His hand signify all those who are of His church; His brethren signify those who are in the good of charity from Him; sisters, those who are in truths from that good; while mother signifies the church from these.

sRef Matt@28 @10 S8′ sRef John@20 @17 S8′ [8] In Matthew:

Jesus said to Mary Magdalene and to the other Mary, “Fear not, go ye, tell my brethren to go into Galilee, and there they shall see me” (xxviii. 10).

Here also brethren mean the disciples, who signify all those of the church who are in the good of charity.

In John:

Jesus said to Mary, “Go to my brethren, and say to them, I ascend to my Father” (xx. 17).

Similarly here the disciples are called brethren, because the disciples, equally as brethren, signify all those of His church who are in the good of charity.

sRef Matt@25 @40 S9′ [9] In Matthew:

“The King answering said unto them, I say unto you, Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me” (xxv. 40).

That those who have done the good works of charity are here called by the Lord brethren is evident from the words which precede the above. It must, however, be understood that although the Lord is their Father, still He calls them brethren; but He is their Father from the Divine Love, and brother from the Divine which proceeds from Him. The reason is that all in the heavens are recipients of the Divine which proceeds from Him, and the Divine which proceeds from the Lord, of which they are recipients, is the Lord in heaven and also in the church; and this is not of angel or man, but of the Lord in them; therefore the good of charity itself in them, which is the Lord’s own, He calls brother, as He also calls angels and men, because they are the recipient subjects of that good. In a word, the proceeding Divine, which is the Divine of the Lord in the heavens, is the Divine born of the Lord in heaven; therefore from that Divine, angels, who are its recipients, are called Sons of God, and since these are brethren, because of the Divine received in themselves, it is therefore the Lord in them who says “brother,” for angels, when they speak from the good of charity, do not speak from themselves, but from the Lord.

This then is why the Lord says, “Inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me.” The goods of charity, enumerated in the verses preceding, are therefore, in the spiritual sense, the brethren of the Lord, and are called brethren by the Lord, for the reason just given. The King, also, who thus calls them, signifies the proceeding Divine, which in one word is called Divine Truth or the Spiritual Divine, which in its essence is the good of charity.

[10] It must therefore be born in mind, that the Lord did not call them brethren because He was a man like themselves, according to an opinion received in the Christian world; for this reason it follows that it is not allowable for any man to call the Lord brother, for He is God even as to the Human, and God is not a brother, but a Father. The Lord is called brother in the churches on earth because the idea which they have of His Human is the same as that which they have of the human of another man; nevertheless the Lord’s Human is Divine.

sRef Ps@22 @22 S11′ sRef Ps@69 @8 S11′ sRef Ps@122 @8 S11′ [11] Because kings formally represented the Lord as to Divine Truth, and as Divine Truth received by angels in the spiritual kingdom of the Lord is the same as Divine spiritual good, and as spiritual good is the good of charity, therefore the kings appointed over the sons of Israel called their subjects brethren, although on the other hand, the subjects were not permitted to call their king brother; much less should the Lord, who is King of kings and Lord of lords be so called.

So in David:

“I will declare thy name to my brethren; in the midst of the congregation will I praise thee” (Psalm xxii. 22).

In the same:

“I am become an alien to my brethren, and a stranger to my mother’s sons” (Psalm lxix. 8).

In the same:

“For my brethren and companions’ sake I will say peace be unto thee” (Psalm cxxii. 8).

David spoke these things as though they were about himself, yet David, in the representative spiritual sense, here means the Lord.

In Moses:

“Thou shalt set over them a king from the midst of thy brethren; thou mayest not set over them a man that is a stranger, who is not thy brother; but let him not lift up his heart above his brethren” (Deut. xvii. 15, 20).

The brethren out of whom a king might be set over them, signify all who are of the church, for it is said, “Thou mayest not set over them a man that is a stranger,” a man that is a stranger signifying one not of the church.

sRef Deut@18 @18 S12′ sRef Deut@18 @15 S12′ [12] In the same:

“Jehovah thy God will raise up unto thee a prophet out of the midst of thee from thy brethren, like unto me; him shall ye obey” (Deut. xviii. 15, 18).

This is a prophecy concerning the Lord, who is meant by the prophet whom Jehovah God will raise up from the brethren. They are called thy brethren, that is, of Moses, because Moses, in the representative sense, means the Lord as to the Word, and a prophet means one who teaches the Word; thus also the Word and doctrine from the Word are meant, and this is why it is said, “like unto me.” That Moses represented the Lord as to the law, thus as to the Word, may be seen in the Arcana Coelestia (n. 4859 at end, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 9372, 10,234).

sRef Matt@23 @8 S13′ sRef Matt@23 @9 S13′ [13] (IV.) That all those who acknowledge Him, and are in the good of charity from Him, are called brethren by the Lord, follows from this, that the Lord is the Father of all and the teacher of all, and from Him, as a Father, is all the good of charity, and from Him, as a teacher, all the truth of that good; therefore the Lord says in Matthew:

“Be not ye called teacher, for one is your teacher, the Christ, but all ye are brethren. And call [no man] your Father upon earth, for one is your Father who is in the heavens” (xxiii. 8, 9).

It is manifestly clear from this that the Lord’s words must be spiritually understood. For what teacher is there who may not be called teacher? or what father is there who is not called father? But because father signifies good, and the Father in the heavens the Divine Good, and as teacher or Rabbi signifies truth, and the “teacher, the Christ,” the Divine Truth, therefore, on account of the spiritual sense in all things of the Word, it is said that they should not call a father on earth their father, nor anyone teacher. This refers to the spiritual sense, but not to the natural sense. In the natural sense men may be called teachers and fathers, but representatively, that is to say, teachers in the world do indeed teach truths, but from the Lord, not from themselves; and fathers in the world are indeed good, and lead their children to good, but from the Lord, not from themselves. It therefore follows, that although they are called teachers and fathers, still they are not teachers, and fathers, but the Lord alone is Teacher and Father. To call, and to call any one by a name also signifies, in the Word, to recognise the quality of any one. Because all in heaven and in the church are disciples and sons of the Lord as their Teacher and Father, therefore the Lord says, “All ye are brethren”; for the Lord calls all in heaven and in the church sons and heirs, from their consociation by love from Him, and thus by mutual love which is charity. It is consequently from the Lord that they are brethren; in this way must the common saying be understood that all are brethren in the Lord.

sRef Luke@22 @32 S14′ sRef Luke@22 @34 S14′ sRef Luke@22 @31 S14′ [14] From these considerations also it is evident that the Lord means by brethren all those who acknowledge Him, and are in the good of charity from Him, consequently those who are of His church. Such also the Lord means by brethren in the following passages.

In Luke:

Jesus said to Peter, “When thou hast turned again, strengthen thy brethren” (Luke xxii. 32).

Brethren here do not mean the Jews, but all those who acknowledge the Lord and are in good from charity and faith, thus all who should receive the gospel through Peter, both Jews and Gentiles; for Peter, in the Word of the Evangelists, means truth from good, consequently also faith from charity, but here Peter means faith separated from charity, for just previously it is said of him, “Simon, lo, Satan hath demanded you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not” (verses 31, 32); and afterwards it is said to him, “I say unto thee, Peter, the cock shall not crow this day until thou hast thrice denied that thou knowest me” (verse 34). Such also is faith without charity. But by Peter turned again is signified truth from good, which is from the Lord, or faith from charity, which is from the Lord, therefore it is said, “When then thou hast turned again, strengthen thy brethren.”

sRef Matt@18 @35 S15′ sRef Matt@18 @21 S15′ sRef Matt@18 @15 S15′ [15] In Matthew:

“Peter said, Lord, how oft shall my brother sin against me, and I forgive him?” (xviii. 21).

In the same:

“So also will my heavenly Father do to you, if ye from your hearts forgive not every one his brother their trespasses” (xviii. 35).

In the same:

“If thy brother hath sinned against thee, go and accuse him between thee and him alone; if he hear thee, thou hast gained thy brother” (xviii. 15).

Here brother means the neighbour in general, thus every man, but specifically one whoever he may be who is in the good of charity and thus in faith from the Lord; for these passages treat of the good of charity, since to forgive one who sins against you is of charity. It is also said, “If he hear, thou hast gained thy brother,” which signifies if he acknowledges his trespasses, and turns again.

sRef Matt@7 @4 S16′ sRef Matt@7 @5 S16′ sRef Matt@7 @3 S16′ [16] Again in Matthew:

“Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye, when yet there is a beam in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother’s eye” (vii. 3-5).

Here also the term brother is used, because the subject treated of is charity; for to cast out the mote out of a brother’s eye signifies to give instruction about falsity and evil, and to reform. The reason why the Lord said “a mote out of thy brother’s eye,” and “a beam out of one’s own eye,” is that a spiritual sense is contained in every thing which the Lord spoke; for without that sense, of what consequence would it be to see a mote in the eye of another, and not consider a beam in one’s own eye, or to cast a beam out of one’s own eye before one casts a mote out of another’s eye? For a mote signifies a small falsity of evil, and a beam a great falsity of evil, while the eye signifies the understanding and also faith. Mote and beam signify the falsity of evil because wood signifies good; thus a beam signifies the truth of good, and, in the opposite sense, the falsity of evil, and the eye the understanding and faith. It is therefore plain what is signified by seeing the mote and the beam, and by casting them out of the eye. That wood signifies good, and, in the opposite sense, evil, may be seen in the Arcana Coelestia (n. 643, 3720, 4943, 8354, 8740), and that the eye signifies the understanding, and also faith (n. 2701, 4403-4421, 4523-4534, 9051, 10,569), and also above (n. 37, 152). Moreover, in some passages beam is mentioned, and it signifies falsity of evil. As in Gen. xix. 8; 2 Kings vi. 2, 5, 6; Habak. ii. 11; Cant. i. 17.

sRef Matt@5 @24 S17′ sRef Matt@5 @19 S17′ sRef Matt@5 @22 S17′ sRef Matt@5 @21 S17′ sRef Matt@5 @23 S17′ sRef Matt@5 @20 S17′ [17] Again in Matthew:

“He who doeth and teacheth shall be called great in the kingdom of the heavens. I say unto you, Except your justice shall exceed the justice of the Scribes and Pharisees, ye shall not enter into the kingdom of the heavens. Ye have heard that it was said to them of old time, Thou shalt not kill, but whosoever shall kill shall be liable to the judgment; but I say unto you, That whosoever is angry with his brother rashly shall be liable to the judgment; but whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to the gehenna of fire. If thou offer thy gift upon the altar, and there remember that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift” (v. 19-24).

In the whole of that chapter the subject treated of is the interior life of man, which is that of his soul, consequently of his will and the thought therefrom, thus it treats of the life of charity, which is the spiritual moral life. Of this life the sons of Jacob knew nothing before, because even from their fathers downward they were external men. On this account also they were kept in the observance of external worship, according to external statutes that represented the internal things of worship and of the church. But the Lord in this chapter teaches that the interior things of the church ought not only to be represented by external acts, but must also be loved and done from the soul and heart. Therefore that whosoever from interior life teaches and does the external things of the church will be saved, is signified by “He who doeth and teacheth shall be called great in the kingdom of the heavens.” “Except your justice shall exceed the justice of the Scribes and Pharisees, ye shall not enter into the kingdom of the heavens,” signifies that unless the life be internal, and from that, external, heaven is not in man and man is not received into heaven; justice signifies the good of life from the good of charity, and to exceed that of the Scribes and Pharisees signifies that the life must be internal, and not external without the internal. The Scribes and Pharisees were only in representative externals, and not in internals.

External from internal life is taught in the commandment of the decalogue, “Thou shalt not kill.” But they did not know that wishing to kill a man is the same as killing him, therefore it is first said, “Ye have heard that it was said to them of old time, Thou shalt not kill, and whosoever shall kill shall be liable to the judgment.” For the opinion had prevailed among the Jews from ancient time, that it was lawful to kill those who injured them, especially the Gentiles, and that they were only to be punished for it lightly or grievously according to the state of the case in regard to the enmity manifested, consequently only as to the body and not as to the soul; this is meant by being liable to the judgment.

[18] That he who without adequate cause thinks ill of his neighbour, and turns himself away from the good of charity, will be punished lightly as to the soul, is signified by Whosoever is angry with his brother rashly shall be liable to the judgment; to be angry signifies to think ill, for it is distinguished from “to say Raca,” and “to say Thou fool.” Brother means the neighbour, and also the good of charity, and to be liable to the judgment means to be examined and punished according to circumstances. That he who from evil thought slanders his neighbour, and thus holds the good of charity in contempt as of no account, will be grievously punished, is signified by Whosoever shall say to his brother, Raca, shall be liable to the council, – for to say Raca signifies from evil thought to slander the neighbour, thus to hold in contempt the good of charity as of no account, to say Raca signifying to account as nothing, thus of no account, and brother the good of charity. That he who hates the neighbour, that is he who altogether turns away from the good of charity, is condemned to hell, is signified by Whosoever shall say, Thou fool, shall be liable to the gehenna of fire, – to say “Thou fool” denoting entire aversion, brother denoting the good of charity, and gehenna of fire denoting the hell where those are who hate that good and thus the neighbour. Three degrees of hatred are described by these three, the first is that of evil thought, which is “to be angry,” the second is that of a consequent evil intention, which is “to say Raca,” and the third is that of an evil will, which is “to say Thou fool.” All these are degrees of hatred against the good of charity; for hatred is the opposite of this good. The three degrees of punishment are signified by the judgment, the council, and the gehenna of fire, punishments for the evils of a lighter kind being signified by the judgment, punishments for those of a more grievous kind by the council, and for the most grievous of all, by the gehenna of fire.

[19] Since the whole of heaven is in the good of charity towards the neighbour, and the whole of hell is in anger, enmity, and hatred against the neighbour, and as these are the opposites of that good, and as the worship of the Lord when it is internal is worship from heaven, but is not worship if anything of it is from hell, and yet external worship without internal is from hell, therefore it is said, “If thou offer thy gift upon the altar, and there remember that thy brother hath aught against thee, go thy way, first be reconciled to thy brother, and then come and offer thy gift upon the altar.” The gift upon the altar signifies the worship of the Lord, from love and charity; brother means the neighbour, and in the abstract, the good of charity; to have aught against thee signifies anger, enmity or hatred, and to be reconciled signifies the dispersion of these, and consequent conjunction by love.

sRef Zech@11 @14 S20′ sRef Gen@19 @7 S20′ sRef Lev@19 @17 S20′ sRef Ps@133 @1 S20′ sRef Amos@1 @9 S20′ [20] It is evident from these things that the Lord meant by brother the same as by neighbour; and neighbour, in the spiritual sense, signifies good in its whole extent; and good in its whole extent is the good of charity. Brother has a similar meaning in the spiritual sense in many passages in the Old Testament.

As in Moses:

“Thou shalt not hate thy brother in thine heart” (Levit. xix. 17).

In David:

“Behold, how good and how pleasant it is for brethren to dwell together in unity” (Psalm cxxxiii. 1).

In this sense also, Lot called the inhabitants of Sodom brethren (Gen. xix. 7); and this is also meant by “the covenant of brethren” between the sons of Israel and Edom (Amos i. 9); and by “the brotherhood between Judah and Israel” (Zech. xi. 14). For by the sons of Israel and Edom, also by Judah and Israel, are not meant these in the spiritual sense, but the goods and truths of heaven and the church, which are all conjoined one with another.

sRef John@1 @1 S0′ sRef Rev@12 @10 S0′ 747. Who accuseth them before God day and night.- That this signifies, and who have rebuked them and disputed with them continually from the Word, is evident from the signification of accusing, as denoting to fight against (concerning which see above, n. 746), consequently it means to rebuke and to dispute with, for he who accuses also disputes and rebukes; from the signification of before God, as denoting from the Word (of which we shall speak presently); and from the signification of day and night, as denoting continually and without intermission; for day and night signify all states of life, day signifying the state of the life when the mind is in clear thought, and night, when the mind is in obscure thought. These two states of life mean continually, because, in the spiritual world, there is no division of times into years, months, weeks, days, and hours, but instead of these there are changes of state; for angels and spirits there are sometimes in clear thought, and sometimes in obscure thought. That angels and spirits are alternately in a state of clear perception, and in a state of obscure perception, may be seen in Heaven and Hell (n. 154-161). But individually their states succeed each other variously, as from one affection into another; and it is according to these states that angels and spirits reckon their times, they are thus in the place of times in the world, which are years, months, weeks, days, nights, and hours. Because then their states of life in general change as to clearness or obscurity of the understanding, and thus are in a continual succession, so days and nights signify continually. To accuse before God signifies to rebuke and dispute from the Word, because those who are meant by the dragon – and these are they who separate faith from life – argue and dispute from the Word; and to dispute from the Word is to dispute before God, for God is in the Word, since the Word is from God, and is Divine Truth proceeding from the Lord. This is why it is said in John, “In the beginning was the Word, and the Word was with God, and God was the Word” (i. 1). These dispute in favour of faith separated from the life of charity, because they confirm their heresy from certain passages in the Word understood according to the letter only; and when they have thus confirmed it they believe it to be the essential truth of the church although it is a falsity. In general, to accuse day and night signifies the continual influx of falsity from those meant by the dragon; and as their falsities are from the Word falsified, therefore this is signified by accusing before God.

sRef Rev@12 @11 S0′ sRef John@7 @39 S1′ 748. And they overcame him by the blood of the Lamb.- That this signifies resistance and victory by means of Divine Truth proceeding from the Divine Human of the Lord, is evident from the signification of blood, when used in reference to the Lord, as denoting the Divine Truth proceeding from Him (concerning which see above, n. 328, 329); and from the signification of the Lamb, as denoting the Lord as to the Divine Human (concerning which also see above, n. 314); from which it is evident that to overcome the dragon by the blood of the Lamb signifies to conquer him, that is, those signified by the dragon and his angels, by means of Divine Truth proceeding from the Lord’s Divine Human. It is said, the Divine Truth proceeding from the Lord’s Divine Human, because all Divine Truth, which fills the heavens, and constitutes the wisdom of the angels in the heavens, proceeds from the Lord’s Divine Human; for the Lord’s Divine Human is united with the Divine itself, which was in Him from conception, so that they are one. The Divine itself, which was in Him from conception, is what he called Father, and this is united with His Human as the soul is united with the body; this is why the Lord says that He is one with the Father (John x. 30, 38); and that He is in the Father and the Father in Him (John xiv. 7-11.) And because there is such a union, therefore the Divine Truth, after the glorification of His Human, proceeded from His Divine Human. The Divine Truth proceeding from the Divine Human of the Lord is what is called the Holy Spirit; that this proceeds from the glorified Human of the Lord, He Himself teaches in John:

“The Holy Spirit was not yet, because Jesus was not yet glorified” (vii. 39).

The glorified Human is the Divine Human. But on this subject more may be seen in the Doctrine of the New Jerusalem (n. 280-310), also in Heaven and Hell, from beginning to end. That the blood of the Lamb means the Divine proceeding from the Divine Human of the Lord, may be seen above (n. 476).

[2] From these things it can be seen how much the sense of the letter of the Word differs from its spiritual sense; also, how the Word is falsified, when it is regarded exteriorly, and not also interiorly. How much it differs is plain from this, that the blood of the Lamb, in the sense of the letter, means the Lord’s passion of the cross, but in the spiritual sense, the Divine Truth proceeding from the Lord’s Divine Human. If therefore it were to be taken as the literal truth that Michael conquered the dragon by the Lord’s passion of the cross, it would follow as a consequence that the Lord by this took away all the sins of the world, and also by this moved His Father to mercy towards mankind, when yet these ideas are in harmony neither with Divine Truth which the angels in heaven possess, nor with a correct understanding of truth. Who could ever suppose that the Lord by the passion of the cross took away all the sins of the world, when notwithstanding every man’s character after death is such as his life had been in the world, those who do evil coming into hell, and those who do good into heaven? Who can suppose that God the Father was moved to mercy by the blood of His Son on the cross, and that he had need of such a means, when nevertheless He is in Himself mercy itself, love itself, and good itself? From these things it is evident that the Word here, and in a thousand other places, regarded exteriorly only and not interiorly, is falsified. To regard it exteriorly is to look at it from the letter, but to regard it interiorly is to look at it from the doctrine of genuine truth. When it is believed from doctrine that the Lord subjugated the hells, and at the same time glorified His Human by means of temptations, and that the passion of the cross was the last temptation and the complete victory, by which He subjugated the hells, and glorified His Human, then this can be understood and believed; and that Michael conquered by the passion of the cross is seen to be an apparent truth; but that he conquered by means of Divine Truth proceeding from the Divine Human of the Lord is seen to be a real truth. But if the apparent truth is taken for the real truth and confirmed, the Word is then falsified, according to what was stated above (n. 719), by way of illustration.

sRef Rev@19 @10 S0′ sRef Rev@12 @11 S0′ 749. And by the word of their testimony.- That this signifies, and, by the confession and acknowledgment of the Divine in His Human, is clear from the signification of the word of testimony, as denoting the confession of the Lord, and the acknowledgment of the Divine in His Human (concerning which see above, n. 392, 635, 649). That this is the word of testimony is plain from the following passages in the Apocalypse:

The angel said unto John, “I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God, for the testimony of Jesus is the spirit of prophecy” (xix. 10).

And after the angel had thus spoken, a white horse appeared, and one sitting thereon, who was called “the Word of God,” also “King of kings and Lord of lords” (verses 13, 16). From this it is evident that the word of their testimony signifies the confession and acknowledgment of the Divine in the Human of the Lord. Those who are in this acknowledgment are also in the acknowledgment that the Human of the Lord is Divine, for the Divine itself cannot dwell elsewhere than in what is Divine from itself. But because the learned among us cannot easily comprehend this, therefore in their thought they separate the Divine from the Human of the Lord, and place the Divine without or above it, nevertheless this is contrary to the Christian doctrine of the trinity, called the Athanasian or Nicene confession, which teaches that the Divine took to itself a Human, and that they are not two but a united Person, just as are soul and body.

sRef Rev@12 @11 S0′ 750. And they loved not their life (anima), even unto death.- That this signifies the faithful who endured temptations because of those truths, and esteemed the life of the world as of no account in comparison with the life of heaven, is evident from the signification of, not to love the soul, as denoting to regard the life of the world as of no account in comparison with the life of heaven (concerning which we shall speak presently); and from the signification of, even unto death, as denoting to suffer temptations. For those who are in combats of temptations consider the life of the world as of no account in comparison with the life of heaven, consequently, they regard the death of the body as of no account in comparison with the life of the soul, as is evident from those who suffered martyrdom. The reason is, that they know that life in the world, which lasts only for a few years, is nothing compared with the life in heaven, which is eternal life; in fact, there is no comparison at all between the time of man’s life in the world, and the life in heaven which will endure to eternity. Let any one consider, whether there can be any comparison between a hundred thousand years and eternity, and he will find that there cannot be. These and many other thoughts flow in from heaven with those who endure spiritual temptations, therefore they love not their life, that is, their life in the world, even unto death.

[2] What is meant by life (or soul = anima) is little known in the world, because the learned have invented many theories about the seat of the soul in the body, also about its essence, and its influx into and operation in the body, and from the notions drawn therefrom about its immortality. In consequence of this it has come to be a matter of belief that the soul is a cogitative something, ethereal in its essence, and that, when separated from the body, it has no organs of motion or of sense, as it had in the world [and will not have] until again united with the body, which they say will take place at the time of the Last Judgment. As, in consequence of this, such an inconsistent idea concerning the soul of man has been accepted in the learned world, it is of importance to make clear from the Word what is meant by the soul. By the soul (anima), in general, is meant man, and specifically, the life of man; and as in every man there are three degrees of life, there are also as many degrees of the soul. But because the entire life of man resides in these two faculties, which are called will and understanding – on which account they are sometimes in the Word called lives in the plural – and as the soul means the life, it follows that there is a soul of the will, and a soul of the understanding, and that the soul of the will is the affection which is of love, and the soul of the understanding is thought therefrom. But in the Word, soul correctly means the life of man’s understanding, which is thought, and the heart means the life of the will, which is affection. And because the respiration of the lungs corresponds to the life of the understanding which is thought, and the pulsation of the heart corresponds to the life of the will which is affection, therefore the soul, in the lowest natural sense, means the life of respiration; consequently it is usual to say of those who are about to die, that they give up the soul or spirit, also that they have no longer any animation, or that no breathing from the mouth is sensibly perceived.

That such is the meaning of soul in the Word, is evident from the passages where it is mentioned.

sRef Gen@17 @14 S3′ sRef Lev@7 @27 S3′ sRef Gen@14 @21 S3′ sRef Gen@12 @5 S3′ sRef Deut@24 @7 S3′ sRef Deut@20 @16 S3′ sRef Gen@46 @15 S3′ sRef Lev@17 @15 S3′ sRef Gen@46 @27 S3′ [3] (I.) That soul (anima) in general signifies man, is clear from the following passages.

In Moses:

“Abram took every soul which they had gotten in Haran; and they departed into the land of Canaan” (Gen. xii. 5).

“The king of Sodom said unto Abram, Give me the souls, and take the substance to thyself” (Gen. xiv. 21).

“All the souls of the sons and daughters of Leah were thirty and three” (Gen. xlvi. 15).

“The sons of Joseph were two souls, every soul of the house of Jacob which came into Egypt, seventy” (Gen. xlvi. 27).

“Every soul which hath eaten of a carcase, or of that which is torn, shall be unclean until the evening” (Levit. xvii. 15).

“Of the cities of the people thou shalt not keep any soul alive” (Deut. xx. 16).

“If a man steal the soul of his brethren, and make gain thereof” (Deut. xxiv. 7).

“The soul that eateth fat and blood shall be cut off” (Lev. vii. 27).

“The soul that is not circumcised shall be cut off from his people” (Gen. xvii. 14); and elsewhere.

In these passages soul is used instead of man.

sRef Ex@4 @19 S4′ sRef John@10 @17 S4′ sRef Isa@43 @4 S4′ sRef Deut@24 @6 S4′ sRef Jer@19 @9 S4′ sRef 1Ki@19 @2 S4′ sRef John@10 @18 S4′ sRef 1Ki@19 @3 S4′ sRef Gen@35 @18 S4′ sRef Judg@16 @30 S4′ sRef John@10 @15 S4′ sRef John@13 @37 S4′ sRef John@15 @13 S4′ sRef Isa@58 @5 S4′ sRef Jer@21 @9 S4′ sRef John@13 @38 S4′ sRef Deut@19 @21 S4′ sRef Jer@19 @7 S4′ sRef Matt@20 @28 S4′ sRef Jer@45 @5 S4′ sRef John@10 @11 S4′ sRef Gen@37 @21 S4′ [4] (II.) That the soul specifically signifies the life of the body is clear from these passages.

In Luke:

The rich man thought with himself, “I will say to my soul, Soul, thou hast many goods laid up for many years, take thine ease, eat, drink, and be merry; but God said unto him, Thou foolish one, this night they shall require thy soul of thee” (xii. 19, 20).

In Moses:

“When the soul” of Rachel “was departing she called his name Benoni” (Gen. xxxv. 18).

“All the men are dead which sought thy soul” (Exod. iv. 19); and elsewhere.

“By the hand of them that seek thy soul” (Jer. xix. 7, 9; xxxiv. 21).

“He who departeth to the Chaldeans shall live, and his soul shall be to him for spoil” (Jer. xxi. 9).

“I will give thy soul for a prey” (Jer. xlv. 5).

“Is this the fast which I choose; a day for a man to afflict his soul” (Isaiah lviii. 5).

Reuben said to his brethren concerning Joseph, “Let us not smite him in the soul” (Gen. xxxvii. 21).

“Soul for soul, eye for eye, tooth for tooth” (Deut. xix. 21).

“Thou shalt not take the mill or the upper mill stone for a pledge, for he receiveth the soul for a pledge” (Deut. xxiv. 6)

“Samson said, Let my soul die with the Philistines” (Judges xvi. 30).

Jezebel said to Elijah that tomorrow she would make his soul as the soul of one of them; and Elijah “departed for his soul” (1 Kings xix. 2, 3).

Peter said, “I will lay down my soul for thee; Jesus answered, Wilt thou lay down thy soul for me? verily I say The cock shall not crow till thou hast denied me thrice” (John, xiii. 37, 38).

In these passages soul is used for the life of the body. The Lord spoke in a similar manner concerning the life of His body; “As the son of Man came not to be ministered unto, but to minister, and to give his soul a redemption for many” (Matt. xx. 28; Mark x. 45).

So elsewhere,

“Behold, I love thee; therefore I will give a man for thee, and peoples for thy soul” (Isaiah xliii, 4).

Jesus said, “Greater love hath no man than this, that a man lay down his soul for his friends” (John xv. 13).

Jesus said, “I am the good shepherd; the good shepherd layeth down his soul for the sheep. I lay down my soul, and I will take it again; no man taketh it away from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again” (John x. 11, 12, 15, 17, 18).

sRef Luke@9 @56 S5′ sRef Lam@5 @9 S5′ sRef Luke@2 @35 S5′ sRef Ps@35 @25 S5′ sRef Jer@31 @12 S5′ sRef Luke@1 @46 S5′ sRef John@12 @25 S5′ sRef Ps@69 @2 S5′ sRef Ps@27 @12 S5′ sRef Ps@105 @18 S5′ sRef Ps@24 @4 S5′ sRef Isa@38 @13 S5′ sRef Ps@33 @19 S5′ sRef Ps@78 @18 S5′ sRef Ezek@18 @20 S5′ sRef Matt@10 @39 S5′ sRef Matt@10 @28 S5′ sRef Ezek@18 @4 S5′ sRef Ps@69 @1 S5′ sRef Ps@35 @13 S5′ sRef Gen@2 @7 S5′ sRef Ps@103 @1 S5′ sRef Jer@18 @20 S5′ sRef Jonah@2 @5 S5′ sRef Ps@103 @22 S5′ sRef Jer@31 @25 S5′ sRef Ps@16 @10 S5′ sRef Ps@72 @14 S5′ sRef Ps@72 @13 S5′ sRef Matt@16 @25 S5′ sRef Matt@16 @26 S5′ sRef Ps@56 @13 S5′ sRef Luke@21 @19 S5′ sRef Ps@142 @7 S5′ sRef Ezek@13 @19 S5′ sRef Isa@19 @10 S5′ sRef Ezek@13 @18 S5′ sRef Isa@19 @9 S5′ sRef Matt@16 @24 S5′ sRef Ps@150 @6 S5′ [5] (III.) That “soul” signifies the life of man’s spirit, which is called his spiritual life, is plain from the following passages.

In the Evangelists:

Jesus said, “Fear not them who can kill the body, but cannot kill the soul; rather fear him who is able to destroy both body and soul in hell (gehenna)” (Matt. x. 28; Luke xii. 4, 5).

“Whosoever would find his soul shall lose it; and whosoever would lose his soul” for Jesus’ sake, “shall find it” (Matt. x. 39; Luke xvii. 33).

“He that loveth his soul shall lose it; but he who hateth his soul in this world shall keep it unto the life eternal” (John xii. 25).

Jesus said, “Whosoever would come after me, let him deny himself, take up his cross, and follow me. He that would save his soul shall lose it, but he that would lose his soul for my sake shall find it. What doth it profit a man, if he should gain the whole world, but lose his soul; or what shall a man give as a sufficient price for the redemption of his soul” (Matt. xvi. 24-26; Mark viii. 34-37; Luke ix. 24, 25).

Jesus said, “I have come not to destroy souls, but to save them” (Luke ix. 56).

Mary said unto Elizabeth, “My soul doth magnify the Lord” (Luke i. 46).

“Simeon said unto Mary,” concerning the infant Jesus, “A sword shall also pierce through thine own soul, that the thoughts out of many hearts may be revealed” (Luke ii. 35).

Jesus said concerning the last times, “In patience possess ye your souls” (Luke xxi. 19):

and elsewhere

“The foundations shall be broken, all those making gain with pools of the soul” (Isaiah xix. 10).

“With the peril of our souls we get our bread, because of the sword of the wilderness” (Lam. v. 9).

“They have digged a pit for my soul” (Jer. xviii. 20).

“Their soul shall be as a watered garden” (Jer. xxxi. 12).

“I will water the wearied soul, and every soul which grieveth I will fill” (Jer. xxxi. 25).

“Woe to them that sew pillows under all the joints of mine hands, and make kerchiefs upon the head of every stature to hunt souls. Will ye hunt the souls of my people that ye may preserve your souls alive? Thou hast profaned me with my people, to slay the souls that ought not to die, and to keep alive the souls that ought not to live” (Ezek. xiii. 18, 19).

“Behold, all souls are mine, as the soul of the father, so the soul of the son, they are mine; the soul that sinneth it shall die” (Ezek. xviii. 4, 20).

“I will go away for the bitterness of my soul” (Isaiah xxxviii. 15).

“The waters compassed me about even to the soul” (Jonah ii. 5).

“The waters came even unto the soul; I was sunk in deep mire” (Psalm lxix. 1, 2).

“They hurt my foot with a fetter, my soul came to the earth” (Psalm cv. 18).

“Bring my soul out of prison” (Psalm cxlii. 7).

“Thou hast delivered my soul from death” (Psalm lvi. 13).

“To rescue their soul from death, and to make them alive in famine” (Psalm xxxiii. 19).

“Deliver me not up to the soul of my foes” (Psalm xxvii. 12; xli. 2).

“I afflicted my soul with fasting; let them not say in their heart, Ah, for his soul” (Psalm xxxv. 13, 25).

“Thou wilt not leave my soul in hell (in inferno),* neither wilt thou suffer thine Holy One to see corruption” (Psalm xvi. 10).

“The man who feareth Jehovah, him shall he teach the way that he shall choose; his soul shall pass the night in good “(Psalm xxv. 12, 13).

“The clean in hands and the pure in heart, who doth not lift up his soul to vanity” (Psalm xxiv. 4).

“He shall save the souls of the needy, he will redeem their soul from deceit and violence” (Psalm lxxii. 13, 14).

“Bless Jehovah, O my soul” (Psalm ciii. 1, 22).

“Let every soul praise Jah” (Psalm cl. 6).

“They will ask food for their soul” (Psalm lxxviii. 18).

“Jehovah breathed into man’s nostrils the breath of lives, and man became a living soul” (Gen. ii. 7).

In these passages “soul” is used for the life of man’s spirit, which is called his spiritual life.

sRef Matt@22 @37 S6′ [6] (IV.) Since man has two faculties of life, namely, the faculty of understanding and the faculty of willing, and both these faculties constitute the spiritual life of man, it is evident from some of the passages quoted above, and also from the following, that “soul” signifies that faculty which is called the life of man’s understanding.

As in Moses:

“Thou shalt love Jehovah thy God with all thy heart, with all thy soul, and with all thy strength” (Deut. vi. 5; x. 12; xi. 13; xxvi. 16).

And in the Evangelists:

Jesus said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Matt. xxii. 37; Mark xii. 30, 33; Luke x. 27).

To love Jehovah God with all the heart and with all the soul, means with all the will and all the understanding, also with all the love and all the faith; for the heart signifies the love and the will, and the soul signifies faith and understanding. The heart signifies these two, namely, the love and the will, because a man’s love is of his will; and the soul signifies these two, faith and understanding, because faith is of the understanding. This signification of heart and soul is derived from correspondence, because the heart of man corresponds to the good of love, which is of his will, and the breath (anima) of the lungs corresponds to the truth of faith, which belongs to man’s understanding. With all the strength and with all the mind, signifies above all things.

sRef Ezek@7 @19 S7′ [7] In Ezekiel:

“Their silver and their gold shall not be able to deliver them in the day of the anger of Jehovah; they shall not satisfy their soul, neither shall they fill their bowels” (vii. 19).

Here also soul is put for the understanding of truth, which is said not to be satisfied when there is no truth in the church, and the bowels denote the will of good, which are said not to be filled when there is no good in the church. Because silver, from correspondence, signifies truth, and in the opposite sense falsity, and gold signifies good, and in the opposite sense evil, it is therefore said, “Their silver and their gold shall not be able to deliver them in the day of the anger of Jehovah,” the silver and gold there denoting what is not true and what is not good, also what is false and evil, and the day of anger denotes the day of judgment.

sRef Ps@25 @12 S8′ sRef Ps@25 @13 S8′ sRef Isa@10 @18 S8′ sRef Isa@10 @17 S8′ [8] In Isaiah:

“The light of Israel shall be for a fire, and his Holy One for a flame, which shall burn up and consume the glory of his forest and Carmel; it shall consume from the soul even to the flesh” (x. 17, 18).

The light of Israel and His Holy One, which shall be for a fire and a flame, mean the Lord as to a last judgment; fire and flame signify the destruction of those who are in falsities of evil; by the glory of the forest and Carmel, which the fire and flame shall burn and consume, are signified truth and the good of truth pertaining to the church, which shall be destroyed because they have been turned into falsities and evils of falsity. From the soul even to the flesh, signifies even from its understanding to its will, soul denoting the understanding of truth, and flesh the will of good.

sRef Isa@32 @6 S9′ [9] In the same:

“The fool speaketh foolishness, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail” (xxxii. 6).

Here also the soul signifies man as to the understanding of good and truth, the soul of the hungry the understanding of good, and the drink of the thirsty the understanding of truth. That a man who is in falsities of evil will endeavour to deprive of that truth one who is in truth from good, is signified by “The fool speaketh foolishness, to make empty the soul,” and to cause it to fail.

sRef Isa@29 @8 S10′ [10] In the same:

“It shall be as when a hungry man dreameth as if he were eating, but when he awaketh, his soul is empty; and when a thirsty man dreameth as if he were drinking, but when he awaketh, behold he is faint, and his soul hath appetite; so shall be the multitude of all nations that fight against Mount Zion” (Isaiah xxix. 8).

These things are said of those who are in falsities from evil, and yet suppose them to be truths from good; the falsities of evil fighting against the goods of the church are signified by “the multitude of all nations fighting against Mount Zion”; multitude is used in reference to truths, nations signify evils, and Mount Zion signifies the church as to the good of love. The belief that evils are good, when yet they are evils of falsity, is signified by “It shall be as when a hungry man dreameth as if he were eating, but when he awaketh, his soul is empty”; a hungry man dreaming as if he were eating signifies an erroneous opinion and belief about good, to dream signifying such erroneous opinion and belief, and to be hungry and as if he were eating, signifying a kind of desire as it were for good that will give nourishment. But when he awaketh, signifies when it is discovered what good is; his soul is empty, signifies that there is no understanding of good. Similar things are said concerning truth, which are signified by “when a thirsty man dreameth as if he were drinking” but when he awaketh, behold he is faint, and his soul hath appetite”; to be thirsty and as if he were drinking whilst he dreameth, signifying an opinion and belief that it is truth; but when he awaketh, behold he is faint, and his soul hath appetite, signifies that still it is not truth but falsity, soul here signifying belief in falsity, because truth is not understood; for both evil and falsity as well as good and truth, pertain to faith and understanding when they are of the thought alone. For a man is able to so think as to understand and thus believe that evil is good, and falsity truth. Such are all those who are in falsities of doctrine, and have faith merely in their masters and books, and do not consider whether the things which are taught may not consist of falsities and evils, believing them to be truths and goods because they can be proved, not knowing that falsity and evil may be proved equally as truth and good.

sRef Isa@58 @10 S11′ [11] In the same:

“If thou draw out thy soul to the hungry, and satisfy the afflicted soul, thy light shall arise in darkness, and thy thick darkness shall be as the noon-day” (Isaiah lviii. 10).

To draw out the soul to the hungry, and to satisfy the afflicted soul, signifies to teach him who desires it what is good and what is true; the hungry signify those who desire good, and the afflicted those who desire truth, while to draw out the soul signifies to teach good and truth, that is from understanding, doctrine and faith. That to those who are in ignorance, and yet are in the desire for them, there shall be given the understanding of truth and good, is signified by “thy light shall arise in darkness, and thy thick darkness shall be as the noon-day,” darkness and thick darkness denoting ignorance of truth and good, while the light and the noon-day denote the understanding of these.

sRef Lam@1 @11 S12′ sRef Lam@1 @19 S12′ sRef Lam@1 @16 S12′ [12] In Lamentations:

“All the people groan, they seek bread, they have given their desirable things for food to refresh the soul. He is far from me the comforter that refresheth my soul, my sons are become desolate, because the enemy hath prevailed. My priests and my elders expired in the city, because they sought food for themselves with which they might refresh their souls” (i. 11, 16, 19).

This is said of a church where there is no longer any truth and good of doctrine, whence the men of the church who desire these are lacking. The deficiency of good and truth in doctrine, and a desire for them in order to nourish the life of faith and of the understanding, is signified by “All the people groan, they seek bread, they have given their desirable things for food to refresh the soul”; deficiency is signified by their groaning, the desire for good by seeking bread, the desire for truth by giving their desirable things for food, while the nourishment of faith and understanding is signified by refreshing the soul. That there is no nourishment of faith and understanding, because there are no longer any truths through evils of life, is signified by “He is far from me the comforter that refresheth my soul, my sons are become desolate, because the enemy hath prevailed,” the sons being desolate signifying that there are no longer any truths, and the enemy that hath prevailed signifying evil from hell, thus evil of the life. That there are no longer any who teach good and truth is signified by “My priests and my elders expired in the city,” priests signifying those who teach good, elders those who teach truths, and city doctrine, while to expire denotes that these no longer exist. That they have no spiritual nourishment is signified by “because they sought food for themselves with which they might refresh their souls.”

sRef Lam@2 @12 S13′ [13] In Lamentations:

“They say to their mothers, Where is the corn and the wine? when they faint as one thrust through in the streets of the city, when their soul is poured out upon their mother’s bosom” (ii. 12).

The signification of these words is similar to that of the preceding, namely, that such is the desolation of the church from the want of good and truth in doctrine, that spiritual life therein faints and perishes. Mothers signify the truths of the church; they say to them, Where is the corn and the wine? signifies, where is now the good of doctrine and its truth. Their soul is poured out upon their mother’s bosom, signifies the fainting and perishing of spiritual life because of the desolation arising from deficiency of truths. Because the soul means the life of faith and of the understanding of good and truth, which is the spiritual life of man, it is said that they faint as one thrust through in the street of the city, one thrust through signifying those who perish through falsities, and the street of the city truth of doctrine.

sRef Jonah@2 @7 S14′ sRef Ps@31 @9 S14′ sRef Ps@44 @25 S14′ [14] In Jonah:

“When my soul fainted upon me” (ii. 7).

This treats of temptations; and that his soul fainted upon him signifies that truth fainted (or ceased) in faith and understanding.

In David:

“Mine eye wasteth away with indignation, my soul and my belly” (Psalm xxxi. 9).

In the same:

“My soul is bowed down to the dust, our belly cleaveth to the earth” (Psalm xliv. 25).

A state of temptations is also described by these words. The eye signifies the understanding, the soul, the belief in and understanding of truth, and the belly, the belief in and understanding of good. The reason why this is the signification of belly is, that the belly receives the food, and food and bread signify good that nourishes, here understanding and faith. The deficiency of these in temptation is signified by wasting away with indignation, bowing down to the dust, and cleaving to the earth.

sRef Num@11 @6 S15′ [15] In Moses:

“They said, Now is our soul dried up, there is nothing but manna before our eyes” (Numb. xi. 6).

Because manna signifies spiritual nourishment, and it is faith and understanding, that is, man’s intelligence, which is spiritually nourished, and because the sons of Israel had no natural nourishment, and yet desired it, therefore they said, “Our soul is dried up, there is nothing but manna before our eyes.” The soul dried up signifies the life of faith and of the understanding failing when there was at the same time no natural nourishment; there is nothing but manna before our eyes, signifies that there was only spiritual nourishment; and because they loathed this, the flesh of quails, or selav,** was given to them, and the flesh of these signifies natural nourishment.

sRef Matt@6 @25 S16′ [16] And in the First Book of Samuel:

Hannah said unto, Eli, “I have poured out my soul before Jehovah” (i. 15).

To pour out the soul before Jehovah signifies to declare the thoughts of her mind and heart.

In the Evangelists:

“Be ye not anxious for your soul what ye shall eat, and what ye shall drink, nor for your body what ye shall put on; is not the soul more than food, and the body more than raiment?” (Matt. vi. 25; Luke xii. 22, 23).

Although these words are spoken of the life of the body, they nevertheless signify such things as pertain to the life of the spirit, for all things of the sense of the letter of the Word, which is natural, contain within them an internal sense, which is spiritual. In this sense, eating, drinking, and food signify spiritual nourishment, which is the nourishment of faith, together with that of the understanding, from which comes intelligence in spiritual things; it is therefore said, “Be not anxious for your soul what ye shall eat, and what ye shall drink; is not the soul more than food?” To eat denotes to perceive good intellectually and thus spiritually; to drink, to perceive truth intellectually and thus spiritually; and food denotes the good and truth which are the source of [spiritual] nourishment. By clothing the body and by raiment is signified truth investing the good of love and of the will, raiment signifying such truth, and the body the good of love which is the good of the will.

sRef Ps@57 @4 S17′ sRef Gen@23 @8 S17′ [17] In David:

“O my soul, I lie in the midst of lions, the sons of man are set on fire” (Psalm lvii. 4).

Here too soul signifies spiritual life, which is the life of faith, thus also the life of the understanding; for the understanding is formed from truths, and consists of them, as also faith. Because these things are signified by the soul, and the vastation of truth is the subject here treated of, it is therefore said, “I lie in the midst of lions,” lions signifying falsities destroying the truths of the church. It is also said, “The sons of men are set on fire,” the sons of men signifying the truths of doctrine and of the church, and when these are taken possession of by corporeal love and thereby perish, they are said to be set on fire.

In Moses:

Abraham spake with the sons of Heth, “If it be with your soul that I bury my dead” (Gen. xxiii. 8).

Soul here signifies thought from truth. But these words are explained in the Arcana Coelestia (n. 2930).

sRef Rev@18 @13 S18′ sRef Jer@4 @30 S18′ sRef Ezek@27 @13 S18′ [18] In Jeremiah:

“Thy lovers will abhor thee, they will seek thy soul” (iv. 30).

Lovers mean those who are in the love of evil; to seek the soul signifies to desire to destroy belief in and the understanding of truth, by means of the falsities of evil.

In Ezekiel:

“Javan and Tubal traded with the soul of man and vessels of brass” (xxvii. 13).

This is said of Tyre, which signifies the church as to the knowledges of truth and good. Trading signifies the acquisition and communication of these; Javan and Tubal signify external representative worship, and the soul of man signifies knowledge (scientia) of truth in the natural man, and vessels of brass signify knowledge of good in the natural man; knowledge of natural truth (veri naturalis) is also signified by “souls of men” in the Apocalypse (xviii. 13). The souls of men (animoe hominum) mean strictly slaves or servants, which also, in the spiritual sense, signify truths scientific (vera scientifica) of the natural man, that are serviceable to the spiritual.

sRef Jer@32 @41 S19′ [19] (V.) Since the life of faith, and also the life of man’s understanding is from Divine Truth, therefore Divine Truth is also signified by soul, as is evident in the following passages:

In Jeremiah:

“I will plant them in this land in verity, in my whole heart and in my whole soul” (xxxii. 41).

As there are two things that proceed from the Lord, Divine Good and Divine Truth, and these, when received by the angels of heaven and the men of the church, make heavenly life in them, therefore it is evident what is signified by planting them in the whole heart and in the whole soul, namely, in His Divine Good and in His Divine Truth; for the heart signifies the Divine Good of the Divine Love, and the soul Divine Truth.

sRef Ps@11 @5 S20′ [20] In the same:

“Jehovah hath sworn by His soul” (li. 14; Amos vi. 8).

Jehovah is said to swear by His soul when He confirms by means of His Divine Truth, for to swear signifies to confirm, and the soul of Jehovah Divine Truth.

In David:

“Jehovah trieth the just; the wicked, and him that loveth violence, his soul hateth” (Psalm xi. 5).

Here also the soul of Jehovah signifies Divine Truth, for the violent in the Word signifies one who does violence to Divine Truth; and because this is done by falsities of evil, therefore this is signified by the wicked and him that loveth violence.

sRef Isa@42 @1 S21′ sRef Jer@15 @1 S21′ [21] In Isaiah:

“My chosen in whom my soul is well pleased, I have put my Spirit upon him” (xlii. 1).

This is said of the Lord, who is meant by the chosen of Jehovah; and as the Spirit of Jehovah, which was put upon Him, signifies the proceeding Divine, therefore the soul of Jehovah, which was well pleased in Him, signifies Divine Truth, for the Lord was in that Divine Truth as to His Human in the world.

In Jeremiah:

“Jehovah said, Though Moses and Samuel stood before me, my soul [could] not [be] toward this people” (xv. 1).

Moses and Samuel, in the representative sense, signify the Word; and as the Word is Divine Truth, and the people there mentioned mean the sons of Israel, who had no Divine Truth but what was falsified and adulterated, it is said, “My soul could not be toward this people.”

In the same:

“Shall not my soul take vengeance” (v. 9, 29).

Here also the soul of Jehovah means Divine Truth; and when from this the Lord executes judgment, it is said that His soul takes vengeance. The Son of man who is to execute judgment has a similar signification, the Son of man also denoting the Lord, as to Divine Truth.

In the same:

“Receive chastisement, O Jerusalem, lest my soul be alienated from thee, and I reduce thee to wasteness” (vi. 8):

Jerusalem signifies the church as to doctrine, to receive chastisement, signifies to receive discipline; lest my soul be alienated from thee, signifies lest Divine Truth should depart from them; and to reduce to wasteness, signifies lest the church should be desolated as to all truth.

sRef Isa@42 @5 S23′ [23] In Isaiah:

“Jehovah that giveth soul to the people upon the earth, and spirit to them that walk therein” (xlii. 5).

The soul which Jehovah giveth to the people upon the earth, signifies Divine Truth from the Lord to those who will be of His church. The spirit which Jehovah will give to them that walk upon the earth, signifies life according to Divine Truth, to walk signifying to live.

sRef Lev@17 @14 S24′ [24] (VI.) Since soul (anima) in reference to the Lord signifies Divine Truth, therefore it signifies spiritual life from truth.

In Moses:

“The soul of all flesh is the blood” (Levit. xvii. 14).

As the ultimate life of man, which is the life of his body, consists in the blood, it is therefore said that “the soul of all flesh,” that is to say, the life thereof, is its blood; but because there is a spiritual sense in every detail of the Word, and as in that sense blood signifies truth of doctrine from the Word, therefore this also is signified by the soul of flesh. That blood signifies truth of doctrine from the Word, which is Divine Truth, may be seen above (n. 328, 329, 476). Because this is the signification of blood, therefore the sons of Israel were forbidden to eat blood, and therefore the blood of the burnt-offerings and sacrifices was sprinkled about the altar; and sanctifications and also inaugurations were performed by blood, also the covenant of the God of Israel, that is, of the Lord with the people was entered into by blood. The case is also the same with the new covenant entered into by the Lord with the church at this day. This is why the blood of the Lord is called the blood of the covenant, that is, of conjunction with the Lord, and it is so called because it is the Divine Truth proceeding from the Lord that conjoins. From these things it is now clear why blood is called soul.

sRef Gen@9 @4 S25′ sRef Lev@17 @10 S25′ sRef Lev@17 @11 S25′ sRef Gen@9 @3 S25′ [25] Because of this signification of blood, it was forbidden, from the most ancient times, to eat blood, as is evident in Moses:

“Every creeping thing that liveth, to you it shall be for food, but the flesh with the soul thereof, the blood thereof, ye shall not eat” (Gen. ix. 3, 4).

Here also it is said that the blood is the soul of the flesh, and it was forbidden to eat, because eating blood signified the profanation of truth.

In the same:

“Whosoever shall eat any blood, I will set my faces against the soul that eateth blood, that I may cut off that soul from the midst of its people; for the soul of the flesh is in the blood; therefore I have given it upon the altar to make atonement for your souls, for it is the blood itself that maketh atonement for the soul” (Levit. xvii. 10, 11).

Because soul, like blood, signifies truth from the Word, which is Divine Truth proceeding from the Lord, and as all worship of the Lord is performed by means of Divine Truth, it is therefore said, “For the soul of the flesh is in the blood, therefore have I given it upon the altar,” to give the blood upon the altar signifying worship from Divine Truth. And since all liberation from evils and falsities, which is atonement (expiatio), is effected by means of Divine Truth and by a life according to it, it is therefore said, “to make atonement for your souls,” for it is the blood that maketh atonement for the soul.

sRef Gen@9 @7 S26′ [26] In the same:

“Surely the blood of your souls will I require, at the hand of every wild beast will I require it, especially at the hand of man, at the hand of a man’s brother will I require the soul of man” (Gen. ix. 7).

That blood, and also soul, here mean the spiritual life of man, which is a life according to Divine Truth, is evident from this, that whoever extinguishes that life perishes in eternal death, for that life can be extinguished only by one who is in infernal evil and falsity. But this may be seen explained in the Arcana Coelestia.

sRef Gen@1 @21 S27′ sRef Gen@1 @20 S27′ sRef Rev@16 @3 S27′ sRef Ezek@47 @9 S27′ sRef Gen@2 @19 S27′ sRef Gen@1 @24 S27′ [27] (VII). That living soul (anima vivens) signifies life in general is evident from passages where beasts, birds, reptiles, and fish are called living souls; as in the following:

“God said, Let the waters bring forth abundantly the moving thing, the living soul. God created the great sea monsters (ceti magni), and every living soul that creepeth, which the waters brought forth abundantly” (Gen. i. 20, 21).

“God said, Let the earth bring forth the living soul, after its kind, beast and wild beast” (Gen. i. 24).

“Jehovah brought unto the man every beast of the field, and every bird of the heavens, to see what he would call it; and whatsoever the man called it, the living soul, that was its name” (Gen. ii. 19).

“Every living soul that swimmeth, whithersoever the rivers come, shall live; whence there shall be much fish” (Ezek. xlvii. 9).

And in the Apocalypse:

“Every living soul in the sea died” (xvi. 3).

All animals, in the spiritual sense, signify things that belong to the natural man and its life; and as the life of the natural man, which is life in ultimates, signifies life in its whole extent, therefore they are called living souls.

[28] From these things it is now evident that soul (anima) in the Word signifies the life of man both natural and spiritual, thus the life both of his body and spirit. It may thus be seen how inconsistent is the idea concerning man’s soul, entertained in the first place by the learned, and then by the common people, that it is a kind of indivisible entity having its seat in some part of the body, either in the brain, or in the heart, or elsewhere, and that when it is set free from man by death, it is destitute of a body, and possesses none of those powers of sense and motion that belong to the body, but that these will be added to it at the day of the Last Judgment. Then also, that in the meantime it is something or other flitting about in the ether, or dwelling in some place or other awaiting its accessory part, which is the body.

Such is the idea entertained in the world concerning man’s soul, although nothing of the kind is meant in the Word by soul (anima), which there signifies the life of man, and this cannot exist apart from a body, but only in a body; for the body is the external form of that life which is called the soul, giving effect to its will and pleasure in both worlds, the natural, in which men live, and the spiritual, in which spirits and angels live. And as the proceeding Divine from the Lord constitutes the life of all, therefore this is signified by soul in the celestial sense. Because the proceeding Divine, wherever it comes, forms an image of the Lord, that is, so forms angels and spirits that they become human forms according to their receptivity, therefore it now follows that the soul that lives after death must mean man’s spirit, which is a man with both a soul and body, with a soul which governs the body, and with a body by means of which it gives effect to its will in the world in which it is.
* Heb. Sheol.
** The Hebrew word for quails.

sRef Rev@12 @12 S0′ 751. Therefore rejoice, ye heavens, and ye that dwell in them.- That this signifies the salvation and consequent joy of those who become spiritual by the reception of Divine Truth, is evident from the signification of rejoicing, as denoting joy on account of salvation; from the signification of the heavens, as denoting those who are spiritual (concerning which we shall speak presently); and from the signification of ye that dwell, as denoting those who live, here spiritually. That to dwell signifies to live, may be seen above (n. 133, 479, 662). The heavens signify those who are spiritual, because all who are in the heavens are spiritual, and because men who have become spiritual are also in the heavens, although they are in the world as to the body; therefore ye that dwell in the heavens means not only angels, but also men, for every man with whom the interior mind, which is called the spiritual mind, has been opened, is in the heavens, indeed, he also sometimes appears amongst the angels there. That this is so, has not been known in the world up to the present time. It must therefore be understood, that man as to his spirit is among spirits and angels, and indeed in that society of them into which he is to come after death. The reason of this is that the spiritual mind of man is formed exactly according to the image of heaven, and in such a way that it is a heaven in least form; consequently that mind, although still in the body, must nevertheless be where its form is. But this has been more fully dealt with in Heaven and Hell (n. 51-58), where it is shown that every angel, and also every man as to his interiors, if he be spiritual, is a heaven in its least form, corresponding to heaven in its greatest form. For this reason where the Word treats of the creation of heaven and earth, the internal and external church is in general meant, and, in particular, the internal and external man, that is the spiritual and natural man. From these things it is evident that the heavens and those that dwell in them signify all who are there, and also those men who are becoming spiritual by the reception of Divine Truth in doctrine and life.

sRef Rev@12 @12 S0′ 752. Woe to those that inhabit the earth and the sea.- That this signifies lamentation over those who become merely natural and sensual, is plain from the signification of woe, as denoting lamentation (concerning which see above, n. 531); and from the signification of those that inhabit the earth and the sea, as denoting the merely natural and sensual. For as those who dwell in the heavens signify the spiritual, so those that inhabit the earth and the sea signify the natural and sensual, the natural and sensual mind being beneath the spiritual mind, as the earth and sea are beneath the heavens. And also in the spiritual world the heavens appear on high (in editis), and far off beneath them lands and seas appear; and the spiritual dwell in the heavens, while on the lands far off beneath them dwell the natural; and the sensual dwell in the seas. For every one dwells on high, or deeply beneath (alte et profunde), according as his interiors, which are called the interiors of the mind, are opened or closed. For this reason, heaven and earth, in certain passages of the Word, signify the internal and external church, or the spiritual and natural church; also specifically, the spiritual and natural man, because the church is in man, and therefore the man who is spiritual is a church. Here the earth and the sea signify those who are merely natural and sensual, because the earth here means that earth unto which the dragon was cast, and to which the devil came down, as will be seen in what follows. This is where the merely natural or external man is, for the natural man without the spiritual, or the external man without the internal, is upon land that is damned, under which is hell. For man is born sensual and natural, that is, as it were in hell, because born into evils of every kind, but through regeneration he becomes spiritual, and by that means he is withdrawn from hell and raised up into heaven by the Lord. This is the reason of this lamentation over those who are merely natural and sensual. There is lamentation over them, because those are meant who are in faith separated from charity, thus those who say that they are in faith, although they have no life of faith; and that such become merely natural and sensual has been shown above (n. 714, 739). These are also meant by the dragon and his angels, and by the old serpent, but here those who suffer themselves to be easily led astray by the dragon and his angels are meant. It is these, therefore, of whom it is said, “Woe to those that inhabit the earth and the sea.” That heaven and earth signify the internal church, which is spiritual, and the external church which is natural, may be seen above (n. 304). That the earth also signifies damnation (n. 742); that seas signify the most exterior things of the life of man, which are called sensual (n. 275, 342, 511); that they also signify the hells (n. 537, 538).

sRef Rev@12 @12 S0′ 753. For the devil is come down unto you.- That this signifies, because they receive evils from hell, is evident from the signification of the devil, as denoting that hell from which evils come (concerning which see above, n. 740); and from the signification of coming down unto them, when said of the devil, as denoting to be among them, to seduce them, and to be received by them. Those to whom the devil came down mean those that inhabit the earth and the sea, and these signify those who are merely natural and sensual, who became such because they rejected the life of faith, which is called charity. Those who reject this because of their religion, and who believe and say in their heart that deeds contribute nothing to salvation, but that faith alone and piety in worship save, remain natural, and even become sensual, so far as they reject goods in act or deed, and give themselves up to the pleasures that spring from the loves of self and of the world. Because such remain natural, and even become sensual, they receive with delight the evils that arise out of hell for the natural man is in those evils from birth, and unless he also becomes spiritual, he continues in them. For when a man becomes spiritual he has communion with the heavens, and receives goods therefrom, and the goods received from the Lord through heaven remove evils, and this is effected entirely by a life according to the commandments from the Word.

sRef Rev@12 @12 S0′ 754. Having great anger.- That this signifies hatred against spiritual truths and goods, which are of faith and life from the Word, consequently against those who are in them, is plain from the signification of great anger as meaning, in reference to the devil, hatred. For anger, when said of the Lord, signifies zeal, within which there is nevertheless heaven, but when said in reference to the devil it denotes hatred, in which inwardly there is hell. That these and many other things are signified by anger and wrath may be seen above (n. 413, 481 at the end, 647, 693). The hatred of the devil is against spiritual truths and goods, because merely natural truths and goods are altogether opposite to these, for merely natural truths and goods are, in their essence, falsities and evils, although to those who are merely natural and sensual they appear to be truths and goods, because their goods are pleasures and delights springing from the loves of self and the world, and their truths are such as give countenance to those goods. And as the loves of self and the world are from hell, therefore, in their essence, they are evils and falsities. But spiritual truths and goods are in their essence truths and goods, because the goods are delights springing from love to the Lord, and from love towards the neighbour, and the truths are those which teach those goods; and as these truths and goods are from the Lord through heaven, therefore they are called spiritual, for everything which proceeds from the Lord is called spiritual. And since a man cannot receive these truths and goods unless he believes them and does them, it is therefore said, which are of faith and life from the Word. To live from the Word is to live from the Lord, for the Lord is in the Word, indeed He is the Word.

[2] Now because merely natural truths and goods, which in their essence are falsities and evils, are altogether opposite to spiritual truths and goods, which in their essence are truths and goods, therefore the devil, by whom hell is meant, is in unceasing hatred against them. This is why hatreds of various kinds continually ascend from the hells, while on the other hand, spiritual loves, also of various kinds, descend from the heavens; and between the hatreds of the hells and the loves of the heavens there is an equilibrium, in which men in the world are held, in order that they may be able to act from freedom according to reason. Those therefore, who do not live from the Word, but from the world, since they remain natural, receive evils and thus falsities from hell, and conceive from them hatred against spiritual truths and goods. Their hatred does not indeed appear in the world, because it lies concealed interiorly in their spirit, but it is manifested after death, when they become spirits. They then burn against those who are in spiritual truths and goods, with a hatred too great to be described; it is indeed a deadly hatred, for as soon as they see an angel who is in such truths and goods, in fact, if they only hear the Lord named, who is the source of these goods and truths, they immediately rush into passionate hatred, and feel nothing to be more delightful than to persecute them, and do evil to them; and because they are not able to destroy their bodies, they try with intense passion to destroy their souls.

[3] The reason why it is said, “Woe to those that inhabit the earth and the sea, for the devil is come down unto you having great anger,” is that, after the Last Judgment, the state of the spiritual world was altogether changed. Before the Last Judgment those who were able to live a civil and moral life in externals, and yet were not spiritual, were allowed to form for themselves imaginary heavens, and there to enjoy pleasures like those in the world. But since the accomplishment of the Last Judgment this is no longer permitted, for now every one according to his life is carried away – he who is merely natural to hell, and he who is spiritual to heaven. This is the signification of the dragon and his angels being cast out of heaven unto the earth, namely, that previous to this they were permitted to have conjunction with the angels who were in the ultimate heavens, and in consequence of this to form for themselves such heavens, but now this is no longer permitted. This therefore is what is specifically meant by hatred against those who are in spiritual truths and goods; and such hatred is signified by the great anger which the devil has against those that inhabit the earth and the sea.

sRef Rev@12 @12 S0′ 755. Knowing that he hath but a short time.- That this signifies because the state is changed, is plain from the signification of time, as denoting the proceeding state of life, concerning which see above (n. 571, 610, 664, 673). He hath but a short time therefore signifies that the former state was changed. For the former state is described by the dragon and his angels being seen in heaven, while the latter state is described by their being cast unto the earth after the battle with Michael and his angels. What this state is has been shown briefly in the preceding article; but a fuller description of this state shall be given after the conclusion of this work.

sRef Rev@12 @14 S0′ sRef Rev@12 @13 S0′ 756. Verses 13, 14. “And when the dragon saw that he was cast out unto the earth, he persecuted the woman who brought forth the male child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness unto her place, where she is nourished a time, and times, and half a time, from the face of the serpent.”

“And when the dragon saw that he was cast out to the earth,” signifies when the religion of faith alone separated from the life of charity was not acknowledged but accounted as vile; “he persecuted the woman who brought forth the male child,” signifies that those who are meant by the dragon would from hatred and enmity reject and slander the church, which is the New Jerusalem, because it holds the doctrine of life. “And to the woman were given two wings of a great eagle,” signifies spiritual intelligence and circumspection, given by the Lord to those who are of that church; “that she might fly into the wilderness (desertum) unto her place,” signifies as yet among a few, because among those who are not in the life of charity, and thus not in truths; “where she is nourished a time, and times, and half a time, from the face of the serpent,” signifies until the church grows and comes to its fulness.

sRef Rev@12 @13 S0′ 757. And when the dragon saw that he was cast out unto the earth.- That this signifies when the religion of faith alone separated from the life of charity was not acknowledged but accounted as vile, is evident from the signification of seeing, as denoting to consider and perceive; from the signification of the dragon, as denoting those in the church who make no account of life; and as this is especially done by those who hold the doctrine that it is faith alone that justifies and not at all a life of faith which is charity (concerning which see above, n. 714:8, 715, 716, 718, 737), therefore the dragon here signifies the religion of faith alone separated from the life of charity; and from the signification of being cast out unto the earth, as denoting to be separated from heaven and condemned to hell (concerning which see above, n. 739, 742, 746). To be cast out unto the earth here signifies that that religion was not acknowledged but accounted as vile, because when anything pertaining to religion or to doctrine does not agree with truth and good, it is then separated from heaven, and is no longer acknowledged but accounted as vile.

This takes place first in the spiritual world, and afterwards in the natural world; for in those things that pertain to heaven and the church both worlds act in unison (unum agit). For a man living in the natural world can think about spiritual things only as the spirits and angels that are with him think, because spiritual things are above man’s natural thought, and those things that are above are determined by influx; this influx, however, is received only by those who are interiorly spiritual, that is, who are in the affection for truth for the sake of truth, and who also live according to truths. By such the religion of faith separated from a life of charity is not acknowledged, but is accounted as vile. It is different with those who are not influenced by truths, except for the sake of reputation, honour, and gain, and who consequently make no account of a life of charity; these receive no influx out of heaven, therefore they make one with hell. These are signified by the dragon.

sRef Rev@12 @13 S0′ 758. He persecuted the woman who brought forth the male child.- That this signifies that those who are meant by the dragon would from hatred and enmity reject and slander the church which is the New Jerusalem, because it holds the doctrine of life, is evident from the signification of persecuting, when said of those who are meant by the dragon, as denoting from hatred and enmity to reject and slander (concerning which we shall speak presently); from the signification of the woman, as denoting the church which is called the New Jerusalem (concerning which see above, n. 707, 721, 730); and from the signification of the male child, as denoting the doctrine of that church, which is the doctrine of life (concerning which see above, n. 724, 725). It is therefore plain that the dragon persecuting the woman who brought forth the male child signifies that those who are meant by the dragon will, from hatred and enmity, reject and slander the church, which is the New Jerusalem, because it holds the doctrine of life. That to persecute signifies here, from hatred and enmity to reject and slander, follows from what is previously said concerning the dragon, that he stood near the woman who was about to bring forth that he might devour her child; also that he fought with Michael and his angels; that when he was cast out unto the earth he had great anger; that from this anger, which signifies hatred, he persecuted the woman. That his anger signifies hatred may be seen above (n. 754). His hatred is further described, by his casting out of his mouth water as it were a flood after the woman, that it might swallow her up; and at last, when all attempts were in vain, by his going away full of anger, to make war with the rest of her seed.

[2] Those who are meant by the dragon have such an intense hatred against those who are signified by the woman, because those who are in faith separated from charity have such hatred against those who are in charity, and as those who are in such separated faith have conjunction with the hells, therefore their hatred is like that of the hells against the heavens. The source of this hatred shall here be briefly explained. All who are in the hells are in the loves of self and the world, but all who are in the heavens are in love to the Lord and towards the neighbour; and these loves are diametrically opposite. Those who are in the loves of self and the world love nothing but their own proprium; and man’s proprium is nothing but evil. But those who are in love to the Lord and towards the neighbour do not love their proprium, for they love the Lord more than themselves, and the neighbour disinterestedly; they are also withheld from their proprium, and retained in the Lord’s proprium, which is Divine. Moreover, all the delights of [a man’s] life are delights of [his] loves. The delights of the loves of self and of the world are the delights of various kinds of hatred, but the delights of love to the Lord and of love towards the neighbour are the delights of various kinds of charity; and these are diametrically opposite to each other. And as those who are in the hells act in everything from the delights of their loves, which, as has been said, are the delights of various kinds of hatred, it is therefore evident why the dragon had such hatred against the woman; for by the dragon are meant those who are in the love of self, therefore he is called the great red dragon, the term “great red” being used in reference to that love. He is also called the devil and Satan, the devil signifying all evil which is from hell, and Satan all falsity therefrom; and evil is in hatred against good, and falsity is in hatred against truth. He is also called the old serpent, which means the Sensual, the ultimate of man’s life, and in that Sensual all such hatred has its seat. Similar is the hatred of those who are in faith separated from charity against those who are in charity; and this hatred is not made manifest in this world, but in the spiritual world, when they become spirits. That this is a deadly hatred, and the essential delight of the life of evil spirits, may be seen above (n. 754); but that such delight is turned into what is direfully infernal, may be seen in Heaven and Hell (n. 485-490).

sRef Rev@12 @14 S0′ 759. And to the woman were given two wings of a great eagle.- That this signifies spiritual intelligence and circumspection given by the Lord to those who are of that church, is evident from the signification of the woman, as denoting the church, which is called the New Jerusalem, and, consequently, the men of that church; from the signification of wings, as denoting spiritual things (concerning which also see above, n. 282, 283, 529); and from the signification of an eagle as denoting intelligence and circumspection (concerning which also see above, n. 282). It follows from this that the two wings of a great eagle given to the woman signify the spiritual intelligence and circumspection which the Lord gives to those who are of that church. What this means shall also be explained.

[2] As all who are meant by the dragon and his angels are natural, indeed sensual, as was shown above, and as such reason from appearances, which are for the most part fallacies, and by that means lead the simple astray, therefore it is granted to the men of the New Church, called the Holy Jerusalem, to view the Divine truths in the Word not sensually, or, according to appearances, but spiritually, or, according to their essential nature; for this reason the internal sense of the Word, which is spiritual, and solely for those who will be of that church, has been disclosed. From that sense Divine Truth is seen such as it is in its own spiritual light, and, from that light, such as it is in its own natural light. Divine Truth is the Word, and those who are of that church are enlightened from the spiritual light of the Word through influx from the Lord out of heaven, and for the reason that they acknowledge the Divine in the Human of the Lord, and are from Him in spiritual affection for truth. These and no others receive spiritual light, which continually flows in through heaven from the Lord with all who read the Word; from this they receive enlightenment.

[3] How enlightenment takes place shall also be explained. Every man as to his thoughts and affections is in the spiritual world, consequently he is there as to his spirit, for it is the spirit of man which thinks and which is affected. He who becomes spiritual through regeneration by the Lord is in a heavenly society as to his spirit, while the natural man, that is one who is not regenerated, is in an infernal society as to his spirit. With the latter, evils continually flow in from hell, and are also received with delight, but with the former, goods continually flow in from heaven, and are also received; and as goods flow in into his affection, and by means of the affection into the thought, he therefore has enlightenment. It is this enlightenment that is meant by the spiritual intelligence and circumspection signified by the wings of the eagle given to the woman, with which she fled into the wilderness. In fact, the spiritual are also comparatively like eagles flying on high, while those who are merely natural are comparatively like serpents which creep on the ground, and see the eagles above them; for this reason the dragon is called a serpent in the next verse.

[4] Moreover, the wings of the eagle, which were given to the woman, signify the understanding of truth; for all who are of that church have the understanding enlightened, and consequently they are enabled from the light of truth to see truth, that is, whether a thing be true or not true. And because they see truth in this way, they acknowledge it, and receive it in affection which is of the will; and therefore truths with them become spiritual, and in consequence the spiritual mind, which is above the natural mind, is opened in them, and when this is opened it receives angelic sight, which is the sight of truth itself from its light. But on the other hand, those who are not of that church – and these are they who do not acknowledge the Divine in the Lord’s Human, and who do not love truth spiritually, that is, because it is truth – cannot have the understanding so enlightened as to be able to see whether a thing be true or not; but appearances of truth seem to them like real truths, and they confirm them from the sense of the letter of the Word as though they were real truths. And yet most things in that sense are appearances of truth, which, if they are confirmed as real truths, are falsified, and falsified truths are falsities. Because such are unable to see truths from the light of truth, and thus apprehend them in the understanding, they are in an obscure, in fact, in a blind faith about what is to be believed; and a blind faith is like an eye that sees little or nothing. Indeed a blind faith is not faith, but only a persuasion, and as such persuasion is accepted from another person, either from some master or preacher, or from the Word not understood, it is a traditional faith, which is natural and not spiritual. Because such persons also do not see truths, they maintain and also desire that the doctrinals of the church should not be approached and considered by the understanding, but that they should be accepted in that obedient spirit which is called the obedience of faith. When things are accepted from such a blind obedience of faith, one cannot know whether they are true or false.

[5] Such things cannot open the way to heaven, for in heaven nothing is acknowledged as truth but what is seen, that is, understood. Besides the light of heaven is such, that by it truths appear before the understanding of the mind, as objects in the world appear before the sight of the eye; therefore when those in the world who have seen truths only from the blind sight of faith, are conveyed into heaven to the angels, they see nothing at all, not even the angels, and much less the magnificent things about them; then also their understanding become stupid, and their eyes are darkened, and so they go away. It must, however, be understood, that this is true of all those who have separated charity from faith; but those who have lived the life of faith which is called charity, and have not separated these, have an eager desire to see truths; therefore when they come into the spiritual world, which takes place at death, it is granted them to see truths. The reason of this is, that with them the spiritual mind is opened, and therefore they are in the light of heaven, and they actually come into that light after their departure from the natural world. From this it is evident that the wings of the eagle signify the understanding of truth; and because the woman means the New Jerusalem therefore the wings being given to her signifies that the understanding of truth was given, and will be given, to those who will be of that church.

sRef Rev@12 @14 S0′ 760. That she might fly into the wilderness unto her place.- That this signifies as yet among a few, because among those who are not in the life of charity, in order that the church in the meantime might be provided for among many, is evident from the explanations above (n. 730, 731), where similar things are said, only with this difference, that there the woman is said to have fled into the wilderness, where she hath a place prepared by God, but here, that she might fly into the wilderness unto her place.

sRef Rev@12 @14 S0′ sRef Dan@12 @7 S0′ 761. Where she is nourished a time, and times, and half a time, from the face of the serpent.- That this signifies until the church grows and comes to its fulness, is evident from the signification of being nourished, as denoting to be sustained, and in the meantime to grow; and from the signification of a time, and times, and half a time, as denoting the state of the increase of the church, even to its fulness, for this has a similar signification to that of a thousand two hundred and sixty days in the sixth verse, for it is there also said of the woman that she “fled into the wilderness, where she hath a place prepared by God, that there they may nourish her a thousand two hundred and sixty days.” That this number has a similar signification to that of the number three and a half, also of the number seven, namely, until it grows to its fulness, may be seen above (n. 732). But here it is said a time, times, and half a time because the numbers named above in their places also signify times, and times signify states of life in their progress, as may be seen above (n. 571, 610, 664, 673, 747) – here, therefore, their progress and growth even to fulness. It is said a time, times and half a time, because time in the singular signifies a state of good; times in the plural a state of truth, each as to its implantation, while half a time signifies a holy state of the church. The reason of this signification is, that a thing in the singular number implies good, in the plural, truths, while a half implies what is holy. A half implies what is holy, because three signifies fulness, and similarly “three and a half,” and “seven”; but seven signifies fulness when used where holy things are treated of, and the half after the three fills up and makes the number seven; for three and a half doubled make seven, and a number that is doubled or multiplied has a similar signification to that of the number which is doubled or multiplied, as seven has a similar signification here to that of three and a half. That seven signifies fulness and completeness, and is used of holy things, may be seen above (n. 20, 24, 257). That such things are signified by a time, times, and half a time, is evident from these words in Daniel:

A man clothed in linen “lifted up his right hand and his left hand to the heavens, and sware by him who liveth for ever that it shall be for a fixed time of fixed times, and a half; and when, they shall have made an end of dispersing the hand of the people of holiness, all these things shall be consummated” (xii. 7).

It is evident that these times signify consummation, for it is said, “Until all these things shall be consummated,” and consummation means fulfilment, thus even to fulness.

sRef Rev@12 @15 S0′ sRef Rev@12 @16 S0′ 762. Verses 15, 16. “And the serpent cast out of his mouth after the woman water as a river, that he might cause her to be carried away by the river. And the earth helped the woman, and the earth opened her mouth, and swallowed up the river which the dragon cast out of his mouth.”

“And the serpent cast out of his mouth after the woman water as a river,” signifies crafty reasonings in abundance concerning justification by faith alone by those who think sensually and not spiritually; “that he might cause her to be carried away by the river,” signifies that that church might be blinded and scattered by reasonings. “And the earth helped the woman, and the earth opened her mouth, and swallowed up the river which the dragon cast out of his mouth,” signifies that those who are of a church which is not in truths afforded assistance, and did not accept the crafty reasonings of those who were [in] faith separated from [charity].

sRef Rev@12 @15 S0′ 763. And the serpent cast out of his mouth after the woman water as a river.- That this signifies crafty reasonings in abundance concerning justification by faith alone from those who think sensually and not spiritually, is evident from the signification of a serpent, as denoting those who are sensual, and in an abstract sense the sensual, which is the ultimate of the natural in man (concerning which see above, n. 70, 581, 739; that dragons also denote the sensual may be seen above, n. 714); from the signification of the woman, as denoting the church, which will be the New Jerusalem, and is treated of above; from the signification of mouth, as denoting thought, from which speech flows (concerning which also see above, n. 580); from the signification of water, as denoting the truth of faith, and, in the opposite sense, falsity (concerning which see above, n. 483, 518, 537, 538); from the signification of a river, as denoting intelligence from the understanding of truth, and, in the opposite sense, reasoning from falsities (concerning which also see above, n. 518); therefore by casting out water as a river is signified reasoning from falsities in abundance. Crafty reasonings about justification by faith alone by those who think sensually and not spiritually, are here meant, because by the dragon are meant those who defend justification by faith alone, and who are sensual, and therefore think and reason sensually and not spiritually (that the dragon signifies those who defend justification by faith alone may be seen above, n. 714). This is meant because dragons and serpents signify the sensual, and because sensual men are crafty beyond others, and reason keenly from fallacies and falsities. That the dragon and serpent, in an abstract sense, signify craftiness, may be seen above (n. 715, 739, 581). It is evident then from these things what is signified by the dragon casting out of his mouth after the woman water as a river.

sRef Gen@3 @1 S2′ sRef Luke@16 @8 S2′ [2] Because such things are signified, something shall also be said about the crafty reasonings of such in favour of justification by faith alone. Their dogma is, that man is justified and saved by faith alone without the works of the law, which are goods of charity. But because in the Word of both Testaments they find works and deeds so frequently mentioned, as well as doing and loving, they cannot help saying that a man ought to live well; but because they have separated works or deeds from faith, as of no justifying or saving value, therefore they craftily bring these and faith together, but in such a manner that they rather separate than conjoin them. But their reasonings are too abundant and too crafty to be stated in a few words, they shall therefore be referred to in detail in a small work on Spiritual Faith, and be so presented as to be accommodated to the apprehension of even the simple. It is commonly believed – and they themselves who defend justification by faith alone also believe it – that these think and reason spiritually, because cleverly and craftily. But let it be understood that none can think and reason spiritually but those who are enlightened by the Lord, and who, therefore, are in the spiritual affection for truth; for such only are in the light of truth, and the light of truth is the light of heaven, from which the angels have intelligence and wisdom; it is that light which is called spiritual light, and consequently those who are in it are spiritual. But those who are in falsities, however acutely and subtly they may think and reason, are not spiritual, but natural, in fact they are sensual, for their thoughts, and the reasonings therefrom, are for the most part from the fallacies of the senses, which some adorn with eloquence, embellish with the flowers of rhetoric, and corroborate by appearances from nature alone; while others adduce facts (scientifica) and adapt them to their reasonings, and proclaim them from a fire of self-love and from the pride which they have in their own intelligence, thus with an intonation that seems like affection for truth. In such things does their craftiness consist, which appears like wisdom to those who cannot or dare not enter from any understanding into the things that pertain to the church and the Word. Sensual men have the ability to think, speak, and act, with so much craftiness, because all evil resides in a man’s Sensual, and in it cunning is as predominant as intelligence is in the spiritual man. This has been made evident to me from the cunning of the infernals, which is of such a nature, and so great, that it cannot possibly be described; and in the hells all are sensual. This is the meaning of the Lord’s words in Luke:

“The sons of this age in their generation are wiser (prudentiores) than the sons of light” (xvi. 8);

and by these words concerning the serpent in Moses:

“The serpent was more crafty than any wild beast of the field, which Jehovah God made” (Gen. iii. 1);

the serpent signifies man’s Sensual.*
* “That he might cause her to be carried away by the river.” The explanation of this clause is omitted from the author’s MS. But see 762.

sRef Zeph@3 @5 S0′ sRef Rev@12 @16 S0′ 764. * That he might cause her to be swallowed up by the river, signifies in order that the Church might be blinded and dissipated by the ratiocinations. This follows from the meaning of “river,” namely, ratiocinations, as said just above, and from the meaning of “to cause to be swallowed up,” and “to swallow up,” in that it is “to destroy.” This is to be blinded and dissipated because to destroy by ratiocinations from falsities is understood. And he who perishes from falsities, is first blinded so that he does not see truths. And when truths are no longer seen, the Church with him is dispersed as well. For the Church is the Church from truths.
* All printed versions of AE note that the explanation for this portion of verse 15 in Revelation 12 is missing from the manuscript. This note is correct in that this explanation is omitted from Swedenborg’s final draft but it is not true that Swedenborg never wrote the explanation of these words.
The first draft of Apocalypse Explained was only first reproduced in 1916. This means that none of the published editions were able to take into account the information contained in it. Both the English and the Latin editions published by the Swedenborg Foundation take the one sentence explanation of the internal sense in number 762 and add it in brackets as 763 1/2. 764, then, is the explanation of verse 16. There is no number 765 in Swedenborg’s final draft and 766 explains verse 17. Comparing this to the first draft, it becomes clear what happened: When recopying, Swedenborg simply skipped over his original 764 and put this number instead on what had been 765 in the first draft. Coming to the end of this number he saw that the next was 766 and resumed numbering the final draft as he had the first. All this probably took place without Swedenborg being aware of what he was doing. The original 764 stands intact in the first draft. It is of special interest because it is the only place in the Writings where the last part of Revelation 12:15 is specifically explained (AR 562 and AC 7293:5, both of which explain verse 15, do not really say anything about the last part).
Number 764 of the present published editions should be 765, and has been changed to that in NewSearch98. [Research and footnote provided by the Rev. Stephen D. Cole.]

sRef Rev@12 @16 S0′ 765. * And the earth helped the woman, and the earth opened her mouth, and swallowed up the river which the dragon cast out of his mouth.- That this signifies that those who are of a church which is not in truths afforded assistance, and did not accept the crafty reasonings of those who were [in] faith separated from [charity], is evident from the signification of the earth (terra) which helped the woman, as denoting the church which is not in truths; for the earth here means the earth of the wilderness, into which the woman fled, and where she had a place prepared by God (that the earth of the wilderness signifies the church which is not in truths because not in good, is plain from the signification of earth, as denoting the church, concerning which see above, n. 29, 304, 417, 697, 741, 742, 752; from the signification of the wilderness, as denoting where there is no truth, concerning which also see above, n. 730); and from the signification of helping the woman, as denoting to afford assistance to the New Church, which is called the Holy Jerusalem; and from the signification of opening her mouth and swallowing up the river which the dragon cast out of his mouth, as denoting [not to accept] the keen reasonings of those who were [in] faith separated from [charity]. For the river of waters which the dragon cast out of his mouth signifies keen reasonings from falsities, as it is evident from the two preceding articles; and to open the mouth and swallow, when said of the church signified by the earth, means to take away, and because a thing is taken away when it is not received, it therefore signifies not to receive. These things must be thus understood.

[2] It is said above that the woman fled into the wilderness where she hath a place prepared by God, and afterwards that she obtained the wings of an eagle, and flew to her own place, and this signifies that the church which is called the New Jerusalem is to tarry among those who are in the doctrine of faith separated [from charity] while it grows to fulness, until provision is made for it among many. But in that church there are dragons who separate faith from good works, not only in doctrine, but also in life; the rest in the same church, who live the life of faith, which is charity, are not dragons, although among them, for they do not know but that it is agreeable to doctrine that faith produces the fruits, which are good works, and that the faith that justifies and saves is to believe those things that are in the Word, and to do them. The dragons are altogether of another way of thinking; but what their sentiments are the former do not comprehend, and because they do not comprehend they do not accept them. It is evident from this that the church consisting of those who are not dragons, is meant by the earth that helped the woman, and swallowed up the river which the dragon cast out of his mouth. But what and how crafty and even pernicious are the reasonings of those meant by the dragon about the separation of faith from good works, and their conjunction – the Lord being willing – will be revealed elsewhere, also that those reasonings exist only with the learned leaders of the church, and are unknown to the people of the church because they are not understood by them; therefore by these the New Church, which is called the Holy Jerusalem, is helped, and it also increases.
* See footnote at paragraph number 764.

sRef Rev@12 @17 S0′ 766. Verse 17. And the dragon was wroth against the woman, and went away to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.

“And the dragon was wroth against the woman,” signifies the hatred of those who are meant by the dragon, against the church, which is the New Jerusalem, enkindled by the perception that it is favoured by many; “and went away to make war with the rest of her seed,” signifies and thence a determined effort springing from a life of evil to attack the truths of the doctrine of that church; “who keep the commandments of God,” signifies with those who live the life of faith, which is charity; “and have the testimony of Jesus Christ,” signifies and who acknowledge the Divine in the Lord’s Human.

sRef Rev@12 @17 S0′

767. And the dragon was wroth against the woman.- That this signifies the hatred of those who are meant by the dragon, against the church, which is the New Jerusalem, enkindled by the perception that it is favoured by many, is evident from the signification of wroth when said of the dragon, as denoting hatred, concerning which see above (n. 754, 758), therefore to be wroth denotes to hate. That it is a grievous hatred enkindled by the perception that that church is favoured by many, follows as a consequence from what precedes and from what follows. From what precedes, namely, that the earth opened her mouth, and helped the woman, and swallowed up the river which the dragon cast out of his mouth, which signifies that the church, in which there are also dragons, rendered assistance, and did not accept their crafty reasonings about faith alone; and from what follows, namely, that the dragon went away to make war with the rest of her seed, which signifies a determined effort, arising from that hatred, to attack the truths of the doctrine of that church. The anger of the dragon therefore signifies here such hatred enkindled by a perception that it is favoured by many. For, as said above, the woman flying into the wilderness to the place prepared by God signifies that the church which is the New Jerusalem was yet among a few, while provision was being made for it among many, and for its growing to fullness.

sRef Rev@12 @17 S0′ 768. And went away (abivit) to make war with the rest of her seed.- That this signifies, And thence a determined effort, springing from a life of evil, to attack the truths of the doctrine of that church, is plain from the signification of going away, as denoting a determined effort springing from a life of evil (concerning which we shall speak presently); from the signification of making war, as denoting to attack and to desire to destroy (concerning which see above, n. 573, 734); and from the signification of her seed, as denoting the truths of the doctrine of the church (concerning which we shall also speak presently). It is said the rest of her seed, because those who are in those truths, are meant, and in an abstract sense the truths of that church, which they believe themselves able to assault and destroy. To go away (abire) signifies here a determined effort from a life of evil, because to go (ire) in the spiritual sense signifies to live, therefore in the Word, the expressions “to go (ire) with the Lord,” and “to walk with Him” and “after Him,” are used, and they signify to live from the Lord; but when “to go” (ire) is said of the dragon, whose life is a life of evil, it signifies to make an effort from that life, and because that effort is an effort from hatred, which is signified by his anger (see above, n. 754, 758), therefore a determined effort is signified, because he who makes an effort from hatred makes a determined effort.

[2] Since the hatred of those meant by the dragon is a hatred against those who are in the truths of the doctrine of the church which is the New Jerusalem, therefore it is a hatred against the truths of doctrine which such possess. For those who love any one, also those who cherish hatred against any one, indeed love or hate the person in whom those things are which they love or hate, and these things are truths of doctrine in them, therefore truths of doctrine are signified by “the rest of her seed.” It is therefore evident that, in the spiritual sense of the Word, person is not regarded, but something considered apart from personality, as in the present case, that which is in the person. This may be further illustrated in this way. It is said in the Word, that the neighbour should be loved as a man loves himself, but in the spiritual sense it does not mean that the neighbour should be loved as to the person, but that those things should be loved which are in the person from the Lord. For a person is not actually loved because he is a person or man, but on account of his character, and thus a person is loved for his qualities; this then is meant by neighbour; and it is the spiritual neighbour, or the neighbour in the spiritual sense, who is to be loved. This quality or neighbour with those who are of the church of the Lord is everything that proceeds from the Lord, which in general has reference to all good, spiritual, moral, and civil, therefore those who are in these goods love those who are in the same; this then is to love the neighbour as oneself.

sRef Gen@3 @15 S3′ [3] From these things it is evident that the rest of her seed, namely, of the woman, who signifies the church, mean those who are in the truths of the doctrine of that church, and in a sense apart from personality – which is the true spiritual sense – the truths of the doctrine of that church; similarly in other passages of the Word, as in the following in Moses:

“I will put enmity between thee and the woman, and between thy seed and her seed. He shall tread upon thine head, and thou shalt wound his heel” (Gen. iii. 15).

This is a prophecy concerning the Lord. The serpent there signifies man’s Sensual, where his proprium resides, which in itself is nothing but evil, while the woman signifies the spiritual church, or the church which is in Divine truths. And because the Sensual of man has been destroyed, and the man of the church becomes spiritual when he is raised up out of the Sensual, it is therefore said, there shall be enmity between thee and the woman. The seed of the serpent signifies all falsity from evil, and the seed of the woman all truth from good, and in the highest degree, Divine Truth; and as all Divine Truth is from the Lord, and as the Lord by its means destroyed falsity from evil, it is therefore said, “He shall tread upon thy head;” “He” signifies the Lord, and head all falsity from evil. That the Sensual would still do injury to Divine Truth in its ultimates, which is the Word in the sense of the letter, is signified by “thou shalt wound his heel,” the heel signifying that ultimate and that sense. That these have suffered and do still suffer injury from the Sensual, is evident from this single example, that the Roman Catholics understand the woman here to mean Mary and the worship of her, therefore in their Bibles the reading is not “He” (ille), but “it” (illud) and she (illa).

sRef Jer@31 @27 S4′ sRef Mal@2 @15 S4′ [4] So also in a thousand other passages.

In Jeremiah:

“Behold, the days shall come in which I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast” (xxxi. 27).

This is said of the Lord, and of a new church from Him; His coming is signified by “Behold the days shall come.” To sow the house of Israel and the house of Judah, signifies to reform those who will be of that church, the house of Israel signifying the spiritual church, and the house of Judah the celestial church. And as reformation takes place by means of spiritual truths and by means of natural truths therefrom, it is said, “with the seed of man and the seed of beast,” the seed of man signifying spiritual truth, from which man has intelligence, and the seed of beast natural truth, from which man has knowledge (scientia), also a life according to it, both of these from the affection for good. That man signifies affection for spiritual truth and good, may be seen above (n. 280); and that beast signifies natural affection (n. 650); thus the seed of man and the seed of beast signify the truths of those affections.

In Malachi:

“There is not one who doeth [this] who hath the spirit; is there one that seeketh the seed of God?” (ii. 15).

Is there one that seeketh the seed of God? signifies that no one seeks Divine Truth; the seed of God here evidently signifies Divine Truth; so “the born of God” mean those who are regenerated by the Lord by means of Divine Truth, and a life according to it.

sRef Isa@53 @10 S5′ [5] In Isaiah:

“Jehovah willed to bruise him, he hath weakened [him]; if thou shalt make his soul a guilt offering, he shall see seed, he shall prolong days, and the will of Jehovah shall prosper by his hand” (liii. 10).

This is said of the Lord. The whole of this chapter treats of His temptations, by means of which He subjugated the hells. The increasing severity of His temptations is described by Jehovah willed to bruise Him, and weaken Him; and the severest temptation, which was the passion of the cross, is signified by, “If thou shalt make His soul a guilt offering, – to make His soul a guilt offering signifying the last temptation, by which He completely subjugated the hells, and fully glorified His Human, through which comes redemption. The Divine Truth that afterwards proceeded from His Divine Human, and the salvation of all those who receive Divine Truth from Him, is signified by, He shall see seed; that this will continue for ever is signified by, He shall prolong days, to prolong, when said of the Lord, signifying to continue for ever, and days signifying states of light, which are the states of the enlightenment of all by means of Divine Truth. That this is from His Divine for the salvation of mankind is signified by The will of Jehovah shall prosper by His hand.

sRef Isa@43 @5 S6′ sRef Isa@43 @6 S6′ [6] In the same:

“Fear not, for I am with thee; I will bring thy seed from the east, and I will gather thee from the west; I will say to the north, Give up, and to the south, Keep not back, bring my sons from afar, my daughters from the end of the earth” (xliii. 5, 6).

It is supposed that these words have reference to the bringing back of the sons of Israel into the land of Canaan; this, however, is not there meant, but the salvation by the Lord of all those who receive Divine Truth from Him, and of whom a new church is formed. This is the signification of His seed which shall be brought from the east and gathered from the west, and which the north shall give up and the south shall not keep back. Therefore, the words follow, “Bring my sons from afar, and my daughters from the end of the earth,” sons denoting those who are in the truths of the church, and daughters those who are in its goods. But these words may be seen explained above (n. 422:5, 724:20).

sRef Isa@54 @3 S7′ [7] In the same:

“Thou shalt break forth to the right and to the left, and thy seed shall inherit the nations, and make the desolate cities to be inhabited” (liv. 3).

This is said of a church from the Lord with the Gentiles, and this church is here meant by the barren woman that did not bare, and who should have many sons (ver. 1). The seed that shall inherit the nations, signifies the Divine Truth that shall be given to the nations. To break forth to the right hand and to the left, signifies extension and multiplication, the right hand signifying truth in light, and the left hand truth in shade. The reason of this signification is, that in the spiritual world, to the right hand is the south, where those are who are in the clear light of truth, and to the left is the north, where those are who are in an obscure light of truth. To make the desolate cities to be inhabited, signifies their life according to Divine truths, which before this had been destroyed, cities denoting the truths of doctrine from the Word, to be inhabited signifying to live according to truths, and desolate cities those truths previously destroyed, that is, with the Jewish nation.

sRef Isa@61 @9 S8′ [8] In the same:

“Their seed shall become known in the nations, and their offspring in the midst of the peoples; all that see them shall acknowledge them, that they are the seed that Jehovah hath blessed” (Isaiah lxi. 9).

This also is said of the church to be established by the Lord. The seed that shall become known in the nations, signifies Divine Truth that will be received by those who are in the good of life; and the offspring in the midst of the peoples, signifies life according to Divine truth. Those that see them shall acknowledge that they are the seed, signifies enlightenment that it is the real truth that they receive; that Jehovah hath blessed, signifies that it is from the Lord. Such is the signification of these words in a sense apart from personality, but in a strict sense those who will receive Divine Truth from the Lord are meant.

sRef Isa@65 @23 S9′ [9] In the same:

“They are the seed of the blessed of Jehovah, and their offspring with them” (lxv. 23).

This also is said of a church from the Lord. By the seed of the blessed of Jehovah are meant those who will receive Divine Truth from the Lord; and by their offspring are meant those who live according to it, but in a sense apart from personality, which is the true spiritual sense, seed means Divine Truth, and offspring a life according to it, as shown above. By offspring are meant those who live according to Divine Truth, and in an abstract sense, life according to it, because the word in the original, rendered offspring, is from a word which means to go forth and to proceed, and that which goes forth and proceeds from the Divine Truth received is a life according to it.

sRef Isa@66 @22 S10′ [10] In the same:

“As new heavens and a new earth, which I will make, shall stand before me, so shall your seed and your name stand” (Isaiah lxvi. 22).

This also treats of the Lord, and the salvation of the faithful by Him. A new church from Him is meant by new heavens and a new earth, by new heavens the internal church, and by a new earth, the external church. That Divine Truth and its quality shall continue is signified by “your seed and your name shall stand,” seed signifying Divine Truth, which also is truth of doctrine from the Word, and name its quality. That name signifies the quality of a thing and of a state, may be seen above (n. 148).

sRef Ps@102 @28 S11′ sRef Ps@102 @25 S11′ sRef Ps@102 @26 S11′ sRef Ps@102 @27 S11′ [11] In David:

“Thou hast founded the earth, and the heavens are the work of thy hands. They shall perish, and thou shalt continue; they shall all wax old like garments, like a garment shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end; the sons of thy servants shall abide, and their seed shall be established before thee” (Psalm cii. 25-28).

The earth which God hath formed, and the heavens the work of His hands, which shall perish, have a similar signification to that of the former heaven and former earth which have passed away (see Apoc. xxi. 1).

And because the face of the earth and of the heavens in the spiritual world will be entirely changed at the day of the Last Judgment, and there will be a new earth and new heavens in the place of the former, it is therefore said, that “they shall all wax old like garments, like a garment shalt thou change them, and they shall be changed;” they are compared to garments, because garments signify external truths, such as those had who were in the former heaven (caelo) and former earth, which heaven and earth do not endure, because not in internal truths. The state of Divine Truth that shall endure from the Lord to eternity is signified by “thou shalt continue, and thou art the same, and thy years shall have no end,” the years of God signifying states of Divine Truth. The sons of Thy servants shall abide, and their seed shall be established before Thee, signifies that angels and men who are recipents of Divine Truth shall have eternal life, and that truths of doctrine with them shall endure to eternity, sons of the servants of God denoting angels and men who are recipients of Divine Truth, and their seed denoting the truths of doctrine.

sRef Ps@22 @30 S12′ [12] In the same:

“The seed that shall serve him shall be numbered to the Lord for a generation” (Psalm xxii. 30).

This also is said of the Lord. The seed that shall serve Him, means those who are in truths of doctrine from the Word; while it shall be numbered to the Lord for a generation, signifies that they shall be His to eternity, to be counted signifying to be arranged and disposed in order, here to be added to, thus to be His.

sRef Gen@13 @16 S13′ sRef Gen@13 @15 S13′ sRef Gen@15 @5 S13′ sRef Gen@26 @4 S13′ sRef Deut@1 @8 S13′ sRef Gen@22 @18 S13′ sRef Gen@35 @12 S13′ sRef Gen@26 @3 S13′ sRef Deut@4 @37 S13′ sRef Gen@26 @5 S13′ [13] In many passages in the Word mention is made of the seed of Abraham, of Isaac, and of Jacob, also of the seed of Israel, and this in the historical sense of the letter means their posterity; but, in the spiritual sense, Divine Truth and the truth of doctrine from the Word are meant, because Abraham, Isaac, Jacob, and Israel, in this sense, mean the Lord, as can be seen from passages in the Word, where they are mentioned. For example, where it is said, that they shall come from the east and from the west, and shall recline (accumbo)* with Abraham, Isaac, and Jacob in the kingdom of the heavens (Matt. viii. 11), which means the enjoyment of celestial good from the Lord. So in other passages. And as the Lord is meant by them in the internal sense, therefore their seed signifies the Divine Truth which is from the Lord, and thus also truth of doctrine from the Word, as in the following passages.

In Moses:

Jehovah said to Abraham, “All the land which thou seest will I give to thee and to thy seed for ever; and I will make thy seed as the dust of the earth” (Gen. xiii. 15, 16):

“Look up towards the heavens and number the stars, so shall thy seed be” (Gen. xv. 5).

“In thy seed shall all nations be blessed” (Gen. xxii. 18).

To Isaac,

“To thee and to thy seed will I give all these lands, and I will multiply thy seed as the stars of heaven; and in thy seed shall all the nations of the earth be blessed” (Gen. xxvi. 3-5).

To Jacob,

“Unto thy seed after thee will I give this land” (Gen. xxxv. 12).

The land “given to Abraham, to Isaac, and Jacob, and to their seed after them” (Deut. i. 8):

“The seed of your fathers, Abraham, Isaac, and Jacob” (Deut. iv. 37; chap. x. 15; chap. xi. 9).

Since by Abraham, Isaac, and Jacob, as stated, the Lord is meant, by Abraham the Lord as to the celestial Divine of the church, by Isaac as to the spiritual Divine of the church, and by, Jacob as to the natural Divine of the church; therefore their seed signifies the Divine Truth proceeding from the Lord, the seed of Abraham signifying celestial Divine Truth, the seed of Isaac spiritual Divine Truth, and the seed of Jacob natural Divine Truth; consequently those are meant who are in Divine Truth from the Lord. But the land which the Lord will give to them means the church, which is in Divine Truth from Him; it can therefore be understood what is signified by all nations being blessed in their seed; for they could not be blessed in their posterity, that is, in the Jewish and Israelitish nation, but in the Lord and from the Lord by the reception of Divine Truth from Him.

sRef John@8 @37 S14′ sRef John@8 @44 S14′ sRef John@8 @33 S14′ [14] That the Jews are not meant by the seed of Abraham, is plain from the words of the Lord in John:

The Jews answered, “We are Abraham’s seed, and have never been in bondage to any man. Jesus answered, I know that ye are Abraham’s seed, yet ye seek to kill me, because my word hath no place in you; ye are of your father the devil” (John viii. 33, 34, 37, 44).

It is evident from these words that the Jews are not meant by the seed of Abraham, but that Abraham means the Lord, and the seed of Abraham Divine Truth from the Lord, which is the Word; for it is said, “I know that ye are Abraham’s seed, yet ye seek to kill me, because my word hath no place in you.” By the Lord saying, “I know that ye are Abraham’s seed,” is signified that He knew that the truth of the church, which is the Word, was with them; “but that they nevertheless rejected the Lord is signified by “ye seek to kill me.” That they were not in Divine Truths from the Lord is signified by “because my word hath no place in you” and that there was in them nothing but evil and falsity therefrom, is signified by “ye are of your father the devil, and the truth is not in him”; and afterwards, “when he speaketh a lie, he speaketh from his own,” where a lie signifies Divine Truth or the Word adulterated. The Lord said, “I know that ye are Abraham’s seed,” also for the reason that Judah signifies the Lord as to the Word, as may be seen above (n. 119, 433).

sRef Isa@45 @25 S15′ sRef Isa@44 @3 S15′ sRef Ps@106 @27 S15′ sRef Isa@41 @9 S15′ sRef Ps@106 @26 S15′ sRef Isa@41 @8 S15′ [15] In David,

“He will make them to fall in the wilderness, and will make their seed to fall among the nations, and will scatter them in the lands” (Psalm cvi. 26, 27).

To make their seed fall among the nations, and to scatter them in the lands, signifies that Divine Truth would perish with them through evils and falsities.

The seed of Israel has a similar signification in these passages:

“Thou Israel my servant, Jacob whom I have chosen, the seed of Abraham my friend, whom I have taken from the ends of the earth” (Isaiah xli. 8, 9).

“I will pour out my Spirit upon” the seed of Israel and Jacob, “and my blessing upon their offspring” (Isaiah xliv. 3).

“In Jehovah all the seed of Israel shall be justified, and shall glory” (Isaiah xlv. 25).

“Jehovah, who brought up and who led the seed of the house of Israel out of the land towards the north, and out of all the lands whither I have driven them, that they may dwell upon their own land” (Jer. xxiii. 8).

Israel, in the highest sense, means the Lord as to the internal of the church, therefore his seed also signifies the Divine Truth which is with those who are of the church signified by Israel. Israel means the church with those who are interiorly natural, and have truths therein from a spiritual source. Therefore Israel signifies a spiritual natural church.

sRef Ps@89 @36 S16′ sRef Jer@33 @22 S16′ sRef Ps@89 @3 S16′ sRef Ps@89 @4 S16′ sRef Ps@89 @29 S16′ [16] Since David, in the Word, means the Lord as to royalty, and the royalty of the Lord signifies Divine Truth in the church, therefore also his seed means those who are in the truths of the church from the Word, and these are also called sons of the king, and sons of the kingdom; it means also that Divine Truth is in them, as in the following passages:

“As the host (exercitus) of the heavens cannot be numbered, or the sand of the sea be measured, so will I multiply the seed of David and the Levites my ministers” (Jer. xxxiii. 22).

“I have made a covenant with my chosen, I have sworn to David my servant, even to eternity will I establish thy seed, and I will build up thy throne to generation and generation. I will set his seed for ever, and his throne as the days of the heavens. His seed shall be to eternity and his throne as the sun before me” (Psalm lxxxix. 3, 4, 29, 36).

That David, in the Word, means the Lord as to royalty, which is Divine Truth in the Lord’s spiritual kingdom, may be seen above (n. 205); therefore his seed signifies that Divine Truth with those who are in truths from good, thus also those who are in truths of doctrine from the Word. For truths of doctrine from the Word, or truths of the Word, are all from good; and as such are meant by the seed of David, therefore, in an abstract sense, the truth of the Word, or the truth of doctrine from the Word, is also meant by it. That the seed of David does not mean his posterity can be seen by any one, for it is said that his seed shall be multiplied as the host of the heavens and the sand of the sea, and that it shall be established and set to eternity, also that his throne shall be built up to generation and generation, and shall be as the days of the heavens and as the sun. Such things can in no way be said about the seed of David, that is, about his posterity, and his throne, for where now are these to be found? But all those things harmonize, when it is seen that by David the Lord is meant, by his throne, heaven and the church, and by his seed, the truth of heaven and of the church.

sRef Jer@31 @35 S17′ sRef Jer@33 @26 S17′ sRef Jer@31 @36 S17′ sRef Jer@33 @25 S17′ [17] In Jeremiah:

“If I shall not have fixed my covenant of day and night, the ordinances of heaven and of the earth, I will cast away also the seed of Jacob and of David my servant, that I will not take of his seed to rule over the seed of Abraham, Isaac, and Jacob; and I will cause their captivity to return, and will have mercy on them” (xxxiii 25, 26).

In the same:

“Jehovah said, who giveth the sun for a light by day, the ordinances of the moon and the stars for a light by night; If these ordinances shall depart from before me, the seed of Israel also shall cease from being a nation before me for ever” (xxxi. 35, 36).

In these passages the seed of Jacob and of David, also the seed of Israel, mean also those who are in Divine truths, but the seed of Jacob mean those who are in natural Divine Truth, David means those who are in spiritual Divine Truth, and Israel means those who are in Divine Truth spiritual-natural, which is mediate between natural Divine Truth and spiritual Divine Truth. For there are degrees of Divine Truth as there are degrees of its reception by the angels in the three heavens, and in the church. The covenant of day and night, and the ordinances of heaven and earth, signify the conjunction of the Lord with those who are in Divine truths in the heavens, and who are in Divine truths on earth. Covenant signifies conjunction; statutes the laws of conjunction, which are also the laws of order, and the laws of order are Divine truths; day signifies the light of truth such as it is with the angels in the heavens; and night the light of truth such as it is with men on earth, and also such as it is with those, both in the heavens and on earth, who are under the Lord as a moon; therefore it is also said, “Who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night.” But the seed of Abraham, Isaac, and Jacob, here mean all those who are of the Lord’s church in every degree; of these, and of the seed of Jacob and David it is said that if they acknowledge not the Lord, and do not receive Divine Truth from Him, the Lord will not reign over them.

sRef Jer@22 @30 S18′ [18] In the same:

“No one of his seed shall prosper who sitteth upon the throne of David, and ruleth any more in Judah” (xxii. 30).

This is said of Coniah, king of Judah, who is there called a despised and worthless idol; and it is said of him that “he and his seed shall be taken away and cast unto the earth” (verse 28 of the same chapter). This king has a signification similar to that of Satan, and his seed signifies infernal falsity; that this shall not rule in the Lord’s church in which is celestial Divine Truth, is signified by No one of his seed shall sit upon the throne of David, nor rule any more in Judah, Judah here denoting the celestial church in which the Lord reigns.

sRef Lev@21 @14 S19′ sRef Lev@21 @15 S19′ [19] As David represented the royalty of the Lord, so Aaron represented His priesthood, therefore the seed of Aaron means those who are in affection for real truth which is from celestial good. Because of this representation the following statute was given for Aaron:

“The high priest shall not take to wife a widow, or a divorced woman, or one polluted, a harlot, but he shall take a virgin of his own people to wife, lest he profane his seed amongst his people; I Jehovah do sanctify him” (Levit. xxi. 14, 15).

As man (vir) and wife (uxor), in the Word, in its spiritual sense, signify the understanding of truth and the will of good, and as thought belongs to the understanding and affection to the will, therefore man and wife also signify the thought of truth and affection for good, also truth and good. It is consequently evident what a widow, one divorced, and one polluted, a harlot, signify; a widow signifies good without truth, because left by truth, which is the man; a woman divorced signifies good rejected by truth, thus discordant good; and one polluted, a harlot, signifies good adulterated by falsities, which is no longer good but evil. Because of this signification of these women, the high priest was forbidden to take any of them to wife, because he represented the Lord as to the priesthood, which signified the Divine Good. And as a virgin signifies the will or affection for genuine truth, and since genuine truth makes one with and is in agreement with Divine Good, and these two are conjoined in heaven and in the church, and their conjunction is called the heavenly marriage, therefore it was enacted that the high priest should take a virgin to wife. And as truth of doctrine is a result of this marriage, but from a marriage with such as are signified by a widow, a divorced woman, and one polluted, a harlot, falsity of doctrine is produced, it is therefore said, “Lest he profane his seed among his people.” Seed signifies genuine truth of doctrine, and thus also the doctrine of genuine truth from the good of celestial love; and his people signify those who are of the church in which is the doctrine of genuine truth from the Word. And as this was representative of the heavenly marriage, which is the marriage of the Lord with the church, it is therefore said, “I Jehovah do sanctify him.”

sRef Num@16 @40 S20′ [20] Because the high priest represented the Lord as to Divine Good, and his seed signified Divine Truth, which is the same as genuine truth of doctrine, it was therefore also made a statute, that a man a stranger, who was not of the seed of Aaron, should not come near to burn incense before Jehovah (Numb. xvi. 40). A man a stranger signifies falsity of doctrine, and to burn incense signifies worship from spiritual good, which, in its essence, is genuine truth; while the seed of the high priest signifies Divine Truth from a celestial origin; for this reason a law was made that no stranger, who was not of the seed of Aaron, should offer incense in the tent of meeting before Jehovah.

sRef Gen@9 @9 S21′ sRef Num@14 @24 S21′ sRef Gen@48 @19 S21′ [21] When it is known what feature of heaven and the church was represented by other persons also mentioned in the Word, the signification of their seed will be understood, as in the case of the seed of Noah, Ephraim, and Caleb, in the following passages.

Concerning Noah, “I will establish my covenant with you, and with your seed after you” (Gen. ix. 9).

Israel said of Ephraim, “His seed shall be the fulness of the earth” (Gen. xlviii. 19).

And Jehovah said of Caleb, “His seed shall inherit the earth (Numb. xiv. 24).

What Noah and Ephraim represented and signified has been explained in the Arcana Coelestia. Caleb represented those who were to be introduced into the church, therefore by their seed is signified the truth of doctrine of the church.

sRef Ezek@36 @10 S22′ sRef Jer@2 @21 S22′ sRef Ezek@36 @9 S22′ sRef Matt@13 @38 S22′ sRef Ps@21 @10 S22′ sRef Hos@2 @23 S22′ sRef Jer@31 @27 S22′ sRef Zech@10 @9 S22′ [22] The signification of the seed of man is also similar to that of the seed of the field, because a field equally as man signifies the church; therefore, in some passages, the terms seed and sowing are applied to the people of the earth, just as they are applied to a field; as in the following.

In Jeremiah:

“I had planted thee a noble vine, a seed of truth; how art thou turned into branches of a strange vine unto me” (ii. 21).

In David:

“Their fruit will I destroy from the earth, and their seed from the sons of man” (Psalm xxi. 10).

In Hosea:

“I will sow” Israel “unto me in the earth” (ii. 23).

In Zechariah:

“I will sow” Judah and Joseph “among the peoples, and in remote places they shall remember me” (x. 9).

In Ezekiel:

“I will look again to you, that ye may be tilled and sown; then will I multiply man upon you, all the house of Israel, the whole of it” (xxxvi. 9, 10).

In Jeremiah:

“Behold, the days come in which I will sow the house of Israel and the house of Judah with the seed of man, and the seed of beast” (xxxi. 27).

In Matthew:

“The seed sown are the sons of the kingdom” (Matt. xiii. 38).

But it is not necessary to show here that the seed of the field has a signification similar to that of the seed of man, for we have here only to explain the signification of the seed of the woman, and to confirm it from the Word.

sRef Isa@57 @4 S23′ sRef Isa@57 @3 S23′ [23] Because seed signifies truth of doctrine from the Word, and, in the highest sense, Divine Truth, therefore, in the opposite sense, seed signifies falsity of doctrine, and infernal falsity.

As in Isaiah:

“Draw near hither, ye sons of the sorceress, seed of an adulterer, and ye that have committed whoredom. Against whom do ye sport yourselves, against whom do ye make wide the mouth and draw out the tongue? Are ye not the children of transgression, the seed of falsehood” (lvii. 3, 4).

By sons of a sorceress and seed of an adulterer, are signified falsities from the Word when it has been falsified and adulterated, by the sons of the sorceress, falsities from the Word falsified, and by the seed of an adulterer, falsities from the Word adulterated. The Word is said to be falsified when truths are perverted, and to be adulterated when its goods are similarly perverted, also when its truths are applied to the loves of self. Children of transgression and the seed of falsehood, signify falsities flowing from such former falsities. To sport themselves, signifies to take delight in things falsified; to make wide the mouth, signifies the delight in thought therefrom, and to draw out the tongue, signifies delight in teaching and propagating such falsities.

sRef Isa@1 @4 S24′ sRef Isa@14 @20 S24′ [24] In Isaiah:

“Woe to the sinful nation, a people laden with iniquity, a seed of evil doers, sons that are corrupters; they have forsaken Jehovah, they have provoked the Holy One of Israel, they have gone away backwards” (i. 4).

The sinful nation signifies those who are in evils, and a people laden with iniquity, those who are in falsities therefrom; for nation is used in the Word, in reference to evils, and people in reference to falsities, as may be seen above (n. 175, 331, 625). The falsity of those who are in evils is signified by the seed of evil doers, and the falsities of those who are in the falsities from that evil are signified by the sons who are corrupters. That sons signify those who are in truths, and, in the opposite sense, those who are in falsities, and in an abstract sense, truths and falsities, may be seen above (n. 724). They have forsaken Jehovah and provoked the Holy One of Israel, signifies that they have rejected Divine Good and Divine Truth, Jehovah denoting the Lord as to Divine Good, and the Holy One of Israel the Lord as to Divine Truth. Their going away backwards, signifies that they utterly departed from good and truth, and went away to infernal evil and falsity; for those in the spiritual world who are in evils and falsities turn themselves backwards from the Lord, as may be seen in Heaven and Hell (n. 123).

In the same:

“Thou shalt not be united with them in the sepulchre, for thou hast destroyed thy land, thou hast slain thy people; the seed of the wicked shall not be named for ever” (Isaiah xiv. 20).

This is said of Lucifer, by whom Babylon is meant. The seed of the wicked which shall not be named for ever, signifies the direful falsity of evil from hell; the rest may be seen explained above (n. 589, 659:20, 697).

sRef Lev@20 @2 S25′ sRef Lev@18 @21 S25′ sRef Lev@20 @3 S25′ [25] In Moses:

“He who hath given his seed to Molech shall surely die, the people of the land shall stone him with stones. I will set My faces against that man, and I will cut him off from the midst of his people, because he hath given of his seed to Molech, to defile my sanctuary, and to profane the name of my holiness” (Levit. xx. 3; xviii. 21).

To give of his seed to Molech, signifies to destroy the truth of the Word, and thus of the doctrine of the church therefrom, by application to the vile loves of the body, as to murders, hatreds, revenges, adulteries, and similar things, which leads to the acceptance of infernal falsities instead of Divine things; such falsities are signified by the seed given to Molech. Molech was the god of the sons of Ammon (1 Kings xi. 7), and was set up in the valley of Hinnom, which was called Topheth, where they burnt their sons and daughters in the fire (2 Kings xxiii. 10); the loves mentioned above are signified by that fire. And as the seed given to Molech signifies such infernal falsity, and stoning was a punishment of death for injury done to and for destruction of the truth of the Word, and of doctrine therefrom, it is therefore said, that the man “who hath given of his seed to Molech shall surely die, and the people of the land shall stone him with stones.” That stoning was the punishment for doing injury to or for destroying truth, may be seen above (n. 655). That such falsity is destructive of all the good of the Word and of the church is signified by, “I will set my faces against that man, and I will cut him off from the midst of his people, because he hath polluted my sanctuary, and profaned the name of my holiness,” sanctuary signifying the truth of heaven and of the church, and the name of holiness all its quality. From the passages quoted, it is now evident that seed, in the highest sense, means Divine Truth from the Lord, and it consequently means the truth of the Word and of the doctrine of the church which is from the Word, while in the bad sense it means, infernal falsity which is the opposite of that truth.
* Gr. anaklino [in Greek].

sRef Rev@12 @17 S0′ 769. Who keep the commandments of God.- That this signifies with those who live the life of faith, which is charity, is evident from the signification of keeping the commandments of God, as denoting to live according to the commandments of the Word; and as that life is a life of faith, and a life of faith is charity, therefore to keep the commandments of God signifies to live a life of faith, which is charity. A life of faith denotes charity towards the neighbour, because faith means the faith of the Word, thus the faith of truth in the Word and from the Word, while charity signifies the love for good and truth, spiritual, moral, and civil; and as that which a man loves he also wills, and what he wills this he does, therefore to keep the commandments of God signifies to live the life of faith, which is charity.

[2] From these things it is evident, that all those who separate faith from charity are entirely ignorant of the nature of both faith and charity; for their idea of faith is that it consists of all those matters contained in the memory which they accept because they have heard them from learned men. A faith of this kind, however, is merely traditional faith, for they do not see that a thing is so except from another, and what one sees only from another may be confirmed both from the sense of the letter of the Word misunderstood, and by reasonings from appearances and scientifics (scientifica), although it may be a falsity in direct opposition to the truth. When such a faith is confirmed it becomes a persuasive faith; but neither this nor traditional faith is a spiritual faith, nor consequently is it a saving faith, for such faith has as yet no life from the Lord. But that a man may receive this life he must live according to the Lord’s commandments in the Word, for to live according to the commandments is the same thing as to live from the Lord, because the Lord is the Word and in the Word. Such a life is a life of faith, which is charity, and then its affection becomes charity, and thought from that affection becomes faith. For all man’s thought derives its life from affection, for no one can think without affection; when therefore a man’s affection becomes spiritual his thought also becomes spiritual; consequently, as is a man’s charity, so is his faith. It is therefore evident that charity and faith act as one like affection and thought, or what is the same thing, like will and understanding; for affection belongs to the will, and thought to the understanding, consequently they make one in act, like good and truth. It is therefore plain that to live according to the Lord’s commandments from the Word, or to keep the commandments of God, means to live a life of faith, which is charity.

sRef Rev@12 @17 S0′ 770. And have the testimony of Jesus Christ.- That this signifies, And who acknowledge the Divine in the Lord’s Human, is evident from the signification of the testimony of Jesus Christ, as denoting the confession and acknowledgment of the Divine of the Lord in His Human (as may be seen above, n. 392, 635, 649, 749).

sRef Rev@13 @1 S0′ sRef Rev@12 @17 S0′ 771. Verse 18. [English Bible, chapter xiii. 1.] And I stood upon the sand of the sea.- That this signifies the continuation of the state of those who are signified by the dragon, is evident from the signification of standing upon the sand of the sea, as denoting to continue to see what those are who are meant by the dragon, for it is added that he saw a beast coming up out of the sea, to which the dragon gave his power, and his throne, and his authority; and afterwards that he saw a beast coming up out of the earth, which spake like a dragon, besides other things that follow. And as by means of those beasts the state of those who are dragons is further described, therefore this is what is signified by standing upon the sand of the sea. Moreover, the sand of the sea signifies sterility, such as exists in those who think indeed about faith, but do not give any thought to the life of faith, which is charity; for where such dwell, in the spiritual world, nothing is seen but heaps of stones, and also sand, rarely any grass or shrub; this, too, is why the sand of the sea signifies the state of those who are meant by the dragon.

END OF THE FOURTH VOLUME.

sRef Rev@13 @1 S0′ 773. CHAPTER XIII.

1. AND I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads the name of blasphemy.

2. And the beast which I saw was like unto a leopard, and his feet were as of a bear, and his mouth as the mouth of a lion; and the dragon gave him his power, and his seat, and great authority.

3. And I saw one of his heads as it were wounded to death; and his death-stroke was healed; and the whole earth wondered after the beast.

4. And they worshipped the dragon, which gave power unto the beast, and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

5. And there was given unto him a mouth speaking great things and blasphemies; and power to act was given unto him forty and two months.

6. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

7. And it was given unto him to make war with the saints, and to overcome them; and power was given him over every tribe, and tongue, and nation.

8. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb, slain from the foundation of the world.

9. If any man have an ear, let him hear.

10. If anyone leadeth into captivity, he shall go into captivity; if anyone killeth with the sword, he must be killed with the sword. Here is the patience and the faith of the saints.

11. And I saw another beast coming up out of the earth; and he had [two] horns like a lamb, and he spake as a dragon.

12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose death-stroke was healed.

13. And he doeth great wonders, so that he maketh fire to come down out of heaven on the earth before men.

14. And deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which hath the stroke of a sword, and did live.

15. And it was given unto him to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.

16. And he causeth all, both small and great, rich and poor, free and bond, to give them a mark on their right hand, or on their foreheads.

17. And that no man should be able to buy or sell, save he that hath the mark, or the name of the beast, or the number of his name.

18. Here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man; and his number is six hundred and sixty-six.

EXPLANATION.

VERSE 1. And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads the name of blasphemy.

“And I saw a beast coming up out of the sea,” signifies reasonings from the natural man confirming the separation of faith from life; “having seven heads,” signifies the knowledge of the holy things that are falsified and adulterated; “and ten horns,” signifies much power; “and upon his horns ten diadems,” signifies that power from appearances of truth in abundance; “and upon his heads the name of blasphemy,” signifies falsifications of the Word.

sRef Rev@13 @1 S0′ 774. (v. 1) And I saw a beast coming up out of the sea. That this signifies reasonings from the natural man confirming the separation of faith from life is evident from the signification of a beast coming up out of the sea, as denoting things of the natural man. For by beasts, in the Word, are signified the affections of the natural man in both senses, as may be seen above (n. 650). And by the sea are signified the various things in that man, which have reference to his scientifics, both true and false, and to the thoughts and reasonings therefrom; as may also be seen above (n. 275, 342, 511, 537, 538, 600). From which it is clear that by the beast coming up out of the sea are signified reasonings from the natural man.

That they are reasonings confirming the separation of faith from life is evident from this, that the dragon is further described in this chapter. His reasonings from the natural man confirming the separation of faith from life are described by the beast coming up out of the sea, and the confirmations thereof from the letter of the Word; and the falsifications of that sense, by the beast coming up out of the earth; as will be seen below from verse 11 to the end of this chapter.

[2] That the dragon is further described in this chapter, and is also meant by the two beasts, is evident from the fact that it is said that the dragon gave to the beast coming up out of the sea his power and his seat, and great authority; and moreover that they worshipped the dragon that gave power to the beast; also, that the other beast that came up out of the earth, spake as a dragon, and that he exercised all the power of the first beast before the dragon. It is therefore clear that those who are signified by the dragon are described – in so far as they separate faith from life, and confirm that separation by reasonings from the natural man – by the beast coming up out of the sea. And also that in so far as they confirm the same by the letter of the Word and thereby falsify it, they are described by the beast coming up out of the earth. That this is the case, can be fully seen from the description of each in what follows.

[3] That reasonings from the natural man enter into the dogmas of those who make faith the only means of salvation, thus the very essential of the church, and so separate it from life, or from charity, which they do not acknowledge as a means of salvation and as an essential of the church, is but little seen, and, consequently, but little known by the advocates and teachers thereof, because their thought is continually fixed on those passages of the Word by means of which they confirm such reasonings. And because they are falsities which they confirm from the ultimate sense of the Word, which is the sense of the letter, they necessarily make use of reasonings from the natural man; for without these it would not be possible to make their falsities appear like truths. This, however, shall be illustrated by an example.

[4] In order to separate life or charity from faith, they say that

“(1) By the fall of Adam man destroyed all freedom of doing good from himself; and (2) that consequently a man can in no wise fulfil the law; and (3) yet without the fulfilling of the law there is no salvation; and (4) that the Lord came into the world in order to fulfil the law, and that His righteousness and merit might be imputed to man; and that by that imputation man might be loosed from the yoke of the law, so far that nothing condemns him; and (5) that man receives the imputation of the Lord’s merit by faith alone, and nothing by works.”

That these things, for the most part, are reasonings from the natural man confirming the preconceived principle of faith alone and its connecting particulars, is evident from a survey of the details in their order.

(1). “By the fall of Adam, man destroyed his free-will, which is the freedom of doing good from himself.” This reasoning is from falsities; for the freedom of doing good from oneself belongs to no man, and can belong to no one, because a man is only a recipient. Wherefore the good which a man receives is not his but the Lord’s in him; nor indeed have the angels any good except from the Lord. And the more they acknowledge and perceive this, the more are they angels, that is, higher and wiser than the rest. Much less was it possible for Adam, who had not yet become an angel, to be in a state of good from himself. His integrity consisted in a fuller reception of good and truth, and thence of intelligence and wisdom from the Lord than that of his posterity. This was also meant by his being an image of God; for he who receives the Lord becomes an image; and he becomes this according to his reception. In a word, freedom consists in doing good from the Lord; and slavery in doing good from oneself. It is therefore clear, that the reasoning above mentioned arises from falsities flowing forth from fallacies, all of which are from the natural man. Moreover it is not true that hereditary evil was ingenerated in the whole human race by the fall of Adam. Its origin is from another source.

sRef Matt@23 @26 S5′ [5] (2). “That consequently a man can in no wise fulfil the law.” This is also reasoning from the natural man. The spiritual man knows that to do the law and to fulfil it in the external form does not save; but that so far as he observes the law in the external form, from the internal, it does save. The internal form, or the internal of the law, is to love what is good, sincere, and just; and its external is to do these things. This the Lord thus teaches in Matthew:

“Cleanse first that which is within the cup and platter, that the outside may be clean also” (xxiii. 26).

So far as man observes the law from an internal, so far he fulfils it; but not so far as he does this from an external, apart from an internal. The internal of man is his love and will. But to love what is good, sincere, and just, and, from love, to will these things, is from the Lord alone. Wherefore to be led by the Lord is to fulfil the law. But these things must be more fully illustrated in what follows.

[6] (3). “Without the fulfilling of the law there is no salvation.” This involves that if a man were able of himself to fulfil the law, he would be saved; this nevertheless is in itself false. And since it is false, and yet appears as if it were true because it is a received dogma, it must be confirmed by reasonings from the natural man. That it is false is clear from the fact that a man cannot do any good from himself, but that all good is from the Lord; and that a state of integrity such as that above stated concerning Adam, in which there is any good which is in itself good from man, is not possible. And because such a state of integrity is not possible and never can be, it follows that the law must be fulfilled by the Lord, according to what was just said above. Nevertheless, he who believes otherwise than that man is to do all things as of himself, although he does them from the Lord, is much deceived.

sRef Matt@5 @17 S7′ sRef Matt@5 @19 S7′ [7] (4). “The Lord came into the world in order to fulfil the law, and that His righteousness and merit might be imputed to man; and that by such imputation man may be loosed from the yoke of the law to such an extent that, after justification by faith alone, nothing condemns him.” This, is also reasoning from the natural man. The Lord came into the world in order to effect a judgment, and thereby bring into a state of order all things in the heavens and in the hells, and at the same time to glorify His Human. By means of that glorified Human all who have done, and who do, good from Him, and not from themselves have been and are saved; and thus not by any imputation of His merit and righteousness. For the Lord teaches:

“I came not to destroy the law and the prophets; I came not to destroy but to fulfil. Whosoever shall break the least of these commandments, and shall teach men so, he shall be called least in the kingdom of the heavens; but whosoever shall do and teach them, the same shall be called great in the kingdom of the heavens” (Matt. v. 17, 19).

[8] (5). “Man receives the imputation of the Lord’s merit by faith alone, and nothing by works.” This is a conclusion deduced from the previous reasonings. And because those reasonings are from the natural man and not from the rational enlightened by the spiritual man, and consequently are from falsities and not from truths, it follows that the conclusion drawn from them falls to the ground. It is evident from these things, that in order to confirm any principle false in itself, reasonings derived from the natural man, and confirmations from the literal sense of the Word, are necessary. For reasonings will give the appearance of coherence to those passages which are chosen from the sense of the letter of the Word. Wherefore reasonings from the natural man are signified by the beast coming up out of the sea; and confirmations from the sense of the letter of the Word, by the beast coming up out of the earth.

sRef Rev@13 @1 S0′ 775. Having seven heads. That this signifies the knowledge of the holy things of the Word that are falsified and adulterated, is evident from the signification of the head, as denoting intelligence and wisdom; and in the opposite sense, insanity and folly; concerning which see above (n. 553, 577). And because intelligence and wisdom cannot be spoken of in reference to those who by reasonings from the natural man confirm the separation of faith and life, these being meant by the beast coming up out of the sea; therefore, by his head knowledge is signified. Knowledge of the holy things of the Word is meant, because there were seven heads; and the number seven is used of things holy, as may be seen above (n. 257). The reason why such knowledge is meant is that those meant by the dragon are not hostile to the Word; for they call the Word holy and Divine because they seek out from it confirmations of their own dogmas. Nevertheless, that the holy things of the Word, of which they have the knowledge, are falsified and adulterated by them, will be evident from what follows; and in general from this, that those who separate faith from life, cannot do otherwise, because such separation is contrary to each and all things of the Word. For in these there is a marriage of good and truth, which is perfectly clear from the spiritual sense of the Word. On this account, also, there are, in most passages, two expressions, which appear to be a repetition of the same thing. One of them, however, has reference to good, and the other to truth; thus both make, as it were, a marriage, which is called a Divine marriage, a celestial marriage, and a spiritual marriage, and which, strictly regarded, is the marriage of good and truth; concerning which see above (n. 238, 288, 484, 660). The marriage of faith and love, or of faith and good works, should be similar; for faith pertains to truth, and truth to faith; and love pertains to good, and good to love. Hence it is clear, that those who separate faith from the life thereof, or, what is the same, from love, cannot but falsify the Word, because they explain the sense of the letter in a manner contrary to that marriage of good and truth which is contained in each and all things of the Word.

[2] It was said, that the head signifies wisdom and intelligence, and that in the case of those who do not possess wisdom and intelligence, it signifies knowledge; hence in the case of those who falsify and pervert the Word, it signifies insanity and folly, the same as above (n. 715), where the signification of the seven heads of the dragon was explained. Hence the same also is here signified by the head of this beast; for the beast here mentioned is the dragon, as to reasonings from the natural man confirming the separation of faith from life.

The head signifies wisdom, intelligence, and the knowledge of truths, and, in the opposite sense, folly, insanity, and the knowledge of falsities, because these things reside in the head and they are there in their beginnings. This is quite evident from the fact that the origins of all the fibres are there; these proceed thence to all the sensory and motor organs of the face and the whole body. There are substances there, infinite in number, which appear like little spheres, and are called by anatomists the cortical and cineritious substances. From these proceed small fibres, the primary of which are not evident to the sight, and which afterwards form fascicles. From these the medullary substance of the whole cerebrum, cerebellum, and medulla oblongata is produced; and from this medullary substance proceed fibres visible to the sight, which, when conjoined, are called nerves. By means of these the cerebrum, cerebellum, and spinal marrow form the entire body, and each and all things pertaining to it, and thus each and all things belonging to the body are under the rule of the brains.

[3] From these things it is evident that the understanding and the will, which are designated by the one term, mind – consequently also intelligence and wisdom – reside in the brains, and that they are there in their beginnings. Also that the organs which are formed to receive sensations and produce motions are derivations therefrom; just as streams are derived from their fountains, or as results from their causes, or as substantial products from their respective substances. Moreover those derivations are such that the brain is everywhere present, almost in the same way as the sun, by its light and heat, is present in each and all things of the earth.

Hence it follows that the whole body, and each and all things belonging to it, are forms under the direction and government of the mind, and also subservient thereto; and the mind is in the brain; and that it is so constructed to obey the direction of the mind, that the part where the latter were not present, or to which it did not communicate its life, would be no part of man’s life.

[4] From these things it is evident that the mind, while it is in its thought which belongs to the understanding, and in its affection which pertains to the will, extends into every individual part of the body, and there by means of its own forms ranges at large, as the thoughts and affections of the angels do in the societies of the whole heaven. The case is also similar in the present instance, because all the things belonging to the human body correspond to all the things of heaven; therefore, the form of the whole heaven, in the sight of the Lord, is the human form. This subject is treated of at great length in the Arcana Coelestia, and also in the work concerning Heaven and Hell.

[5] These things have been said in order that it may be known why it is that the head signifies wisdom and intelligence; as also, in the opposite sense, folly and insanity. For such as a man is in primaries, such is he in the whole; the body, together with each and every part of it, being a derivation, as just stated. If, therefore, the mind is in the belief of falsity, and in the love of evil, then the entire body – that is the whole man – is in a similar state.

This is also quite evident as soon as a man becomes a spirit, whether good or evil; for then his whole spiritual body, from head to foot, is entirely qualified by his mind. If the mind is heavenly, the whole spirit also as to the body is heavenly. If the mind is infernal, the whole spirit also as to the body is infernal. Wherefore the latter spirit appears in a horrible form as a devil; but the former in a beautiful form as an angel of heaven. But on this subject we shall treat further elsewhere.

sRef Rev@13 @1 S0′ 776. And ten horns. That this signifies much power, is evident from what has been stated above (n. 716), where the dragon, which also had ten horns, is treated of.

The great power which is ascribed to the dragon, and to this beast, and which is represented in the spiritual world by horns, and therefore was representatively shown to John as being upon the dragon, is the power belonging to reasonings from the natural man, which spring from fallacies, thus from falsities. In such reasonings there is not in fact any real power – for all power pertains to truths – nevertheless, falsities which arise from the fallacies of the senses, and, consequently, reasonings therefrom, exercise great power with men on earth before they are in truth from good; that is, before they are regenerated by the Lord. For man from his birth is in evils, and consequently also in falsities. For falsities flow from evils like impure waters from an impure fountain; and those falsities, when confirmed by reasonings from the fallacies of the senses, appear like truths. And because a man from his birth is in falsities from evils, he therefore easily seizes upon, acknowledges, and believes them; for they are in agreement with his first natural light, and with the heat of that light, which is from the fire of the love of self or of the love of the world. And since man is easily, and, as it were, spontaneously, led away to believe such things, and is thereby deceived, therefore great power is here ascribed to the beast, and, above, to the dragon. Against the man, however, who is in truths from good, or against one who is regenerated by the Lord, they have no power; and always less in proportion as truths are multiplied in him, and, at length, none at all. For, as was said above, all power is in truths from good, consequently none in falsities from evil.

sRef Rev@17 @3 S2′ [2] This can be confirmed from things seen and perceived in the spiritual world. For there, in certain places, continual combats arise between those who are in falsities, with such as are similar and with such as are dissimilar. And the evil were seen to conquer by falsities, and draw very many over to their side; when I wondered at this, it was said and perceived, that falsities prevail against those who are in falsities; for it was discovered that those who were conquered, and so drawn over, were just as much in falsities; and, on the other hand, that falsities do not prevail against those who are in truths. Moreover, it was also seen that those who were in falsities fought with those who were in truths, and that they also conquered them; but still it was perceived that the latter were not in truths from good, but in truths without good. On the other hand, when those who are in falsities fight against those who are in truths from good, they cannot prevail in the least; they are like chaff in the air, which is dispersed and scattered in every direction by a man’s breath, without any power of resisting. From these things it is evident why it is that, in the Word, the evil are sometimes called mighty and powerful. Hence it is now clear, why ten horns were seen upon the head of the dragon, and upon the head of this beast, and similarly upon the head of the scarlet beast (Apoc. xvii. 3).

sRef Rev@13 @1 S0′ 777. And upon his horns ten diadems. That this signifies that power from the appearances of truth in abundance, is evident from the signification of horns, as denoting power, of which we have just above treated; and from the signification of ten, as denoting much, thus also abundance; concerning which see above (n. 675); and from the signification of diadems, as denoting truths in the last degree of order, which are the truths of the sense of the letter of the Word; concerning which also see above (n. 717). They also denote the appearances of truth, because the truths of the letter of the Word are, for the most part, appearances of truth; and the power of those who are meant by the beast is therefrom. These are they who, by reasonings, confirm the separation of faith from life. For the truths of the letter of the Word – which are appearances of truth, which they also connect by reasonings so as to appear like genuine truths – are what are here signified by diadems. But when those truths are connected together by reasonings from falsities and fallacies, they are no longer truths in appearance, but truths falsified, and thus falsities; according to what was shown above (n. 719), and illustrated by the apparent progression of the sun.

The reason why upon the heads of the dragon there appeared seven diadems, but upon the horns of the beast ten diadems is, that by the head of the dragon is signified a knowledge of the holy things of the Word, which are falsified and adulterated, thus truths in appearance, which are the truths of the letter of the Word; but by the horns are signified their great power when the same are connected together and confirmed by reasonings from the natural man. This great power, however, is not from reasonings, but by means of reasonings from the truths of the letter of the Word.

sRef Rev@13 @1 S0′ 778. And upon his heads the name of blasphemy. That this signifies falsifications of the Word, is evident from the signification of heads, as denoting the knowledge of the holy things of the Word, which are falsified and adulterated; concerning which see above (n. 775); and from the signification of name, as denoting the quality of a thing and also a state; concerning which see above (n. 192, 135, 696); in this case the quality of the reasonings from the natural man, confirming the separation of faith from life; these reasonings are signified by this beast; and from the signification of blasphemy, as denoting the falsification of the Word, concerning which we shall speak presently. From these things it is clear that upon his head the name of blasphemy signifies the quality of those who, by reasonings from the natural man, confirm the separation of faith from life, and that their quality is the falsification of the Word.

The reason why blasphemy signifies the falsification of the Word is, that in what follows, by this beast is described how those who are meant by the dragon, pervert the sense of the letter of the Word by reasonings from the natural man, in order that they may confirm the doctrine of justification and salvation by faith alone without good works. This, however, cannot be done except by falsifying the Word, which in each and every part conjoins truths to goods and goods to truths, thus faith to charity and charity to faith; as was shown above (n. 775). This is why falsifications of the Word are signified by blasphemy, which is said to be the name of this beast.

[2] But how the Word is blasphemed by falsifying it shall be illustrated by the following example. Those who separate faith from good works say that, “God the Father removed, in fact cast away, the human race from Himself because of their evils, and that therefore His Son was sent; or that the Son Himself, being moved with compassion, came into the world, and by suffering the punishment of extreme condemnation, which was the passion of the cross, and by shedding His own blood upon it, and, lastly, by His death, reconciled mankind to the Father by thus interceding for them.” Because this is among the primary doctrines held by those who separate faith from its life, which is charity, I wish to state briefly how the Divine is thereby blasphemed. He is blasphemed by this, that they believe and think that the Divine removed or cast away mankind from Himself, although God is Love itself, Mercy itself, and Goodness itself; and these are His Being (Esse). From these things it is clear that it is impossible for God to remove or cast away any one of the human race; for this would be to act contrary to His own Being (Esse), which, as was said, is that from which all love, all mercy, and all good flow. It is not possible even for any angel, or any man, who is in love, in mercy, and in good from the Lord, to act in this way; and yet their love is finite, and the Divine Love is infinite. The removal or casting away of mankind by God the Father, they call vindicative justice, of which they have no other conception than that of a king or judge avenging an evil done to himself; consequently as being like their vengeance, in which there is bound to be something of anger. To confirm this view they quote passages from the Word, where God is called Avenger, Revenger, jealous, angry, and wrathful. These passages of the Word they thus falsify; for such things are said in the sense of the letter of the Word, according to appearances. For a man after death, as soon as he becomes a spirit, being in evils through his life in the world, turns himself away from the Lord; and when he turns himself away from Him, and denies Him, he can no longer be under His protection except by his evil punishing him. For in evil is the punishment of evil, as in good is the reward of good. And since the punishment of evil from evil, that is, from those who are evil, appears as if it were punishment from the Divine, therefore from that appearance it is said in the Word, of the Divine, that He is angry, condemns, casts into hell, and similar things. That, nevertheless, the Lord condemns and punishes no one, may be seen in the work on Heaven and Hell (n. 545-550), where the subject there treated is, “That the Lord casts no one into hell, but that the spirit himself casts himself down.”

From these things it is evident, how the Divine is blasphemed by the falsification of the Word. For it is thought that God is in some respect an avenger, and revengeful, that He is angry, that He casts into hell and punishes; when, nevertheless, it is evil which punishes itself, consequently hell, from which evil is, and not the Divine. The Divine is blasphemed by the falsification of the Word, also, by their believing and thinking that God the Father was willing to be reconciled to the human race by the punishment of the final condemnation, which was the passion of the cross; and thus by the blood of His Son; and that by this He was moved, and still is moved, to mercy. Who is there that has an enlightened understanding that does not see that this, also, is contrary to the Divine, and, consequently, contrary to the real truth of the Word? For what is contrary to, or against, the Divine, is blasphemy. Hence, also, wresting the sense of the letter of the Word to confirm this doctrine is blasphemy. Upon this subject, however, more will be said in what follows.

sRef Mark@3 @29 S3′ sRef Matt@12 @32 S3′ sRef Mark@3 @28 S3′ sRef Matt@12 @31 S3′ sRef Luke@12 @10 S3′ [3] What blasphemy therefore signifies, is evident from the passages in the Word where it is mentioned, from which we shall only adduce the following from the Evangelists. Jesus said:

“All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. Yea, if anyone shall speak a word against the Son of man, it shall be forgiven him; but he who speaketh against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the future” (Matt. xii. 31, 32).

“I say unto you, ‘that all sins shall be forgiven unto the sons of men. . . . but he that shall blaspheme against the Spirit shall not have forgiveness to eternity,’ but shall be in danger of eternal judgment” (Mark iii. 28, 29).

“Whosoever shall speak a word against the Son of man, it shall be forgiven him; but unto him that blasphemeth against the Holy Spirit, it shall not be forgiven” (Luke xii. 10).

What is signified by sin and blasphemy against the Holy Spirit, and what by a word against the Son of man, has not yet been known in the church, and this because it has not been known what is properly to be understood by the Holy Spirit, and what by the Son of man. By the Holy Spirit is meant the Lord as to Divine truth, such as it is in heaven; thus the Word is meant, such as it is in the spiritual sense; for this is Divine truth in heaven. And by the Son of man is meant Divine truth such as it is on earth; consequently, the Word, such as it is in the natural sense; for this is Divine truth on earth. When it is known what is meant by the Holy Spirit, and what, by the Son of man, it may also be known what is signified by sin and blasphemy against the Holy Spirit, and by a word against the Son of man; as also why a word against the Son of man can be forgiven, but not sin and blasphemy against the Holy Spirit. Sin and blasphemy against the Holy Spirit is the same as denying the Word, and also adulterating its very goods, and falsifying its very truths. On the other hand, a word against the Son of man is to interpret the natural sense of the Word, which is the sense of its letter, according to appearances.

[4] The reason why to deny the Word is a sin which cannot be forgiven in this age nor in the future, or to eternity, and why he who does so is in danger of eternal judgment is, that those who deny the Word, deny God, deny the Lord, deny heaven and hell, and also they deny the church and all things pertaining to it. And those who deny these things are atheists, who, although with their lips they attribute the creation of the universe to some supreme entity or Deity, yet in their hearts ascribe it to nature. Such persons, because by denial they have broken every bond of connection with the Lord, cannot but be separated from heaven and conjoined to hell.

The reason why to adulterate the very goods of the Word and to falsify its very truths is blasphemy against the Holy Spirit, which cannot be forgiven, is, that by the Holy Spirit is meant the Lord as to Divine truth, such as it is in the heavens; thus the Word, such as it is in the spiritual sense, as was said above. In the spiritual sense there are genuine goods and truths; but in the natural sense these are clothed, as it were, and only here and there presented unclothed; therefore they are called apparent goods and truths. It is these that are adulterated and falsified; and they are said to be adulterated and falsified when they are explained in a way contrary to genuine goods and truths. For then, heaven withdraws itself, and man separates himself from it, because, as was said, real goods and truths constitute the spiritual sense of the Word, in which are the angels of heaven. For example, this is the case if the Lord and His Divine are denied, as was done by the Pharisees, who said that the Lord performed miracles from Beelzebub, and had an unclean spirit. In consequence of this denial they were said to commit sin and blasphemy against the Holy Spirit, because against the Word; as may be seen in the preceding verses of the chapters quoted from the Evangelists. For this reason the Socinians and Arians, who, although they do not deny the Lord, yet deny His Divine, are outside heaven, and cannot be received by any angelic society. Take also another example.

[5] Those who exclude the goods of love and the works of charity from the means of salvation; and assume faith, exclusive of these, to be the sole means of salvation; and who also confirm this opinion, not only in doctrine but also in life, saying in their hearts, goods do not save nor evils condemn me, because I have faith – these also blaspheme the Holy Spirit; for they falsify the real good and truth of the Word, and this in a thousand passages, where love and charity, as also deeds and works, are mentioned. Moreover, as said above, in each and every part of the Word there is a marriage of good and truth, thus a marriage of charity and faith. Therefore when good or charity is taken away, that marriage perishes; and, instead of it, there is adultery, the nature and character of which will be explained elsewhere. This is why these cannot be received into heaven. The reason also is, that in place of heavenly love they have earthly love; and instead of good works they have evil works, because infernal love arises from earthly love, when the latter is separated from that which is heavenly. The case, however, is different with those who, from the doctrine of the church, and from their teachers, believe faith to be the sole means of salvation, or who merely know, but do not inwardly affirm or deny; and who, at the same time, live a good life from the Word, that is to say, because the Lord has so commanded in the Word. These do not blaspheme the Holy Spirit, for they do not adulterate the goods of the Word, or falsify its truths; therefore they have conjunction with the angels of heaven. Few also of such persons know that faith is anything else but believing in the Word. They do not grasp the dogma of justification by faith alone without the works of the law, because it transcends their understanding.

[6] These two examples are given in order that it may be known what is meant by sin and blasphemy against the Holy Spirit; and that sin against the Holy Spirit is the same as denying Divine truth, thus denying the Word; and also that blasphemy against the Holy Spirit is to adulterate the very goods of the Word and to falsify its very truths. Let it be observed, that the good of the Word, when adulterated, is evil, and that its truth, when falsified, is falsity.

The reason why a word against the Son of man signifies to interpret the natural sense of the Word – which is the literal sense – according to appearances is, that by the Son of man is meant the Lord as to Divine truth, such as it is on earth; consequently, such as it is in the natural sense. The reason why this word is forgiven unto men is, that most things in the natural sense or sense of the letter of the Word are goods and truths clothed, and only some are unclothed, as in the spiritual sense; and also because goods and truths when clothed are called the appearances of truth. For the Word, in ultimates, is like a man clothed with a garment, who is unclothed as to his face and hands. And where the Word is thus unclothed, there its goods and truths appear unclothed, as in heaven; thus, such as they are in the spiritual sense. Therefore it is possible that, from the sense of the letter of the Word, the doctrine of genuine good and of genuine truth may be seen by those who are enlightened by the Lord, and may be confirmed by those who are not so enlightened. The reason why the Word is such in the sense of the letter is, that it may be a basis for the spiritual sense. It is also thereby accommodated to the capacity of the simple, who can only perceive those things stated, and believe and act only according to what they have perceived.

sRef Rev@12 @11 S7′ sRef Matt@26 @28 S7′ sRef Rev@12 @7 S7′ sRef John@1 @29 S7′ [7] And because the Divine truths in the sense of the letter of the Word are, for the most part, appearances of truth, and because the simple in faith and heart cannot be raised above them, therefore it is not sin and blasphemy to interpret the Word according to appearances, provided that principles are not formed from them, and confirmed to the destruction of Divine truth in its true sense. For example, where it is said:

“Behold the Lamb of God which taketh away the sin of the world” (John i. 29).

And in Matthew:

“This is my blood of the new testament, which is shed for many, for the remission of sins” (xxvi. 28).

Also in the Apocalypse:

“Michael and his angels fought against the dragon; and the dragon fought and his angels. And they overcame him by the blood of the Lamb” (xii. 7, 11).

When from these and similar passages, it is simply believed that the Lord suffered the passion of the cross on account of our sins, and that by this and by His blood He redeemed us from hell, because this is an apparent truth, and can be said and believed, therefore it does not condemn the simple in faith and in heart. But to establish a principle from these things, and to confirm it so far as to insist that God the Father was in this way reconciled to man, and is still so reconciled, and that by his faith alone man is justified and saved, without the goods of charity which are good works – and to be in that principle not only in doctrine but also in life – this cannot be forgiven.

[8] From these things it is evident that by blasphemy against the Holy Spirit is signified the falsification of the Word even to the destruction of Divine truth in its true sense. The reason therefore why the name of blasphemy signifies the falsification of Divine truth, thus of the Word is, that it is called blasphemy when any one speaks against God. And to speak against God is to speak against Divine truth; for Divine truth proceeding from the Lord is what, in the Word, is meant by God; and against Divine Good, which is meant by Jehovah, and also by the Lord. And because it is blasphemy to speak against God, thus also against the Word, this being Divine truth, therefore it follows that blasphemy is to falsify the Word. For those who falsify it make the truth of the Word to be false; and the false continually speaks against the true, in fact, assaults it. This then is why by blasphemy is signified the falsification of the Word, even to the destruction of its real good and its real truth.

sRef Rev@17 @3 S9′ [9] The same is said concerning the scarlet beast in a subsequent part of the Apocalypse, where it is said:

“The woman who sat upon the scarlet beast, was full of names of blasphemy” (xvii. 3).

By that beast and by the woman sitting upon it, is there meant Babylon; and by the names of blasphemy are meant the adulterations of good and the falsifications of truth as contained in the Word; and these, as stated, are blasphemies against the Lord.

sRef Isa@37 @23 S10′ sRef Isa@37 @15 S10′ sRef Isa@37 @17 S10′ sRef Isa@37 @6 S10′ sRef Isa@37 @24 S10′ [10] That blasphemies signify to believe and speak wickedly and falsely concerning God, and concerning Divine truth, is also evident from other passages in the Word, as in Isaiah:

“Jehovah said, Be not afraid on account of the words which thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. And Hezekiah the king prayed, and said, Hear, O Jehovah, all the words of Sennacherib, who hath sent to blaspheme the living God. And Jehovah spake concerning him, Whom hast thou blasphemed and calumniated, and against whom hast thou exalted the voice, and lifted up thine eyes on high? Against the Holy One of Israel. By the hand of thy servants thou hast blasphemed the Lord” (xxxvii. 6, 15, 17, 23, 24).

From these words, also, it is clear that blasphemy is said of false speaking against God. For by the king of Assyria, who at that time was Sennacherib, is signified the Rational; but in this place is meant the Rational perverted, which speaks against Divine truth, treats it opprobriously, and wrests it by falsities. This is also to falsify it, as said above. The falsities which he spoke against Divine truth are signified by the things mentioned in verses 10-13, 24, 25, all of which were not only blasphemies against God, but also falsifications of Divine truth.

sRef Num@15 @30 S11′ sRef Num@15 @31 S11′ [11] It is said in Moses, that:

“The soul which doeth ought with a high hand, and blasphemeth Jehovah, by despising the word of Jehovah and making his precept vain, shall be utterly cut off, his iniquity upon him” (Num. xv. 30, 31).

The subject there treated of is concerning those who, contrary to the precepts of God given through Moses, act not only by error or mistake, but also from fixed purpose; as is evident from the 23rd and following verses of that chapter. But in this case, the subject is concerning those who act against them from fixed purpose, which is meant by acting with a high hand. And because to act against the precept is to act against Divine truth, and to act purposely against this is to act from the intention of the will, and thence to speak what is false, which is actual adulteration and falsification of the Word, therefore it is said that such a one blasphemes Jehovah. And because this is the same thing as sin and blasphemy against the Holy Spirit, it is said, that this soul shall be utterly cut off, his iniquity upon him; his iniquity upon him, signifying that it cannot be forgiven.

[12] That blasphemy is spoken of evil speaking and of false speaking concerning God, consequently, concerning Divine truth, there is not leisure to confirm here by the many passages which might be adduced from the Word; not only because every one can see that blasphemy is nothing else in the spiritual sense, but also because the kinds thereof are so various. Wherefore in human languages, and also in the Hebrew, there are various names by which the different kinds of blasphemy of God and of Divine truth are expressed, such as those that in Latin are termed calumny, contumely, ignominy, opprobrium, reproach, rebuke, jesting, scoffing, mocking, and several others; each of which is mentioned with a generic and specific difference in the Word. To explore and expound these, however, would require many pages.

sRef Rev@13 @2 S0′ 779. Verse 2. And the beast which I saw was like unto a leopard, and his feet were as those of a bear, and his mouth as the mouth of a lion; and the dragon gave him his power, and his seat, and great authority.

“And the beast which I saw was like unto a leopard,” signifies reasonings which are discordant and yet appear to be coherent; “and his feet were as those of a bear,” signifies from natural things, which are fallacies; “and his mouth as the mouth of a lion,” signifies reasonings from falsities destroying the truths of the Word; “and the dragon gave him his power, and his seat, and great authority,” signifies that those who separate faith from life establish their doctrinals and confirm them by reasonings from fallacies, and are therefore strongly seductive.

sRef Rev@13 @2 S0′ 780. (v. 2) And the beast which I saw was like unto a leopard. That this signifies reasonings which are discordant and yet appear to be coherent, is evident from the signification of the beast rising out of the sea, which is the subject here treated of, as denoting reasonings from the natural man confirming the separation of faith from life (concerning which see above, n. 774); in this case therefore signifying those reasonings; and from the signification of a leopard, as denoting those reasonings which are discordant and yet appear to be true. The reason why such things are signified by a leopard is, that a leopard is remarkable for its skin being variegated with spots, which renders it not unbeautiful. And because it is a cunning and savage animal, and more than all others swift to seize its prey; and because such also are those who are skilful in reasoning expertly to confirm the dogma of the separation of faith from good works by reasonings from the natural man – which, although these do not agree with truths, still they make them appear as if they did agree with truths – therefore, that beast as to its body appeared like a leopard.

[2] Because these things are signified by a leopard, we will first illustrate by some examples how those who separate faith from the life thereof – good works – cause things that are discordant to appear by their reasonings as if they were coherent. In many parts of the Word heretical doctrines are described by idols, which the fabricator contrives in such a way as to resemble the figure of a man, but which nevertheless cannot be caused to live so as to see, hear, move the hands and feet, and speak. I have seen this done in the spiritual world by some who separated faith from good works; and this work continued for several hours. And after the idol was made it appeared indeed to many to be the image of a man, but before the eyes of angels, to be a monster. They wished also to impart to it something of life by means of their arts, but this they were not able to do.

[3] The reason why such things take place in the spiritual world is, that all things that appear there are representative of spiritual things, these being set forth in forms such as exist in this world. Hence there appear beasts of the earth of every kind, and birds of heaven; also houses and chambers in them with various decorations; also gardens and paradises full of trees bearing fruit and flowers. Tables also, appear and eatables of every kind upon them; innumerable other things also, which, however, are all from a spiritual origin, and thence representative of spiritual things. It is for this reason that certain spirits form various things, by means of which spiritual things are set forth in effigy. For this reason they also desired to show faith separated from good works, under the image of a man, in order that by such appearance they might persuade the simple that that heretical dogma was Divine truth. For every truth from the Lord, in its own form, is a man; and hence the angels, because they are recipients of Divine truth from the Lord, are human forms, in fact everything in an angel that is from Divine truth, has such a form. That this is the case is evident from what is said upon this subject in the work Heaven and Hell (n. 460); and that idols, in the Word, signify false doctrinals from man’s own intelligence, appearing as truths, may be seen above (n. 587).

These things are mentioned in order that it may be known, that upon all heresies, and especially upon this universal one concerning the separation of faith from good works, an appearance can be induced by reasonings as if they were from truths and not from falsities. But this shall be illustrated by an example.

[4] Who may not be brought to believe that faith alone is the one only means of salvation, because a man cannot of himself do good, which is good in itself? For it appears to every one at first sight to be a necessary consequence, and thus as consistent with truth; and in this case it is not seen to be reasoning from the natural man confirming the separation of faith from good works; while the man who is persuaded by this reasoning begins to imagine that he has no need to attend to his life, because he has faith. But he who so believes does not know that the real state of the case is this, that to do good from the Word, that is, because it is commanded in the Word, is to do good from the Lord; and that in this way a man may do good of himself, but still believe that it is from the Lord. Upon this subject, however, more will be said in what follows. From these few things it may be seen, how, by means of reasonings, the appearance may easily be induced that the falsity which universally reigns in the Christian Church is in agreement with this truth, that every good that is good in itself is from the Lord, and nothing thereof from man; and that therefore a man may desist from doing good and yet be saved; when, nevertheless, there is no agreement.

sRef Jer@13 @23 S5′ [5] That such reasonings are signified by the leopard, is evident from the following passages in the Word. Thus in Jeremiah:

“Can the Ethiopian change his skin, or the leopard his spots? So are ye able to do good, who have been instructed to do evil ” (xiii. 23).

Can the Ethiopian change his skin, signifies that evil cannot change its nature. The Ethiopian denotes evil in its own form, because he is wholly black; and the skin, because it is the outermost part of man and corresponds to his Sensual, denotes his nature. Or the leopard his spots, signifies that neither can the falsity of evil change. Leopard here denotes falsity from evil; for it denotes truth falsified by reasoning; and spots denote things falsified. As both are contrary to good, it is said, so are ye able to do good who have been instructed to do evil. It is said that both are contrary to good, namely, evil and the falsity of evil; because it is evil of the will and falsity of the understanding therefrom. Evil of the will is evil from nature, and falsity of the understanding becomes evil by act; for the will acts by the understanding, and does evil.

sRef Isa@11 @6 S6′ sRef Isa@11 @5 S6′ [6] Again in Isaiah:

“Justice shall be the girdle of his loins, and truth the girdle of his thighs; wherefore the wolf shall dwell with the lamb, and the leopard with the kid; the calf, the young lion also, and the fatling together, and a little boy shall lead them” (xi. 5, 6).

These things are said of the Lord and His kingdom, and of the state of innocence and peace therein. That they are said of the Lord is clear from the first verse of the chapter, where it is said, that a rod shall go forth out of the stem of Jesse, and a branch shall grow from his roots. That justice shall be the girdle of His loins and truth the girdle of His thighs, signifies that the Divine Good proceeding from the Divine Love of the Lord shall conjoin those in heaven and in the church who are in love to Him; and that Divine truth proceeding from Him shall conjoin those in heaven and in the church who are in love towards the neighbour. By justice, when said of the Lord, is meant the Divine Good, and by His loins are meant those who are in love to Him. By truth is meant the Divine truth; and by His thighs are meant those who are in love towards the neighbour; and by girdle is signified conjunction with those who are in heaven and in the church. Wherefore he shall dwell, signifies a state of peace, which exists when nothing of evil from hell is feared, because it can do no hurt. The wolf with the lamb and the leopard with the kid, signifies that no evil and falsity shall hurt those who are in innocence and in charity from the Lord. By the wolf is signified the evil which is the opposite of innocence, and attempts to destroy it; and by the leopard is meant the falsity which is opposed to charity, and which, by reasonings in favour of faith, attempts to destroy charity. By the lamb is signified innocence, and by the kid charity. The calf also, and the young lion, and the fatling together, signifies that infernal falsity shall not hurt the innocence of the natural man nor any good affection thereof; the calf signifying the innocence of the natural man; the fatling or ox, the affection of the natural man; and the lion, infernal falsity as to the power and lust of destroying Divine truth. And a little boy shall lead them, signifies the state of innocence and of love to the Lord in which they will be, a little boy signifying innocence, and at the same time love to the Lord; for love to the Lord makes one with innocence, because those who are in that love are also in innocence; as is the case with those who are in the third heaven, who consequently appear before the eyes of others as infants and boys.

sRef Jer@5 @6 S7′ [7] In Jeremiah:

“The lion out of the forest has smitten” the great ones of Jerusalem, “the wolf of the plains shall devastate them; the leopard is watching against their cities; every one that goeth out shall be torn in pieces, because their prevarications are multiplied, their aversions are become strong” (v. 6).

These things are said of the falsification of truth in the church. And by the great ones of Jerusalem are meant those who take the lead of others in teaching truths and goods; and by Jerusalem is meant the church as to doctrine. By the lion out of the forest which smote the great ones, is signified the dominion of infernal falsity. By the wolf which shall devastate, is signified the dominion of the evil therefrom, both the falsity and the evil destroying the truths and goods of the church. By the leopard watching against the cities, are signified reasonings from the falsities of evil against the truths of doctrine, cities denoting doctrinals, consequently truths of doctrine. By every one that goeth out shall be torn in pieces, is signified that every one who recedes from the truths of doctrine shall perish by falsities. By the prevarications that are multiplied, are signified the falsifications of truth. By the aversions that are become strong, are signified the adulterations of good. That falsifications of truth and adulterations of good are signified by prevarications and aversions, is evident from the verse following, where it is said, that they committed adultery, and entered in troops into the house of the harlot; by which those falsifications and adulterations are signified.

sRef Hab@1 @8 S8′ [8] In Habakkuk:

“Whose horses are swifter than leopards, keener than the wolves of the evening, so that the horsemen thereof spread themselves abroad” (i. 8).

This treats of the devastation of the church by the adulteration of truth, which is signified by the Chaldean nation, of which these things are spoken. Whose horses are swifter than leopards, signifies the lust of seducing by reasonings, and the consequent expertness in leading astray; such lust and expertness being signified by their lightness and swiftness. By horses are there signified reasonings from the natural man. And because leopards have a similar signification, therefore it is said, their horses are swifter than leopards. Keener than the wolves of the evening, signifies the subtlety of deceiving by fallacies; the fallacies of the senses being here signified by the wolves of the evening, because they are fallacies from the sensual man, who, being in darkness, sees falsities as truths. So that their horsemen spread themselves abroad, signifies that the truths of the Word, by adulteration, become heretical; horsemen denoting heresies, because by horses are signified reasonings, whereby falsities are confirmed.

sRef Dan@7 @6 S9′ [9] And in Daniel:

“The third beast rising up out of the sea was like a leopard, which had four wings like birds’ wings, upon its back” (vii. 6).

In that chapter, by the four beasts rising up out of the sea, is described the successive devastation of the church. And by this third beast, which was like a leopard, are signified similar things as by the leopard here treated of in the Apocalypse, that is discordant reasonings which yet appear to be coherent. Which had four wings, like birds’ wings, upon its back, signifies, having the appearance of the understanding of good and truth from the application of the sense of the letter of the Word.

sRef Hos@13 @5 S10′ sRef Hos@13 @7 S10′ sRef Hos@13 @6 S10′ [10] And in Hosea:

I knew thee in the wilderness, in a land of droughts; as their pasture, so were they filled; when they were filled, then their heart was elated; wherefore they have forgotten me, therefore am I become to them as a lion, as a leopard upon the way will I watch” (xiii. 5, 6, 7).

I knew thee in the wilderness, in the land of droughts, signifies a state without good and without truths, wilderness denoting a state without good, and the land of droughts a state without truths. As their pasture, so were they filled, signifies when goods and truths were given them, that is, when they were instructed concerning them from the Word, even to the full nourishment of the soul. When they were filled, then their heart was elated, signifies when by reason of that fulness they exalted themselves above all, believing that therefore heaven was for them alone, and not for others. Wherefore they have forgotten me, signifies that pride effaced those things; and therefore their desire, and therewith their hearts, departed from the Lord. Therefore am I become to them as a lion, signifies the consequent devastation of every truth of the church; and as a leopard upon the way will I observe, signifies the falsification of truth by reasonings from the natural man; the leopard denoting falsification by reasonings; the way, truth leading to good; and to observe, the intention of perverting. It is thus said of the Lord, in the sense of the letter of the Word, according to the appearance of truth, in which nevertheless the real truth lies hidden, which is the spiritual sense of the Word; for it is not He that, as a lion, devastates the church, nor as a leopard, falsifies truths by reasonings, but man himself does so, when he becomes exalted in heart. From these things it is evident what is signified by a leopard in the Word.

sRef Rev@13 @2 S0′ 781. And his feet were as those of a bear. This signifies reasonings from natural things which are fallacies, is evident from the signification of feet, as denoting things natural (concerning which see above; n. 69, 600, 632, 666). Also from the signification of a bear, as denoting those who are in power from the natural sense of the Word, both the good and the evil, concerning which we shall speak presently. The reason why by the feet of the beast which, as to the body, was like a leopard, and as to the feet like a bear, are signified fallacies is, because by the leopard are signified reasonings which are discordant, and yet appear to be coherent (concerning which see just above, n. 780). And those reasonings, so far as they are from the ultimate Natural, which is the Sensual, are fallacies, these being signified by the feet of the bear.

[2] Beasts, both clean and unclean, are frequently mentioned in the Word, and signify various things pertaining either to heaven or hell, the clean and useful beasts signifying such things as pertain to heaven, and the unclean and useless, such as pertain to hell. But what those signify that pertain to heaven and hell cannot be better known than from representatives in the spiritual world, where also beasts appear; all of which are appearances representing the thoughts of angels and spirits arising from their affections, inclinations, appetites, pleasures, and desires. For in the spiritual world these things are set forth before the eyes in various forms, in the form of gardens, forests, fields, plains, and also fountains; also palaces and houses, and chambers therein, in which are various decorations and articles. Tables upon which are various kinds of food there are seen also. Moreover, these things are shown in the forms of animals of the earth, fowls of the heaven, and reptiles, in an infinite variety; and not only forms like those on our earth, but in various composite forms, such as exist nowhere on earth, several of which it has been granted me to see. And when such things appear, it is known immediately from what spiritual origin they are, and thus what they signify. But those animals and fowls immediately disappear, as soon as the spirit or angel ceases from his thought and meditation.

[3] That such things do appear in the spiritual world, is evident from similar things seen by the prophets; as, for example, the Lord appeared like a lamb; cherubs were seen with faces like a lion, an ox, and an eagle, in Ezekiel; horses were seen going forth out of the book of life, when the Lamb opened its seals; also a white horse, and several white horses, upon which they rode in heaven, in the Apocalypse; and also white, bay, red, black, and grisled horses, in Zechariah; also a red dragon which had several heads and horns was seen; and now here was seen a beast like a leopard, with the feet of a bear, the mouth of a lion, as also another beast which had two horns like a lamb; and afterwards a scarlet beast upon which sat a woman. There also appeared to Daniel four beasts coming up out of the sea, the first of which was like a lion and had the wings of an eagle, the other like a bear, the third like a leopard, which had four wings, and the fourth terrible. It is evident, therefore, not only that such beasts appear in the spiritual world, but also that they are significative. It can therefore be seen that all the beasts, and also all the birds, mentioned in the Word, are significative of such things as are represented by beasts in the spiritual world. The signification of the bear will be shown in what follows.

[4] But before demonstrating from the Word, we will illustrate by some examples what is meant by the fallacies that are here signified by the feet as those of a bear. Several things are called fallacies which man reasons and forms conclusions about from the natural man without spiritual light, that is, without the light of the understanding enlightened by the Lord. For the natural man takes the ideas of his thought from earthly, corporeal, and worldly objects, which in themselves are material; and when the thought of a man is not raised above these, he thinks materially about things spiritual. And material thought without spiritual light derives all its quality from the loves of the natural man and from their delights, these being contrary to heavenly loves and to their delights. For this reason, conclusions and reasonings from the natural man alone, and his foolish light (lumen), are fallacies. But this shall be illustrated by examples. It is a fallacy that faith which is merely a matter of the thought saves, when, notwithstanding, a man is such as the quality of his life.

[5] It is a fallacy that faith which is merely a matter of the thought is spiritual, when, notwithstanding, to love the Lord above all things, and the neighbour as oneself, is what is really spiritual; and to love is to will and do. It is a fallacy that faith is also given instantaneously, when, notwithstanding, a man must be purified from evils and from the falsities therefrom, and be regenerated by the Lord, which is a process of long continuance; and in proportion only as he is purified and regenerated does he receive spiritual faith. It is a fallacy that man can receive faith and be saved at the hour of death, whatever his life has been, when, notwithstanding, the life of a man remains, and he is judged according to his deeds and works. It is a fallacy that faith is communicated to children by baptism, when, notwithstanding, faith must be procured by the knowledges of truth and good, and by a life according to them. It is a fallacy that by faith alone the church exists in man, when, notwithstanding, it is by the faith of charity that the church exists in him; and charity pertains to the life, and not to faith separate from the life.

[6] It is a fallacy that man is justified by faith alone, and that, when he is justified, the Lord’s merit is thereby imputed to him, and that afterwards nothing can condemn him, when, notwithstanding, faith without the life of faith, which is charity, is sometimes said to be living without a soul, but which, in itself, is dead; for charity is the soul of faith, because it is the life thereof. Therefore a man is not justified by a dead faith, much less is the Lord’s merit thereby imputed and salvation effected; and where there is no salvation, there is condemnation. It is a fallacy that love and charity are implanted in faith alone, when, notwithstanding, love and charity are to will and do; for what a man loves, this he not only thinks, but also wills and does. It is a fallacy that where doing is spoken of in the Word, and where deeds and works are mentioned, is meant thereby to have faith, because these are implanted in faith, when, notwithstanding, they are distinct like thought and will; for a man can think many things which he does not will, whereas what he wills this he thinks when left to himself; and to will is to do. The will also and thought therefrom is the real man, and not the thought separate from the will; and deeds and works belong to the will and thence to the thought but faith alone belongs to the thought, separate from deeds and works, which belong to the will.

[7] It is a fallacy that faith must be separated from good works because a man cannot do good of himself, and if he does good that he places merit therein, when, notwithstanding, man does not do good from himself, but from the Lord, when he does it from the Word, because the Lord is in the Word, and also is the Word; and a man does not do good of himself when he does it as of himself, and yet believes that it is from the Lord because from the Word. Also because he believes that the good which he does is from the Lord, he cannot place merit in acts.

[8] It is a fallacy that the understanding must be held captive under obedience to faith, and that faith seen in the understanding is not spiritual faith, when, nevertheless, it is the understanding which is enlightened in the things of faith when the Word is read; and the understanding shut out from enlightenment does not know whether a thing be true or false; consequently faith in such a case does not become a man’s own, but the faith of another in him; and this is a mere historical faith, which can see falsities as truths and truths as falsities. Hence comes the faith characterising heresies of all kinds.

[9] It is a fallacy that the confidence which is called saving faith, conceived without understanding, is spiritual confidence, when, nevertheless, confidence without understanding is the result of persuasion by another, or of confirmation by passages scattered here and there in the Word, which are collected together, and by reasonings from the natural man applied to a false principle. Such confidence is a blind faith, which, because it does not consider whether what it conceives be true or false, is merely natural. Moreover, all truth desires to be seen, because it is of the light of heaven; but the truth which is not seen may be falsified by various means; and truth falsified is falsity.

[10] Such are the fallacies connected merely with faith separate from good works. There are still various others, which have reference not only to faith, but also to good works, to charity, and to the neighbour; and especially to their conjunctions with faith, which are artfully devised by the learned.

The reason why such fallacies are signified by the feet of a bear is, that by a bear are signified those who are in power from the natural sense of the Word, as well the upright as the wicked. And because by feet are signified natural things, therefore by the feet of the bear are signified the fallacies from which, by reasonings, they falsify the sense of the letter of the Word, and into which they turn the appearance of truth pertaining to that sense.

sRef 2Ki@2 @23 S11′ sRef 2Ki@2 @24 S11′ [11] That a bear signifies power from the natural sense of the Word, both with the upright and the wicked, is evident from the following passages. In 2 Kings:

“When Elisha went up to Bethel, as he was going in the way, there came boys out of the city and mocked him, and said to him, Go up thou bald head, go up thou bald head; and he looked back behind him, and saw them, and cursed them in the name of Jehovah; and there came two bears out of the forest, and tore in pieces forty-two children of them” (ii. 23, 24).

Why the boys were cursed by Elisha and therefore torn in pieces by two bears, because they called him bald head, cannot be known, unless it be known what Elisha represented, and what a bald head signifies, and also what is signified by the bears. That this was not done by Elisha from immoderate anger and an unjust reason, is evident from this, that he could not be so cruel because the little boys merely said, “Go up thou bald head.” It was indeed an insult to the prophet, but not a sufficient reason for them to be torn in pieces by bears. But this occurred because Elisha represented the Lord as to the Word, thus the Word, which is from the Lord. By bald head was signified the Word deprived of the natural sense, which is the sense of the letter; and by the bears out of the wood is signified the power from the natural or literal sense of the Word, as was said above; and by the boys were signified those who blaspheme the Word because its natural sense is such as it is. By forty-two is signified blasphemy. It is now evident, therefore, that by those things was represented, and thence signified, punishment for blaspheming the Word.

For all the power and sanctity of the Word is contained in the sense of the letter; for if this sense did not exist, there would be no Word; since without it the Word would be like a house without a foundation, which would tremble, fall to pieces, and be destroyed. It would be also like a man without a skin, which covers and keeps the enclosed viscera in their place and order. And because baldness has this signification, and Elisha represented the Word, therefore the children were torn in pieces by bears, by which was signified the power from the natural sense of the Word, which is the sense of the letter, both with the upright and the wicked. From these things also it is evident, that the historical parts of the Word, equally with its prophetical parts, contain a spiritual sense.

sRef 1Sam@17 @35 S12′ sRef 1Sam@17 @37 S12′ sRef 1Sam@17 @34 S12′ sRef 1Sam@17 @36 S12′ [12] The signification of the bear which David smote is similar, concerning which it is written as follows in 1 Samuel:

“David said unto Saul, Thy servant was feeding his father’s flock, and there came a lion and a bear, and took away a sheep of the flock; I went out after him, and smote him, and when he arose against me, I took hold of his beard and smote him, and slew him; thy servant smote both the lion and the bear; therefore this uncircumcised Philistine shall be as one of them, because he hath opprobriously defied the forces of the living God” (xvii. 34-37).

The reason why power was given to David to smite the lion and the bear which took away the sheep from the flock, was, that David represented the Lord as to Divine truth, by which those who belong to His church are instructed; and by the lion is signified the power of spiritual Divine truth, and in the opposite sense, as in this case, the power of infernal falsity against Divine truth; and by the bear is signified the power of natural Divine truth, and in the opposite sense, the power of falsity against that truth; but by the sheep from the flock are signified those who belong to the Lord’s church. And because these things are represented, therefore power was given to David to smite the bear and the lion, in order that by this might be represented and signified the Lord’s power of defending His own in the church by means of His Divine truth, from the falsities of evil which are from hell. That David took hold of the beard of the bear, involves a mystery, which may indeed be opened up, but can scarcely be comprehended. The beard signifies Divine truth in the ultimates, in which its very power consists. This truth even the evil, who are in falsities, do indeed confess with their mouth, but they misuse it in order to destroy it; when, however, it is taken away they have no longer any power; hence he slew the bear, and smote the lion. But this will be further explained elsewhere.

By Goliath, who was a Philistine, and thence uncircumcised, are signified those who are in truths without good; and truths without good are truths falsified, which in themselves are falsities. “Uncircumcised” signifies those who are in unclean corporeal loves; for the foreskin corresponds to those loves. It is evident, therefore, what the victory of David over Goliath represented.

sRef Dan@7 @5 S13′ [13] From these considerations it is evident why David is compared by Hushai to a bear bereaved in the field (2 Sam. xvii. 8).

In Daniel:

“Another beast ascending out of the sea, like to a bear, and it raised up itself upon its side, and it had three ribs in its mouth between its teeth; and they said unto it, Arise, devour much flesh” (vii. 5).

By the four beasts ascending out of the sea, is described the successive states of the church, even to the devastation which is its end; and by this other beast, which was like a bear, is signified the falsification of the truth of the Word, the power thereof still remaining in the sense of the letter. The desire to falsify its goods is signified by its raising itself up on one side. By the three ribs in the mouth between the teeth, are signified the knowledges of truth from the Word in abundance, which are perverted by reasonings from fallacies; and by eating much flesh, is signified the destruction of good by falsities; also the appropriation of evil.

sRef Hos@13 @7 S14′ sRef Hos@13 @8 S14′ [14] In Hosea:

“I am become to them as a lion, as a leopard will I watch by the way; I will meet them as a bear that is bereaved, and there will I devour as a fierce lion; the wild beast of the field shall rend them” (xiii. 7, 8).

The signification of “I am become to them as a lion, as a leopard will I watch by the way,” was explained in the preceding article. By meeting them as a bear that is bereaved, is signified the falsification of the sense of the letter of the Word. By devouring as a fierce lion, is signified the destruction and devastation of every truth of the Word, and consequently of the church. The wild beast of the field shall rend them, signifies that they will perish by falsities from evil.

sRef Lam@3 @11 S15′ sRef Lam@3 @10 S15′ sRef Lam@3 @8 S15′ sRef Lam@3 @9 S15′ [15] In Lamentations:

“Although I cry and shout, he obstructeth my prayers, he hath fenced the ways with hewn stone, he hath overturned my paths; a bear lying in wait for me, a lion in secret places, he hath turned aside my ways, he hath made me desolate” (iii. 8-11).

This is a lamentation from God concerning the desolation of truth in the church. And that they cannot be heard because of falsities is signified by, although I cry and shout, he obstructeth my prayers. That falsities from man’s own intelligence turn aside and reject the influx of truth is signified by, he hath fenced about the ways with hewn stone, he hath overturned my paths. By the ways and paths of God are signified truths leading to good, and by hewn stone are signified those things that are from man’s own intelligence. Because these things are signified by hewn stone it was forbidden to construct an altar of hewn stones, and similarly with regard to the temple of Jerusalem. A bear lying in wait for me, signifies the natural man perverting the sense of the letter of the Word. A lion in secret places, signifies that the interior natural man, from the evils in him, perverts the entire meaning of the truth of the Word, and consequently of the church; whence come falsities. He hath turned aside my ways, he has made me desolate, signifies the devastation of the truth of the church.

sRef Amos@5 @18 S16′ sRef Amos@5 @19 S16′ [16] Again, in Amos:

“Woe to them that desire the day of Jehovah! What is the day of Jehovah to you? A day of darkness and not of light; as he who fleeth from a lion meeteth a bear, or who cometh to a house and leaneth his hand upon the wall, and a serpent biteth him” (v. 18, 19).

By the day of Jehovah is meant the Coming of the Lord, who is the Messiah whom they expected. And because they believed that He would deliver them from earthly enemies, and exalt them in glory above all nations, therefore they desired Him. But as the Lord did not come for the sake of any kingdom on earth, but for the sake of a kingdom in heaven; and because the Jewish nation was in the falsities of evil, which were then made manifest, therefore it is said, “Woe to them that desire the day of Jehovah; What is the day of Jehovah to you? A day of darkness, not of light.” Darkness and not light denotes the falsities in which they were. As he who fleeth from a lion meeteth a bear, signifies fear on account of the dominion of falsity, in seeking truths from the sense of the letter of the Word, which they cannot but falsify. For he is said to flee from a lion and to meet with a bear, who is interiorly in falsity from evil, and is led to the knowledge of truths from the sense of the letter of the Word, which, because of the interior dominion of falsity from evil, he, in that case, cannot but pervert. He who cometh to a house, and leaneth his hand upon a wall, and a serpent biteth him, signifies that while, being of such a nature, he consults the Word in the sense of the letter, seeking what is good, he does not see that evils pervert it; the bite of the serpent here signifying the falsification which arises from the interior dominion of falsity from evil.

sRef Isa@11 @7 S17′ sRef Isa@11 @6 S17′ [17] Again, in Isaiah:

“The wolf shall dwell with the lamb, and the leopard with the kid; the calf shall lie down, and the young lion and fatling together, and a little boy shall lead them; and the heifer and the bear shall feed, and their young shall lie down together; the lion shall eat straw like the ox” (xi. 6, 7).

What is signified by the wolf dwelling with the kid, and the calf and the young lion and the fatling lying down together, and a little boy leading them, was explained in the preceding article. By the heifer and the bear feeding, and their young lying down together, is signified that the power and desire of the natural man to falsify the truths of the Word, shall not hurt the good of the natural man and the affection thereof; the heifer denoting the affection of good and truth pertaining to the natural man; and the bear, the power and desire of the natural man to falsify the truths of the sense of the letter of the Word. The lion shall eat straw like an ox, signifies that infernal falsity, which burns to destroy the truths of the church, shall not hurt the affection of good pertaining to the natural man, either in the case of man in himself or of men among each other; and that neither shall it hurt the Word. Straw signifies the Word in the letter, which is perverted by infernal falsity, but cannot be perverted by those who are in truths from good.

sRef Isa@59 @11 S18′ sRef Isa@59 @12 S18′ sRef Isa@59 @10 S18′ [18] Again in the same prophet:

“We feel for the wall as the blind, we grope as they that have no eyes; we stumble at noon-day as in the twilight; among the living as dead. We roar as bears, and moaning we moan as doves; we look for judgment but there is none, salvation is far from us; for our prevarications are multiplied before thee, and our sins answer against us” (lix. 10, 11, 12).

We feel for the wall as the blind, and we grope as they that have no eyes, signifies that there is not any understanding of truth. We stumble at noon-day as in the twilight, signifies a falling into errors, although they are in the church where is the Word, by means of which they might come into the light of truth. Among the living as dead, signifies that they might be in spiritual life by the Word, and yet are not, because they are in falsities. We roar as bears, and moaning we moan as doves, signifies the grief of the natural man, and thence of the spiritual man. We look for judgment but there is none, salvation is far from us, signifies the hope of the enlightenment of the understanding, and thence of salvation, but in vain. Our prevarications before thee, are multiplied, and our sins answer against us, signifies, by reason of falsities from evil.

[19] From these considerations it is now evident, that by a bear is signified the natural man as to power from the sense of the letter of the Word, in both senses; also as to the desire of falsifying that sense. That such things are signified by a bear, has been made evident to me from bears seen in the spiritual world, in whose forms were represented the thoughts of those who were natural, and who studied the Word, while by knowledge therefrom they desired to prevail. There were also seen bears which had ribs between their teeth, like that described in Daniel; and it was permitted to be understood that by the ribs were represented the knowledges which, while in the world, they drew from the Word. White bears were seen also, which represented the power of the spiritual-natural man through the Word. Moreover, in that world there are seen animals compounded from bears, panthers, wolves, oxen, and also the same furnished with wings, which all are significative of such persons, whilst they pass along in meditation.

sRef Rev@13 @2 S0′

782. And his mouth as the mouth of a lion. That this signifies reasonings from falsities destroying the truths of the church is evident from the signification of mouth, as denoting thought; concerning which see above (n. 580); but in the present case reasoning, of which we shall speak presently. And from the signification of a lion, as denoting infernal falsity as to power; concerning which also see above (n. 278) at the end. The reason is, that by a lion is signified Divine truth; therefore the Lord is also called a lion in the Word. Hence, in the opposite sense, a lion signifies infernal falsity as to the power of destroying Divine truth, and thus the Word; and this is done especially by the falsification and adulteration of it. And because a lion is the most powerful of all animals, and his power increases according to his appetite for devouring, and thus of seizing his prey and tearing it in pieces, therefore by a lion is also signified the desire to destroy the truths of the Word. Similar things are also represented by lions in the spiritual world, for lions also appear there; but their forms are appearances arising from the desire of those who have great power to adulterate and falsify the truths of the Word, whereby they are destroyed; and this power attends them according to the faculty of reasoning. Hence it is that by lion in the Word, in the opposite sense, is signified infernal falsity destroying the truths of the church.

Because these things are signified by a lion; and by the beast which was like a leopard, and which had feet as a bear, are signified reasonings confirming the separation of faith from life, by means of which the goods and truths of the Word are falsified and adulterated; therefore by the mouth of that beast, which was as the mouth of a lion, is signified reasoning from falsities destroying the truths of the Word.

By mouth, in the proper sense, is signified thought; but because a man speaks by the mouth, therefore by the mouth are signified the various things which flow from thought, as instruction, preaching, reasoning – in the present case, reasoning – because reasonings proceeding from the natural man are signified by the beast here treated of.

More, however, will be said upon this subject in the explanation of verses 5-7 of this chapter, where these words occur:

“And there was given unto him a mouth speaking great things and blasphemies; and power was given to him to make war forty and two months. And he opened his mouth for blasphemy against God, to blaspheme his name, his tabernacle, and them that dwell in heaven. And it was given him to make war with the saints, and to overcome them.”

From this it is evident what is the nature of their power and desire, and also of the ability they possess, by reasonings, of falsifying the truths and adulterating the goods of the Word.

sRef Rev@13 @2 S0′ 783. And the dragon gave him his power, and his seat, and great authority. That this signifies that those who separate faith from life, by reasonings based on fallacies, establish their doctrinals, and confirm them, and thereby powerfully deceive, is evident from the signification of the beast to which the dragon gave his powers, as denoting reasonings from the natural man confirming the separation of faith from life (concerning which see above, n. 774). The reason why those reasonings are from the fallacies of the senses is, that that beast appeared like a leopard, and his feet were as the feet of a bear; and by the feet of a bear are signified fallacies; concerning which also see above (n. 781); and from the signification of giving his power, his seat, and great authority, as denoting to establish doctrinals and thus to confirm them; power signifying validity; the seat, the church as to doctrine, which is from falsities; and great authority signifying strengthening and confirmation thence. That these things coincide with reasonings and their fallacies was shown above.

[2] That those who separate faith from life, that is, from good works, have power, a seat, and great authority is not because the falsities in which they are have any power in themselves; for falsities from evil have no power at all, because all power is in truths from good. But falsities have power against falsities, as like over like. This is quite clear from the power of infernal spirits amongst themselves, which they exercise by means of imaginary things which resemble correspondences from which they desire to appear very powerful and strong; nevertheless they have no power at all against truths, and so completely so, that it is nothing. This might be confirmed from much experience were there space to enlarge so far in these explanations of the Apocalypse. It is evident solely from this fact, that the hells, in which there are myriads of myriads, are kept bound by the Divine truth proceeding from the Lord, so that not one of them dare venture to raise a finger of his hand. It is also evident from this fact, that a thousand companies of evil spirits may be led, restrained, bound, and dispersed by one angel, by means of truths from the Lord; and this by merely looking at them from an intention of the will. Such power has been sometimes granted to me also, from the Lord.

That the church when at its end is in falsities and hence in evils, and in evils and hence in falsities, and yet that all power pertains to truths from good, which seem to be able to be given from the Lord by means of truths from the Word, may appear wonderful. The reason, however, is that falsities have power against those who are in falsities from evil; and at the end of the church those falsities govern; and when they do so, truths are not received. For this reason falsities cannot be dispersed by truths, and hence it is that the devil in such case is called powerful, and loosed from bonds.

sRef Jer@5 @15 S3′ sRef Matt@20 @25 S3′ sRef 1Sam@2 @4 S3′ sRef Joel@2 @2 S3′ sRef Jer@50 @36 S3′ sRef Joel@2 @7 S3′ sRef Hos@10 @13 S3′ sRef Ezek@31 @11 S3′ sRef Ezek@31 @12 S3′ sRef Jer@46 @9 S3′ sRef Ps@68 @30 S3′ sRef Amos@2 @16 S3′ sRef Jer@5 @16 S3′ sRef Rev@6 @15 S3′ sRef Amos@2 @14 S3′ sRef Luke@22 @53 S3′ [3] Hence it is that infernal falsity is called in the Word a lion, a bear, a wolf, and a beast; also a wild beast, strong and rapacious.

It is for this reason, that those who are in falsities are called, in the Word, powerful, mighty, robust, strong, heroes, rulers, terrible, formidable, and devastators; as is evident from various passages where they are treated of, as from the following in Jeremiah:

“Behold I bring upon you a nation from afar, O house of Israel, a mighty nation, all men of might” (v. 15, 16).

Again:

“Go up ye horses, rage ye chariots, let the mighty men go forth” (xlvi. 9).

And again:

“A sword against the mighty that they may be dismayed” (l. 36).

In Ezekiel:

“I will give” Pharaoh “into the hand of a mighty one of the nations” (xxxi. 11, 12).

In Hosea:

“Thou hast trusted to thy way, to the multitude of the mighty” (x. 13).

And in Joel:

“A people great and strong, like heroes they run, they climb over the wall” (ii. 2, 7).

In Amos:

“The refuge of the swift perisheth, and the mighty shall not confirm his strength, neither shall the powerful deliver his soul, the mighty in his heart among heroes shall flee naked in that day” (ii. 14, 16).

In David:

“Rebuke the wild beast of the reed; the congregation of the mighty” (Psalm lxviii. 31).

In 1 Samuel:

“The bows of the mighty are broken” (ii. 4).

In the Apocalypse:

“All the kings, and great men, and rich men, and chief captains, and the powerful, hid themselves in the dens, and in the rocks” (vi. 15).

In Matthew:

“The princes of the Gentiles exercise dominion, and the great men exercise power” (xx. 25).

In Luke:

“This is your hour and the power of darkness” (xxii. 53).

Besides various other passages.

[4] To what has been said above it may be added, that infernal spirits believe themselves to be strong and powerful more than others. But this is because they prevail only against those who are in evils and in falsities therefrom; for thus one infernal spirit prevails over another, or one evil and its falsity against another evil and its falsity; and it is from this appearance that they believe themselves to be powerful. Such power, however, may be compared to that of a mite against a mite, or of a flea against a flea, of dust against dust, and of a straw against a straw; the power of these is only relative to their mutual strength. Add to this that infernal spirits are proud, and wish to be regarded as strong, mighty, and heroes for the most trivial reasons.

[5] Because the subject here treated of is the power and great authority which the dragon gave from himself to the beast rising up out of the sea, and hence the power of infernal spirits among each other, some mysteries shall here be disclosed concerning the arts they practise to acquire power in the spiritual world. There are some who procure to themselves power by means of the Word; for they are acquainted with some of its passages, which they repeat, and, by means of this, communication is effected with those who are in simple good, and thence conjunction with them as to externals; and in proportion as they are in that conjunction, they prevail over others. The reason is, that all things in the Word are truths, and all power belongs to truths, and the simple good are in truths; whence power is derived from conjunction with them, but only so long as that conjunction exists. This, however, does not continue long, because they are soon afterwards separated from one another by the Lord.

Some procure to themselves power by pretended affections of good and truth, and by affections pertaining to the love of what is sincere and just; by means of which also they induce the simple good to think favourably of them, and cherish goodwill towards them; and so they attract and adjoin them to themselves. And so long as that benevolent attitude intercedes as it were mutually, so long they are powerful more than others.

Some also procure to themselves power by means of representatives of various kinds, which are abuses of correspondences; and some by means of another kind. And because all power is in truths from good, and resides in the angels, therefore nothing is more earnestly desired by evil spirits than to attract good spirits to their side, because the evil prevail by this means. As soon, however, as they are separated from them, they are in the falsities of their own evil; and when they are in these, they are deprived of all power.

sRef Matt@25 @28 S6′ sRef Matt@25 @30 S6′ sRef Matt@25 @29 S6′ [6] This is the reason, moreover, why all the evil who flock out of the world, are first separated from the goods and truths which they knew only from memory, and thence professed with their lips; and when they are separated from these, their inner states appear, which consist of nothing but quantities of falsities from evils. And because, when they are in these, they have no longer any power, they fall down headlong into hell, as heavy bodies in the air fall to the earth. That goods and truths are taken away from the evil, is known from the Word; for the Lord says,

“Take away the talent from him, and give it to him that hath ten talents; for to every one that hath shall be given, that he may have abundance; but from him that hath not shall be taken even that which he hath; but cast out the useless servant into outer darkness, there shall be wailing and gnashing of teeth” (Matt. xxv. 28, 29, 30. Also Mark iv. 25; Luke viii. 18; xix. 26.)

sRef Rev@13 @3 S0′ 784. Verse 3. And I saw one of his heads as it were wounded unto death; and his death stroke was healed, and the whole earth wondered after the beast.

“And I saw one of his heads as it were wounded unto death,” signifies the discordance of their doctrinals with the Word, in which love, life, and works, are so often mentioned, which do not at all agree with that religious persuasion; “and his death stroke was healed,” signifies the discordance apparently removed by assumed conjunctions of works with faith; “and the whole earth wondered after the beast,” signifies acceptance by the more learned in the church, and a remote reception by those who are less learned.

sRef Rev@13 @3 S0′ 785. (v. 3) And I saw one of his heads as it were wounded unto death. That this signifies the discordance of their doctrinals with the Word, in which love, life, and works are so often mentioned, which do not at all agree with that religious persuasion, is evident from the signification of the heads of that beast, as denoting the knowledge of the holy things of the Word, which are falsified and adulterated (concerning which see above, n. 775). By head, in the Word, where the church is treated of, and those who belong to the church, is signified intelligence and wisdom; and, in the universal sense, the understanding of truth and the willing of good. But because those treated of here are unwilling that the understanding should enter into the mysteries of faith, but desire it to be held captive in subservience to their mysteries; and as these are they who are described by the dragon and by this his beast, it follows, that by the head of this beast is signified knowledge; for where the understanding does not see, there intelligence does not exist, but in the place of it knowledge. And, moreover, of those who are in falsities we cannot use the term intelligence, but knowledge (concerning which see the Doctrine of the New Jerusalem, n. 33); and from the signification of being wounded unto death, as denoting to disagree with the Word. For the doctrine which disagrees with the Word is dead; and this is what is signified by being wounded unto death.

[2] The discordance here meant is, that they separate the life of love, which is good works, from faith, and make the latter alone justifying and saving, and consequently take away every thing of righteousness and salvation from the life of love or from good works. Now because to love and to do are mentioned in the Word in a thousand passages, and as man is to be judged according to his deeds and works, and these do not accord with the above religious persuasion, therefore these things are signified by the death stroke of the head of this beast. From these things it is now evident that by these words, “I saw one of the heads of the beast as it were wounded unto death,” is signified discordance with the Word, in which love, life, and works are so often mentioned, which do not at all accord with that religious persuasion.

That they do not accord is manifestly evident from this fact, that it is the dogma of this religious persuasion that faith alone justifies and saves without the works of the law; indeed, that if anything of salvation be placed in works, it is injurious, because man’s merit and proprium are in them. Consequently, many abstain from doing them, saying in their heart, “good works do not save me, and evil works do not condemn me, because I have faith.” On this ground also they declare that those are saved, who, at the hour of death, can pronounce with a sort of confidence that they have faith, whatever their life may have been.

But because deeds and works, also doing and loving, are mentioned in the Word in a thousand passages, and these things are not in accord with their religious persuasion, therefore those who maintain that persuasion have found means of conjoining these statements with faith. These statements therefore are signified by seeing one of the heads of the beast as it were wounded unto death, and by his death stroke being healed, and by the whole earth wondering after the beast. But how that wound was healed, namely, by assumed modes of conjunction, shall be explained in the following article.

sRef Matt@5 @19 S3′ sRef Matt@25 @39 S3′ sRef Matt@25 @46 S3′ sRef John@14 @21 S3′ sRef John@5 @29 S3′ sRef Luke@6 @49 S3′ sRef Luke@3 @9 S3′ sRef Matt@25 @43 S3′ sRef Matt@16 @27 S3′ sRef John@9 @31 S3′ sRef Luke@3 @8 S3′ sRef Matt@7 @24 S3′ sRef Matt@13 @23 S3′ sRef Matt@25 @44 S3′ sRef Matt@7 @26 S3′ sRef Matt@25 @41 S3′ sRef Matt@25 @40 S3′ sRef Rev@2 @23 S3′ sRef Matt@25 @45 S3′ sRef Matt@25 @42 S3′ sRef Matt@25 @35 S3′ sRef Matt@25 @36 S3′ sRef Matt@21 @43 S3′ sRef Rev@20 @12 S3′ sRef Rev@2 @5 S3′ sRef Matt@25 @33 S3′ sRef John@15 @14 S3′ sRef Rev@2 @9 S3′ sRef Luke@6 @47 S3′ sRef John@15 @1 S3′ sRef John@3 @21 S3′ sRef Luke@6 @46 S3′ sRef Matt@25 @34 S3′ sRef John@15 @2 S3′ sRef John@14 @15 S3′ sRef Rev@20 @13 S3′ sRef Rev@22 @12 S3′ sRef Matt@25 @32 S3′ sRef Matt@25 @31 S3′ sRef John@15 @8 S3′ sRef John@14 @24 S3′ sRef Matt@25 @37 S3′ sRef Matt@25 @38 S3′ sRef John@14 @23 S3′ sRef John@15 @7 S3′ sRef Rev@2 @13 S3′ sRef John@14 @22 S3′ sRef Rev@14 @13 S3′ sRef Rev@2 @26 S3′ sRef Rev@2 @4 S3′ sRef Rev@2 @19 S3′ sRef Luke@6 @48 S3′ sRef Luke@8 @21 S3′ [3] First, however, some passages shall here be adduced from the Word, where deeds, works, doing, and working are mentioned, in order that every one may see the discordance which is here signified by one of the heads wounded unto death; also that this wound is incurable unless man lives according to and does the precepts of the Word.

In Matthew:

“He who heareth my words and doeth them,” is like “a prudent man; but he who heareth my words and doeth them not, is like a foolish man” (vii. 24, 26).

In Luke:

“Why call ye me Lord, Lord, and do not the things which I say? Every one who cometh to me, and heareth my words, and doeth them, is like a man who built his house upon a rock; but he who heareth and doeth not, is like a man who built his house upon the ground without a foundation” (vi. 46-49).

In Matthew

“He that was sown in good earth is he who heareth the Word and attendeth to it, and who thence beareth fruit and bringeth forth, some a hundred-fold, some sixty-fold, and some thirty-fold” (xiii. 23).

Again:

“Whosoever shall break the least of these commandments, and shall teach men so, he shall be called least in the kingdom of the heavens” (v. 19).

In John:

“Ye are my friends, if ye do whatsoever I command you” (xv. 14).

Again:

“If ye know these things, happy are ye if ye do them” (xiii. 17).

Again:

“If ye love me, keep my commandments; he who hath my precepts and doeth them, he it is that loveth me, and I will love him, and will manifest myself unto him, and I will come unto him, and make my abode with him; but he who loveth me not, keepeth not my words” (xiv. 15, 21-24).

In Luke:

Jesus said, “My mother and my brethren are they who hear the Word of God and do it” (viii. 21).

In Matthew:

“I was hungry and ye gave me to eat, I was thirsty and ye gave me to drink, I was a sojourner and ye took me in, I was naked and ye clothed me, I was sick and ye visited me, I was in prison and ye came unto me”; to whom the Lord said, “Come ye blessed, inherit the kingdom prepared for you from the foundation of the world”; to those who have not done these things, “Depart from me, ye cursed, into eternal fire, prepared for the devil and his angels” (xxv. 35 to the end).

In John:

“My Father is the vinedresser; every branch which beareth not fruit, he taketh away” (xv. 1, 2).

In Luke:

“Bring forth fruits worthy of repentance; every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire; by their fruits ye shall know them” (iii. 8, 9).

In John:

“Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples” (xv. 7, 8).

In Matthew:

“The kingdom of God shall be taken away from them, and shall be given to a nation bringing forth the fruits thereof” (xx. 40-43).

In John:

“He who doeth the truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God” (iii. 21).

Again:

“We know that God heareth not sinners, but if any one worship God, and do his will, him he heareth” (ix. 31).

In Matthew:

“The Son of man shall come in the glory of his Father with his angels, and then shall he render to every one according to his deeds” (xvi. 27).

In John:

“Then shall they come forth, those who have done good unto the resurrection of life, but those who have done evil unto the resurrection of judgment” (v. 29).

In the Apocalypse:

“I will give unto you every one according to his works; he who overcometh, and keepeth my works unto the end” (ii. 23, 26).

Again:

“Their works shall follow them” (xiv. 13).

“The dead were judged according to the things which were written in the books, according to their works” (xx. 12, 13).

“Behold, I come quickly; and my reward is with me, to give unto every one according to his works” (xxii. 12).

Again:

“Blessed are they who do his commandments” (xxii. 14).

He said to the angel of the church of Ephesus, “I have against thee that thou hast left thy first love; remember whence thou art fallen, and do the first works, or else, etc.” (ii. 4, 5).

It was said to the angel of the church of Smyrneans, “I know thy works”; to the angel of the church in Pergamos, “I know thy works”; to the angel of the church in Thyatira, “I know thy works”; to the angel of the church in Sardis, “I know thy works”; and to the angel of the church in Philadelphia, “I know thy works” (Apoc. ii. 9, 13, 19; iii. 1, 8).

The quality of the seven churches, as they are and as they will be, is examined and judged from their works, and according to their works, throughout those two chapters.

sRef Rev@22 @14 S4′ [4] The Lord also teaches good works, and their quality and the heavenly blessedness therefrom, in Matthew, chapters v., vi., vii., from beginning to end; also in the parables of the labourers in the vineyard; the husbandman and his servants; and the traders, to whom were given pounds, and to whom were given talents; the fig-tree in the vineyard, which should be cut down, if it did not bear fruit; the man wounded by robbers, to whom the Samaritan showed mercy (concerning whom the Lord asked the lawyer, which of the three was neighbour to him that fell among thieves, and when he answered, “He that shewed mercy on him,” Jesus said, “Go and do thou likewise”); the ten virgins, of whom five had oil in their lamps and five had none; where oil in the lamps signifies charity in faith; besides various other passages.

sRef John@19 @26 S5′ sRef John@19 @27 S5′ sRef Matt@22 @40 S5′ sRef Matt@22 @39 S5′ sRef John@21 @22 S5′ sRef John@21 @21 S5′ sRef Matt@22 @37 S5′ sRef Matt@22 @38 S5′ [5] The twelve disciples of the Lord also represented the church as to all things of faith and charity in the aggregate; and in particular, Peter, James, and John, represented faith, charity, and good works in their order – Peter faith, James charity, and John good works. This is why the Lord said to Peter, when Peter saw John following the Lord, “What is that to thee, Peter? Thou, John, follow me,” for Peter said of John, “What shall this man do?” (John xxi. 21, 22); and the Lord’s answer signified that they who do good works should follow the Lord. Because John represented the church as to good works, therefore he leaned upon the breast of the Lord. That the church is in those who do good works, is also signified by the Lord’s words from the cross, in John:

Jesus saw his mother, and the disciple whom he loved, standing by, and he said to his mother, “Woman, behold thy son”; and he said to that disciple, “Behold thy mother”; and from that hour that disciple took her unto himself (John xix. 26, 27).

This signified that where good works are, there the church will be. For woman, and also mother, signify the church.

The passages quoted are all from the New Testament. The number in the Old Testament to the same purpose is still greater. As where it is said:

“Blessed are all those who keep and do the statutes, the judgments, and the precepts; and cursed are those who do them not” (as in Levit. xviii. 5; xix. 37; xx. 8; xxii. 31, 32, 33; xxvi. 4, 14, 15; Numb. xv. 39, 40; Deut. v. 9, 10; vi. 25; xv. 5; xvii. 19; xxvii. 26); and in a thousand other passages.

Besides the passages in the Word where deeds and doing are mentioned, there is also a great number where love and loving are mentioned; and by loving is meant the same as by doing. For he who loves also does. For to love is to will, because every one wills what he inwardly loves; and to will is to do, since every one does, that which he wills, when he is able. A deed, moreover, is nothing else but the will in act.

Love is taught by the Lord in many passages.

As in Matthew v. 43-48; vii. 12; Luke vi. 27-39; 43 to the end; vii. 36 to the end; John xiii. 34, 35; xiv. 14-23; xv. 9-19 xvii. 22-26; xxi. 15-23; and in brief in these words: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul; this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbour as thyself; on these two commandments hang all the law and the prophets” (Matthew xxii. 35-38; Luke x. 27, 28; Deut. vi. 5).

To love God above all things, and the neighbour as oneself, is to keep the commandments, or do His precepts. (See John xiv. 21-24.) Moreover, the law and the prophets signify the whole Word as to all and every part thereof.

From all these quotations it is now quite clear that it is not faith separate from good works that saves, but faith from them and with them. For he who does good works has faith; but he who does not, has not faith.

sRef Rev@13 @3 S0′ 786. And his death stroke was healed. That this signifies the discordance apparently removed by means of assumed conjunctions of works with faith, is evident from the signification of a death stroke, as denoting discordance with the Word; for the same is here signified by a death stroke, as that just above by the head wounded unto death. That wounds in the Word signify such things as destroy the church, and the spiritual life of man, may be seen above (n. 584). And because doctrine from the Word constitutes the church, therefore when doctrine is not in accordance with the Word it is no longer a church, but a religious persuasion which counterfeits a church. The same also is evident from the signification of being healed, namely, the wound, as denoting that that disagreement was apparently removed by assumed conjunctions of works with faith. That this is signified by being healed, when by the death stroke is signified discordance with the Word, is evident without further deduction. Nevertheless that stroke is not healed, but only apparently removed. This will be seen in what follows.

First, something shall be said concerning the conjunctions of good works with faith as assumed by those who have believed themselves to be more acute and sagacious than the rest, and at the same time to be endowed with such gifts of intellect, that by reasonings from fallacies they can cause any falsity whatever to appear like truth. In order, however, that these subjects may be investigated, brought down to the apprehension, and afterwards unfolded, the conjunctions of good works with faith shall be here stated. Some of these are believed by the simple, and some invented by the learned, by which it appears as if that discordance with the Word were removed.

[2] 1. The most simple suppose that faith alone consists in believing those things that are in the Word, and which the doctrine of the church thence teaches.

2. The less simple do not know what faith alone is, but only that faith is the same as believing in what is to be done. Few of them make any distinction between believing and doing.

3. Others, indeed, suppose that faith produces good works, but do not think how it produces them.

4. Others think that faith in all cases precedes, and that good works come from it, or that they exist as fruit from a tree.

5. Some believe that the latter takes place from man by co-operation; some, on the contrary, that it is effected without such co-operation.

6. But because the doctrinal teaches that faith alone saves, without good works, therefore some take no account of good works, saying in their hearts, that all things that they do in the sight of God are good, and that evils are not seen by God.

7. But because deeds and works, also doing and working, are frequently mentioned in the Word, therefore, from the necessity of reconciling the Word with that dogma, they devise various modes of conjunction, which, however, are such that faith is kept by itself and works by themselves, in order that salvation may be in faith, and nothing of it in works.

8. Some conjoin faith with the endeavour to do good by those who have reached the last degree of justification; but they do this with an endeavour that derives nothing from man’s Voluntary, which, on the contrary, is solely from influx or inspiration, because good from the Voluntary is, in itself, not good.

9. Some conjoin faith with the merit of the Lord, saying that this worketh in everything pertaining to man’s life, while at the same time he is ignorant of it.

10. Some conjoin faith with moral good, and with civil good, which are to be done for the sake of life in the world, but not for the sake of eternal life. They also affirm that these goods are meant by the deeds and works, and by the doing and working, mentioned in the Word; and that, for the sake of the uses therein, good works are to be taught and preached before the laity, because they have no knowledge of the mysteries concerning the conjunction of faith and works; and some cannot comprehend them.

11. Many of the learned suppose that the conjunction of all things is in faith alone, that is to say, that in it are contained love to God, love towards the neighbour, the good of life, works, the Lord’s merit, and God, besides what a man thinks concerning these things, and wills and does from himself.

12. It must be noted that still many other means of conjunction, in addition to the above, have been devised; and still more by the same persons in the spiritual world; for spiritual thought can range over innumerable things which transcend the power of natural thought.

I saw a certain one in the spiritual world devising more than a hundred methods to produce this conjunction, and in every one there was an advance in meditation from the beginning through the means, even to the end; but when he came to the end, and believed that he now saw the conjunction, he was enlightened, and he observed that the more interiorly he thought upon the subject, the more he separated faith from good works; and he did not conjoin them.

From these considerations it is evident what the methods of conjunction are which the learned, especially, have devised, by which the discordance of this dogma with the Word seems to be removed, and what is meant by the death stroke of the beast being healed.

sRef Rev@13 @3 S0′ 787. And the whole earth wondered after the beast. That this signifies acceptance by the more learned in the church, and a remote reception by those who are less learned, is evident from the signification of wondering after the beast, when said of that discordance with the Word which is apparently removed by conjunctions concerning works with faith that have been devised, as denoting acceptance by the more learned, and reception by the less learned, of which we shall speak presently; and from the signification of earth, as denoting the church (concerning which see above, n. 29, 304, 417, 697, 741, 742, 752).

sRef Jer@7 @9 S2′ sRef Ex@23 @2 S2′ sRef 1Sam@17 @13 S2′ sRef Jer@11 @10 S2′ sRef 1Ki@14 @8 S2′ sRef Deut@4 @3 S2′ [2] The reason why the whole earth wondering after the beast signifies acceptance and reception is, that wondering exercises an attraction, and those whom it attracts follow it. In the Word mention is sometimes made of going and walking after God; also after other gods, after a leader, and after many; and this signifies to follow and acknowledge in heart; also to be and to live with them, and to be in fellowship with them, as in the following passages. In 1 Kings:

“David hath kept my precepts, and walked after me with all his heart, to do what is right in mine eyes” (xiv. 8).

In 1 Samuel:

“The sons of Jesse went after Saul to the war” (xvii. 13).

In Moses:

“Thou shalt not go after a multitude to evils; thou shalt not speak in a cause to turn aside after a multitude to pervert” (Exod. xxiii. 2).

In Jeremiah:

Thou shalt not go “after other gods whom thou hast not known” (vii. 9).

Again:

“They went after other gods to serve them” (xi. 10; Deut. viii. 19).

Again:

“The man who goeth after Baal-peor, Jehovah thy God will destroy from the midst of thee” (Deut. iv. 3).

It is therefore evident that to go after any one signifies to follow him, to obey him, to act from him, and to live from him. To walk also signifies to live. From these things it is evident, that by wondering after the beast is signified acceptance and reception, from a persuasion that discordance with the Word is apparently removed.

[3] The reason why acceptance by the learned, and remote reception by the less learned is signified is, because the learned devised the conjunction of faith with its life, which produce good works; but the less learned, not being able to search inwardly into these discordances, received them, every one according to his apprehension. Hence the dogma that faith alone is the essential means of salvation has been received in the whole world or the Christian Church.

[4] It shall also be explained, in a few words, how the chief point of that religion, that salvation consists in faith alone, and not in good works, has been to all appearance removed, and is thence accepted by the learned. For the latter have devised degrees of the progression of faith to good works; these they call degrees of justification. The first degree they make to consist in hearing from masters and preachers; the second degree, information derived from the Word proving this. The third degree they make to be acknowledgment. Now, because nothing of the church can be acknowledged in heart, unless temptation precedes, therefore they adjoin temptation to this degree; and if the doubts, which are then presented, are dissipated from the Word, or by the preacher, and victory is obtained by this means, they say that the man has confidence, which is said to be a certainty of the truth of the thing, and also confidence that he is saved by the Lord’s merit. But because the doubts which occur in temptations arise chiefly from not understanding the Word, where deeds, works, doing, and working, are so often mentioned, they say that the understanding is to be kept in obedience to faith. Hence follows the fourth degree, which is the endeavour to do good; and in this they come to a conclusion, saying that when man arrives at this degree he is justified, and that then all the actions of his life are accepted by God, the evils of his life not being seen by Him, because they are pardoned.

This conjunction of faith with good works has been devised by the learned, and also accepted by them, but it rarely extends to the common people. In the first place, because it is beyond the comprehension of some of them; and, secondly, because they are for the most part engaged in their business and employment, these diverting the mind from understanding the inner mysteries of this doctrine.

[5] The conjunction of faith with good works, and thereby an apparent agreement with the Word, is received in a different manner by those who are less learned. These know nothing about the degrees of justification, but believe that faith alone is the only means of salvation. And when they see from the Word, and hear from the preacher, that goods must be done, and that man is to be judged according to his works, they think that faith produces good works, for they suppose that to know those things which the preacher teaches, and thence to think that it is so, constitutes faith. And because this goes before, they believe that faith produces good works, which they call the fruits of faith, not knowing that such faith is a faith of the memory only, which, strictly considered, is historical faith, because derived from another, thus of that other with them, and that such faith can never produce any good fruit.

Into this error the majority of the Christian world has fallen in consequence of faith alone having been received as the chief, in fact, as the only means of salvation. But how faith and charity, or believing and doing, make one, shall be explained in what follows.

sRef Rev@13 @4 S0′ 788. Verse 4. And they worshipped the dragon, which gave power unto the beast, and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?

“And they worshipped the dragon, which gave power unto the beast,” signifies the acknowledgment of salvation and justification by faith alone, strengthened and established by those modes of conjunction that were devised, and received therefrom in doctrine; “and they worshipped the beast,” signifies acknowledgment of the reasonings by which discordance with the Word is apparently removed; “saying, Who is like unto the beast?” signifies confession that nothing is truer. “Who is able to make war with him?” signifies that it cannot be assaulted by any means.

sRef Rev@13 @4 S0′ 789. (v. 4.) And they worshipped the dragon, which gave power unto the beast. By these words is signified the acknowledgment of salvation and justification by faith alone, strengthened and confirmed by those modes of conjunction that were devised, and thence received in doctrine. This is evident from the signification of worshipping, as denoting to acknowledge and worship as Divine, and thence to receive in the doctrine which is for the church. For those who acknowledge, and from such acknowledgment worship it as Divine, adore it, and also receive it in doctrine which is for the church. The same is evident from the signification of the dragon, as denoting those who are in faith separate from charity both in doctrine and in life, thus, such as acknowledge salvation and justification by faith alone (concerning which see above, n. 714); also from the signification of the power of the beast from the dragon, as denoting the strengthening and confirmation of that dogma by the devised conjunctions of faith with works (concerning which see above, n. 786). It is evident, therefore, that by the words “they worshipped the dragon who gave power to the beast,” is signified the acknowledgment of salvation and justification by faith alone, strengthened and established by the devised modes of conjoining it with good works; and thence reception in doctrine.

It is said that the dogma concerning salvation and justification by faith alone is strengthened and confirmed by the devised modes of conjunction thereof with good works; but it must be understood that that doctrine cannot by any means be so strengthened and confirmed. For that dogma is meant by the dragon; and the confirmation of it by reasonings from the natural man is described by this beast; and by the dragon and his beast is signified such as are not in accordance with the Word, and cannot be conjoined with it.

[2] In order that it may be clear that it cannot possibly be conjoined, it shall here be shown that faith alone cannot produce any good; in other words, from faith alone good fruit cannot possibly be produced. It is supposed that faith consists in believing that the Lord suffered on the cross for our sins, and thereby redeemed us from hell; and that a faith in these things is what principally justifies and saves. And, besides this, it is supposed that faith consists in believing that God is triune; also in believing those things that are in the Word; in believing in eternal life, and a resurrection on the day of the Last Judgment, and the other things which the church teaches. Now because they separate faith from the life of charity, which is to do good works, most persons at this day suppose, that to know these things, to think and speak of them, is the faith which saves. They therefore pay no attention to willing them and doing them; nor do they even know that they ought to will and do them. Neither does the church teach this, because the doctrine of the church is a doctrine of faith alone, and not a doctrine of life. The doctrine of life they call moral theology, which they regard as of little account, because they believe that the virtues of a moral life, which in themselves are good works, contribute nothing to salvation.

sRef Isa@62 @1 S3′ sRef Isa@62 @12 S3′ sRef Isa@62 @4 S3′ sRef Isa@62 @3 S3′ sRef Isa@62 @11 S3′ sRef Isa@62 @2 S3′ [3] But that to know, think, and speak of the things above mentioned, is not faith, and, even although they are called faith, that still they do not produce goods, as a tree its fruits, is evident from the following:

1. Everything that a man knows, thinks, and speaks, so far as he understands it, he calls truths; and everything that he wills and does, so far as he loves it, he calls goods. Hence truths pertain to a man’s faith, and goods to his love. From this it is evident that the truths of faith are distinct from the goods of love; just as knowing and thinking are from willing and doing.

That they are distinct, and how far they are so, can be known from this fact. It is possible for a man to know, think, speak, and even understand, many things that he neither wills nor does, because he does not love. On the other hand, whatever a man wills and does from love, this he also thinks and speaks of from faith, if not before the world, yet when he is by himself and left to himself. From this it follows:

[4] 2. That the love and will of man enter into everything pertaining to his faith and thought; but that faith and thought cannot enter into his love and will. For what a man loves, he also loves to do, know, think about, speak of, and understand, thus also to believe. Similarly if the will be assumed in the place of the love, what a man wills, he also wills to do, know, think about, speak of, and understand, thus also to believe. The reason why the same things are said of the will as of the love is, that the love is of the will, and the will is the receptacle of love. It follows, therefore, that love gives rise to faith, as the will to thought. And because faith, like thought, is produced, and love like the will produces, it follows that to say that faith produces love is an inversion. From these things it first becomes evident that to believe that faith produces goods, which are called good works, as a tree produces fruit, is contrary to order.

[5] 3. What is said here concerning faith and love, is also to be understood of truth and good, since truth pertains to faith and faith to truth; for what a man believes, he calls truth. Good also pertains to love and love to good; for what a man loves, he calls good. Truth, regarded strictly, is nothing else but good in form; for good may indeed present itself in such a way as to be felt, but not seen, except in some form. And the form in which it presents itself so as to be seen in the thought that is in the understanding and perception, is called truth. From these considerations also it follows, that love produces faith, as good produces truth; consequently that faith does not produce the good of love, as a tree does fruit.

[6] 4. Moreover, to know and thence to think and speak are from the memory; but to will and to do from love are from the life. Man can think and speak many things from the memory which are not from his life – which is love – as is the case with every hypocrite and flatterer. He cannot, however, when left to himself, think and speak anything from the life which is not from his love. For love is the life of every one; and according to the quality of the love such is the life; but the memory is only the storehouse, from which the life selects what it thinks and speaks, and what may serve it for nourishment. To say therefore that faith produces goods as a tree does fruit, is to say that a man’s thought and speech produce his life, and not that the life produces these; when, yet, the wicked, even the very worst, can think and speak truths from the memory, but only the good can do so from the life.

[7] 5. That faith alone, or a faith separate from goods in act, which are good works, is not possible, is evident from the essence of faith, which is charity. Charity, moreover, is the affection for doing those things that pertain to faith. Therefore faith without charity is like thought without affection; and thought without affection is not thought; consequently faith without charity [is not faith]. To speak, therefore, of faith without charity is to speak of thought without affection, also of life without a soul, of manifestation (existere) without being (esse), of a form without that which forms, of a product without that which produces, and of an effect without a cause. Faith alone therefore is a nonentity; and from a nonentity to produce goods in act, which are good works, as a good tree does fruit, is a contradiction, from which what is believed to be something turns out to be nothing.

[8] 6. Because faith without charity is not possible, and yet the thought and persuasion that it is so seems to be faith, and is also called faith, but is not saving faith; it is merely an historical faith, because it proceeds from the mouth of another. For he who believes any thing from another whom he supposes worthy of credit, and so accepts it, stores it in his memory, and thence thinks and speaks of it, without seeing whether it be false or true, possesses it merely as something historical. If, however, he confirms it in himself, by appearances from the Word, and by reasonings, then from an historical faith it becomes a persuasive faith; and this is like the sight of an owl, which sees objects in darkness, and not in the light. Such a persuasive faith exists from every confirmation of what is false. For every falsity can be confirmed, until it appears to be like truth; and falsity when confirmed shines with a fatuous light (lumen).

From these things also it is clear that such a faith cannot produce good works.

[9] 7. Because the faith that is only thought is nothing but an historical or persuasive faith, it follows that it is merely natural. For spiritual faith is produced from spiritual love – which is charity – just as light is caused by the sun; it does not produce that love, just as the light does not produce the sun. A faith, therefore, merely natural is produced by a love merely natural, which derives its soul from the love of self; the delight of this love is a delight of the flesh, which is called pleasure, lust, and wantonness; from these flow evils of every kind, and from these evils, falsities. It is evident, therefore, that the faith proceeding therefrom cannot produce goods as a tree does good fruits. And even if it does produce any, they are goods from the man’s proprium; and these in themselves are evils, and at the same time merit-seeking goods, which are in themselves iniquitous. It is different, however, with spiritual faith, of which we shall speak in the following article.

sRef Rev@13 @4 S0′ 790. And they worshipped the beast. That these words signify an acknowledgment of those reasonings by which discordance with the Word was apparently removed, is evident from the signification of worshipping, as denoting to acknowledge as certain, and thence to worship as Divine (according to what was said above, n. 789); and also from the signification of the beast, as denoting reasonings from the natural man, confirming the separation of faith from life (concerning which see above, n. 774). And because that beast was seen to have seven heads and ten horns; and, moreover, was like a leopard as to the body, a bear as to the feet, and a lion as to the mouth; and because various things are signified by these, therefore these things are also here meant by the beast; for they worshipped it because of them.

[2] Because in the preceding article, it was shown that faith alone, or faith separate from charity, cannot produce goods of life, as a tree does fruit; it is of importance now to show in what manner spiritual faith, or the faith from charity, is acquired. But because the learned world has not hitherto known the nature and quality of what is spiritual in its essence, and how it is distinguished from what is natural, therefore they could not know the nature of spiritual faith, and how it is distinguished from natural faith. And yet natural faith, without spiritual faith as its source, is not faith at all, but merely knowledge, and also thought therefrom that a thing is so; and this, if called faith, is merely an historical faith, which, when confirmed, is persuasive faith. Moreover, both these kinds of faith are natural. Faith merely natural does not save, but spiritual faith does. Wherefore in what follows it shall now be explained how spiritual faith is formed by the Lord.

It is known in the world, that there is a natural man and a spiritual man; also, that the natural man is worldly, and the spiritual man heavenly. Nevertheless it is not known what spiritual faith is, and how this differs from natural faith. We have to observe therefore:

[3] 1. That every man has two minds, one natural and the other spiritual. And because it is the mind that wills and thinks, every man has also a natural will and thought, and a spiritual will and thought. The natural mind wills and thinks as a man in the world, and the spiritual mind wills and thinks as an angel of heaven. It follows, therefore, that faith, because it is in man, is also natural and spiritual; and that natural faith accords with the will and thought of a man in the world; and that spiritual faith accords with his will and thought in heaven.

It is said will and thought, because everything from which a man is a man, pertains to these two; for he acts from the will, and speaks from thought. And because a man acts and speaks either from himself or from God, therefore he wills and thinks either from himself or from God.

From these things it is clear first, that there is such a thing as a natural faith, and a spiritual faith; and that to have a natural without a spiritual faith is to think of such things as are in the Word from oneself; but that to have a natural from a spiritual faith is to think of them from God; although this also appears to man to be as from himself.

[4] 2. Since every man has two minds, a natural and a spiritual, and the natural mind is opened and formed by such things as are in the world, the spiritual mind, on the contrary, by such things as are in heaven; and because the things that are in heaven are all spiritual, therefore it is necessary that man’s spiritual mind should be opened and formed by those things that are contained in the Word, where everything is spiritual, because Divine.

In the Word there are truths which must be known and thought, and goods which must be willed and done; and therefore, by both the latter and the former, man’s spiritual mind is opened and formed. From these things it follows, that unless the spiritual mind is opened and formed by means of truths and goods from the Word, it remains closed; and also that when this mind is closed, the natural mind only is opened and formed by means of such things as are in the world, from which a man has indeed a natural light (lumen), but which discerns nothing that is from heaven.

From these things it is clear, secondly, that faith is not faith so long as the natural mind alone is opened. If, however, the thought that a thing is so is called faith, it is historical faith; and this is nothing but the knowledge, from which the natural man thinks.

[5] 3. In order that the spiritual mind may be opened and formed, it is necessary that it should have a storehouse from which it may supply itself with what is required; otherwise the man would be empty; and no Divine operation is possible in a void. This storehouse is in the natural man and its memory, in which every thing knowable can be stored up, and thence called forth. In this storehouse for the formation of the spiritual man, there must be truths which are to be believed, and goods which are to be done, both of which are derived from the Word, and from doctrine and preaching from the Word. These a man must learn from his infancy.

But all these things, however abundant they may be, and although they are derived from the Word, are nevertheless natural only, before the spiritual mind is opened; for they are mere knowledge. It is thought from this storehouse that is called faith by those who separate faith from good works in doctrine and in life.

[6] 4. The spiritual mind is primarily opened by man’s abstaining from doing evils because contrary to the Divine precepts of the Word. If a man abstains from evils from any other fear than this, the spiritual mind is not opened.

The reasons why the spiritual mind is opened by this means and not otherwise, are these:- First, That evils in man must first be removed before communication and conjunction with heaven can be granted him. For evils, which are all in the natural man, keep heaven closed, which, nevertheless, must be opened, because otherwise a man would remain natural. The second reason is, that the Word is from the Lord, and consequently the Lord is in the Word, because He is the Word; for the Word is Divine truth, which is entirely from the Lord. It follows, therefore, that he who abstains from doing evils because they are contrary to the Divine precepts in the Word abstains from them from the Lord. The third reason is, that in proportion as evils are removed in the same proportion goods enter. That this is the case, a man may see from natural light (lumen) alone. For when lasciviousness is put away, chastity enters; when a man ceases to be intemperate, he becomes temperate; when he ceases to be deceitful, he becomes sincere; when hatred and the delight of revenge are put away, love and the delight of love and friendship enter; and so in other cases. The reason is, that the Lord enters, and with Him heaven, so far as a man abstains from doing evils from the Word, because he then abstains from them from the Lord.

[7] 5. This, however, shall be illustrated by examples. Thus with respect to the four precepts of the Decalogue: “Thou shalt not commit adultery, thou shalt not steal, thou shalt not kill, thou shalt not bear false witness”; these are Divine precepts because in the Word. He who shuns and is averse to adultery, from a fear that it is against the Lord, against heaven, and contrary to the spiritual life, which is the ground of eternal felicity, such a one loves chastity, and also his conjugial partner; because love truly conjugial is chastity itself. He who shuns or is averse to thieving, from a similar fear, loves sincerity, and also the good of his neighbour as his own good. He who shuns and is averse to murders, or deadly hatred, from a like fear, loves his neighbour and is in charity. He who shuns and is averse to false testimony, from a similar fear, loves justice and also truthfulness, and this from the Lord, because from the Word. Hence such a one after death, when he becomes a spirit, is like an angel of heaven, and therefore becomes an angel of heaven.

On the other hand, he who does not shun adultery from that holy fear, but from a fear of the loss of reputation, and thence of honour and gain, or from fear of the law or of disease, or because of infirmity; such a one is still unchaste, because he fears the world only, and the loss of his income in the world; he does not fear the Lord, nor, consequently, the loss of heaven and of eternal life. Similarly, he who abstains from theft, murder or deadly hatred, and from false testimony, from natural fear only and not from spiritual fear, abstains from these things of himself, and not from the Lord; and he who does this of himself, still remains in them, because no one can be withdrawn from such things except by the Lord.

From these things it is evident that the spiritual mind is opened in man by his abstaining from doing evils, from the Word; and, moreover, that it is opened in proportion as he abstains by shunning and becoming averse to them.

[8] 6. So far concerning the opening of the spiritual mind. Something shall now be said concerning its formation.

The spiritual mind is formed from the things laid up in man’s memory from the Word, the memory being a storehouse, of which we have spoken above; but those things are called forth by the following means.

First, a man is gifted with the affection of truth, which is called the spiritual affection of truth, and which consists in loving truth because it is truth. The reason why this affection of truth is possible, is that, evils being removed, a man is in goods from the Lord, and good loves truth, and truth good; and they desire to be conjoined. This affection comes from the Lord alone; for the Lord in heaven is Divine truth; and it comes by means of the Word, because the Lord in the church is the Word.

Secondly, those things that are from the Word, in man’s storehouse above mentioned, are called forth and purified by the Lord; and genuine truths are there discriminated and separated from what is false; for man’s spiritual mind cannot be formed except by genuine truths, because heaven is not in any other.

Thirdly, those truths are elevated by the Lord in a wonderful manner, and become spiritual. This is effected by the influx of heaven, and thence of spiritual things corresponding to natural; and these truths are there arranged into a heavenly form, the nature of which may be seen described in the work concerning Heaven and Hell (n. 200-212).

Fourthly, those truths which are elevated into the spiritual mind are not in a natural, but a spiritual form. Truths in a spiritual form are such as those in the spiritual sense of the Word; but truths in a natural form are such as those in the natural sense of the Word; and that these are distinct from each other, and yet make one by correspondences, was illustrated in the work concerning Heaven and Hell (n. 87-115). This is why a man when after death he becomes a spirit, and his spiritual mind is opened, no longer thinks and speaks naturally but spiritually.

Fifthly, a man, so long as he lives in the world, does not at all know what he thinks in the spiritual mind, but only what he thinks from that mind in the natural. After death, however, the state is changed, and he then thinks from the spiritual mind, and not from the natural. So far concerning the opening of the spiritual mind and its formation.

[9] 7. When a man’s spiritual mind is opened and formed, then the Lord forms the natural mind. For a man’s natural mind is formed from the Lord through the spiritual mind. The reason is, that the spiritual mind is in heaven, and the natural mind in the world; for the natural cannot be formed to the idea of such things as are in heaven except from heaven, nor before communication and conjunction with heaven are affected. This formation is effected by the Lord by influx out of the spiritual mind into the natural, whereby the things in the natural mind are arranged in order so as to correspond to those that are in the spiritual; this correspondence is treated of in many places in the Arcana Coelestia, and also in the work concerning Heaven and Hell. The truths that are in the natural mind from the spiritual are called rational, moral and natural truths, and, in general, scientific truths; and the goods that are in the natural mind from the spiritual are called affections and desires for those truths, and to think, speak, and act from them; and in general they are called uses. All the things that are from the spiritual mind in the natural come under the man’s view and into his perception.

[10] 8. It must be known that this formation of both minds in man continues from his infancy to old age, and afterwards to eternity; and sometimes from the middle life to the end, and afterwards to eternity. Nevertheless, it continues in the other life in a manner different from that which proceeded in the world. And as man is being formed, so he is perfected in intelligence and wisdom, and becomes a man. For no man is a man from his natural mind, being from this rather an animal; but he becomes a man by intelligence and wisdom from the Lord, and in proportion as he is intelligent and wise, in the same proportion he is a beautiful man, and an angel of heaven. In proportion, however, as he rejects, suffocates, and perverts the truths and goods of the Word, that is, of heaven and the church, and thence rejects intelligence and wisdom, he is so far a monster and not a man, because he is so far a devil. From these things it is evident that man is not a man from his parents, but from the Lord, by whom he is born and created anew; this therefore is regeneration and a new creation.

[11] 9. This being premised, something shall now be said concerning the will and understanding of the man that is created anew or regenerated by the Lord, and afterwards concerning charity and faith. His will is formed in the natural man by the influx of the heat of heaven through the spiritual mind from the Lord. The heat of heaven is, in its essence, the Divine Good proceeding from the Divine Love of the Lord. On the other hand, the understanding in the natural man is formed by the influx of the light of heaven through the spiritual man from the Lord. The light of heaven is, in its essence, Divine truth proceeding from the Divine Love of the Lord. Hence it follows that the will is formed from goods, from which man has love and affection; and that the understanding is formed from truths therefrom, from which man has intelligence and wisdom. And because truths are nothing else but forms of good, it follows that the understanding is nothing else but the form of its will. The only difference is, that the understanding sees, and the will feels. It is evident, therefore, that according to the quality of the will of good which a man has, such is his understanding of truth; or what amounts to the same, according to the quality of man’s love, such is his intelligence.

Hence it is evident, that although the will and the understanding are two faculties of life, still they act as one, wherefore those two faculties of life are called one mind. This is the case in the natural man. In the spiritual man also there are will and understanding, but much more perfect; and these are also called one mind. The latter therefore is the spiritual mind and the former the natural mind. Such is the case with the man whose spiritual mind is opened and formed; but it is entirely otherwise with him whose spiritual mind is closed, and only the natural mind opened.

[12] 10. The same things may be said concerning charity and faith as have been said concerning the will and understanding; for the will is the subject and receptacle of charity, because it is the subject and receptacle of good; and the understanding is the subject and receptacle of faith, because it is the subject and receptacle of truth. For charity derives all its quality from good, and faith derives all its quality from truth; therefore we say the good of charity and the truth of faith. It follows, therefore, that charity and faith act as one, like will and understanding; and that according to the quality of the charity such is the faith. This takes place in the natural mind; but in the spiritual mind, the love of good is in the place of charity, and the perception of truth in the place of faith.

[13] 11. That spiritual love, which is charity, produces faith, may appear from this single circumstance, that a man after death, who is then called a spirit, is nothing else but an affection which is of love, and that his thought is therefrom. The whole angelic heaven, therefore, is arranged into societies according to the varieties of affections; and every one in heaven, in whatever society he may be, thinks from his own affection. This is why the affection, or love, produces faith; and the faith is according to the quality of the affection. For faith is nothing else but thinking that a thing is so in truth. By affection is meant love in its continuity.

But a man in the world at this day is ignorant that his thought is from affection, and according to it. And the reason is that he sees his thought, but not his affection. And because thought is his affection in a visible form, therefore he knows only that the whole mind of man is thought. The case was otherwise formerly with the ancients where the churches were. As these knew that love produces all things of thought, they therefore made charity, which is the affection of knowing truths, of understanding them, and also of willing them, and becoming wise by means of them, the principal means of salvation. And because that affection makes one with faith, therefore they knew nothing of faith as such.

[14] From these things it is evident not only how faith is formed in man, but also that faith can never produce charity; but that charity, which is spiritual love, forms faith to a resemblance of itself, and presents therein an image of itself; and that for this reason the quality of faith is known from charity and its goods, which are good works, as the quality of a tree is known from its fruit. By the tree, however, is not meant faith, but the man as to his life. By its leaves are signified truths whereby is faith, and by the fruits thereof are signified goods of life, which are goods of charity. Besides these there are innumerable other mysteries respecting the formation of faith by charity from the Lord; but still it is the Lord who does all these mysterious things, man being ignorant of it. All the work necessary on the part of man is to learn truths from the Word and live according to them.

sRef Rev@13 @4 S0′ 791. Saying, Who is like unto the beast? That this signifies a confession that nothing is truer is evident from the connection of what precedes with those words, thus from the series of the things treated of. For in what goes before, it is said that they worshipped the dragon, which gave power to the beast, and that they worshipped the beast; which signifies an acknowledgment of the dogma concerning the separation of faith from life, because it was strengthened and confirmed by devised conjunctions with good works; also by reasonings, by which its discordance with the Word was apparently removed (concerning which see above, n. 789, 790). And because the false was thereby made to appear as true, it is therefore said, “Who is like unto the beast?” By these words therefore is signified a confession that nothing is truer; but, in the genuine sense, that nothing is falser. For a heresy which is believed by its partisans to be the truth, is seen by wise men to be falsity.

sRef Rev@13 @4 S0′ 792. Who is able to make war with him? That this signifies that it cannot be assaulted by any means is evident without explanation. For when by the dragon and his beast is signified the heretical dogma concerning faith alone; by not being able to fight with the beast is signified that it cannot be assaulted. That the persuasion of those who believe that dogma is so strong that they believe nothing can be truer, is clear from its reception in the Christian churches. For they say, “Who is able to do good of himself?” and so they leave it out. But what man is there who at the first sight, or, as it is said, at the first glance of the eye, cannot see that man’s quality is according to his life? Who can doubt or deny this, especially when every one is confirmed therein from the Word, where it is said, that he is a wise man who hears and does, and that all shall be judged according to their works? I do not see how any one, who has not a twist in his intellectual faculty, and thence talks wildly, can possibly think that to live well is of no account; when, nevertheless, a man remains after death such as his life was in the world. It has been granted me to speak with some who lived in former ages, and it was found that their life was similar to that which is written about them in history. It has also been granted me to speak with some who believed that they had faith, but who had not lived the life of faith, which is charity; and it was discovered that they were shut out from heaven. And, moreover, it has been often told me from heaven, that the life of man remains, and that faith separate from life is nothing.

sRef Rev@13 @5 S0′ sRef Rev@13 @6 S0′ 793. Verses 5, 6. And there was given unto him a mouth speaking great things and blasphemies; and power to act was given unto him forty and two months. And he opened his mouth for blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

“And there was given unto him a mouth speaking great things and blasphemies,” signifies doctrine destroying the goods of the Word and its truths utterly; “and power to act was given unto him forty and two months,” signifies the destruction thereof, until nothing of good and truth remained.

“And he opened his mouth for blasphemy against God,” signifies the falsification of Divine truth, thus of the Word, which is from the Lord and which is the Lord; “to blaspheme his name,” signifies by falsifying all the quality thereof; “and his tabernacle,” signifies every doctrine of the church, and worship thence; “and them that dwell in heaven,” signifies spiritual goods and truths from which is the heavenly marriage.

sRef Rev@13 @5 S0′

794. (v. 5.) And there was given unto him a mouth speaking great things and blasphemies. That this signifies doctrine destroying the goods of the Word, and its truths utterly, is evident from the signification of south, as denoting doctrine, from which is instruction, preaching, and reasoning (concerning which see above, n. 782). The reason why doctrine is signified by the mouth of the beast is, that in the verse just preceding it was said that they worshipped the dragon and his beast; and this signified the acknowledgment of that dogma, and its reception in doctrine; and because it was also said above, that the mouth of that beast was as the mouth of a lion; and this signified instruction, preaching, and reasoning, which are from doctrine received; and from the signification of speaking great things, as denoting to teach evils which are destructive of the goods of the Word. For great, in the Word, is said of good, and, in the opposite sense, of evil; but much is said of truth, and, in the opposite sense, of falsity (as may be seen above, n. 336, 337, 424). Because by the beast are meant those who, by reasonings, separate faith from life, and those who do this destroy the goods of the Word; and since by his mouth is signified their doctrine, therefore, by speaking great things is signified to destroy the goods of the Word; and from the signification of speaking blasphemies, as denoting to falsify the truths of the World (concerning which see above, n. 778).

From these things it is clear that by a mouth being given to him speaking great things is signified doctrine destroying the goods of the Word, and falsifying its truths utterly. The reason why it is said, falsifying its truths utterly is, that the falsification of the Word, even to the destruction of Divine truth, such as it is in the heavens and in the spiritual sense of the Word, is signified by blasphemy (as may be seen above, n. 778); and this is meant by falsifying truths utterly.

sRef Luke@18 @11 S2′ sRef Luke@18 @14 S2′ sRef Luke@18 @10 S2′ sRef Luke@18 @13 S2′ sRef Luke@17 @9 S2′ sRef Luke@18 @12 S2′ sRef Luke@17 @10 S2′ [2] It is said, that by the mouth of the beast speaking great things, is signified doctrine, and thence instruction, preaching, and reasoning, destroying the goods of the Word; therefore it shall be explained by what means this destruction is effected. They are principally destroyed by this, that they teach that faith without good works justifies and saves, and this they confirm by the following reasoning. No one can do good of himself; and the good which a man does of himself cannot be other than merit-seeking. And this they also establish from the Word, especially from the parable concerning the Pharisee and publican praying in the temple, saying, that

The latter was justified merely by saying, “God be merciful to me a sinner.”

And that the Pharisee was not justified who said that

He was not an extortioner, unjust, an adulterer, as others were, and that he fasted twice in the week, and gave tithes of all that he possessed (Luke xviii. 10-14).

And also from these words of the Lord:

“Doth the master thank the servant for doing those things which were commanded him? I trow not; so likewise ye, when ye shall have done all things which are commanded you, say, Truly we are unprofitable servants, for we have done that which it was our duty to do” (Luke xvii. 9, 10).

Those, however, who conclude from these words that there is nothing of justification and salvation in good works, but in faith alone, err greatly; they do not know what good works are. For there are works done by man that are not good; and there are works done by the Lord through man that are good. Both, however, appear similar in the external form, but in the internal they are entirely dissimilar. The works which the Pharisee enumerated were works done by himself, and thence also merit-seeking. The works which servants do from command are similar; and nevertheless they are called useless and unprofitable.

sRef Luke@11 @40 S3′ sRef Luke@11 @41 S3′ sRef Luke@11 @39 S3′ [3] It shall now therefore be explained, how works are done by man himself, and how they are done by the Lord in man; also how the latter are distinguished from the former. It was shown above (n. 790) that man has two minds, one spiritual, the other natural. The spiritual mind is what is called the internal and spiritual man, and the natural mind is what is called the external and natural man. And because man has a spiritual internal and a natural external, and since the internal is conjoined with heaven and the external with the world, it follows, that whatever a man does from this internal through the external he does from heaven, that is, through heaven from the Lord. On the other hand, whatever a man does by the external without the internal, he does of himself. This is meant by the Lord’s words in Luke:

“Now do ye Pharisees make clean the outside of the cup and platter, but your inward part is full of extortion and wickedness. Ye fools; did not he who made that which is without, make that which is within also? But rather give alms of such things as ye have, and behold all things are clean unto you” (xi. 39, 40, 41).

It is said, the outside of the cup and platter, and the inside thereof, because by the cup is meant the same as by wine, and by the plate the same as by food; wine also signifies truth, and food signifies good. It is said, also, give alms, and this signifies love and charity.

From these things it is clear that whatever man does from the external alone is unclean, but whatever he does from a purified internal through the external is clean. For the latter is from the Lord; but the former from man. A few examples may serve to throw light on this point.

The internal is the same thing as to do good for the sake of good, to speak truth for the sake of truth, to act sincerely for the sake of sincerity, and to do justice for the sake of justice. He who does good for the sake of good does good from good, thus from the Lord, who is Good itself, and from whom all good is derived. Thus also, he who speaks truth for the sake of truth, speaks truth from truth, thus from the Lord, who is the Truth itself, and from whom all truth comes. Similarly he who acts sincerely for the sake of sincerity, and acts justly for the sake of justice. For sincerity pertains to moral good and truth, and justice to civil good and truth; and all good and truth is from the Lord, and not from man, because they proceed from the internal by way of the external. If, on the other hand, man does and speaks what is good, true, sincere, and just, for the sake of himself and the world, he acts and speaks from himself, because from the external man without the internal. Such deeds or works are all evil. And if heaven is regarded in them, they are merit-seeking, and all consequently iniquitous.

Whether works are from the Lord or from man, cannot be distinguished by any one in the world, because both appear alike in the external form; but they are distinguished solely by the Lord, and after man’s life in the world is ended, it is discovered from what origin they are

(Matt. x. 26, 27; Mark iv. 22; Luke viii. 17; xii. 2, 3, 8, 9).

But how an internal is given to man, and an external from the internal, may be seen above (n. 790).

[4] From these considerations it is now evident, that were man to fulfil all things of the law from himself; for example, were he to give much to the poor, do good to widows and orphans, assist the needy, in fact, were he to give food to the hungry, and drink to the thirsty, take in strangers, clothe the naked, and visit the sick and those who are in prison; if he should preach and teach the gospel, convert the gentiles, frequent temples, hear preaching devoutly, attend the sacrament of the Supper frequently in the year, implore [God] in prayers, and other things of a like nature, and his inner man be not purified from the love of ruling and from the conceit of his own intelligence, from contempt of others, from hatred and revenge, from craftiness and malice, from insincerity and injustice, from the lasciviousness of adultery, and from other evils and the falsities therefrom; still all these works would be hypocritical, and from the man himself and not from the Lord. On the other hand, these same works, when the internal is purified, are all good, because they are from the Lord in man. This has been testified to me from a thousand examples in the spiritual world. I have there heard several who were permitted to call to mind their actions during their life in the world, and to enumerate the good deeds they had done; but when their internal was opened, it was discovered to be full of every kind of evil, and the falsity arising therefrom; and it was then revealed to them, that the good deeds which they had enumerated they had done from themselves, because for the sake of themselves and the world.

The case, however, is different with those who have abstained from doing evils, from the Word; and have afterwards shunned and become averse to them on account of their being sins, and contrary to love to God, and to charity towards their neighbor; the works of such persons, although, in the external form, they appeared similar to the works of those who have been treated of above, and also were in like manner perceived as if they were done from themselves, were all good. These are the works that are meant by works in the Word, which make man spiritual, and happy to eternity. It is these which cannot by any means be separated from faith. For faith, if these should be separated, would be dead; and a dead faith is a faith of falsity from evil.

sRef Rev@13 @5 S0′ 795. Because in the preceding articles the existence of faith from charity is treated of, it shall also be briefly explained which is prior and which is later. It has been shown that charity produces faith as good produces truth, and as affection produces thought, also as fire produces light; it is therefore speaking altogether contrary to order, and inversely, to say that faith produces charity or the goods thereof, which are called good works. It must be known, however, that charity, which in its essence is the affection of knowing, understanding, willing, and doing truth, does not come into any perception that a man has, before it has formed itself in the thought – this being from the understanding; for then it presents itself under some form or appearance, by virtue of which it comes before the interior sight; for thought that a thing is so in truth, is called faith. It is therefore evident that charity is actually prior and faith later; just as good is actually prior and truth later; or as the producing principle is essentially prior to the product; and as being (esse) is prior to manifestation (existere). For charity is from the Lord, and is also first formed in the spiritual mind. But because charity does not appear to man before it becomes faith, therefore it may be said, that faith is not in man before it becomes charity in form. Wherefore, concerning the existence of charity and faith with man, it may be said, that they both exist at the same moment. For although charity produces faith, still, because they make one, they can never exist separate the one from the other – so far as regards man’s perception is concerned – neither as to degree, nor quality.

From these things it is also evident, that the conjunction of the Lord with man is like the conjunction of good with truth; good being from the Lord, and truths being with man; but nevertheless they are truths which do not as yet live. As man, however, receives good in truths, so he receives the Lord in himself, and is made alive. And he receives in proportion as he abstains from evils, and shuns and is averse to them from the Word; for so he shuns and is averse to them from the Lord, and not from himself.

sRef Rev@13 @5 S0′ 796. And power to act was given unto him forty and two months. That this signifies destruction until nothing of truth and good remained, is evident from the signification of the power to act, as denoting actions destructive of goods and truths; for by the mouth speaking great things and blasphemies, as was explained just above, is signified doctrine, and thence instruction, preaching, and reasoning, utterly destroying the goods of the Word, and its truths. Therefore by the power to act which was given to him, is signified the process of destroying them; and from the signification of forty and two months, as denoting a full vastation and consummation (concerning which see above, n. 633), consequently destruction, until nothing of truth and good remains. The same is also signified by the number forty-two, 2 Kings ii. 24, where it is said that forty-two boys were torn in pieces by two bears (concerning which see above, n. 781).

[2] The subject treated of in this and the following verse is the destruction of the church, which is entirely destroyed when its truths are turned into falsities, and its goods into evils. That this is done by the doctrine of faith separated from life, is evident from this, that the doctrine of the church is a doctrine of faith, and that the doctrine of life, which is called moral theology, is a forensic doctrine, considered as serviceable to the church at pleasure; but having nothing of salvation in it, because nothing of faith. When, nevertheless, faith separated from life is not alive but dead, and, therefore, can save no one.

[3] It is supposed that man, from the doctrine of separate faith, can believe that there is a God, that there is a heaven and a hell and a life after death, that the Word is Divine, and, therefore, that the things therein declared are to be believed. These things man may indeed know, and also think, and in some measure understand from the light of reason, but still he cannot have that faith in them that will remain long after death. For the faith that pertains to life remains, but not faith apart from life. Every one has this life only as he abstains from evils, and shuns and is averse to them because they are contrary to the Word, and thus contrary to the Lord. Faith from such life remains after death, because it is from the Lord, and thus the Lord’s with man.

From these things it is evident that man from faith alone cannot truly believe in the existence of God, and how then can he believe other things? It follows, therefore, that the doctrine of faith separated [from life] destroys the church as to all its goods and truths. That it is so has been made quite clear to me from such persons after death with whom I have spoken. The followers and defenders of that faith who have only cleansed the outside of the cup and platter, and not the inside, after a brief stay in the world of spirits, reject what they have said and believed in as part of their faith, and have acknowledged as gods, either themselves or others who excel in power by means of arts known in hell; in fact, they laugh at the truths of the Word which they called holy when they were in the world.

sRef Rev@13 @6 S0′ 797. (v. 6) And he opened his mouth in blasphemy against God. That this signifies the falsification of Divine truth, thus of the Word which is from the Lord, and which is the Lord, is evident from the signification of opening his mouth, when by mouth is signified doctrine, and thence instruction, preaching, and reasoning (concerning which see above, n. 794), as denoting to instruct, preach, and reason; and from the signification of blasphemy, as denoting the falsification of the Word even to the destruction of Divine truth such as it is in heaven (concerning which see above, n. 778); and from the signification of God, as denoting Divine truth, thus the Word. And because Divine truth is from the Lord and is the Lord in heaven, therefore by blasphemy against God, is signified the falsification of Divine truth or the Word, which is from the Lord, and which is the Lord. The reason why it is said that the Word also is the Lord because from the Lord is, that the Word is Divine truth, and Divine truth proceeds from the Lord as a Sun; and what proceeds is His from whom it proceeds, indeed, is Himself. Therefore the Divine truth, from which come all the wisdom and intelligence of angels and also of men, is the Lord in heaven. The reason why it is also the Word such as is with us in the world is, that that Word is Divine truth in the ultimate of order, containing a spiritual sense, this being Divine truth such as it is in heaven. But upon this subject more will be said elsewhere. From these things it is evident, that by the beast opening his mouth for blasphemy against God, is signified the falsification of Divine truth, or the Word which is from the Lord, and which is the Lord.

[2] Because the subject treated of in this verse is blaspheming and as blasphemy signifies the falsification of Divine truth or the Word, by those who separate faith from life, I desire in the explanation of this verse to say who they are and what is the quality of those amongst them who so falsify the Word as entirely to close heaven against themselves; also who they are and what is the quality of those who do not so falsify the Word as to close heaven against themselves; and afterwards who they are, and what is the quality of those who do not falsify the Word, and with whom, therefore, heaven can be opened or is opened.

In this article those shall be dealt with who so falsify the Word, as altogether to close heaven against themselves; in the following article we shall speak of the rest in order.

All those close heaven against themselves entirely who confirm themselves in the doctrine, and at the same time in the life, that faith alone without good works justifies and saves. The reason is, that they so falsify the Word as to make it contrary to the Divine truth which is in heaven and from which heaven exists. For the Word may be falsified to this extent, or it may not. But that it is falsified to this extent by such persons is evident from the following reasons.

[3] 1. The goods of life, which are good works, they consider to have nothing to do with doctrine, and consequently make no account of life, when, yet, the whole heaven is in good; for good belongs to love, and love to life. All the wisdom and all the happiness of the angels of heaven is from good by means of truths; and the quantity and quality of wisdom and happiness with every one there are in proportion to the quantity and quality of the good from which truths are. Good, therefore, is the very essence of angelic life, and consequently the essence of heaven itself. Those, then, who regard salvation as depending entirely on faith alone and not the least on good works, cannot but shut heaven against themselves. For good, in which is heaven, they account as nothing at all. And where good is not, there is evil; and where evil is, there is hell.

sRef Luke@10 @28 S4′ sRef John@14 @24 S4′ sRef John@14 @21 S4′ [4] 2. Those who place everything of salvation, and thence everything of heaven and the church in faith alone, and nothing of these in the goods of charity, which are good works, make light of love to God and love towards the neighbour, and regard them as of no importance; when yet the Lord teaches, that on those two commandments hang all the Law and the Prophets (Matt. xxii. 34-38). The Law and the Prophets denote everything in the Word. And the Lord also said to the lawyer, concerning those two commandments,

“This do and thou shalt live” (Luke x. 29).

And to love God, and to love the neighbour is nothing else but to do good. For love, in its essence, is to will, and in its existence is to do. For what a man loves, this he wills; and what he wills from love, this he does. Therefore also the Lord thus teaches:

“He who hath my precepts, and doeth them, he it is who loveth me; but he who loveth me not, keepeth not my precepts” (John xiv. 21, 24).

It follows, therefore, that those who in thought make nothing of good works, which are the goods of love, the goods of charity and the goods of life, called in heaven uses, close heaven against themselves. For they neither love God nor the neighbour. And yet heaven is heaven from those two loves. It is by this, chiefly, that the Word is falsified, even to the destruction of Divine truth, which is in heaven from the Lord and which is the Lord there.

sRef Matt@7 @16 S5′ [5] 3. Those who confirm themselves in doctrine and in life, that faith alone without good works justifies and saves, close heaven against themselves by making excuse for evil works. And they do this by saying and believing that evils are not seen by God; or that they are remitted in the case of those who have faith, or (according to some) with those who have the confidence of faith; and (according to others) with those who are justified by faith. Many of them, therefore, think insanely in this way, “Of what importance is it to do goods when goods do not save me; and what does it matter if I do evils, when evils do not condemn me? I am in grace because I have faith.” And so they live to themselves and the world, neither abstaining from evil because it is evil, nor doing good because it is good. And if they do abstain from evil, it is from fear of the civil law, and of the loss of reputation, and not from any fear of the Divine Law, and of the loss of life eternal. And if they do good it is from the love of reward, and not from the love of God; and yet as is the quality of the life such is the man. For the Lord says:

“Do men gather grapes of thorns, or figs of thistles?” (Matt. vii. 16).

Such a man does not know what a good life is or an evil life. If he lives as a citizen of the world, he believes that he lives a good life; although if he does not live such life as a citizen of heaven, it is an evil life. Neither does he distinguish the one from the other, because they both appear alike in externals. The reason why he cannot distinguish them is, that good works, which make the life, are regarded as of no account. It now follows, therefore, that those who confirm themselves, in doctrine and life, that faith alone without good works justifies and saves, shut heaven entirely against themselves.

[6] 4. Those also shut heaven against themselves by this, that although their life is a merely natural one, deriving everything belonging to it from the love of self and of the world, still they ascribe the Lord’s merit to themselves, saying in their hearts, “If I can only believe with trust and confidence, that the Lord endured the cross for me, and so redeemed me, I may have eternal life, because that justice and that merit are imputed to me by faith, and nothing thereof by the deeds of life.” When, yet, the imputation of the Lord’s merit is not possible; nor, consequently, can life be thence imputed to man. But life from the Lord is given, according to what was said above in its own article. Therefore to impute to themselves the Lord’s merit, and not to live according to His precepts in the Word, and so to live from Him, is blasphemy; because this involves the possibility of living solely to themselves and the world, thus wickedly, in the Lord.

[7] 5. Those also close heaven against themselves by this, that they acknowledge for faith what is not faith; or for a saving faith that which is merely historical, thus what is natural for what is spiritual, what is dead for what is alive. And so also in regard to the confidence of their faith. For such persons believe that to know and to think opens heaven, and not to will and do at the same time; nevertheless, the latter are primary, and the former only secondary. For the life of man’s thought is from the affection of his will.

[8] 6. Those also close heaven against themselves by this, that, because man cannot do good from himself, which is good, and which is not merit-seeking, they omit to do good, and implore the gift of faith; and yet there can be no faith which is real, except from charity, consequently from good. The faith which is then allowed to exist in consequence of their imploring it, is a faith of what is false from evil, for where good is not, there evil is; and where evil is, there falsity is; and the faith of what is false from evil is the faith of hell – which is called dead faith and this closes heaven.

[9] 7. But heaven is particularly closed to them by their application of the Word to confirm all these things; for they so falsify it as to destroy the Divine truth which is in heaven. For our Word, in its spiritual sense, is Divine truth such as it is in heaven; and if the sense of the letter is falsified to the destruction of the spiritual sense, heaven is closed. For the Divine truth proceeding from the Lord makes heaven, indeed, is heaven; the angels there being angels by the reception of it.

[10] 8. It was said that those entirely close heaven to themselves, who, both in doctrine and life, make good works of no account on the principle that faith without good works justifies and saves. It shall now be briefly explained how this is done by doctrine, and how by life. Doctrine closes heaven by consent, affirmation, confirmation, and persuasion that it is so; for then a man not only thinks but also wills it to be so. And if he still does goods because they are commanded in the Word, he does these simply as moral goods from the natural man; and these goods are from himself, and are also merit-seeking. For every thing which a man does is from his will, and according to his will, a deed being nothing else but the will in act. Therefore when a man thinks and also wills that there should be nothing of salvation in works, the goods he does must be according to their origin. Such are many of the learned, who have confirmed faith alone in themselves by their preaching and writing. The minds of these persons in the spiritual world appear as if covered with a veil, or as inclosed in a dense cloud which prevents the light or truth of heaven from entering, and so heaven is closed to them. But life according to such doctrine as this closes heaven entirely, because they believe that the goods of life do not save nor evils of life condemn.

9. It is the same thing whether it be said that heaven is closed to man, or that the higher mind of man, which is called his spiritual mind, is closed; for the spiritual mind of man is his heaven, therefore a man has conjunction with heaven; and the natural mind is his world; therefore by means of this he has conjunction with the world. But how the spiritual mind is opened and communication and conjunction thereby becomes possible with heaven was explained above (n. 790).

sRef Rev@13 @6 S0′ 798. To blaspheme his name. That this signifies, by falsifying all the quality thereof, is evident from the signification of blaspheming, as denoting to falsify the Divine truth, thus the Word, which is from the Lord and which is the Lord (concerning which see above, n. 796); and from the signification of name, as denoting the quality and state of a thing (concerning which see above, n. 148, 676); in this case, all the quality of Divine truth or the Word, because it is said His name, or the name of God. That by the name of the Lord, in the Word, is meant all the good of love, and all the truth from that good, from which He is worshipped, may be seen above (n. 102, 135, 696). From these considerations it is evident, that by blaspheming the name of God is signified to falsify all the quality of Divine truth or the Word, also all the good and truth by which the Lord is worshipped.

That those who separate faith from good works, both in doctrine and life, falsify all the quality of Divine truth, or all things of the Word, was shown in the preceding article. This may be concluded from what has been said in many places above, that is, that they exclude love and charity, from which works become good, and from which faith derives its essence, so as not to be, together with faith, a means of salvation. Consequently they not only falsify those parts of the Word where love to God and love towards the neighbour are taught, but also all those where works, deeds, working, and doing, are mentioned. And when those parts are falsified, everything in the Word is also falsified; for the other parts of the Word which are called its truths live by virtue of the former; and when life is taken away what remains is dead. And besides, everywhere in the Word there is a marriage of good and truth, as has been frequently said and shown above. Therefore when good is taken away, the truth which remains is falsified; and truth falsified is falsity. That by reasonings confirming faith alone or faith separated, everything in the Word as falsified will be illustrated by several examples at the end of this chapter where the signification of the number 666 will be explained.

[2] Because in the various Christian churches, in which faith alone is received as the chief point of their doctrinals, there are the learned and the simple; and also those who separate faith from the goods of life, also those who conjoin faith therewith, thus those who falsify the Word much, and those who falsify it little; and because, in the preceding article those are treated of who so falsify the Word as to entirely close heaven against themselves, we shall now speak of those who do not so falsify the Word as to close heaven against themselves. These are they who confirm in themselves, that the faith which justifies and saves produces goods of life as a tree does fruits. With those who confirm that doctrine in the life, heaven is not closed, but its ultimate is open, where entrance is given. The following are the reasons.

[3] 1. They invert the Divine Order that charity produces faith, and not that faith charity. But still with those who confirm that conjunction in doctrine and life that inverted order can afterwards be reduced to order; and, being so reduced, they enter heaven in its ultimates. The reason why they do not enter interiorly is, that their faith, by which they believed themselves to be justified and saved, is derived more from falsities than truths. And those are in the ultimates of heaven who are in falsities from their doctrine and religion but still in good of life. Their falsities are appearances of truth from the sense of the letter of the Word, all of which have life for their end. The case is almost the same with every one who is to be reformed. He first forms for himself doctrine from the Word and therein separates the things which are to be believed and done. Those that are to be believed he calls faith, and those that are to be done he calls charity. But because order with every one is inverted from birth, he regards faith as in the first place and charity in the second. If, however, he lives the life of faith, which is charity, the order is gradually restored; and then from charity he lives faith. In that case so far as his faith is from genuine truths so far he enters heaven. For, as said above, Divine truth proceeding from the Lord makes heaven and is heaven. From these things it is evident why it is that faith, at this day, has become the chief and primary thing of the church – because they have followed the order that is inverted from birth; and because they are pleased with the life of the world; and because they have been led by pride in their own intelligence. This is why they remained in the first degree of reformation.

[4] 2. The second reason why they do not close heaven against themselves is, that good works are love and charity in act, and from these heaven is heaven. For all angels and all spirits are affections and thoughts therefrom, or, what amounts to the same, are loves and intelligences therefrom. There are also two loves that are the universal and fundamental of all loves – love to the Lord, and love towards the neighbour, which is called charity. All those are in these loves who do goods from the Word; for every good is from love. Now because those who confirm themselves in the doctrine and life that faith produces good works as a tree does fruit, look from faith to good; hence they have conjunction with heaven, not however with the spiritual, but with the natural heaven, which is in ultimates, and may be called the entrance [into heaven]. The reason why they cannot be admitted more interiorly is, that faith, before it becomes charity in form, is natural; and the natural can produce only the natural. It is different when faith becomes faith from charity. Then faith becomes spiritual, because charity, from which it is derived, is spiritual. With the latter the spiritual mind is opened, but with the former only the natural mind is opened, but this more deeply and interiorly according to the quality of the faith and of the life therefrom. The mind of such persons when seen in the light of heaven appears snowy, such as rational light is; and the Rational is the medium between the spiritual mind and the natural.

[5] 3. If the state of the mind and life of those who believe that faith produces good works and who also do them were interiorly examined, it would be seen that they are interiorly natural; for their faith is only a knowledge of the precepts of the Word, into which when the interior natural sight, which is called rational, enters, there is an acknowledgment that those precepts are Divine; and when love operates upon such acknowledgment, it becomes obedience. But the love which operates upon that acknowledgment can be no other than the love of reward for the sake of the goods which they do; and reward is to them eternal life. And because the love of reward comes not from God but from man – for in reward man regards his own good, and not that of his neighbour – it follows, that that love is natural, consequently that the state of the mind and life of those who believe that faith produces good works, and who do them according to their faith, is natural. But if they do not perform them from a spirit of obedience, it is the love of glory springing from erudition, or the love of the fame that may raise them to honours, or that they may become rich, that leads them. Such persons, however, say that they acknowledge and believe, while in heart they do not; therefore they are in the lowest natural and to them heaven is closed altogether.

[6] In order that it may be known that to do good from a spirit of obedience is from the natural man, it shall be briefly explained what is meant by doing good from charity. No one can do good from charity but he whose spiritual mind is opened; and the spiritual mind is opened solely by a man abstaining from doing evils, and shunning them, and at length holding them in aversion, because they are contrary to the Divine precepts in the Word, thus contrary to the Lord. When man so shuns and holds evils in aversion, then everything that he thinks, wills, and does is good, because from the Lord. For the Lord is continually present, knocks at the door, is urgent, and wishes to enter, but evils oppose. Man, therefore, must open the door by removing evils; for these being removed, the Lord enters, and there sups (Apoc. iii. 20). It is said that a man opens and removes; for a man does evil from himself. And because the Lord is continually present, knocks at the door, and is urgent, as said, therefore a man has the faculty of desisting from evils as of himself. This faculty is given to every one. Hence then it is that as a man can of himself close heaven against himself, so he can as of himself open heaven, provided only he thinks and wills to cease from evils, looks unto the Lord, and when he does so cease, acknowledges that it is from the Lord. Evils therefore being removed, whatever a man then does is good, because it is from the Lord; and whatever a man does from the Lord, is not natural-moral but spiritual-moral. Now, because charity consists in doing good from love for the sake of good, thus from good, consequently from the Lord, it follows that to do good from charity is spiritual; but to do good from a spirit of obedience, because it is from the love of reward, is natural. This is the natural in which those are who are in the entrance to heaven; whither those also come who do good only from a spirit of obedience; and these are such as confirm themselves in the doctrine and life that faith produces good works as a tree does fruit.

[7] 4. Moreover, it should be known that those who believe that faith produces good works as a tree does fruit, also believe that heaven is allotted them before evils are removed, and yet so long as evils are in man, the goods that he does are not good; for from an evil tree only evil fruits are produced. The one only way to heaven therefore is for a man to abstain from evils, from the Word, because they are sins; unless these are first removed the Lord cannot enter and impart heaven.

[8] 5. The fifth reason why those who confirm themselves in the doctrine and life that faith produces good works as a tree does fruit, do not shut heaven against themselves is, that they do not falsify the Word like those who believe in justification and salvation by faith without good works. For those who believe that faith justifies without good works, falsify all those parts of the Word where love, charity, goods, works, deeds, working, and doing are mentioned and commanded, and this to the destruction of the Divine truth in the heavens. They understand by those expressions either faith, or the moral and civil good of the world, or that they are mentioned only for the common people, because of the simplicity of their faith. They thus destroy Divine truth itself by arguments drawn from man’s inability to fulfil the law, because a man’s good is not good, and because merit is inherent in it. But those, who, in simplicity, adjoin good works to faith do not falsify all those parts of the Word, and consequently they do not separate faith from love to God; and in this way they admit the Divine operation in every thing that man has to do, as well as in every thing that he has to believe. For they think and say that good works are to be done as from man; for he who does not act and believe as of himself, believes nothing and does nothing, and can have no religion. But still, because they are not in genuine truths, though they do not indeed close heaven against themselves, they cannot come nearer than the threshold of heaven. Still to such of them as have loved truths for the sake of truths, heaven is opened when Divine Order in them is restored, which takes place when charity and its good is in the first place and faith and its truths in the second; for they are then like those who go on in a straight way with the faces looking before, while previously they were like those who go with the faces turned backwards.

[9] 6. There are also many who make charity the essential means of salvation, as others do faith, and yet do not live the life of charity. But since their charity is only a lip-confession, and thus it is merely their faith, it follows that their charity, similarly, is not alive but dead. Therefore they differ but little from those who confess faith alone; for they are like in heart but unlike in soul. Nevertheless, they both close heaven against themselves.

sRef Rev@13 @6 S0′ 799. And his tabernacle. That this signifies all the doctrine of the church, and worship therefrom, is evident from the signification of the tabernacle, as denoting the church as to doctrine and worship, consequently also the doctrine and worship of the church. The falsification of these is therefore signified by blaspheming the tabernacle of God.

The reason why tabernacle signifies the church as to doctrine and worship is, that those who belonged to the church in the most ancient times dwelt in tabernacles and tents, which also they took on their journeys. For at that time they were mostly feeders of sheep; and the father of the family taught those who were born of his house the precepts of charity, and thence the life of love, in tabernacles, as, afterwards, in temples. Hence the tabernacle signified the same as the house of God, that is, the worship of God according to doctrine. Consequently it also signified the church, because the church is the church from a life according to doctrine; and a life according to doctrine is worship.

[2] Because those most ancient people among whom the church existed worshipped God under a human form; and because God under a human form is the Lord, they consequently worshipped Him. Their church was therefore a celestial church, distinguished from a spiritual church in this, that the celestial church is in love to the Lord, and in worship from that love; while the spiritual church is in love towards the neighbour, and in worship from that love. And because such was the quality of the church among the most ancient people, and the doctrine of love to the Lord was taught in their tabernacles, and hence tabernacles were loved by the Lord more than temples, therefore by command of the Lord on Mount Sinai, a tabernacle was built, in which the Israelitish nation might perform holy worship; and afterwards, in memory of the most holy worship in tabernacles, the feast of tabernacles was instituted. From these things it is evident why it is that the tabernacle signifies the doctrine of the church, and worship therefrom.

sRef Num@24 @5 S3′ [3] This signification of tabernacles is also evident from the following passages:

In Moses:

“How goodly are thy tabernacles, O Jacob, thy tents, O Israel” (Numb. xxiv. 5).

In this and other parts of the Word they are called tabernacles, and also tents; and by tabernacle is signified the church consisting of those who are in the good of love to the Lord, and by tent the church consisting of those who are in truths from that good. And because doctrine and worship therefrom make the church, therefore by tabernacle is signified the doctrine of the good of love; and by tent the doctrine of truth from that good. Hence also by tabernacles, in the plural, are signified the goods of the church and of doctrine; and by tents the truths of the church and of doctrine. It is therefore evident what is signified by the above words of Balaam, “How goodly are thy tabernacles, O Jacob, thy tents, O Israel”; for by Jacob is signified the church which is in the good of doctrine and of life, and by Israel the church which is in truths from good.

sRef Jer@30 @18 S4′ [4] In Jeremiah:

“Jehovah bringeth back the captivity of the tabernacles of Jacob, and I will have compassion on his tents, and the city shall be built upon its own heap, and the palace thereof shall be inhabited after its former manner” (xxx. 18).

Here, also, tabernacles and tents are mentioned; and by tabernacles are signified the goods of the church or of the doctrine thereof, and by tents the truths of the church and the doctrine thereof. By captivity is signified spiritual captivity, which takes place when the goods and truths of the church or of doctrine are, as it were, imprisoned. Wherefore to bring back their captivity signifies to restore them. What the rest signifies may be seen above (n. 724).

sRef Isa@54 @2 S5′ [5] In Isaiah:

“Enlarge the place of thy tabernacle, and let them stretch out the curtains of thy tents; prohibit not, lengthen thy cords, and strengthen thy bars” (liv. 2).

This said of the barren who did not bear, who signify the Gentiles, among whom the church was to be established by the Lord. The state of the good of love of that church is signified by the place of thy tabernacle; and the truths from that good are signified by the curtains of thy tents. The fructification of good and the multiplication of truth is signified by enlarging and stretching out. By the cords is signified their conjunction; and by bars their strength.

In David:

“One thing have I desired of Jehovah, this will I seek, that I may dwell in the house of Jehovah all the days of my life, to see the pleasantness of Jehovah, to visit in the morning his temple. For he shall hide me in his tent in the evil day; he shall hide me in the secret of his tabernacle, he shall lift me up upon a rock” (Psalm xxvii. 4, 5).

Here the house of Jehovah, the temple, the tent, and the tabernacle are mentioned. And by the house of Jehovah is signified the church which is in the good of love to the Lord; by temple the church which is in truths from that good; by the tent of Jehovah is signified Divine truth, and by the tabernacle Divine Good. Hence it is evident, that by dwelling in the house of Jehovah all the days of one’s life, is not meant to dwell in the house of Jehovah, but in the good of love to the Lord; and that by visiting in the morning the temple of Jehovah, is not meant to visit a temple every morning, but to inquire into and learn the truths of that good. By hiding in the tent is signified therefore to keep stedfastly in Divine truth, and to protect from falsities. And by hiding in the secret of the tabernacle, is signified to keep stedfastly in Divine Good and to protect from evils. By lifting up upon a rock is signified to instruct in interior truths.

sRef Ps@15 @1 S7′ sRef Ps@15 @2 S7′ [7] Again:

“Jehovah, who shall abide in thy tabernacle, who shall dwell in the mountain of thy holiness? He who walketh uprightly, and doeth justice, and speaketh the truth” (Psalm xv. 1, 2).

Where also by tabernacle is signified the church as to the good of love, consequently also the good of love. By the mountain of holiness, by which is meant Jerusalem, is signified the church as to truths of doctrine from that good. It may be known, therefore, what is signified by abiding in them. He who walketh uprightly signifies one who is in good as to life, and in truths as to doctrine. Therefore it is also said, “who doeth justice and speaketh the truth;” and by doing justice is signified to be in good as to life, and by speaking the truth is signified to be in truths as to doctrine.

sRef Ps@61 @4 S8′ [8] Again:

“I will abide in thy tabernacle for ever, I will confide in the hiding-place of thy wings” (Psalm lxi. 5).

To abide in the tabernacle for ever, signifies to be in the Divine Good of love. To confide in the hiding-place of thy wings, signifies to be in Divine truths; for the wings of Jehovah, signify spiritual truths.

sRef Isa@16 @5 S9′ [9] In Isaiah:

“By mercy was the throne established; and he sat upon it in verity in the tabernacle of David, judging and seeking judgment, and hastening justice” (xvi. 5).

These things are said of the Lord. Heaven which was established by Him; the church therefore is signified by the throne established by mercy. That the Lord there reigns by Divine truth from Divine Good, is signified by sitting upon it in verity in the tabernacle of David. By David is meant the Lord as to His royalty, which is Divine truth; and by His tabernacle is signified the Divine Good. By judgment is signified the truth of doctrine because all judgment is from it; and by justice is signified the good of love, both of which are from the Lord Himself among those who are in heaven and those who are in the church.

sRef Isa@33 @20 S10′ [10] In the same:

“Look upon Zion, the city of our stated feasts, let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be taken down; the bars thereof shall not be removed, neither shall any of the cords thereof be plucked up” (xxxiii. 20).

By Zion here is not meant Zion, nor by Jerusalem, Jerusalem, but heaven and the church as to the good of love and the truth of doctrine. These things are the quiet habitation, and the tabernacle which shall not be taken down. By the bars which shall not be removed, is signified to be strengthened by Divine truths; and by the cords which shall not be broken, is signified conjunction by means of Divine Good.

sRef Jer@10 @20 S11′ [11] In Jeremiah:

“My tabernacle is devastated, and all my cords plucked away, my sons have gone forth from me, and they are not; there is no longer any to stretch out my tabernacle, and to set up my curtains” (x. 20).

By the tabernacle which is devastated is signified the church in which there is no longer any good. By the cords being plucked away is signified that there is no conjunction. By the sons going forth and being no more, is signified that there are no longer any truths. By none stretching out the tabernacle any more, nor setting the curtains, is signified that no one any longer in the church teaches the good of love and the truth from that good, the curtains denoting the truths proceeding from good and covering it.

sRef Jer@49 @29 S12′ sRef Jer@4 @20 S12′ [12] In the same:

“The whole earth is devastated, suddenly my tabernacles are devastated, my curtains in a moment” (iv. 20).

By the earth which is devastated is signified the church by the tabernacles which are devastated its goods; and by curtains its truths.

Again:

“Nebuchadnezzar king of Babel shall take their tabernacle and their flocks, their curtains and all their vessels, and their camels he shall take away for himself” (xlix. 28-29).

This is spoken of the vastation of Arabia, by which is signified the church which is in truths from good. The goods of that church are signified by the tabernacle and their flocks; the truths thereof by the curtains and all the vessels; and the knowledges of truth by the camels. By Nebuchadnezzar king of Babel are signified the evils and falsities which lay waste. Similar things are signified by the tabernacles of Arabia, mentioned in Psalm cxx. 5.

sRef Jer@6 @3 S13′ [13] In Jeremiah:

“The shepherds and their flocks shall come unto Zion, they shall fix tabernacles against her, they shall consume every one his space” (vi. 3).

By these words also is described the vastation of the church as to the good of love, Zion denoting the church in which that good exists. By the tabernacles which the shepherds and flocks shall fix against her, are signified the evils and their falsities which devastate it. They shall consume every one his space, signifies that it shall be altogether deprived of goods and truths.

sRef Hos@9 @6 S14′ [14] In Hosea:

“Egypt shall gather them, Memphis shall bury them, the desirable place of their silver the nettle shall possess, and the thorn shall be in their tabernacles” (ix. 6).

This is spoken of the vastation of the church by the falsifications of truth. By Israel, of whom these things are said, is signified that church. That the natural man and his cupidity will destroy them, is signified by Egypt shall gather them, Memphis shall bury them. That falsity will destroy all truth, is signified by, the desirable place of their silver the nettle shall possess; and that evils of falsity will destroy all their good, is signified by, thorns shall be in their tabernacles.

sRef Isa@40 @22 S15′ [15] In Isaiah:

“Who dwelleth upon the circle of the earth, and the inhabitants thereof are as locusts, who stretcheth out the heavens as something fine, and spreadeth them out as a tabernacle to dwell in” (xl. 22).

To dwell upon the circle of the earth, signifies upon the heavens; for the heaven encompasseth the earth as a circle its centre. Whence the Lord is called the Most High, and He that dwelleth in the highest. The inhabitants thereof as locusts, signifies men in the extremes; for the locust signifies what is alive in ultimates – specifically truth in ultimates – and, in the opposite sense, falsity there. Who stretcheth out the heavens as something fine, signifies omnipotence to amplify the heavens at will; and spreadeth them out as a tabernacle to dwell in, signifies nearly the same, but the latter the enlargement of the heavens as to goods, and the former their enlargement as to truths.

sRef Hos@12 @9 S16′ [16] Again in Hosea:

“As yet will I cause thee to dwell in tabernacles, according to the days of the time appointed” (xii. 9).

The subject treated of is Ephraim, who being enriched said that he had found wealth (ver. 8), whereby is signified that he had procured for himself the knowledges of truth. For by Ephraim is signified the understanding of the Word and the Intellectual of the church. Therefore by causing him to dwell in tabernacles is signified to be in the church where good is. According to the days of the time appointed, signifies, until those knowledges perish.

sRef Zech@12 @7 S17′ sRef Lam@2 @4 S17′ [17] In Zechariah:

“Jehovah shall save the tabernacles of Judah first” (xii. 7).

The tabernacles of Judah denote the goods of the Word and the goods of the church; for by Judah is signified the Word, and also the church, as to the good of love to the Lord.

In Lamentations:

“The Lord hath bent his bow as a foe, he stood with his right hand as an enemy, and slew all things that were pleasant to the eyes; into the tabernacles of the daughter of Zion he poured out his anger like fire” (ii. 4).

Here, the subject treated of is the devastation of the church as to truths and as to goods. Devastation as to the truths thereof is signified by slaying all things that were pleasant to the eyes; and devastation as to goods by pouring out His anger like fire into the tabernacles of the daughter of Zion. Things pleasant, in the Word, are said of truths, and eyes of the understanding of truth; tabernacles are said of goods, and anger, like fire, of the vastation of good. The daughter of Zion signifies the church which is in the affection of truth from the love of good.

sRef Ps@19 @4 S18′ sRef Ps@91 @10 S18′ sRef Ps@91 @9 S18′ [18] Again in David:

“He hath set for the sun a tabernacle in the heavens” (Psalm xix. 5).

By the sun is there meant the Lord as to Divine Love; because He dwells in the good of His own love in the heavens; therefore it is said, He hath set a tabernacle for the sun in the heavens, the tabernacle there denoting the Lord’s heaven from the good of love.

Again:

“Because thou hast made Jehovah the Most High thy habitation, no evil shall befall thee, neither shall any plague come nigh thy tabernacle” (Psalm xci. 9, 10).

By the habitation of Jehovah and by His tabernacle, are signified heaven and the church, by habitation, heaven and the church as to truths, and by tabernacle heaven and the church as to goods. The removal of and protection from evils and the falsities of evil, is signified by making the Most High his dwelling, and by no evil befalling him nor plague coming nigh him.

sRef Lev@26 @11 S19′ sRef Rev@21 @3 S19′ sRef Lev@26 @12 S19′ sRef Ps@78 @67 S19′ sRef Matt@17 @4 S19′ sRef Ps@78 @60 S19′ sRef Ps@52 @5 S19′ [19] Again in David:

“He shall pluck thee out of the tabernacle, and shall root thee out of the land of the living” (Psalm lii. 7).

This is said of Doeg the Edomite. That he should be expelled from all the good of the church, is signified by being plucked out of the tabernacle; and also from all the truths of the church, is signified by being rooted out of the land of the living, the land denotes the church, and those are called the living who are in truths from good.

By tabernacle is signified the church as to good, or the good of the church, in the following passages also:-

“That Jehovah would set a tabernacle in the midst of them, would walk in the midst of them, and be to them for a God” (Lev. xxvi. 11, 12).

This was one among the blessings.

After that the Lord was transfigured before Peter, James, and John, Peter said, “Lord, it is good for us to be here, and let us make here three tabernacles; one for thee, and one for Moses, and one for Elias” (Matt. xvii. 4; Mark ix. 5; Luke ix. 30).

“I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and he will dwell with them” (Apocalypse xxi. 3).

“He forsook the tent of Shiloh, the Tabernacle, in which he dwelt amongst men” (Psalm lxxviii. 60).

“He refused the tent of Joseph” (Psalm lxxviii. 67).

That a tent signifies the church as to truths of doctrine, is evident from the passages in the Word where a tent or tents are mentioned.

As in Isa. xxii. 16; Jer. ix. 19; Ezek. xxv. 4; Amos ix. 11; Hab. i. 6; Psalm. xliii. 3; xlvi. 5; lxxiv. 7.

sRef Num@17 @12 S20′ sRef Num@9 @15 S20′ sRef Num@17 @13 S20′ sRef Ex@25 @9 S20′ [20] Because heaven and the church as to the doctrine of the good of love, was signified by a tabernacle, and as to the doctrine of truth from that good by a tent, and this from the holy worship of the Lord by the most ancient people, as said at the commencement of this article; therefore, it pleased the Lord that a tabernacle should be erected by Moses, in which representative worship was to be performed, which is described in Exodus (xxvi. 7-15; xxxvi. 8-37). And it was afterwards commanded, that

All the tribes of Israel should encamp about it, and that the Levites who were to guard it should be near to it (Numb. i. 10-54; iii. 7-39).

“And also that they should journey with it” (Numb. ix. 15).

That tabernacle was representative of heaven and the church. This is clear from the fact

That the form of it was shown to Moses upon Mount Sinai (Exod. xxv. 9; xxvi. 30).

And whatever is shown in its form so as to be seen in heaven and from heaven, is representative. That the tabernacle was representative of heaven itself where the Lord is, and thence also of the church, is evident from its holiness

For it was not lawful for any one to enter it, except Aaron and his sons, and that if the people drew near, they should die (Numb. xvii. 12, 13; xviii. 1, 22, 23; xix. 14-19).

Also in that

There was a cloud upon it by day, and the appearance of fire by night (Exod. xl. 38; Numb. ix. 15; Isa. iv. 5, 6).

And afterwards that

A feast was celebrated, which was called the feast of tabernacles, and they were to be glad from the produce of the corn-floor and of the wine-press (Lev. xxiii. 39-44; Deut. xvi. 13, 14; Zech. xiv. 16, 18, 19).

By the produce of the corn-floor was signified all the good of the church, the same as by bread and corn; and by the produce of the wine-press was signified all the truth of the good of the church, the same as by wine; and by being glad on the occasion was signified the delight of celestial and spiritual love arising from these.

That everything belonging to the tabernacle – as the ark, the propitiatory with the cherubs upon it, the veil, the table upon which was the bread, the altar of incense, the candlestick, the curtains, the coverings, the staves and pillars, the cords, pins, etc. – were representative of heaven and the church, may be seen in the Arcana Coelestia where Exodus is treated of; in which all these things are explained. It is also there shown, that the holiness of all these things resulted from the Law deposited in the ark; for the Law signified the Word, and thereby represented the Lord, who is the Word.

sRef Rev@13 @6 S0′ 800. And them that dwell in heaven. That this signifies spiritual goods and truths, from which is the heavenly marriage, is evident from the signification of blaspheming those who dwell in heaven, as denoting to falsify spiritual goods and truths. By them who dwell in heaven are meant the angels. And as angels are angels from the reception of Divine Good and Divine truth, the spiritual sense being abstracted from persons, therefore by angels are here signified the goods and truths from which they are angels. These are also signified by angels in other parts of the Word, as may be seen above (n. 130, 302). The reason why spiritual goods and truths are the things signified by them is, that all in heaven are spiritual, and think and speak spiritually. But the case is different with men on earth, who, being natural, think and speak naturally; therefore goods and truths with them are natural. And because good and truth mutually love each other, and on that account cannot but be conjoined, therefore it is also said, from which is the heavenly marriage. This is also signified by them that dwell in heaven, because all there are in that marriage; therefore, in the Word, heaven is also compared to a marriage. A similar marriage also exists in every part of the Word, as may be seen above (n. 238 at the end, 288, 484, 724); and that an angel cannot be an angel of heaven unless he is in that marriage, or unless that marriage is in him, and so also with respect to a man of the church (see n. 660). From this it is again clear, that a man is not a man of the church, who separates faith from good works. From these things it is now evident, that by blaspheming them that dwell in heaven is signified to falsify spiritual goods and truths from which is the heavenly marriage.

[2] In the two preceding articles we treated of those who separate faith from the goods of life, and thereby so falsify the Word as to close heaven against themselves; also concerning those who adjoin the goods of life to faith, and thereby do not so falsify the Word as to close heaven against themselves. It now follows in order, that something should be said concerning those, who, although they are in those churches where faith alone is acknowledged, still do not falsify the Word.

1. Such are those who do not separate faith from life but conjoin them, believing that faith and life make one, as affection and thought, as will and understanding, as heat and light in the time of spring and summer, from whose conjunction arises all germination; and as truth and good, if instead of faith truth is taken, and instead of life good; concerning the conjunction of all these see the Doctrine of the New Jerusalem. These affirm that no one who lives wickedly can have faith, but him only who lives well; and that he who lives wickedly cannot receive faith unless he shows repentance of life, by examining his evils and desisting from them. Also that he who lives wickedly cannot, in his spirit or in himself, have any other faith than of what is false, howsoever he may confess a belief in the truth with his lips. Those therefore, who thus conjoin life and faith in confession and in works, have the life of charity, and their faith is the thought that a thing is so in truth. The faith of such persons also is spiritual in so far as they know truths from the Word, and live according to them; for faith becomes spiritual from the life; and so far as a man is thence made spiritual so far heaven is opened to him.

[3] 2. Neither do those falsify the Word who do not know, and do not desire to know, that faith is anything else than to believe the things of the Word and to do them. For they see that to believe and to do is faith, but that to believe and not to do is a lip faith, and not from the heart, thus outside the man and not within him. These, if they act, believe that faith consists in believing that there is a God, a heaven and a hell, and a life after death; and that the love of God and their neighbour consists in doing the commandments in the Word. Also that so far as they desist from evils, and shun and are averse to them because they are sins, so far they do those commandments from God and not from themselves. They also believe that the Lord came into the world to save those who believe in Him, and practise what He taught.

[4] 3. Such persons, because they do not know, and do not desire to know, that faith is anything else than as above described, do not acknowledge the justification and salvation which is supposed to be effected only by believing that God the Father sent His Son, that by His blood He might become our propitiation, redemption, and salvation; for they perceive, that to believe this only and not to live a life of faith, which is charity, rather condemns than justifies. The reason why it rather condemns is, that it is not a belief in what is true, but in what is false; for it is a belief in immediate mercy, reformation, and regeneration without means; a belief in imputation, propitiation, and intercession, which have no real existence. And, moreover, it is not true that a Son born from eternity was sent by the Father into the world, nor is it true that the Father was propitiated by the blood of the Son, neither is it true that the Lord took upon Himself the sins of mankind, and thereby redeemed them – with other things of a like nature; which so far as they are appearances of truth from the literal sense of the Word, may indeed be said and also thought; but still must not be confirmed to the destruction of the genuine truth which is in heaven, and which the doctrine of the church can teach from the Word. Those, therefore, who place all things of faith in that confession, not only reject and set aside all the innumerable truths from which angels and men derive life and wisdom, and make the whole of theology to consist in certain expressions, pronounced with confidence, in which there are no truths, but also they are bound to falsify the Word in order to confirm those expressions, and thereby close heaven against themselves. But we shall treat more upon this subject elsewhere. So far concerning those who falsify the Word, and concerning those who do not falsify it.

sRef Rev@13 @7 S0′ 801. Verse 7. And it was given unto him to make war with the saints, and to overcome them; and power was given him over every tribe, and tongue, and nation.

“And it was given unto him to make war with the saints, and to overcome them,” signifies combat with those who are in truths from good and are not a match for combined falsities due to appearances; “and power was given him over every tribe, and tongue, and nation,” signifies domination over all the truths and goods of the Church, and over the doctrine of faith and love.

sRef Rev@13 @7 S0′ 802. (v. 7) And it was given unto him to make war with the saints, and to overcome them. That this signifies combat with those who are in truths from good, and are not a match for combinations owing to appearances, is evident from the signification of war, as denoting spiritual combat, which is that of truth against falsity and of falsity against truth (concerning which see above, n. 573, 574); hence to make war is to fight from truths against falsities, and from falsities against truths, in the present case from falsities against truths; and from the signification of the saints, as denoting those who are in truths from good (concerning which also see above, n. 204); and from the signification of conquering them, as denoting to cause them to be of their doctrine and consequently of their religion. And they accomplish this by reasonings, whereby they induce upon falsities the appearances of truth and also by passages from the sense of the letter of the Word, by which they confirm their reasonings; therefore, by those words is also signified, those who are not match for, or have not understood, their reasonings concerning how faith can be conjoined with good works, by reason of the appearances of truth induced upon falsities. From these things it is evident, that by its being given to the beast to make war with the saints, and to overcome them, is signified combat with those who are in truths from good, and are not a match for combinations due to appearances.

[2] In several places above we have treated of the reasonings by which the defenders of a faith separate from life have induced upon falsities the appearances of truth, by which they seem to themselves to have removed its disagreements with the Word; but that those disagreements were not removed, and that they have woven, as it were, an invisible spider’s web, and this with the view of inducing a faith in falsities, is evident from what has been adduced above (n. 780, 781, 786, 790); and also from these things:- That in their doctrine, preaching, and writings, they labour hard to show, that faith was given as the means of salvation, because man cannot do good of himself; and that still God operates the goods in man, he being ignorant of it, by which operation the evils that the man does who is justified by faith, are not sins but natural infirmities; and that deliberate or voluntary evils are remitted either immediately, or after some repentance of the lips; and hence it follows, that by works and by doing, in the Word, is meant faith, and to have faith.

[3] This is their web, by which they induce the simple to believe that out of the treasures of wisdom or interior perception that are entrusted only to the teachers and the learned, they have drawn powerful arguments for the establishment of the doctrine of faith separated from any manifest endeavour, which is the will, of doing goods on the part of man. Thus, both with respect to themselves and the entire body of the church, they remit and relax the reins, in order that they may act and live in the indulgence of all kinds of lusts, according to their pleasure and the particular bent of their inclinations. And because this dogma is pleasing to the flesh and to the eyes, the common people easily receive it. This therefore is what is here signified by its being given to the beast to make war with the saints, and to overcome them.

But lest the rulers of the church – who are initiated into that dogma when they are initiated into the priesthood – and, by their means, the people of the church, should be infected by such poison prepared by crafty reasonings, of which they cannot but die, I desire to take up again the subject of the arguments just mentioned concerning the separation of faith from the good to be done by man, and concerning the conjunctions fallaciously contrived to connect them together, by which they proceed from something to nothing, or from truth to falsity; and I desire to place clearly before the understanding, enlightened in any degree, the detestable falsities of evil, and also the evils of falsity contained in that more than heretical dogma, and continually flow from it.

[4] 1. That faith was given as the means of salvation, because man cannot do good of himself. That a man cannot do good of himself is true. And because a man cannot have any faith from himself, it follows that, as he cannot do any thing from himself, so neither can he believe any thing of himself. For what man of the church does not acknowledge that faith is from God, and not from man? Just the same things may be said of faith as of works. Concerning works it is said, that if they are from man, and as long as they are from man, they do not justify. It is the same in respect to faith, if it is from man, and as long as it is from man. And yet every one believes from himself, for he evidently thinks, and wills to think in himself, as of himself, that which is of his faith. If therefore it is the same with faith as it is with works, it follows, that the elect only can have faith and be saved. This involves predestination, as a result of which the wicked are heedless, and there is a deprivation of all hope – from which comes despair among the good. When, nevertheless, all are predestinated to heaven; and those are called the elect who learn truths and do them. But as the case is the same with faith as with good works, it also follows on this doctrine that a man cannot and ought not to act differently from an automaton, or a thing which has no life, waiting to be moved by influx from God; and so may go on thinking nothing and willing nothing that is commanded in the Word, when, nevertheless, such a man is continually willing and thinking something from himself.

And because what is from the man himself is not from God but from hell – and yet to think and will from hell is to be opposed to God, and two opposites cannot exist together at the same time – such a man becomes either foolish or an atheist. If any one after this should say that faith, because it is given to be the means of salvation, can be received by a man as of himself, he would say what is true. But to have faith, that is, to think that a thing is so, and thence to speak as of oneself, and yet not be able to will a thing because it is as of oneself, is to destroy faith; for one without the other is a nonentity. But if it be said, that justifying faith is only to believe that God the Father sent the Son in order that, by the passion of the cross, He might become our propitiation, redemption, and salvation, and that this does not involve any thing to be done, because it is imputation that saves; this – inasmuch as there is no heavenly truth in such belief, as will be demonstrated in its place – is the same as to say that a faith of falsity, which is a dead faith, justifies.

sRef John@3 @27 S5′ sRef John@15 @5 S5′ [5] 2. That still God works good in man, whilst he is ignorant thereof. That God works good in a man is true, and also for the most part whilst man is ignorant thereof; but still God gives man the power to perceive those things that are necessary to salvation. For God works in order that a man may think and speak the things that belong to faith, and may will and do those things that pertain to love; and when a man thinks, speaks, wills, and acts in this way, he cannot but think, speak, will, and act, as of himself. For God operates upon those things in a man that are from Himself in him; that is, into the truths of faith, and into the goods of love. Wherefore when God causes the former to exist in the understanding, and the latter in the will, they appear to man as his own, as it were, and as his own he brings them forth. No one can think and speak, will and act but from God; it is sufficient for a man to know and to acknowledge that these are from God. The very Divine operation frequently takes place without a man being aware of it, but he is conscious of the effects. This is meant by the statement

That a man cannot take any thing, unless it be given him from heaven (John iii. 27); and by Jesus saying, “Without me ye can do nothing” (John xv. 5).

If man were not conscious of thinking truths and doing goods, lest they might be regarded as his own goods and truths, he would be like either an animal, or a stock, and so would not be able to think and will any thing of God or from God; consequently he could not be conjoined with God by faith and love, and live for ever. The difference between animals and men is, that animals cannot think and speak truths, and will and do good from God, but that men can; and thus they can believe the things they think, and love the things they will, and this as if of themselves. Were it not as of themselves, the Divine influx and operation would pass through them and would not be received; for a man would be like a vessel without a bottom, which retains no water. Man’s thought is the receptacle of truth, and the will is the receptacle of good; and there can be no reception unless a man is conscious of it. And if there is no reception, there can be no reciprocity; for it is this which causes what is of God to be as if it were of man. Every acting thing that desires to conjoin itself with another, must necessarily have somewhat, as it were, belonging to that other with which to conjoin itself, otherwise there could be no re-action. And where there is neither action nor re-action, no conjunction is possible. The things in man with which God, the sole activity, conjoins Himself, are the understanding and the will. These faculties are man’s; which, although from God, cannot but act as of themselves. It now follows, therefore, that truths and goods that do not so act, are nothing. But this shall be illustrated by examples.

It is commanded in the Word that man shall not commit adultery, shall not steal, shall not kill, shall not bear false witness. Now it is known that a man can do all those things of himself; and also, that he can also desist from them because they are sins. But still he cannot desist from them of himself, but from God. When, however, a man, from God, desists from them, he still thinks that he wills to desist from them because they are sins, and thus he desists from them as of himself. And when this is the case, then because he calls adultery sin, he lives in chastity and loves chastity, and this also as of himself. And because he calls theft sin, he lives in sincerity and loves sincerity, and this also as of himself. When he calls murder sin, then he lives in charity and loves charity, and this as of himself. When he calls false testimony sin, then he lives in truth and justice, and loves truth and justice, and this as of himself. And although he lives and loves these things as of himself, still he lives and loves them from God. For whatever a man does as of himself from chastity itself, from sincerity itself, from charity itself, and from truth and justice itself, he does from God; and hence they are goods. In a word, all those virtues which a man does as of himself, evils being removed, are from God, and are good. But all the things that a man does before evils are removed, although they are works of chastity, sincerity, charity, truth, and justice, still they are not good because they are from man.

Because all works, both those that are done from God as those that are not done from God, can be performed only by man, or as it were by him, it is evident why works, deeds, working, and doing, are so frequently mentioned in the Word, which would not have been mentioned and commanded at all, if they were done by God without a man being aware of it, according to the interior meaning of the doctrine of those who separate faith from good works.

[6] 3. That the evils that a man does who is justified by faith, are not sins, but infirmities of his nature; and that voluntary or deliberate evils, are remitted either immediately or after some repentance of the lips. This is the confession of those who have deeply scrutinised and investigated the mysteries of the separation of faith from good works, variously according to the keenness of the faculty that reasons and draws conclusions; they are inferences. For those who attribute everything of salvation to faith alone, and separate salvation from good works, say that they are in grace, and some that they are in God. If in grace, they conclude that evils are not seen, and if seen, that they are immediately remitted; if in God, nothing can condemn them, thus that evils are not sins, because sins condemn, these are infirmities of nature. And as evils done from the Voluntary – which in the Word are called sinning with a high hand – are not infirmities of nature, they say that they are remitted either immediately, or after some penitential expressions of the lips; because he who is in good by justification of faith has no need of repentance of life; and some also add, because they are done by permission.

These things also follow from the fact that they believe that he who is justified by faith is redeemed, purified before God, and regenerated; and that because he cannot do good of himself, the Lord’s merit is ascribed and imputed to him, by virtue of which imputation, and also of redemption and regeneration, he is adopted as a son of God, and is led of God the Father and enlightened by the Holy Spirit, consequently his works are accepted, because his evils not being evils like those of others; but they do not condemn, they cannot be called sins, but infirmities, which adhere to every one, being inherited from Adam, and which, as soon as they arise, are remitted and cast out. These and various other opinions besides, are entertained by those who hold the dogma of faith alone, according to their ideas concerning the essence of faith, and the separation thereof from the goods of life, or concerning the conjunction of faith with those goods.

But to enter into a particular examination of each of these is not important, for they are all streams flowing from a false principle, from which nothing but falsities in a continual series can possibly flow. Who does not know and acknowledge, when he thinks about it, that a man should examine himself, confess his sins before God, abhor them, and afterwards lead a new life, in order that he may inherit life eternal? These things are taught in the prayers used in the churches, especially in those which are preparatory to the sacrament of the Supper; they are taught in the Word, and in all preachings from the Word; and reason, in the least degree enlightened, declares the same. But still the light of this truth is extinguished as soon as any one studies the mysteries of the doctrine [of faith alone], and thence desires to attain fame for erudition. For being led by the love of self, and the arrogance of his own intelligence, he recedes from the faith of the general body, and embraces the falsity, which destroys all the truth of the Word, and all the truth of heaven. And because such a man is believed to be learned, he attracts and seduces many; and thus he scatters the sheep which he ought to bring together, by teaching that no evil condemns him who can think and declare with confidence that Christ suffered for him, and thereby redeemed him. But that there is nothing of life in such a faith will be seen in what follows.

Such persons are not unlike those whose sight is perverted, who when they see men believe them to be spectres, and when they see phantoms believe them to be men. Thus they see truths as falsities, and falsities as truths, especially if the imagination under a false light forms images in agreement with such light. They see wisdom in the delirium caused by their mysteries, not knowing that, in the world to come, those who are ignorant of these things have a better lot.

sRef John@1 @12 S7′ sRef John@1 @13 S7′ [7] 4. That by “works,” and by “doing,” in the Word, is meant faith and to have faith. By this they desire to persuade others that they prove everything in the Word, although they falsify everything in it. For to form a conclusion of this kind is to be inconsistent and speak falsely. It is inconsistent to say that by doing goods is meant to have faith, when nevertheless the faith received not only separates, but also excludes good works from being a means of salvation; and what is separated and excluded from anything, thus from the faith which is said not only to be something but also every thing, cannot possibly exist in it, and, consequently, cannot be understood by it. It is inconsistent also to say, that by what is saving and spiritual, which is said to belong to faith, is meant at the same time, what is not saving and not spiritual; for they call faith saving and spiritual, but works not saving, and, consequently, not spiritual. It is a false mode of speaking to say, that the Divine operation, without any co-operation on the part of man, is meant by works and by doing in the Word, when nevertheless a man is commanded to do them. It is also a false mode of speaking to say that by good works is meant the faith that is received, and is called saving, when nevertheless, that faith belongs to the thought alone and nothing thereof to the will. They say also, that works and deeds are mentioned in the Word for the sake of the simple, who do not grasp the mysteries of faith. It is, however, to be observed, that it is one thing to believe [in the existence of] any one, and another to believe in any one; as to believe that there is a God, and to believe in Him. To believe in God or in His name, signifies both to do and to have faith, as in John:

“As many as received him, to them gave he power to become the sons of God, to them that believe in his name, who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God” (i. 12, 13).

Those who are born not of blood, are those who do not falsify the Word. Those who are born not of the will of the flesh, are those who are not in lusts from the love of self. Those who are born not of the will of man (vir), are those who are not in falsities from the arrogance of their own intelligence. Those who are born of God, are those who by truths from the Word, and by a life according thereto, are regenerated by the Lord. These are they who believe in the name of the Lord, and thence are called the sons of God. Such a faith is not that of the teachers of the church at this day.

sRef Rev@13 @7 S0′ 803. And power was given him over every tribe, and tongue, and nation. That this signifies domination over all the truths and goods of the church, and over the doctrine of faith and love, is evident from the signification of power, as denoting domination; and from the signification of tribe, as denoting the truths and goods of the church in general (concerning which see above, n. 39, 330, 430, 431, 454, 657). And from the signification of tongue, as denoting the doctrine of the church, also confession and religion (concerning which also see above, n. 330, 455, 625, 657); in the present case, the doctrine of faith. And from the signification of nation, as denoting the good of love, also the doctrine of love and of the church thence (concerning which see above, n. 175, 331, 625, 657). Hence it is evident that by power being given to the beast over every tribe, and tongue, and nation, is signified domination over all the truths and goods of the church, and over the doctrine of faith and love. And whereas by the beast is signified the doctrine of faith separate from the life, proved and enforced by reasonings from the natural man, it follows, that to this faith is given domination over everything pertaining to the church and its doctrine.

That this domination was given to it is evident from this fact, that faith alone is the universal principle that rules in the churches; for it is regarded as the essential means of salvation. This also is clear from the doctrines of the churches, also from the oral confession of the men of the church, and, in general, from their lives; also, from this fact, that they do not know what charity and love are, consequently they do not know what works are. And because such is the domination of faith separated, therefore it domineers also over all the truths and goods of the church; and it extinguishes them by falsifying, perverting, and adulterating them. For where that faith rules, there is no longer anything good, and, consequently, nothing true.

sRef Rev@3 @20 S2′ aRef John@3 @35 S2′ [2] It is known, that faith from love is an essential means of salvation, and that therefore it is a principle of the doctrine of the church. But because it is of importance to know how a man may be in enlightenment, so as to learn the truths which must constitute his faith; and in affection, so as to do the goods which must constitute his love, thus whether his faith be the faith of truth, and his love the love of good, this shall be shown in order, as follows:

1. Let him read the Word every day, either one or two chapters, and learn from a master, and from preachings, the dogmas of his religion; and especially let him learn that God is one, that the Lord is the God of heaven and earth (John iii. 35; xvii. 2; Matthew xi. 27; xxviii. 18), that the Word is holy, that there is a heaven and a hell, and that there is a life after death.

2. Let him learn from the Word, from a master, and from preachings, what works are sins, and that in particular they are adulteries, thefts, murders, false witness, and various others mentioned in the Decalogue; likewise that lascivious and obscene thoughts are also adulteries, that frauds and illicit gains are also thefts; that hatred and revenge are also murders; and that lies and blasphemies are also false witness; and so on. Let him learn all these things from infancy until the age of adolescence.

3. When a man begins to think from himself – which is the case after the age of adolescence, it must then be the first and chief thing with him, to desist from doing evils, because they are sins against the Word, thus against God; and that if he does them, life eternal is not his, but hell; and afterwards as he advances in years, to shun them, as accursed, and turn away from them even in thought and intention. But in order to desist from them, and shun and be averse to them, he must supplicate the Lord for aid. The sins, from which he must desist, and which he must shun and be averse to, are principally adulteries, frauds, illicit gains, hatreds, revenge, lies, blasphemies, and conceit.

4. So far as a man desists from those things because they are contrary to the Word, and thence opposed to God, so far communication is given him with the Lord, and conjunction with heaven is effected. For the Lord enters, and with the Lord heaven, as evils are removed. For these and their falsities are the sole hindrances. The reason is, that man is in the midst between heaven and hell; wherefore hell acts from the one part, and heaven from the other. In proportion, therefore, as the evils from hell are removed, in the same proportion the goods from heaven enter; for the Lord says,

“Behold I stand at the door and knock, if any man hear my voice, and open the door, I will enter in unto him” (Apocalypse iii. 20).

But if a man desists from doing those evils from any other reason than that they are sins, and contrary to the Word, and thence opposed to God, no conjunction with heaven is affected with him, because his desisting is from himself, and not from the Lord. The Lord is in the Word, insomuch that He is called the Word (John i. 1-4), because the Word is from Him. That hence there is conjunction of heaven with the man of the church by means of the Word, may be seen in the work concerning Heaven and Hell (n. 303-310).

5. So far, then, as a man detests those sins, so far good affections enter. Thus, so far as he detests adulteries, so far chastity enters. So far as he detests frauds and unlawful gains, so far sincerity and justice enter. So far as he detests hatred and revenge, so far charity enters. So far as he detests lies and blasphemies, so far truth enters. And so far as he detests conceit, so far enter humility before God, and the love of his neighbour as himself, and so on. Hence it follows, that to shun evils is to do goods.

6. So far as a man is in those good affections, so far he is led by the Lord and not of himself; and so far as he acts from them, so far he does goods, because he does them from the Lord and not from himself. In such case he acts from chastity, sincerity, justice, charity, and truth, in humility before God; and no one can act from these of himself.

7. The spiritual affections, which the Lord bestows on the man who is in these and who acts from them, are the affection of knowing and understanding the truths and goods of heaven and the church, together with the affection of willing and doing them; also the affection of fighting with zeal against falsities and evils, and dissipating them, both in himself and in others. Hence man has faith and love, and also he has intelligence and wisdom.

8. In this and no other way is a man reformed. And so far as he knows and believes truths, and wills and does them, so far he is regenerated, and from natural, becomes spiritual. It is similar with respect to his faith and love.

sRef Matt@23 @26 S3′ [3] If evils are not removed because they are sins, all that a man thinks, says, wills, and does, are neither goods nor truths before God; however they may appear to be so before the world. The reason is, that they are not from the Lord, but from man. For it is the love of man and of the world from which they are derived, and which is in them. Most people at this day believe that they will go to heaven if they have faith, live piously, and do goods; and yet they do not hold evils in aversion because they are sins, consequently they either commit them, or believe them to be allowable; and those that believe them to be allowable, commit them when opportunity is given. But let them know, that their faith is not faith, that their piety is not piety, and their goods are not goods; for they flow from the impurities which lie interiorly concealed in man, the external things deriving all their quality from internal things. For the Lord says,

“Thou blind Pharisee, cleanse first the inside of the cup and platter, that the outside may be clean also” (Matt. xxiii. 26).

From these things it is now evident that if a man were to fulfil all things of the law, if he gave much to the poor, if he did good to the fatherless and the widow, indeed, if he also gave bread to the hungry and drink to the thirsty, took in strangers and clothed the naked, visited the sick and them that are bound in prison; if he preached the gospel strenuously, converted the Gentiles, frequented temples, heard preachings with devotion, attended the sacrament of the Supper frequently, spent his time in prayer, with other things; and his internal were not purified from hatred and revenge, from craftiness and malice, from insincerity and injustice, from the filthy delight of adultery, from the love of self and the love of ruling thence, and from the arrogance of his own intelligence, from contempt of others in comparison with himself, and from all other evils and the falsities thence, still all there works would be hypocritical, and from the man himself and not from the Lord. But, on the other hand, these very works, when the internal is purified, are all goods, because they are from the Lord in a man, who cannot do otherwise than perform such things, because he is in the love and faith of doing them.

What is here said, has been testified to me from a thousand examples in the spiritual world. I have heard that it has been granted to many to recall the actions of their life in the world, and to enumerate the goods they had done; but when their internal was opened it was discovered to be full of all evil and falsity thence. Then it was revealed to them, that the goods which they enumerated were done from themselves, because for the sake of themselves and the world, and that they flowed from their interior evils; whence they appeared either as scorched with fire, or as sooty.

[4] But the case is different with those who have abstained from doing evils, as a result of the Word, and have afterwards shunned and become averse to them, on account of their being sins, and contrary to love to God and charity towards the neighbour. The works of such persons, although they were similarly perceived as done from themselves, were all good, and similarly from the light of heaven, appeared to be as white snow and wool (Isaiah i. 12-18).

These are the works that are meant in the Word by works, which can by no means be separated from faith; for faith separate from them is dead; and a dead faith is a faith of falsity from an evil love; or it is the idea that a thing is so, the life being still evil.

That to abstain from evils from any other reason whatever than from the Word does not purify the internal man is evident from the origin of evil works, and from the origin of good works. As, for example, he who abstains from adulteries from fear of the civil law and its punishments; from fear of the loss of reputation and thence of honour; from fear of harm arising from poverty, covetousness, or avarice; from fear of sickness as a result of these; from fear of brawls at home with a wife and consequent intranquillity of life; from fear of being beaten by the servants of an injured husband; from infirmity arising either from abuse, age, or impotence; indeed, even from natural and hence moral good, as not being becoming and honest, etc.; and for these reasons alone lives chastely, still he is interiorly unchaste and an adulterer if he does not abstain from them from a spiritual belief that adulteries are infernal because contrary to the Divine Law, and thence contrary to the fear of God and to the love of his neighbour. And so in all other cases.

[5] From what has been adduced it may now be seen what the internal and the external are, also what faith and love are; that is to say, that faith and love are a man’s when his internal has been purified from evils in the manner above mentioned; and that they are not his if it be not purified; and that where faith and love are, there heaven is; and that where faith and love are not, there is hell. More may be seen upon this subject below (n. 825).

sRef Rev@13 @9 S0′ sRef Rev@13 @8 S0′ 804. Verses 8, 9. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear.

“And all that dwell upon the earth shall worship him,” signifies the necessity of acknowledgment by those who are born within the church; “whose names are not written in the book of life of the Lamb,” signifies by all who are not become spiritual by regeneration from the Lord; “slain from the foundation of the world,” signifies whose Divine in the Human has not been acknowledged from the first establishment of the present church.

“If any man have an ear, let him hear,” signifies reception by those who are in the understanding of truth, and thence in the perception of good.

sRef Rev@13 @8 S0′ 805. (v. 8) And all that dwell upon the earth shall worship him. That this signifies the necessity of acknowledgment by those who are born within the church, is evident from the signification of worshipping, as denoting to acknowledge and believe that a thing is so, and thence to receive it in doctrine and worship. That these things are signified by worshipping, is evident from what was said above (n. 789, 790), where it was explained what is signified by worshipping the dragon which gave power to the beast, and by worshipping the beast. That they acknowledge from necessity, is evident from what has been said and shown in the preceding article; from the signification of them that dwell upon the earth, as denoting by those who are born within the church; for by the earth is signified the church, and by those who dwell upon it are signified those who are and live there. The reason why those are meant who are born within the church is that the religion of every one, at first, is that of his country. For he is introduced into it by education, and is afterwards confirmed therein from preachings; and principally because there are but few that study the doctrine of the church and the interior meaning of the Word, supposing that such things are beyond their capacity, and also that they are not to be seen and understood, but only to be believed. This is why those who are born within the church are under a necessity of acknowledgment, which is signified by all those who dwell upon the earth shall worship the beast.

[2] That this is the case is especially evident from the accepted faith which alone is called saving, “That God the Father sent His Son into the world, that by the passion of His cross He might effect propitiation, redemption, and salvation.” This faith, if understood according to the ideas of those who defend faith separated from life, and according to the preachings from doctrine therefrom, is no faith; as is evident from all the particulars of this faith and which follow from it, which are:

1. That there is propitiation; to wit, the propitiation of God the Father by the passion or by the blood of His Son.

2. That there is the mercy or compassion of God the Father for the sake of His Son.

3. That there was a bearing of our iniquities by the Lord, and thence liberation from them.

4. That there is granted what is imputative; and thus that there is an imputation of the Lord’s merit by which we are saved.

5. That there is intercession of the Lord with the Father.

6. That there is redemption and salvation without the means of life and faith, and therefore of immediate mercy.

7. That in such a faith there is no religion, but that it is empty and void.

8. That neither is there in it any faith in the Lord, nor acknowledgment of His Divine in His Human.

9. Consequently that the trust and confidence of that faith, which is at this day accepted as the only saving faith, is an empty sound.

10. That saving faith is altogether different.

But because it is the confession of almost all who belong to the church that the Lord suffered on the cross for our sins, and that He transferred them all to Himself and bare them, and thereby not only reconciled the Father, but also redeemed us from hell; and that by this merit of the Lord we may be saved if we only believe it from trust and confidence it is necessary that, in the first place, examination be made as to whether such things are to be understood according to the general opinion. In the first place, therefore, what is meant by this:

[3] 1. That there is propitiation, to wit, the propitiation of God the Father by the passion or by the blood of His Son. This involves a rejection or alienation of the human race through some kind of anger or vindictiveness which is called vindicative justice, which was laid upon the Son by God the Father, in order that, by the passion of His cross, He might be reconciled to the human race, and so be rendered propitious. But who does not see, that to cast away from Himself the human race, or from justice to revenge their alienation, is contrary to the Divine Essence, which is love itself, mercy itself, and good itself? Indeed such vindictiveness is not possible to any angel, and scarcely to any well-disposed man, much less to God. Who does not also see, that it is hard to think that such vindictiveness was laid upon the Son by His Father, or that He took it upon Himself; and that, from considering and remembering it, God the Father has mercy, and not from the Divine Love itself, which in its essence is infinite, eternal, and immediate to all mankind? I do not know, therefore, how any one can think from God, and with God, that he is rejected of God, and that therefore by the will of the Father the Son became accursed and was thereby made a propitiatory and throne of grace. Besides, justice is a Divine attribute, but not vindictive justice, and still less is it in one for the sake of another. If it is not justice, neither is it according to Divine Order, for one to be saved for the sake of another or by another. Nor can God be reconciled by any other means than by the repentance of man himself. That to be saved through the Lord, and also by the passion of His cross, and so by the Lord, is propitiation and expiation, will be seen in what follows.

sRef John@14 @10 S4′ sRef John@14 @9 S4′ aRef John@3 @35 S4′ sRef John@14 @7 S4′ sRef John@14 @11 S4′ sRef John@14 @11 S4′ aRef John@10 @38 S4′ sRef John@14 @10 S4′ sRef Matt@11 @27 S4′ sRef John@14 @7 S4′ sRef John@14 @6 S4′ sRef John@6 @46 S4′ sRef John@1 @2 S4′ sRef John@14 @8 S4′ sRef John@5 @37 S4′ sRef John@1 @18 S4′ [4] 2. That, there is no mercy or compassion of God the Father for the sake of the Son. The customary supplication in the churches, and by the men of the church, at home and abroad, when they are in pious worship, is, That God the Father would have mercy upon them for the sake of the Son, and for the sake of the passion of His cross. This supplication flows from the accepted faith concerning the propitiation or reconciliation of the Father by the Son, as mentioned above; also from the doctrine of the church concerning justification by faith alone without good works. And because the defenders and upholders of that doctrine separate the life of good works from faith, they could not acknowledge any other for saving faith, than that God the Father sent His Son, and that by the passion of His cross He is moved to mercy. Hence this supplication is at this day received by the general body as the only voice that can enter heaven and move God, although a man not earlier than the hour before death, declares it with an acknowledgment of trust. That nevertheless such a supplication possesses nothing of life from truth and good, is evident from what has been said above concerning propitiation and reconciliation; and the Father’s mercy originating therein; and also will be evident from what will be said presently concerning the bearing of our iniquities by the Lord, concerning the imputation of His merit, concerning intercession, concerning salvation and redemption apart from the means of life. Here we shall merely observe, that it is never granted to any man of the church to approach God the Father directly, and to entreat Him for the sake of the Son; for it is the Lord who is to be approached and entreated, because no one comes to the Father except by the Lord and in the Lord; and the Lord equally as the Father is God, infinite, eternal, uncreate, omnipotent, and neither of them is first nor last, nor greater nor less, but they are altogether equal. That no one comes to the Father except by the Lord, He Himself teaches in John:

“No one hath seen God at any time, the only begotten Son, who is in the bosom of the Father, he hath brought him forth to view” (i. 18).

Again:

“Ye have never heard the voice of the” Father “nor seen his shape” (v. 37).

And in Matthew:

“No one knoweth the Father save the Son, and he to whom the Son will reveal him” (xi. 27).

And in John:

“Not any one hath seen the Father, save he who is with God, he hath seen the Father” (vi. 46).

And again:

“I am the way, the truth, and the life; no one cometh to the Father but by me” (xiv. 6).

The reason why no one cometh to the Father except in the Lord is, that the Father and He are one, as He also teaches in John:

“If ye know me, ye know my Father also; he who seeth me, seeth the Father”; Philip, “believest thou not that I am in the Father, and the Father in me? believe me, that I am in the Father, and the Father in me” (xiv. 7, 11).

And again:

“I and the Father are one, that ye may know and believe that I am in the Father and the Father in me” (x. 30, 38).

Add to this, that the Lord is God of Heaven and earth, as He teaches in John (iii. 35; xvii. 2; Matt. xi. 27; xxviii. 18); and that so He is to be approached.

It is also to be observed, that unless the Lord is approached, a man cannot think with the angels, because all angelic thought concerning God is concerning God-Man. They cannot think otherwise concerning God, and consequently concerning things Divine, because their thoughts proceed according to the form of heaven; and heaven is a heaven in the form of a man. But on this subject more will be said elsewhere.

sRef Ezek@4 @14 S5′ sRef Ezek@4 @1 S5′ sRef Ezek@4 @16 S5′ sRef Hos@1 @2 S5′ sRef Ezek@4 @17 S5′ sRef Ezek@4 @15 S5′ sRef Isa@53 @4 S5′ sRef Ezek@4 @4 S5′ sRef Ezek@4 @6 S5′ sRef Ezek@4 @5 S5′ sRef Ezek@4 @3 S5′ sRef Ezek@4 @2 S5′ sRef Ezek@4 @5 S5′ sRef Ezek@4 @4 S5′ sRef Ezek@4 @12 S5′ sRef Ezek@4 @11 S5′ sRef Ezek@4 @13 S5′ sRef Isa@53 @11 S5′ sRef Ezek@4 @8 S5′ sRef Ezek@4 @7 S5′ sRef Ezek@4 @10 S5′ sRef Ezek@4 @9 S5′ sRef Isa@20 @2 S5′ sRef John@1 @29 S5′ sRef Isa@20 @3 S5′ [5] 3. That there was a bearing of our iniquities by the Lord, and our consequent deliverance from them, was not according to the common faith. This is that the Lord transferred to Himself the sins of the world, and cast them into hell, and so took them away. This they conclude from the words of John concerning Jesus:

“Behold the Lamb of God, who taketh away the sins of the world” (John i. 29).

And from Isaiah, where, treating of the Lord, it is written:

“He hath borne our diseases and sorrows, and carried our iniquities” (liii. 4, 11).

But what is signified by carrying iniquities has not yet been understood in the churches; it shall therefore be explained. It was according to Divine Order that the prophets should represent the state of their church, in order that the people might thence learn what their true nature was, as is evident from the following instances. Isaiah was commanded

“To go naked and barefoot three years, for a sign and a prodigy” (xx. 2, 3);

whereby he represented that there were no longer any truths in the church; for this is signified by going naked and barefoot. Hosea was commanded

“To take to himself a woman of whoredoms, and children of whoredoms, because the earth had committed whoredoms” (i. 2 and following verses).

By a woman of whoredoms was signified the church which falsified the truths of the Word. And Ezekiel was commanded

To take to himself a tile and portray Jerusalem upon it, and lay siege to it; and to lie upon his left side three hundred and ninety days, and afterwards upon his right side forty days. Likewise to eat a cake of barley, etc., made with the dung of an ox; and it was said, that so should they want bread and water in Jerusalem, and pine away for their iniquity (iv. 1 to the end).

This signified that the church would be without goods and truths, and be in mere falsities from evil. And it is said,

“That thereby he should bear the iniquity of the house of Israel” (vers. 4, 5).

Yet he did not thereby take away their iniquities, but only represented them, for the reason that a prophet signified doctrine from the Word, thus the church as to doctrine and worship therefrom.

The same is also meant by bearing iniquities where it is spoken of the Lord, who was the Grand Prophet; for He represented in Himself how ignominiously the Jewish Church treated the Divine truth or the Word, for He was the Word itself. Wherefore their scourging Him, spitting in His face, smiting Him with a reed, setting a crown of thorns upon Him, giving Him vinegar to drink, dividing His garments, and, lastly, crucifying Him, were all representatives of the state of that church, as may be seen above (n. 83, 195 at the end, 627 at the end, 655). This is therefore signified by bearing iniquities; and similarly also by the temptations far more grievous than those of others which He sustained. But to transfer the sins of others to Himself, and by admitting sorrows and punishments to take them away, is contrary to the nature of the blotting out of sins. For sins cannot be blotted out except by repentance of the life on the part of him who has sinned. To remove them by taking them upon Himself from another, is a dogma of the Papists in which there is no truth.

[6] 4. That there is not granted what is imputative, and thus that there is no imputation of the Lord’s merit. That there can be no such thing as this imputation is evident because salvation by imputation is contrary to the laws of Divine Order described in the Word; which are that a man should learn what the sin is that he is to shun, and what the truth is that he is to do; and that if he is living contrary to truths he must do the work of repentance. These and all the particulars which the doctrine of the churches teach from the Word, would be superfluous, if a man could be saved by uttering certain expressions with the confidence of belief; such as that God would have mercy on him for the sake of His Son, and through the passion of His cross, and so impute to him the merit of the Lord. Were it so, a man might live in evil, commit adulteries, steal and act fraudulently, practice hatred and revenge, slander, and many other things, because he cannot be saved by good works, but by faith alone, which is altogether separated from life. And yet it is blasphemy to say that a man can live wickedly, and yet live from the Lord. It is also a contradiction that a man must shun evils and do goods, and yet be saved only by the faith of an imputed merit.

The merit of the Lord is, that from His own power He subjugated the hells and glorified His Human, and by this means put Himself in the power of saving all who believe in Him, and do what He taught. This merit cannot be attributed or imputed to any one, still less by the Father, because it is the Lord’s own merit; and salvation is also from the Lord, thus by the Lord, and not for the Lord’s sake. In a word, no one can have attributed to him the merit of another with whom he is not in agreement by his life, according to which every one is either rewarded or punished; but life from the Lord follows as a consequence from His merit. The imputation above mentioned is also contrary to the essence of the Divine Love, which extends to all; for to impute implies to love one and not another except for the sake of another; and it is also contrary to justice, which requires that every one is rewarded in proportion as he lives from the Lord.

[7] 5. That there is intercession of the Lord with the Father. This falls indeed into the ideas of men who are altogether simple, and who think only of the three Persons of the Divinity as of three sitting and discoursing together concerning what is to be done, and one moving the other to be merciful for His sake which is to intercede. But the more learned see that by intercession is meant perpetual remembrance from love; inasmuch as the same essence or substance belongs to one Person as to the other, and the same love, consequently the same mercy; and this is not to be excited or recalled to memory by any kind of entreaty.

[8] 6. That there is redemption and salvation without the means of life and faith, and thence immediate mercy. It is known that truths pertain to faith and therefore goods to life, and that without truths there can be no faith. As for example, without the following truths; that there is a God, that the Lord is the Saviour of the world, that there is a heaven and a hell, that there is a life after death, that the Word is holy, that the things that are in the Word are to be believed and done, that the Holy Supper is the most holy thing of worship, and other things of a like nature; all of which are necessary to faith. Similarly that without goods there cannot be any life of faith; for the Lord says

that he who heareth and doeth not is like a foolish man, who buildeth his house upon the ground without foundation; but he who heareth and doeth is like a prudent man who buildeth his house upon a foundation of rock.

These and similar things besides, so far as they are to be believed, are means, and are said to belong to faith; and, so far as they are to be done, are means, and are said to belong to the life; without which man cannot be saved. But such things would be all vain, if only this one thing which is called faith were substituted for them; that is, that a man is saved by the sole mercy of the Father for the sake of the Son, and by the imputation of His merit. That immediate mercy is not possible, but only mediate; and that yet a man from pure mercy is led by the Lord from infancy to his old age, and afterwards to eternity, may be seen in the work concerning Heaven and Hell, n. 521-527. Thus neither is immediate salvation possible. Whence it follows that redemption consists solely in the Lord redeeming those from hell who believe in Him, and who do what He has commanded. Nevertheless without His coming into the world they could not have been saved, because without His coming they could not have believed in Him, nor have done what He has commanded, and so have lived from Him. That these are they who are meant by the redeemed in the Word, will be seen elsewhere.

sRef Luke@18 @8 S9′ [9] 7. That in such a faith there is no religion, but that it is empty and void. What is religion unless it be that a man live well, in order that he may come into heaven, and also to know how he must live? To know this is called doctrine; and to believe and live according thereto is called religion. From doctrine man will know not only what things are to be thought, but also what things are to be done; for he ought to think in order to act, but he ought not to think of that which does not involve action. Whereas the faith here referred to consists in thinking without doing, so that it may be called a faith consisting of mere thought, as is the case when a man implores mercy alone, because the Son of God suffered for him, and, by taking upon Him the sins of the world, redeemed and delivered him from hell, he believing at the same time, that the merit of the Son of God is attributed to him. Let any one willing and able to think, consider whether this faith contains anything of the Word, where believing and doing are so often mentioned together; consequently, whether there is anything of the church or of religion in such faith. For in the things here adduced, where are the truths pertaining to faith, and the goods pertaining to life, which can alone constitute genuine doctrine from the Word, and thence theology in the Christian world? And because these things are not in that faith, it follows that it is not only a faith empty and void, but also a belief in what is not true. It is a matter of wonder to many in the spiritual world, and to all in heaven, that the theology of the Christian world is reduced to such emptiness and vacuity, that at length the whole of it consists in utterance of thought only, which also is the case with the evil from the fear of hell in the hour of death. Hence the same theological emptiness prevails among many of the reformed in the Christian world as with the Papists. But let any one consider whether such persons can be among the angels of heaven, whose intelligence is from the truths in the Word, and whose wisdom is from truths in act, which are called goods. This is also what is meant by the words of the Lord:

“When the Son of man cometh, shall he find faith on the earth?” (Luke xviii. 8).

sRef John@5 @37 S10′ sRef John@11 @26 S10′ sRef John@11 @25 S10′ sRef John@6 @39 S10′ sRef John@3 @36 S10′ [10] 8. That in it there is neither any faith in the Lord, nor acknowledgment of the Divine in His Human. For he who prays to the Father to have mercy for the sake of His Son approaches the Father and not the Lord; although the Lord must be approached, for He is the God of heaven and earth. And the Word teaches that the Father cannot be approached except by the Lord and in the Lord, as shown above; also that there must be faith in the Lord; for the Lord says:

“He who believeth in the Son hath eternal life, but he who believeth not in the Son, shall not see life, but the wrath of God abideth on him” (John iii. 36).

Also:

“This is the will of the Father who sent me, that every one who seeth the Son, and believeth in him, shall have eternal life, and I will raise him up at the last day” (John vi. 40).

And again:

“Jesus said, I am the resurrection and the life; he that believeth in me, though he were dead, he shall live; but every one who liveth, and believeth in me, shall not die eternally” (xi. 25, 26).

And elsewhere. To believe in Him and not to approach Him, but to ask the Father for His sake, is not believing in Him; for all faith approaches Him in whom the man believes. Wherefore to approach and see the Father was denied to Philip; and it was told him, that to see the Lord is to see the Father (John xiv. 7-11). Hence also all were healed of their diseases who asked the Lord to have mercy upon them, and who had faith in Him. And the children of Israel, who looked unto the brazen serpent, were also healed in the wilderness. The serpent represented the Lord as to the ultimate in His Human, which is called the sensual.

Moreover, in the spiritual world all sight and thought from acknowledgment conjoins; but sight directed to the Father conjoins no one; for the Lord says:

“Ye have neither heard the voice of the Father, nor seen his shape” (John v. 37).

[11] Add to this, that he who prays to the Father to have mercy for the sake of the Son, thinks of the Lord as an ordinary man; for he regards Him as inferior to the Father, and as a man born of the mother Mary, who suffered on the cross, and, on that account, procured mercy. Any one who thinks in this way separates the Lord’s Divine from His Human, when yet the doctrine of the Nicene Council concerning the Trinity does not separate them; [12] for this teaches, that the Divine and the Human of the Lord are not two but one Person; and that they are like the soul and body in man. But those who look to the Father, though they acknowledge the Divine of the Lord, do not approach it; for they regard it as being near the Father and above His Human, and so they see His Human without His Divine which, nevertheless, is His soul. This is why many at this day confess the Divine of the Lord with the lips, but why few acknowledge it in heart. And he who does not acknowledge the Divine of the Lord in His Human, and pray to it, cannot have conjunction with heaven.

From these things it follows, that in the belief that the Father shows mercy for the sake of the Son, there is no faith in the Lord, nor any acknowledgment of His Divine in His Human. This also is what the Lord predicted to Peter, that at the end of the church He should no longer be acknowledged.

[13] 9. Consequently, that the trust and confidence of that
faith, which is at this day accepted as the only saving faith, is an empty sound. For the trust reposed in such faith is a natural trust in which there is nothing spiritual, because nothing of the truth and good pertaining to faith and life. If therefore it is confirmed by the learned, the truth of heaven may be destroyed by such confirmation, and a man excluded from heaven as a result. Such is the emptiness of the faith alone accepted in the churches, or the faith separated from the goods of life. This faith, notwithstanding its emptiness, still constitutes the whole theology of the Christian world. This is why the learned of the church, when, after death, they enter the spiritual world, are so filled with falsities as scarcely to know a single genuine truth. But the case is different with those who have not confirmed such falsities in themselves, and have at the same time lived, in some degree, the life of faith, which is charity. These are capable of being instructed in the truths of faith, and when so instructed, they can be received amongst the angels in heaven. For it is one thing to believe such things with a faith confirmed with the heart, and quite another to believe them with a faith not confirmed.

10. That a saving faith is altogether different. This shall be treated of presently in what follows.

sRef Rev@13 @8 S0′ 806. Whose names are not written in the book of life of the Lamb. That this signifies [acknowledgment] by all those who have not become spiritual from the Lord by regeneration is evident from the signification of names, as denoting their quality. For by name, in the Word, is signified the quality of a thing and a state, because, in the spiritual world, persons have not names as in the natural world, but every one is named there according to his quality (concerning which see above, n. 676); and from the signification of being written in the book of life of the Lamb, as denoting to be in love and faith in the Lord (concerning which see above, n. 199, 222, 299); thus also to become spiritual by regeneration from Him. For those who are in love and faith in the Lord from the Lord become spiritual, their love and faith being spiritual; and they are also those who are called regenerate, meant by those whose names are written in the book of life of the Lamb. Hence it is evident, that by names written in the book of life of the Lamb is not meant that their names are there; but that such is their quality, to wit, that they become spiritual by regeneration from the Lord.

[2] It has been shown in the preceding article, what the faith is that is accepted by the general body in the church – that God the Father sent the Son in order that by Him there might be propitiation, mercy, redemption, and salvation. Also, that the Son of God bore our iniquities, that He intercedes for us, and that His merit is granted to those who pray for it with trust and confidence; all these are empty phrases, in which there is nothing of truth, according to the opinion of the learned, and consequently nothing of salvation, as has been expounded in an article above. That these are empty phrases in which there is nothing of truth, is evident from the Word, where the reason for the Lord’s Advent and His suffering is treated of – that the Lord came into the world to save the human race, which otherwise would have perished in eternal death, and that He saved them by subjugating the hells that infested every man coming into the world and going out of the world, and, also, by glorifying His Human, for thereby He is able to keep the hells in subjection for ever. The subjugation of the hells, and the glorification of His Human, were accomplished by means of temptations admitted into the Human which He had from the mother, and by continual victories obtained therein. His passion in Gethsemane, and on the cross, was the last temptation and full victory.

[3] That the Lord came into the world for these two reasons, and that He thereby saved the human race from eternal death, is evident from this fact, that the hells before the Lord’s advent were not in order; consequently there was no equilibrium between hell and heaven; but hell prevailed on its part over heaven. And yet man is placed in the midst between heaven and hell. Wherefore whatever flowed in with man out of heaven before the Lord’s Advent was intercepted by hell owing to its superior power. In order, therefore, that the equilibrium which was destroyed might be restored, it pleased the Lord to come into the world, then to accomplish a last judgment and subjugate the hells. By this means the Lord secured to Himself the power of saving men who have faith and love in Him and from Him.

These things could not have been effected unless the Lord had assumed the Human. The reason is, that God brings about such results from primaries by means of ultimates; for to act from primaries by means of ultimates is to act in fulness. The very strength of the Divine power is in ultimates; consequently it belongs to the Lord in His Human, because this is in the ultimate. This was one reason why the Lord came into the world. The other reason was, that He might glorify His Human, that is, make it Divine; for by this and no other means He is able to keep the hells for ever in subjection, because He thereby acts eternally from primaries by means of ultimates, and thereby in fulness; for thus His Divine operation extends to ultimates in the world; otherwise, it would reach only to the first in heaven, and mediately by them, and by the next following to the last, who are men. If therefore these should give way – as was the case immediately before the Lord’s Advent – the Divine operation among men would be at an end, and consequently they would have no means of salvation. The Lord’s Divine operation by means of the Human assumed in the world is called His immediate influx even to ultimates.

[4] These are the two means whereby man has salvation, which is called redemption. The reason why this was called redemption by His blood was, that the subjugation of the hells, and also the glorification of the Lord’s Human, could be effected only by means of temptations admitted into Himself from the hells, the last of which temptations was the passion of the cross.

From these things it is now evident, that the Lord did not come into the world to propitiate the Father and move Him to mercy, nor to carry our iniquities and thereby take them away, nor that we might be saved either by the imputation of His merit, or by intercession, or by immediate mercy, consequently not that we might be saved by a faith in those things, still less by the confidence inspired by that faith, because such confidence confirms things that are not true, thus that do not belong to that faith. He who knows why the Lord came into the world, and why all are saved who believe and do the things that He taught by Himself, and also by the Father in Him, and not by the Father separate from Him, may see clearly, that many of the things which the rulers of the church teach concerning redemption are to be understood in a way different from their explanation of them.

sRef John@12 @31 S5′ sRef Isa@63 @5 S5′ sRef John@12 @28 S5′ sRef John@12 @27 S5′ sRef John@13 @32 S5′ sRef John@17 @5 S5′ sRef Isa@63 @8 S5′ sRef John@16 @33 S5′ sRef John@17 @1 S5′ sRef Isa@63 @1 S5′ sRef John@13 @31 S5′ sRef Luke@24 @26 S5′ sRef Luke@10 @17 S5′ sRef Luke@10 @18 S5′ sRef Luke@10 @19 S5′ [5] That the Lord subjugated the hells, He Himself teaches when the passion of the cross was at hand, in these words in John:

“Now is the judgment of this world; now shall the prince of this world be cast out” (xii. 31).

Again:

“Be of good cheer, I have overcome the world” (xvi. 33).

And in Luke:

“Jesus said, I saw Satan like lightning fall from heaven” (x. 18).

And in Isaiah also it is written:

“Who is this that cometh from Edom, marching in the multitude of his strength, mighty to save? Mine arm hath performed salvation for me; therefore he became to them a Saviour” (lxiii. 1, 5, 8, see also lix. 16-21).

Because the Lord subjugated the hells, therefore He gave the seventy disciples “power over demons” (Luke x. 17-19). That the Lord also glorified His Human, and that the passion of the cross was the last temptation and full victory by which glorification was effected, is also taught by Him in John:

“After” Judas “was gone out, Jesus said, Now is the Son of man glorified, and God shall glorify him in himself, and shall straightway glorify him” (xiii. 31, 32).

Again:

“Father, the hour is come; glorify thy Son, that thy Son also may glorify thee” (xvii. 1, 5).

Again:

“Now is my soul troubled; Father, glorify thy name and a voice came out of heaven, I have both glorified it and will glorify it again” (xii. 27, 28).

And in Luke it is written:

“Ought not Christ to have suffered these things, and to enter into his glory?” (xxiv. 26).

These things are said concerning His passion. To glorify is to make Divine.

It is now evident that unless the Lord had come into the world, and been made man, and, by this means, delivered from hell all those who believe in Him and love Him, no mortal could have been saved. Thus it is to be understood that without the Lord there can be no salvation. This now is the mystery of the Lord’s Incarnation.

sRef Matt@25 @34 S0′ sRef Rev@13 @8 S0′ 807. Slain from the foundation of the world. This signifies whose Divine in the Human has not been acknowledged from the first establishment of the present church, is evident from the signification of the Lamb being sacrificed or slain, as denoting not to be acknowledged (concerning which see above, n. 315, 328). Here it denotes that His Divine in His Human was not acknowledged, of which we shall speak presently. And from the signification of the foundation of the world, as denoting the first establishment of the church. For by the world, in the Word, various things are signified – both the world in general, and the good and evil therein; also the evil only who are in the world, and thence also the hells. By the world, also, is signified the same as by the earth, that is, the church; which is also here meant by the foundation of the world; and also in these words in Matthew:

“The King shall say unto them on the right hand, Come, ye blessed of my Father, possess as a heritage the kingdom prepared for you from the foundation of the world” (xxv. 34).

The reason why the Lord is not acknowledged when His Divine in His Human is not acknowledged is, because in such case the Lord is not regarded as God, but only as a man, who is not able to save. But as it is still believed from the Athanasian Creed that the Lord is the Son of God born from eternity, and that His Divine is equal to the Divine of the Father, and yet they separate His Human from His Divine, it follows, that they divide the Lord as it were into two persons, which they call natures, so that the Lord, as the Son of God from eternity is one, and as the Son of Mary another. And because they thus divide the Lord, no one can draw near to Him, unless he approaches Him on the one hand as God, and on the other as a man. Such an idea concerning the Lord has existed from the first foundation of the church, as is evident from the writings of the Fathers, and afterwards from those of their sons.

[3] This division of the Lord in the church from its beginning was the result of the Word not being understood. For where the Father is named by the Lord, it was believed to be the Divine distinct from His Human, although it is quite clear, in Matthew and in Luke, that the Lord was conceived by the very Divine, which is called the Father; and that, consequently, this very Divine is in His Human, as the soul is in its body, and the soul and body are one person. And what is wonderful, the Athanasian Creed, which is the doctrine concerning God throughout the whole Christian world, teaches this in express terms, and yet scarcely any one attends to it. That they do not attend to it has been made clear to me from many with whom I have conversed after their death, both the learned and the unlearned, who have said that they did not know it; but that they thought of the Son of God from eternity as of a Divine Person above His Human sitting at the Father’s right hand. So also they said that they had not attended to the words of the Lord, that the Father and He are One; also that the Father is in Him, and He in the Father.

From these things it is evident that the church from its commencement has not acknowledged the Lord’s Divine in His Human; and that this is what is signified by the Lamb being slain from the foundation of the world.

sRef Rev@13 @9 S0′ 808. (v. 9) If any man have an ear, let him hear. That this signifies reception by those who are in the understanding of truth, and thence in the perception of good, is evident from the signification of, if any one hath an ear, let him hear, as denoting him who understands and hearkens to what the Lord teaches in the Word (concerning which see above, n. 108, 180, 255). Consequently, also by these words is signified the reception of Divine truth by those who understand it. The reason why those who are in the perception of good are also denoted is, that by having an ear and hearing is signified both to understand truth and perceive goodness; to understand truth refers to thought, and to perceive good refers to affection; and both pertain to the ear or hearing. For what enters the ear passes into the sight of the understanding and also into the affection of the will, therefore by the ear and hearing are signified hearkening and obedience. Therefore by hearing any one is signified to understand, and by giving ear to any one is signified to obey, and both are meant by hearkening.

[2] As was shown above, the faith held by the general body in the church is an empty one, because it contains nothing of life from truth; it shall be briefly said here what saving faith is. Saving faith is to believe that the Lord is the Saviour of the world, and that He is the God of heaven and the God of earth, and that by His coming into the world He put Himself into the power of saving all those who receive truths from Him through the Word, and live according to them. But who those are who are able to receive truths from Him, and live according to them, was explained above (n. 803), that is, that they are those who shun evils as sins against the Word, and therefore against God. For by these means man’s internal is purified, and this being purified, he is led of the Lord, and not of himself; and so far as man is led of the Lord, so far he loves truths and receives them, and also wills and does them. This faith is saving faith.

sRef John@8 @58 S3′ [3] By these words, “If any one hath an ear, let him hear,” is meant particularly, that they should receive and believe that the Divine of the Lord is in His Human, that is, that His Human is Divine. Who can help wondering that the idea of the Divine Human of the Lord has been altogether destroyed in the Christian churches, especially among the learned there; and that no trace of it remains except among the simple? For the simple think of God as a man, and not, like the learned, as a spirit without a human form. The most ancient people, who were wiser than those of our days, had no other conception of God than as a man surrounded by radiant circles, as is clear from the writings of ancient times, and from their paintings and statues. Also all those who belonged to the church, from the time of Adam unto Abraham, Moses, and the prophets, thought of God as a man. They also saw Him under a human form, and called Him Jehovah, as is evident from the Word. And God under the human form is the Lord, as is clear from the Lord’s words in John:

“Before Abraham was, I am” (viii. 58).

[4] That the inhabitants of this earth from early times had an idea of God-man, or of the Divine Human, is evident from their idols, also from the ideas of the Gentiles who thought and perceived interiorly, like the Africans. The same is evident from the inhabitants of almost all the earths, as may be seen in a small work concerning them. Man has such an idea of the Divine because it results from the influx of heaven. For in heaven no one can think of God except as being in a human form. If he thinks otherwise, his thought of God perishes, and he himself falls from heaven. This is because the form of heaven is the human form, and all the thought of the angels proceeds according to the form of heaven. And yet this idea of God, which is the chief of all ideas, is as it were extirpated among the learned of the world at this day; for when it is merely said that God is a man, they are unable to think it.

Hence it is that even from the first establishment of the church, they separated the Lord’s Divine from His Human, from which it has come to pass that few persons when they think of the Lord, think of His Divine, but as of a man like themselves. No one, whoever he may be, who holds this idea of the Divine, can enter heaven, but is driven back as soon as he enters on the way that leads thither. This therefore is what is principally understood by “If any one hath an ear, let him hear.”

sRef Rev@13 @10 S0′ 809. Verse 10. If any one leadeth into captivity, he shall go into captivity; if any one killeth with the sword, he must be killed with the sword. Here is the patience and the faith of the saints.

“If any one leadeth into captivity, he shall go into captivity,” signifies, that those who have shut out others from truths, are shut out from the Divine truths contained in the Word; “if any one killeth with the sword, he must be killed with the sword,” signifies, that those who have imbued others with falsities, are imbued with falsities from hell. “Here is the patience and the faith of the saints,” signifies, that hence comes temptation, and afterwards, by this means, the implantation of truth in those who are made spiritual by the Lord.

sRef Rev@13 @10 S0′ 810. (v. 10) If any one leadeth into captivity, he shall go into captivity. That this signifies that those who have shut out others from truths are shut out from the Divine truths contained in the Word, is evident from the signification of captivity, as denoting to shut out from truths; in this case by reasonings from the natural man, this being the spiritual captivity meant by captivity in the internal sense. That this is meant in the Word by captivity, will be seen in the following article. It is evident therefore that by leading into captivity is signified to shut out others from truths, and by going into captivity is signified to be shut out from truths also.

The reason why by leading into captivity is here signified to shut out others from truths by reasonings from the natural man is, that by the beast of the dragon, which is here treated of, are meant those who separate faith from life, and confirm that separation by reasonings from the natural man (as may be seen above, n. 773).

sRef Matt@24 @40 S2′ sRef Matt@24 @41 S2′ [2] Before we prove from the Word that captivity signifies spiritual captivity, which is a shutting out from the truths of the Word, we will first take up the subjects discussed above in the article (n. 805), which those who separate faith from life prove by reasonings, and so shut out others from truths, and thus show how they pervert truths and thence falsify the Word.

It is to be observed that similar things can be said both by those who have truths as by those who have not; for the latter confirm the separation of faith from good works by the very same passages of the Word that the former have been accustomed to use to prove the conjunction of faith with good works. For if two persons disagree they make use of similar expressions, but still the idea they have of them is different. And it is the idea of a thing that causes it to be true or false. I have heard those who love falsities speak in a quite similar way to those who were desirous of giving utterance to truths; still one was in truths and the other in falsities. For what they both expressed in similar language, they understood differently; and according to their understanding they explained passages from the Word; therefore one falsified, but the other verified them. For the truth which a man holds does not belong to his speech, but to his perception; this is the reason why those who undertake to preach from the Word appear to possess (truths); yet the same persons, when they preach from doctrine concerning faith alone, redemption, the imputation of the Lord’s merit, and similar things, are in falsities. This may be illustrated by a thousand examples. In a word, it is the perception that falsifies truth, and not the speaking from the Word. This is also meant by these words of the Lord:

“Then two shall be in the field; one shall be taken, the other shall be left. Two shall be grinding at a mill; one shall be taken, the other left” (Matt. xxiv. 40, 41).

By being in the field is signified to be within the church. By grinding is signified to examine and learn truths from the Word. He who examines and learns truths is meant by the one grinding at the mill who is taken; but he who falsifies truths is meant by the other that is left.

In order to illustrate this subject further, we will consider again how such persons regard propitiation by the blood of the Son, the bearing of iniquities by the Lord, the imputation of His merit, intercession, redemption, and salvation out of mercy, also trust and confidence, and so on.

[3] As to propitiation by the blood of the Son, those who are in truths think differently about it as compared with those who are in falsities. Those who are in truths, understand by propitiation by the blood of the Son that they are received and also heard with mercy, who approach the Lord, and pray to Him from the truths in the Word. The blood of the Lord not only signifies the passion of the cross, but also the Divine truth of the Lord that is in the Word; for by the passion of the cross the Lord subjugated the hells, by which is meant that He conquered death and rose victorious, as the dignitaries of the church say when they speak from the Word. By the passion of the cross also the Lord glorified His Human, by which He keeps the hells for ever subjugated. The mercy-seat upon the ark of the testimony, upon which cherubs were engraved, also signified the same things. How those who are in truths understand the bearing of iniquities by the Lord was shown above (n. 805).

[4] By the imputation of the Lord’s merit, those who are in truths understand only an entreaty of the Lord’s mercy, who suffered such hard things to redeem and save men who would otherwise have perished in eternal death. By the Merit of the Lord is meant that by His own power He saves those who believe in Him, and do the things which He has commanded. This merit cannot be imputed, but supplicated. By intercession is meant the perpetual remembrance of man by the Lord. And by trust and confidence is meant trust and confidence in the Lord that, out of pure mercy, He will teach man the way, and lead him to heaven. From these things it is evident what is meant by redemption.

[5] From these considerations it is now evident, that by the things adduced above (n. 805), those who are in truths from the Word do not understand any transaction of the Lord with the Father, but with Himself. For, as was said above, God is One and not three, the Trinity being in the Lord. When, therefore, the Lord is approached, the Father and the Holy Spirit are also approached at the same time.

From these things it is evident that by leading into captivity is signified to shut out from the Divine truths in the Word. For those who hold the doctrine of three Persons in the Divinity, and who separate faith from its life, which consists in good works, shut out others from the understanding of truth in the Word. For they explain all things therein according to their doctrine; and what they cannot thus explain, they falsify. The Divine also which is in the Lord, and which is of the Lord Himself, they ascribe to the Divine of the Father, and thus do not approach the Lord; and because they do this, therefore, either by reasonings or by a strange explanation of the truths of the Word, they shut out from the truth those persons who suppose that whatever is said concerning Divine things must be above human apprehension; this is meant by leading captive. That they themselves go into captivity, that is, shut themselves out from Divine truth in the Word, is evident from everything in their doctrine; so that although the things they speak are truths as to the utterance, still they are not truths as to their understanding of them. This also has been made evident to me from the state of such persons in the spiritual world, where, on being examined, it was discovered that they were in absolute falsities, and therefore could never be led by the Lord into any kind of heavenly intelligence.

sRef Rev@13 @10 S0′ sRef Luke@21 @24 S0′

811. That captivity, in the Word, signifies spiritual captivity, which is to be shut out from Divine truths, that is, from the understanding of them in the Word; also destruction by falsities of evil and by evils arising from falsity, is evident from the passages in the Word where captivity is mentioned; as in the following places:

In Luke:

“They shall fall by the edge of the sword, and they shall be made captive amongst all nations; at length Jerusalem shall be trodden under foot” (xxi. 24).

The subject of that chapter is the Consummation of the Age, by which is signified the last time of the church, when there is no longer any truth remaining. By their falling by the edge of the sword is signified the destruction of truth by falsities – sword signifying the combat of falsity against the truth, and also the destruction of truth by falsities. By being made captive amongst all nations, are signified persuasions, and obsessions therefrom, by evils of every kind. For when truths are destroyed, falsities take their place, and not only falsities but evils. All nations signify evils of every kind. By Jerusalem being trodden under foot is signified the full destruction and perversion of the doctrine of the church – Jerusalem denoting the church as to doctrine – and to be trodden under foot denoting to be altogether destroyed; this is done chiefly by falsifications and adulterations of the Word.

sRef Ezek@6 @6 S2′ sRef Ezek@6 @5 S2′ sRef Ezek@6 @8 S2′ sRef Ezek@6 @7 S2′ sRef Ezek@6 @2 S2′ sRef Ezek@6 @1 S2′ sRef Ezek@6 @4 S2′ sRef Ezek@6 @3 S2′ sRef Ezek@6 @9 S2′ sRef Ezek@6 @10 S2′ [2] In Ezekiel:

“They shall be made captive amongst the nations, and the altars shall be devastated, and the idols shall be broken, and the slain shall fall in the midst of you” (vi. 1-10).

By the altars being devastated, is signified that all worship from the good of love shall perish. By the idols being broken, is signified that all worship from the truths of that good shall also perish. And by the slain falling in the midst of them, is signified that they shall perish by falsities. To be slain by the sword has this signification.

sRef Lam@1 @18 S3′ [3] In Lamentations:

“Hear all ye people, and see ye my grief; my virgins and my young men are gone into captivity” (i. 18).

This is a lamentation over the devastation of all truth in the church. The lamentation is described by, hear all ye people, and see ye my grief. That all affection of truth is destroyed, is signified by, my virgins are gone into captivity, a virgin denoting the affection of truth. And that all understanding of truth is destroyed, is signified by, my young men are gone into captivity, young men denoting the understanding of truth and intelligence.

sRef Amos@9 @4 S4′ [4] In Amos:

“If they have gone into captivity before their enemies, thence do I command the sword that it may slay them” (ix. 4).

If they have gone into captivity before their enemies, signifies, if they have suffered evils to take possession of them, enemies denoting evils, and to go into captivity denoting to be possessed by them. Thence do I command the sword that it may slay them, signifies that falsities will shut them out from understanding truths, and destroy them.

sRef Ps@78 @60 S5′ sRef Ps@78 @61 S5′ [5] In David:

God “forsook the habitation of Shiloh, the tent which he placed amongst men; and he delivered his strength into captivity, his gracefulness into the hand of the enemy” (Psalm lxxviii. 60, 61).

By the habitation of Shiloh is signified the church which is in the good of love, and by the tent is signified the church which is in truths of doctrine. Hence it is evident that by God forsaking the habitation of Shiloh, the tent which He placed amongst men, is signified, that the goods of love and the truths of doctrine were destroyed. By the strength which He delivered into captivity, is signified spiritual truth from celestial good; and by captivity, is signified a shutting out thereof from the understanding, and so destruction by falsities. And by the gracefulness which He delivered into the hand of the enemy, is signified natural truth from spiritual; this being signified by gracefulness, and the destruction thereof by evils being signified by delivering it into the hand of the enemy.

sRef Ezek@12 @12 S6′ sRef Ezek@12 @11 S6′ sRef Ezek@12 @7 S6′ sRef Ezek@12 @6 S6′ sRef Ezek@12 @8 S6′ sRef Ezek@12 @10 S6′ sRef Ezek@12 @9 S6′ sRef Ezek@12 @4 S6′ sRef Ezek@12 @2 S6′ sRef Ezek@12 @1 S6′ sRef Ezek@12 @3 S6′ sRef Ezek@12 @5 S6′ [6] In Ezekiel:

The prophet was commanded to depart out of the place, and to bring out the vessels of removal through the wall before their eyes, to bring them out under the darkness, and to cover his face that he might not see the earth; and say, “I am your prodigy; even as I have done, so shall it be done to them; into exile, into captivity, they shall go” (xii. 1-12).

The prophet by these things represented the state of the church at that time, which was, that there were no longer any truths remaining that were not destroyed by falsities. For all the prophets represented the church as to doctrine from the Word. His departing out of the place, and bringing out the vessels of removal through the wall under darkness, and covering his face that he might not see the earth, represented the rejection of all the truths of doctrine from the Word. By departing out of the place is signified rejection. By the vessels of removal are signified the truths of doctrine. By the wall, through which he brought them out, is signified the ultimate that encompasses and defends truths; and the ultimate of doctrine is the sense of the letter of the Word, which is called a wall by reason of its containing and including the spiritual sense. By the darkness under which he was to bring them out, are signified falsities. By covering his face that he might not see the earth, is signified the truths of good being no longer seen in the church. Because the prophet represented these things, therefore it is said, “As I have done, so shall it be done to them; into exile and captivity shall they go.” It is therefore evident that to go into exile signifies the dispersion of truth, and that to go into captivity signifies to be taken possession of by falsities.

sRef Hab@1 @6 S7′ sRef Hab@1 @10 S7′ sRef Hab@1 @9 S7′ [7] In Habakkuk:

“I will raise up the Chaldeans, a nation going to the breadths of the earth; they shall gather the captivity as the sand; they shall mock at kings, and rulers shall be laughter to them” (i. 6, 9, 10).

By the Chaldeans are signified those who destroy the truths of the church. By the breadths of the earth are signified the truths thereof. That they will destroy all truths by falsities, is signified by gathering the captivity as the sand. That they will deride and blaspheme the truths and goods of the Word, is signified by mocking at kings, and rulers being laughter to them. Kings signify the truths of the Word, and rulers the goods thereof.

sRef Jer@43 @11 S8′ sRef Jer@43 @12 S8′ [8] In Jeremiah:

Nebuchadnezzar “shall come and shall smite the land of Egypt; those who are for death to death; those who are for captivity to captivity; those who are for the sword to the sword; and I will kindle a fire in the houses of Egypt, that it may burn them, and he shall carry them away captive; at length he shall array himself with the land of Egypt, as a shepherd putteth on his garment” (xliii. 10, 11).

By Nebuchadnezzar, or by the king of Babel, in the Word, are meant those who destroy everything of the church by evils; and by the Chaldeans are meant those who destroy everything of the church by falsities. In the abstract sense, by the king of Babel are signified the evils which destroy, and by the Chaldeans their falsities. Nebuchadnezzar’s coming and smiting the land of Egypt, signifies the destruction of the natural man as to all goods and truths thence from the Word.

Those who are for death to death, signifies destruction by evils. Those who are for captivity to captivity, signifies destruction by the shutting out from and deprivation of truth. Those who are for the sword to the sword, signifies destruction by falsities therefrom. By kindling a fire in the houses of Egypt to burn them, and by taking them captive, is signified that the loves of self and of the world will destroy all things of the natural man by evils, and falsities. Fire signifies those loves; the houses of Egypt signify all things of the natural man; to burn them signifies to destroy by evil loves; and to take them captive signifies to destroy by falsities thence. At length he shall array himself with the land of Egypt as a shepherd putteth on his garment, signifies that the falsities of evil and the evils of falsity will occupy the whole natural man. This is compared to the garment of a shepherd, because a garment signifies truth investing good; but in this case falsity investing evil. For the natural man is as a garment to the spiritual man, for it encompasses and encloses it.

sRef Jer@15 @2 S9′ [9] In Jeremiah:

“Those who are for death to death; those who are for famine to famine; and those who are for captivity to captivity” (xv. 2).

By these words is described the total vastation of good and truth in the church; for in the verse preceding it is said, “If Moses and Samuel stood before me, my soul could not be towards this people; cast them out before my face, that they may go forth.” Therefore those who are for death to death, signifies that those who reject goods perish by evils. Those who are for famine to famine, signifies that those who reject truths perish by falsities. Those who are for captivity to captivity, signifies that those who love evils and falsities are taken possession of by them.

sRef Isa@20 @3 S10′ sRef Isa@20 @4 S10′ [10] In Isaiah:

“As my servant Isaiah went naked and barefoot three years, so shall the king of Assyria lead the captivity of Egypt, and the multitude of Cush, to be carried away, boys and old men, naked and barefoot, even the buttocks uncovered, the nakedness of Egypt” (xx. 3, 4).

By the king of Assyria is signified reasoning from the scientifics of the natural man; and by Egypt is signified the natural man. Hence by the king of Assyria leading the captivity of Egypt, is signified that reasoning from falsities will destroy all truths in the natural man, such as are the truths of the sense of the letter of the Word. The rest may be seen explained above (n. 532).

sRef Dan@11 @33 S11′ sRef Dan@11 @8 S11′ [11] In Daniel:

“He shall also carry away captive into Egypt their gods with their princes, with their vessels of desire, and the silver and the gold; and he shall stop more years than the king of the north. The intelligent of the people shall instruct many, although they shall fall together by sword and flame, and captivity and depredation, [many] days” (xi. 8, 33).

The subject here is the war between the king of the north and the king of the south. By the king of the north is signified falsity ruling in the church; by the king of the south the truth defending the church against falsity. That still falsities will predominate in the church in the end of the days is there predicted and described. By their gods and their princes, the vessels of desire; and the gold and silver, which shall be led captive into Egypt is signified that truth protecting shall take away all the truths and goods of the church from those who are in falsities. Its spiritual truths are signified by their gods and princes, natural truths by their vessels of desire, and all truth and good in general by silver and gold. And their taking away and protection is signified by leading into captivity to Egypt. By falling by the sword and flame, is signified to perish by falsities and evils therefrom. And by captivity and depredation is signified the deprivation of all things of truth and good.

sRef Jer@20 @1 S12′ sRef Jer@20 @2 S12′ sRef Jer@20 @3 S12′ sRef Jer@20 @4 S12′ sRef Jer@20 @5 S12′ sRef Jer@20 @6 S12′ [12] In Jeremiah:

After that the prophet was delivered up to prison, he prophesied that all Judah should be transported into captivity to Babel, and should there die and be buried (xx. 1-6; xxvii. 1 to end).

By that prophet, as by prophet in general, is signified the doctrine of the church from the Word. By his being delivered up to prison was represented that the like should come to pass with the church and its doctrine, which is signified by all Judah being carried away into captivity to Babel. The captivity of the tribe of Judah in Babel seventy years represented the full destruction of truth and the devastation of the church.

sRef Jer@22 @22 S13′ [13] In the same:

“The wind shall feed all thy shepherds, and thy lovers shall go into captivity; then shalt thou be ashamed and disgraced for all thy wickedness” (xxii. 22).

By shepherds, in the abstract sense, are signified the goods of the church, and by lovers the truths thereof. The wind which shall feed the shepherds, signifies the hollowness and emptiness of doctrine. The captivity into which the lovers shall go, signifies a shutting out from all truths and from the understanding thereof. To be ashamed and disgraced signifies to be destitute of all good and truth; for thus, when they come amongst the angels, are they affected with shame and disgrace.

sRef Deut@32 @42 S14′ [14] In Moses:

“I will make mine arrows drunk with blood, and my sword shall devour flesh, with the blood of the slain and captivity, with the gall of the revenges of the enemy” (Deut. xxxii. 42).

To make the arrows drunk with blood, signifies delirium of the mind from the Word falsified. The sword shall devour flesh, signifies that falsities shall destroy everything of good. With the blood of the slain and of captivity, signifies the extinction and shutting out of all truth, the slain denoting the extinction of truth by falsities, and captivity the shutting out of truth by falsities. With the gall of the revenges of the enemy, signifies with the malice and cruelty of hell, the gall of revenges denoting malice and cruelty, and the enemy denoting hell.

sRef Isa@46 @1 S15′ sRef Isa@46 @2 S15′ [15] In Isaiah:

“Bel boweth down, Nebo stoopeth, their idols are wild beasts and beasts, they stoop, they bow down together, and their soul shall go into captivity” (xlvi. 1, 2).

Their idols are wild beasts and beasts, signifies that their falsities are infernal falsities, and evils therefrom. They stoop, they bow down together, signifies that they fall away. Their soul shall go into captivity, signifies that they shall go into hell, where they will be shut out from all truth.

sRef Obad@1 @11 S16′ [16] In Obadiah:

“In that day aliens led his strength captive, and strangers entered his gates and cast lots upon Jerusalem” (i. 11).

Spoken of Edom, by whom is signified the truth of the natural man, but in this case falsity. By the aliens who led captive his strength, are signified the falsities of the church destroying its truths, strength signifying truth, because all spiritual strength consists in truths. By the strangers who entered the gates, are signified falsities of doctrine destroying the truths by which entrance into interior truths is possible. By Jerusalem upon which they cast lots, is signified the doctrine of the church from the Word thus dissipated, to cast lots denoting to dissipate.

sRef Jer@48 @47 S17′ sRef Jer@48 @46 S17′ [17] In Jeremiah:

“Woe to thee, Moab, the people of Chemosh perisheth, for thy sons are taken into captivity, and thy daughters into captivity; yet I will bring back the captivity of Moab” (xlviii. 46, 47).

By Moab are meant those who are in natural delight, and who therefore adulterate the goods of the Word. By the people of Chemosh are meant those who are in natural truth, By sons and daughters being taken into captivity, is signified that the truths and goods of their church are shut out by falsities and evils, sons denoting truths, and daughters goods. I will bring back the captivity of Moab in the end of the days, signifies that truths shall be opened to those who are meant by Moab; and that they shall be instructed therein, the end of the days signifying the Coming of the Lord. Mention is frequently made in the Word of captives who are to be brought back, and by these are meant the Gentiles, who are called captives by reason of their being shut out from truths, which, however, shall be opened to them by the Lord.

sRef Isa@61 @1 S18′ [18] In Isaiah:

“Jehovah hath anointed me to preach glad tidings to the poor; he hath sent me to bind up the broken-hearted; to preach liberty to the captives, and to them that are bound, to him whose eyes are holden” (lxi. 1).

These things are said of the Lord. By the poor to whom Jehovah anointed Him to preach good tidings, are signified those who are in few truths, and yet desire them, that their soul may be thereby sustained. By the broken-hearted are signified those who are consequently in grief. By the captives to whom He should preach liberty are signified those who are shut out from truths and therefore from goods; to whom truths shall be opened, by means of which they shall be imbued with goods. By them that are bound and him whose eyes are holden, are signified those to whom it was denied to see truths; thus the Gentiles are meant, who afterwards received truths from the Lord.

sRef Isa@45 @13 S19′ [19] In the same:

“I have raised him up in justice, and all his ways will I make straight; he shall build my city, and shall let go my captivity, not for price, neither for reward” (xlv. 13).

This also is said of the Lord. And by the justice in which Jehovah hath raised Him up, is signified the good of love; and by His ways, which He will make straight, are signified truths proceeding from good. By the city which He shall build, is signified the doctrine of the church; and by the captivity which He shall let go, is signified the opening and revelation of Divine truths among those who had been hitherto shut out from them. That the Lord will do these things freely is signified by, not for price, neither for reward.

sRef Jer@50 @34 S20′ sRef Jer@50 @33 S20′ [20] In Jeremiah:

“The children of Israel and the children of Judah are oppressed together, and all that take them captive, hold them fast, and refuse to let them go; their Redeemer is strong, striving he will strive in their dispute, and will give rest to the land” (l. 33, 34).

This is also said of the Lord who is the Redeemer that is strong. By striving in their dispute, is signified visitation and judgment upon those who oppress them by falsities, and liberation thereby from them. By giving rest to the land, is signified protection from falsities. By the children of Israel and the children of Judah, who are said to be oppressed, are not meant the sons of Israel and of Judah, but the nations that are in truths and goods from the Lord; who, being detained by those who deceive them and shut out truths from them, it is said that those who take them captive hold them fast, and refuse to let them go.

sRef Isa@49 @24 S21′ sRef Ps@68 @18 S21′ sRef Isa@49 @25 S21′ [21] In David:

“Thou hast ascended upon high; thou hast led captivity captive” (Psalm lxviii. 18).

Here also the Lord is treated of. And by leading captivity captive, is signified to liberate from falsities those who were thereby held captive.

In Isaiah:

“Shall the capture be taken from the mighty, or the captivity of the just be snatched away? For thus saith Jehovah, Even the captivity of the mighty shall be taken, and the capture of the violent shall be snatched away” (xlix. 24, 25).

This is also spoken of the Lord, and of the bringing back the sons of Zion from captivity. But by the sons of Zion are meant those who are in love to the Lord, and thence in truths. That they were shut out from truths by those who strenuously confirmed falsities, and that nevertheless they were liberated by the Lord, is signified by, shall the capture be taken from the mighty, and shall the captivity of the just be snatched away?

sRef Ps@14 @7 S22′ [22] In David:

“Who will give out of Zion the salvation of Israel? When Jehovah bringeth back the captivity of his people, Jacob shall exult, Israel shall be glad” (Psalm xiv. 7; liii. 6).

By Zion are here also meant those who are in the good of love from the Lord. Liberation from evils by the Lord, and salvation, are meant by, who will give out of Zion the salvation of Israel? By bringing back the captivity of His people, is meant deliverance from falsities and evils. By Jacob shall exult, Israel shall be glad, is meant joy on account of deliverance with those who are in the external and internal church. Those who belong to the external church are meant by Jacob, and those who are of the internal church by Israel; and the Gentiles are meant by both.

sRef Jer@46 @27 S23′ [23] In Jeremiah:

“Fear not, my servant Jacob, and be not dismayed, O Israel; behold I keep thee from afar off, and thy seed from the land of thy captivity, so that Jacob may return, and rest, and be at ease, and none shall make him afraid” (xlvi. 27; xxx. 10).

By Jacob and Israel here also are meant the Gentiles. By Jacob those who belong to the external church, and by Israel those who belong to the internal church. To keep them from afar off, signifies to save them, although they are far from salvation. From the land of captivity, signifies to liberate them from falsities, whereby they were shut out from the truths and goods of heaven and the church. By returning, and by resting at ease, and none shall make him afraid, is signified to be protected from falsities which are from hell.

sRef Jer@30 @16 S24′ sRef Jer@30 @18 S24′ [24] In the same:

“All that devour thee shall be devoured, and all thine adversaries, they shall also go into captivity; and they that preyed upon thee shall be for a prey; and all that plundered thee will I give for plunder. I will bring back the captivity of the tents of Jacob; and I will have mercy on his dwelling-places; the city may be built upon its own heap; and the palace inhabited after its own manner” (xxx. 16, 18).

All that devour thee shall be devoured; all thine adversaries shall go into captivity; they that preyed upon thee shall be for a prey; and all that plundered thee will I give for plunder, signifies things similar to the words in the Apocalypse now explained, that is, if any one leads into captivity, he shall go into captivity; and if any one kills with the sword, he must be killed by the sword. What the rest signifies was explained above (n. 799).

sRef Jer@29 @14 S25′ sRef Amos@9 @14 S25′ sRef Zeph@3 @20 S25′ [25] In the same:

“I shall be found of you, and I will bring back your captivity, and I will gather you out of all nations, and I will bring you back to the place whence I caused you to depart” (xxix. 14).

By these words also is described the liberation of the Gentiles from spiritual captivity, which is a shutting out from the truths and goods of heaven and the church, whereby salvation is effected.

In Zephaniah:

“At that time I will bring you, even in time to gather you unto me; for I will give you for a name and a praise to all the people of the earth, when I bring back your captivity before your eyes” (iii. 20).

By these words also is meant the bringing back of the Gentiles from spiritual captivity.

In Amos:

“I will bring back the captivity of my people Israel, and they shall build their devastated cities, and shall sit and plant vineyards, and drink the wine thereof, and they shall make gardens, and eat the fruit of them” (ix. 14).

This passage may be seen explained above (n. 376, 405).

sRef Isa@52 @2 S26′ sRef Isa@52 @1 S26′ [26] In Isaiah:

“Put on thy strength, O Zion; put on the garments of thy gracefulness, O Jerusalem, the city of holiness; for there shall not add to come any more into thee the uncircumcised and the unclean; shake thyself from the dust; sit, O Jerusalem; to open the bands of thy neck, O captive daughter of Zion” (lii. 1, 2).

By Zion is meant the church that is in the good of love to the Lord; the truth from that good being signified by the strength which Zion shall put on; and the truths of the doctrine of that church by the garments of gracefulness which Jerusalem shall put on. By the uncircumcised and the unclean who shall not add to come in any more, are signified the evils of earthly loves, and their falsities. By shaking herself from the dust, arising and sitting, when said of Jerusalem, is signified liberation from infernal falsities, and elevation to the truths of heaven. By to open the bands of thy neck, O captive daughter of Zion, is signified deliverance from a state of detention from truths through falsities, which hinder the reception of influx out of heaven. The daughter of Zion denotes those who are in the affection of truth from the good of love from the Lord. In the following verses of that chapter it is said of the children of Israel, that they went down to sojourn in Egypt, and that Assyria oppressed them; by which is signified that they were shut out from truths by reasonings from scientifics of the natural man.

sRef Isa@14 @2 S27′ [27] In the same:

“The people shall take them, and shall lead them to their place; and the house of Israel shall possess them for a heritage upon the land of Jehovah, for man servants and maid servants; so that they shall take them captive whose captives they were, and they shall rule over their exactors” (xiv. 2).

These words also treat of the bringing back of the sons of Israel, by whom are meant the nations. That those who have shut out [others] from truths, and deceived by means of falsities, are also shut out from truths and deceived by means of falsities, is signified by, they shall take them captive whose captives they were, and they shall rule over their exactors.

sRef Hos@6 @10 S28′ sRef Hos@6 @11 S28′ [28] In Hosea:

“In the house of Israel I have seen a foul thing; there is the whoredom of Ephraim, Israel is polluted; and, O Judah, he hath set a harvest for thee, when I shall bring back the captivity of my people” (vi. 10, 11).

These things are said of the state of the church among the Jews about the time of the Lord’s Advent. The whoredom of Ephraim, which is the foul thing in the house of Israel, signifies the falsification of the Word, whoredom denoting falsification, and Ephraim the understanding of the Word. Israel is polluted, and, O Judah, he hath set a harvest for thee, signifies that the church was in absolute falsities, and that they applied the Word to confirm them. By Judah is signified the Word, and by harvest, the abundance of such things there which they applied. That this would be the state of the Jewish Church when truths should be opened before the Gentiles, who should thereby be delivered from falsities, is signified by, when I shall bring back the captivity of my people.

[29] Similar things are signified in the historical parts of the Word by the captivities of the sons of Israel by various enemies, and by their deliverances; as,

That they were forced to serve Kushan, king of Syria, and were liberated by Othniel (Judges iii.).

That they served Eglon, king of Moab, and were liberated by Ehud (iii.).

That they were delivered to Jabin, king of Canaan, and liberated by Deborah (iv.).

That they were delivered up to the Midianites, and liberated by Gideon (vi.).

That they were delivered up to the Philistines and Ammonites, and liberated by Jephthah (x. and xi.).

sRef Matt@25 @43 S30′ sRef Isa@14 @17 S30′ sRef 2Ki@25 @0 S30′ sRef Luke@13 @16 S30′ sRef Ps@79 @11 S30′ sRef Isa@24 @22 S30′ sRef Zech@9 @11 S30′ sRef Isa@42 @7 S30′ [30] Similar things were signified,

By the captivity of the Jews, seventy years, in Babel (2 Kings xxv.).

For the historical parts of the Word are all representative of such things as pertain to the church, and the expressions by which the historical circumstances are described are all significative.

Similar things are also signified in the Word by them that are bound, as in the following passages:

“They shall be gathered together, they who are bound in a pit, and they shall be shut up in a prison; but after a multitude of days they shall be visited” (Isaiah xxiv. 22).

“By the blood of thy covenant I will send forth the bound out of the pit in which there is no water” (Zech. ix. 11).

“The sighing of the bound shall come before thee” (Psalm lxxix. 11).

“He made the world a wilderness and destroyed their cities, he opened not the house for his bound ones” (Isaiah xiv. 17).

“To open the blind eyes, to bring the bound out of prison, them that sit in darkness out of the prison house” (Isaiah xlii. 7).

The King said, “I was in prison, and ye came not unto me” (Matt. xxv. 36).

Jesus said, “Ought not this daughter of Abraham, whom Satan hath bound, lo, these eighteen years, to be loosed from this bond on the Sabbath day?” (Luke xiii. 16).

sRef Rev@13 @10 S0′ 812. If any one killeth with the sword, he must be killed with the sword. This signifies that those who imbue others with falsities shall be imbued with falsities from hell, is evident from the signification of a sword (gladius) and a sword (machaera), as denoting truth combating against falsity, and, in the opposite sense, falsity combating against truth; in the present case falsity combating against truth. Hence to kill with a sword denotes to destroy truths by falsities, and also to imbue with falsities; and from the signification of, he must be killed with the sword, as denoting to be imbued with falsities from hell.

The reason why these are imbued with falsities from hell is, that they have shut heaven against themselves by falsities. And when heaven is shut against any one, then hell is open to him; for a man must be either in heaven or hell. He cannot be between both. Consequently, when any one shuts heaven against himself, he opens hell to himself; and from hell nothing but falsities of evil can arise, with which he becomes imbued. No other falsities, however, shut heaven, but those that are from evil. For there are falsities of various kinds – falsities of ignorance, falsities of religion, and falsities from a non-understanding of the Word. In short, falsities that lead to a life of evil, and proceed from a life of evil, because they are from hell, close heaven. From these it is evident, that if any one killeth with the sword, he must be killed with the sword, signifies that those who imbue others with falsities will be imbued with falsities from hell.

sRef Matt@26 @52 S2′ [2] The signification of the words which the Lord spoke to Peter is similar:

“All those that take the sword, must perish with the sword” (Matt. xxvi. 52).

This was said to Peter, because he represented the truth of faith, and also the falsity of faith. Therefore by taking the sword and perishing with it, was signified to receive the falsity of faith, and to perish thereby.

The reason why those signified by this beast, that is, those who by reasonings confirm the separation of faith from life, are those who kill with a sword, and are killed with a sword, that is, imbue others with falsities, and are themselves imbued with falsities from hell, is, that the dogma concerning faith alone excludes all truths and rejects all goods. That faith alone excludes all truths is evident, for they insist that we are saved by this merely, “That the Lord endured the cross for our sins, and thereby took away the condemnation of the law, and so redeemed us.” And because it is their desire that this single principle, which they call faith itself, should be saving, they do not take any pains to learn truths, although it is truths that teach man how he must live; and consequently they are many. That faith alone also rejects goods, follows from the dogma itself, which is that faith alone justifies without good works; so that the essential goods of love to God, and the goods of charity towards the neighbour, are regarded as of no account.

sRef Rev@13 @10 S0′ 813. Here is the patience and the faith of the saints. This signifies that these are the things by means of which temptation takes place, and afterwards the implantation of truth from good among those who are made spiritual by the Lord, is evident from the signification of the patience of the saints, of which we shall speak presently; and from the signification of faith, as denoting the implantation of truth; and from the signification of saints, as denoting those who are in truths from good from the Lord (concerning which see above, n. 204). Thus those who are made spiritual by the Lord are meant; for man is made spiritual by means of truths from good.

The reason why faith signifies the implantation of truth is, that faith in man is truth acknowledged in the heart; for unless it is acknowledged in the heart it cannot be his own faith. This is why, in the Old Testament, faith is nowhere mentioned, but truth instead of it. Indeed, the ancients, among whom the church existed, had not the least notion that faith was anything else but truth. They said, indeed, that they believed in God; but they understood by this the knowledge and understanding of truths, and at the same time, the willing and doing of them, and this from the Lord. It is, therefore, evident that faith signifies the implantation of truth.

[2] The reason why the patience of the saints signifies the temptation of the faithful, or of those who are made spiritual by the Lord is, that patience signifies spiritual patience, which is patience in sustaining temptations. And those are in that patience who, in themselves, fight against the falsities that are contained in and adhere to the dogma of faith alone, confirmed by reasonings from the natural man, also from a sinister application, and thereby a falsification, of the Word. The temptations which they sustain while they fight against falsities, are meant by patience. The signification of patience in Luke is similar:

sRef Luke@21 @17 S3′ sRef Luke@21 @19 S3′ sRef Luke@21 @16 S3′ [3] “Ye shall be delivered up by parents, and brethren, and kindred, and friends; they shall also put some of you to death; yea, ye shall be hated of all, on account of my name; in your patience possess ye your souls” (xxi. 16, 17, 19).

These words are spoken of the last time of the church, when judgment takes place. The temptations which the faithful shall then undergo on account of truths, are described by being delivered up by fathers, brethren, kindred, and friends, and by being put to death; also by being hated on account of the Lord’s name. By parents, brethren, kindred, and friends, are meant those who belong to the same church, but are in evils and falsities. That these will undergo temptations are meant by being delivered up to death and being hated. Hence now the preservation of the life of truth amongst falsities, is signified by possessing their souls in patience, the soul signifying the life of truth.

sRef Luke@8 @15 S4′ sRef Isa@53 @7 S4′ [4] To the same purpose are these words:

“Those who are sowed in good land, are they who hear the Word in a simple and good heart, and retain it, and bring forth fruit in patience” (viii. 15).

To bring forth fruit in patience signifies to do truths and goods, although they live amongst falsities and evils, that is, amongst those who are in falsities and evils. The Lord’s patience in temptations, of which He suffered the most grievous, is described in these words in Isaiah:

“He sustained exaction, and he was afflicted, yet as a lamb he opened not his mouth” (liii. 7).

To sustain exaction signifies temptations. To be afflicted signifies their grievousness. To open not His mouth signifies patience.

sRef Rev@13 @11 S0′ 814. Verse 11. And I saw another beast coming up out of the earth; and he had [two] horns like a lamb, and he spake as a dragon.

“And I saw another beast coming up out of the earth,” signifies, confirmations from the sense of the letter of the Word in favour of faith separated from life, and thence falsifications of the truth of the church; “and he had two horns like a lamb,” signifies, the power of persuading the conjunction with the Word of faith separated, as from the Lord; “and he spake as a dragon,” signifies, with affection, thought, doctrine, and preaching, similar to what prevails with those who separate faith from the life of faith, which is charity.

sRef Rev@13 @11 S0′ 815. (v. 11) And I saw another beast coming up out of the earth. That this signifies confirmations from the sense of the letter of the Word in favour of faith separated from life, and thence falsifications of the truth of the church, is evident from the signification of the two beasts treated of in this chapter, as denoting what confirm those things that are signified by the dragon, for by the dragon is chiefly signified faith alone (as may be seen above, n. 714). And by the beast ascending out of the sea are signified reasonings from the natural man confirming the separation of faith from life (as may be seen also above, n. 774). By this beast therefore are signified confirmations from the sense of the letter of the Word in favour of faith separate from life, and thence falsifications of the truth of the church. That the dragon is further described by these two beasts is evident from verses 2, 4, 11, of this chapter.

There are also two means by which any heretical dogma may be confirmed – reasonings from the natural man, and confirmations from the sense of the letter of the Word; these two means therefore are signified by these two beasts. The reason why by the former beast are signified reasonings from the natural man is, that by the sea, out of which that beast ascended, is signified the Natural of man; but the reason why by this beast are signified confirmations from the sense of the letter of the Word is, that by the earth, out of which he ascended, is signified the church where the Word is. That the falsifications of the Word are also signified by this beast is, that the Word can never confirm any false dogma, unless it be itself falsified. For all things in the Word are truths; therefore all truths can be confirmed from the Word, but falsities not at all; as is very evident from what has been said above, and will be evident from what remains to be said in this chapter.

[2] Because above (n. 785), passages have been quoted from the Word where works, deeds, working, and doing, are mentioned, we will now bring forward passages where faith and believing are mentioned, but these from the Gospels only, and not from the Epistles of the Apostles, because in the Gospels are the Lord’s own words, all of which contain a spiritual sense, by which there is immediate communication with heaven; but in the writings of the Apostles there is no such sense, although they are books that are useful to the church.

sRef Matt@8 @10 S3′ sRef Matt@8 @8 S3′ sRef Matt@8 @13 S3′ [3] The passages where faith and believing are mentioned in the Gospels are the following:

In Matthew:

There came a centurion to the Lord, saying, “Lord, I am not fit that thou shouldest come under my roof; but speak the word only, and my servant shall be healed. Jesus hearing, wondered, and said to them that followed him, Verily, I say unto you, I have not found so great faith in Israel. And he said unto the centurion, Go thy way; and as thou hast believed, be it done unto thee; and his servant was healed in that hour” (viii. 8, 10, 13).

The reason why the Lord healed this person and others according to their faith was, that the first and primary [thing] of the church then to be established was, that they should believe the Lord to be God Almighty, for without that belief no church could have been established. For the Lord was the God of heaven and the God of earth with whom no conjunction is possible except by the acknowledgment of His Divinity, which acknowledgment is faith. That the centurion acknowledged the Lord as God Almighty is evident; for he said, “I am not fit that thou shouldest come under my roof; but speak the word only, and my servant shall be healed.”

sRef Matt@9 @7 S4′ sRef Matt@9 @5 S4′ sRef Matt@9 @29 S4′ sRef Matt@9 @22 S4′ sRef Matt@9 @27 S4′ sRef Matt@9 @21 S4′ sRef Matt@9 @28 S4′ sRef Matt@9 @20 S4′ sRef Matt@9 @4 S4′ sRef Matt@9 @2 S4′ sRef Matt@9 @3 S4′ sRef Matt@9 @6 S4′ [4] In the same:

“A woman labouring with an issue of blood, touched the hem of” Jesus’ “garment; for she said within herself, If I may only touch the hem of his garment, I shall be healed. Jesus turning about and seeing her, said, Daughter, be of good comfort, thy faith hath made thee whole; and she was healed in that hour” (ix. 20-22).

Again:

“They brought unto him a paralytic lying upon a bed. Jesus, seeing their faith, said unto the paralytic, Be of good comfort, thy sins are remitted; arise, take up thy bed, and go to thine house” (ix. 2-7; Luke v. 19-25).

In the same:

“Two blind men cried, saying, Have mercy upon us, thou Son of David; Jesus said unto them, Believe ye that I am able to do this? They say unto him, Yea, Lord; then he touched their eyes, saying, According to your faith, be it unto you; and their eyes were opened” (ix. 27-29).

By this faith, whereby the sick were healed, no other faith is meant than that which is called historical, this being also at that time miraculous. By that faith therefore many then performed miracles. The faith was, that the Lord was Almighty because He was able to perform miracles of Himself; therefore He also allowed Himself to be worshipped, which was not the case with the prophets of the Old Testament, who were not worshipped. But this historical faith in all cases precedes before it becomes saving faith. Historical faith becomes saving in a man, when he learns truths from the Word, and lives according to them.

sRef John@4 @52 S5′ sRef John@4 @53 S5′ sRef John@9 @36 S5′ sRef Matt@15 @26 S5′ sRef Luke@8 @55 S5′ sRef John@9 @37 S5′ sRef Luke@8 @50 S5′ sRef Matt@15 @28 S5′ sRef Matt@15 @27 S5′ sRef John@9 @38 S5′ sRef John@4 @51 S5′ sRef Matt@15 @24 S5′ sRef Mark@9 @17 S5′ sRef Mark@9 @18 S5′ sRef Mark@9 @23 S5′ sRef Mark@9 @24 S5′ sRef John@4 @49 S5′ sRef John@4 @50 S5′ sRef John@9 @35 S5′ sRef John@4 @46 S5′ sRef John@4 @47 S5′ sRef John@4 @48 S5′ sRef Luke@18 @42 S5′ sRef Matt@15 @22 S5′ sRef Matt@15 @23 S5′ sRef Luke@18 @43 S5′ sRef Matt@15 @25 S5′ [5] In the same:

A woman of Canaan, whose daughter was troubled by a demon, “came and worshipped” Jesus, “saying, Lord help me; Jesus said unto her, Great is thy faith; be it unto thee as thou wilt; and her daughter was healed” (xv. 22-28).

In John:

“A ruler, whose son was sick,” entreated Jesus to heal his son before he died. “Jesus said unto him, Go thy way, thy son liveth; and the man believed in the word which Jesus said unto him, and his servants met him, saying, Thy son liveth; therefore he believed, and his whole house” (iv. 46-53).

In the same:

“Jesus finding the man born blind, whom he healed, said unto him, Believest thou then in the Son of God? He answered him and said, Who is he, Lord, that I may believe in him? He said unto him, Thou also hast seen him, and he who speaketh with thee, is he; he said, Lord, I believe; and he worshipped him” (ix. 35-38).

In Luke:

Jesus said to the ruler of the synagogue, whose daughter was dead, “Fear not, only believe, and she shall be made whole,” and she rose up (viii. 50, 55).

In the same:

One of the ten lepers that were healed by the Lord returned, he was a Samaritan, and fell upon his face at the feet of Jesus; and Jesus “said unto him, Arise, go thy way; thy faith hath made thee whole” (xvii. 19).

In the same:

Jesus said to the blind man, “Thy faith hath made thee whole; and immediately his sight was restored” (xviii. 42, 43).

In Mark:

Jesus said to the disciples when they were unable to heal a certain man’s son who had a dumb spirit; to whom Jesus said, “If thou canst believe, all things are possible to him that believeth; the father of the child crying out with tears, said, Lord, I believe, help thou mine unbelief”; and he was healed (ix. 17, 23, 24).

There were three reasons why faith in the Lord healed them. The first was that they acknowledged His Divine Omnipotence, and that He was God. The second was, that faith is acknowledgment, and from acknowledgment comes intuition; and all intuition from acknowledgment causes another to be present, which is a common thing in the spiritual world. In this case, therefore, the intuition was from the acknowledgment of the Lord’s Omnipotence. And it was from this acknowledgment that they were first of all to have an intuition of the Lord, when a new church was to be established by Him. Hence it is evident, what is meant there by faith. The third reason was, that all the diseases which the Lord healed, represented and thence signified spiritual diseases, to which natural diseases correspond; and spiritual diseases cannot be healed except by the Lord, and indeed by looking to His Divine Omnipotence, and by repentance of life. Therefore also He sometimes said,

“Thy sins are forgiven thee; go and sin no more.”

This faith was also represented and signified by their miraculous faith. But the faith whereby spiritual diseases are healed by the Lord, is only possible by truths from the Word, and by a life according to them, the truths themselves and the life according to them constituting the quality of the faith. Upon this subject, however, more will be said in what follows.

sRef Luke@7 @50 S6′ sRef John@11 @40 S6′ sRef John@11 @39 S6′ sRef Luke@7 @48 S6′ sRef Luke@7 @38 S6′ [6] In John:

The sister of Lazarus, who was now dead, said to Jesus, Lord, by this time he stinketh; Jesus saith unto her, “Said I not unto thee, if thou wouldst believe thou shouldst see the glory of God” (xi. 39, 40).

In Luke:

“Jesus said to the woman who was a sinner, and who made his feet wet with her tears, and wiped them with the hair of her head, and kissed his feet, which she also anointed with oil, Thy sins are remitted thee; thy faith hath made thee whole; go in peace” (vii. 38, 48, 50).

From these words also it is evident, that faith in the Lord’s Omnipotence healed them, and also that the same faith remitted, that is, removed, their sins. The reason was that the woman not only had faith in the Lord’s Divine Omnipotence, but also loved Him; for she kissed His feet, and therefore the Lord said, Thy sins are remitted thee; thy faith hath made thee whole. For faith causes the Divine of the Lord to be present, and love conjoins. For it is possible for the Lord to be present and not conjoined; it is evident therefore that faith from love saves.

sRef Matt@13 @58 S7′ sRef Matt@8 @26 S7′ sRef Matt@13 @57 S7′ sRef Matt@14 @30 S7′ sRef Matt@14 @31 S7′ sRef Matt@17 @14 S7′ sRef Matt@14 @29 S7′ sRef Matt@14 @28 S7′ [7] Again:

Jesus said to the disciples in the ship, “Why are ye fearful, O ye of little faith; then he arose, and rebuked the wind and the sea, and there was a great calm” (Matt. viii. 26; Mark iv. 39, 41; Luke viii. 24, 25).

Peter, at the bidding of Jesus, descended out of the ship, and walked upon the waters; but when the wind became boisterous, “he feared greatly, and, beginning to sink, cried out, Lord, save me. And immediately Jesus stretched forth his hand, and said, O thou of little faith, wherefore didst thou doubt?” (Matt. xiv. 28-31).

When the disciples could not heal the lunatic, Jesus said unto them, “O faithless and perverse generation, how long shall I be with you?” And Jesus healed him. And he told the disciples, that they could not heal him by reason of their unbelief (Matt. xxvii. 14, and following verses).

Jesus came into his own country, and they were there “offended in him, he said, A prophet is not without honour save in his own country, and in his own house. And he did not many mighty works there, because of their unbelief” (Matt. xiii. 57, 58).

The reason why the Lord called the disciples men of little faith when they could not perform miracles in His name, and why He could not perform miracles in His own country on account of their unbelief was, that the disciples did indeed believe the Lord to be the Messiah or Christ, the Son of God, and the prophet of whom it was written in the Word. They did not yet, however, believe in Him as God Omnipotent, and that Jehovah the Father was in Him; and so far as they believed Him to be a man, and not at the same time God, His Divine, to which Omnipotence belonged, could not be present with the disciples by faith. For faith causes the Lord to be present, as said above; but faith in Him, as a man only, does not cause His Divine Omnipotence to be present. This also is the reason why those cannot be saved, who, at this day in the world, look to His Human only and not at the same time to His Divine; as is the case with Socinians and Arians.

sRef John@7 @31 S8′ sRef Mark@16 @19 S8′ sRef Mark@16 @20 S8′ sRef Mark@16 @18 S8′ sRef Mark@16 @17 S8′ [8] It was for a similar reason that the Lord could not perform miracles in His own country, for they there saw Him from infancy, as any other man; and therefore they could not attach to this the idea of His Divinity; and if this idea is not present, the Lord is indeed present in a man, but not with Divine Omnipotence; for it is faith that causes the presence of the Lord in man according to the nature of the perception concerning Him. Other things a man does not acknowledge, and so he rejects them. For, in order that the Lord may accomplish any thing in man by faith, His Divine must be present in man, and not out of Him.

In John:

“Many of the people believed on” Jesus; “and said, When Christ cometh, will he do more miracles than these which this man hath done?” (vii. 31).

In Mark:

“These signs shall follow them that believe; In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover. They went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following” (xvi. 17-20).

[9] That it is a miraculous and not a saving faith which is there meant is evident also from this fact, that the Jewish nation believed in Jehovah only on account of His miracles. For they were external men; and these are moved to Divine worship only by external things, such as miracles, and these strike their minds. A miraculous faith was also the primary faith with those among whom a new church was to be established; and it is also the primary faith with all in the Christian world at this day, therefore the miracles performed by the Lord were described, and are also preached. For the primary faith with all is a historical faith, which afterwards becomes saving when a man by his life becomes spiritual. For it is first of all to be believed, that the Lord is the God of heaven and earth, and that He is omnipotent, omnipresent, omniscient, infinite, and one with the Father. It is necessary that these things should be known; and so far as they are mere knowledge, they are historical; and historical faith causes the Lord to be present, because it is an intuition of the Lord from the nature of His Divinity. But still that faith does not save, until a man lives the life of faith, which is charity; for he then wills and does what he believes. And to will and to do pertains to the love; and Him whom faith causes to be present love conjoins. What those miracles which the disciples were to do signified, and those which were done by them in the beginning of the church, as the casting out of demons, speaking with new tongues, and others, may be seen above (n. 706).

sRef Luke@17 @15 S10′ sRef Mark@11 @24 S10′ sRef Mark@11 @23 S10′ sRef Matt@21 @21 S10′ sRef Mark@11 @22 S10′ sRef Matt@21 @22 S10′ sRef Luke@17 @16 S10′ sRef Matt@17 @14 S10′ sRef Matt@17 @15 S10′ sRef Matt@17 @16 S10′ sRef Luke@17 @18 S10′ sRef Luke@17 @19 S10′ sRef Luke@17 @6 S10′ sRef Matt@17 @19 S10′ sRef Matt@17 @18 S10′ sRef Luke@17 @17 S10′ sRef Matt@17 @20 S10′ sRef Matt@17 @17 S10′ [10] In Matthew:

“Jesus said, Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you” (xvii. 14-20).

In Mark:

“Have the faith of God. Verily I say unto you, Whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatever he saith. Therefore I say unto you, All things whatsoever ye desire, when ye pray, believe that ye receive them, and ye shall have them” (xi. 22, 23, 24).

In Matthew:

Jesus said unto the disciples, “If ye have faith, and doubt not, ye shall not only do this which is done to the fig-tree; but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. Indeed all things whatsoever ye shall ask in prayer, believing” in me “ye shall receive” (xxi. 21, 22).

In Luke:

“If ye have faith as a grain of mustard seed, and shall say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it shall obey you” (xvii. 6).

That these things are not to be understood according to the words, is evident from this, that it was said to the disciples, that if they had faith as a grain of mustard seed, they would be able to pluck up mountains and sycamine trees, and cast them into the sea; also that all things whatsoever they asked they should receive; when, nevertheless, it is not of Divine Order that every one should receive whatever he asks, if he only has faith; also that they should pluck up a mountain and a tree from their place, and cast them into the sea. But by faith here is meant faith from the Lord; therefore it is called the faith of God. And those who are in faith from the Lord ask for nothing but what conduces to the Lord’s kingdom and their own salvation. Other things they do not desire; for they say in their hearts, “Why should we ask for anything that is not of such use?” Wherefore it is not possible to have the faith of God, or faith from the Lord, in asking any thing but what it is granted them from the Lord to ask. Indeed it is impossible for the angels of heaven to desire, and consequently to ask, any thing else; and if they did, they could not possibly believe that they would receive it.

The reason why the Lord compared such faith to the ability and power of casting a mountain or a sycamine tree into the sea was, that the Lord in this, as well as in other parts of the Word, spoke by correspondences; therefore those words are also to be understood spiritually. For by a mountain is signified the love of self and of the world, thus the love of evil; and by a sycamine tree the faith of that love, which is a faith of falsity from evil. And by the sea is signified hell. Therefore by plucking up a mountain, and casting it into the sea by the faith of God, is signified to cast those loves – in themselves diabolical – into hell; and similarly the faith of falsity from evil; this is effected by faith from the Lord. A further reason of this comparison of the ability and power of faith from the Lord with plucking up and casting a mountain and a sycamine tree into the sea is, that in the spiritual world such things actually take place; for there those loves of evil sometimes appear as mountains, and the faith of falsity from evil as a sycamine tree. An angel can, by faith from the Lord, root up both and cast them into hell. That by a mountain is signified love to the Lord, and, in the opposite sense, the love of self, may be seen above (n. 405, 510); and that the fig-tree, or sycamine, signifies the natural man as to the goods and truths therein; and, in the opposite sense, the same as to evils and falsities, may be seen above (n. 403).

sRef John@11 @26 S11′ sRef John@6 @33 S11′ sRef John@6 @28 S11′ sRef John@3 @15 S11′ sRef John@11 @25 S11′ sRef John@6 @48 S11′ sRef John@12 @45 S11′ sRef Mark@16 @16 S11′ sRef John@12 @44 S11′ sRef John@6 @29 S11′ sRef John@6 @47 S11′ sRef John@8 @24 S11′ sRef John@3 @18 S11′ sRef John@3 @17 S11′ sRef Mark@16 @15 S11′ sRef John@14 @1 S11′ sRef John@7 @37 S11′ sRef John@6 @46 S11′ sRef John@7 @39 S11′ sRef John@2 @23 S11′ sRef John@3 @16 S11′ sRef John@7 @38 S11′ sRef John@3 @14 S11′ sRef John@12 @46 S11′ sRef John@12 @47 S11′ sRef John@6 @39 S11′ sRef John@5 @24 S11′ sRef John@5 @25 S11′ sRef John@5 @26 S11′ sRef John@6 @40 S11′ sRef John@1 @12 S11′ sRef John@12 @36 S11′ sRef John@6 @35 S11′ sRef John@3 @36 S11′ sRef John@3 @35 S11′ sRef John@12 @48 S11′ [11] So far concerning miraculous faith. It remains now to adduce some passages from the evangelists concerning saving faith, which is the faith of truth from love to the Lord.

In John:

“As Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life. He who believeth in him, is not judged, but he who believeth not, is already judged, because he hath not believed in the name of the only begotten Son of God” (iii. 14-19).

In the same:

“The Father loveth the Son, and hath given all things into his hand; he who believeth in the Son hath eternal life, but he who believeth not the Son shall not see life, but the wrath of God abideth on him” (iii. 35, 36).

In the same:

“Unless ye believe that I am he, ye shall die in your sins (viii. 24).

In the same:

“They said unto” Jesus, “What shall we do that we may work the works of God? Jesus answering said, This is the work of God, that ye believe in him whom the” Father “hath sent. I am the bread of life; he who cometh to me shall not hunger, and he who believeth in me shall never thirst. This is the will of him who sent me, that every one who seeth the Son, and believeth in him, may have eternal life, and I will raise him up at the last day. No one hath seen the Father, save he who is with the Father, He hath seen the Father; verily I say unto you, he who believeth in me, hath eternal life; I am the bread of life ” (vi. 28, 29, 33, 35, 36, 40, 46-48).

In the same:

Jesus said, “He who heareth my word and believeth him who sent me, hath eternal life, and shall not come into judgment, but is passed from death into life; verily I say unto you, that the hour cometh, when the dead shall hear the voice of the Son of God, and they that hear shall live; even as the Father hath life in himself, so hath he given to the Son to have life in himself” (v. 24-26).

In the same:

“Jesus cried saying, If any man thirst, let him come unto me and drink; whosoever believeth in me, as the Scripture saith, out of his belly shall flow rivers of living water; these things said he of the spirit, which they who believe in him should receive” (vii. 37-39).

In the same:

“Jesus said, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; but whosoever liveth and believeth in me, shall never die” (xi. 25-27).

In the same:

“Jesus cried and said, He who believeth in me, believeth not in me but in him that sent me; I am come a light into the world, that every one who believeth in me may not abide in darkness; and if any one hear my words, and yet believe not, I do not judge him; he who despiseth me; and doth not receive my words, hath one that judgeth him, the word which I have spoken, shall judge him at the last day” (xii. 44-48).

In the same:

“As long as ye have the light, believe in the light, that ye may be the children of light” (xii. 36).

In the same:

“Let not your heart be troubled; believe in God, believe also in me” (xiv. 1).

In the same:

“As many as received Jesus, to them gave he power to become the sons of God, even to them that believe in his name” (i. 12).

In the same:

“Many believed in his name, when they saw the miracles which he did” (ii. 23).

In the same:

“These things are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name” (xx. 31).

In Mark:

Jesus said unto his disciples, “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not shall be condemned” (xvi. 15, 16).

In these and other passages saving faith is described, which is to believe in the Lord; and to believe in Him is also to believe in the Father; because He and the Father are one. By believing in the Lord is signified not only to adore and worship Him, but also to live from Him. And a man lives from Him when he lives according to the Word which is from Him. Therefore, to believe in Him is to believe that He regenerates man, and gives eternal life to those who are regenerated by Him.

sRef Matt@18 @20 S12′ sRef Matt@18 @19 S12′ [12] What is signified by believing in Him is also signified by believing in His name. For the name of the Lord signifies all the quality of faith and love by which He is to be worshipped, and by which man is saved by Him. The reason why this is signified by His name is, that no other names are given to persons in the spiritual world than those that are expressive of the quality of their affection and life; whence the quality of every one is known from his name alone. Hence when the name of any one is pronounced by another, and the quality which is understood by the name is loved, he then becomes present, and they are conjoined as companions and brethren. But the quality of the Lord is everything of faith and love, by which He saves man; for this quality is the essence which proceeds from Him. Consequently, when this quality is thought of by man, the Lord is then present with him, and when it is loved, the Lord is then conjoined to him. This is why those who believe in His name have eternal life. It is evident therefore how necessary it is that a man should know the quality of faith and love, which is the Lord’s name; and should love that quality; this is effected by the doing of those things which the Lord commanded.

The names Jesus and Christ also involve that quality. For Jesus signifies salvation, and Christ or Messiah signifies Divine truth; which comprehends everything of faith and love as to knowledges, doctrine, and life. When therefore those names are mentioned, their quality should be thought of, and the life framed according thereto. This is meant by the words of the Lord in Matthew:

Jesus said, “If two of you shall agree in my name upon earth concerning any thing whatsoever ye shall ask, it shall be done for them of my Father who is in the heavens; for where two or three are gathered together in my name, there am I in the midst of them” (xviii. 19, 20).

The presence of the Lord is indeed with all, and also His love is towards all; but still a man cannot be led and saved by the Lord, except according to his reception of the Lord, by love and faith towards Him.

sRef John@14 @6 S13′ sRef John@10 @30 S13′ [13] From these things also it is further evident, how necessary it is for a man to know the quality of that faith and love which is the name of the Lord, and also to love that quality; for the Lord cannot be loved except through His quality. That the Lord and not the Father, is to be approached, and is to be worshipped, according to the quality of the faith and love which is laid down in the Word, the Lord Himself teaches, saying,

That no one hath ever seen the Father, but that the Son brings him forth to view (John i. 18).

Then that no one cometh to the Father but by him (John xiv. 6).

As also because the Father and he are one (John x. 30).

Wherefore to approach the Father and not the Lord, is to make two out of one, and so to worship the Divine outside the Lord, which notwithstanding is in Him. In this way, also, the idea of the Lord’s Divinity perishes with man. From these things the truth is again evident,

“That he who believeth in the Son hath eternal life” (John iii. 36).

sRef John@16 @30 S14′ sRef John@16 @26 S14′ sRef John@16 @28 S14′ sRef John@16 @27 S14′ sRef John@14 @1 S14′ sRef John@14 @11 S14′ sRef John@12 @44 S14′ sRef John@14 @12 S14′ sRef John@12 @45 S14′ sRef John@14 @10 S14′ [14] That to believe in the Lord is to believe in the Father, the Lord Himself also teaches in John:

“He who believeth in me, believeth not in me but in him that sent me; and he that seeth me, seeth him that sent me” (xii. 44, 45).

By these words is meant, that he who believes in the Lord, does not believe in Him separate from the Father, but also in the Father; therefore it is added, “He who seeth me, seeth him that sent me.” Also in another passage in John:

“Believe in God, believe in me” (xiv. 1).

In the same:

Believest thou not, Philip, “that I am in the Father and the Father in me? believe me, that I am in the Father, and the Father in me; verily I say unto you, he that believeth in me, the works which I do, he shall do also, because I go to my Father” (xiv. 10-12).

In the same:

“In that day ye shall ask in my name; and I say not unto you, that I will pray the Father for you. For the Father himself loveth you, because ye have loved me, and have believed that I came forth from God. I came forth from the Father, and am come into the world; and again, I leave the world and go to the Father. His disciples said unto him, By this we believe that thou camest forth from God” (xvi. 26-28, 30).

To come forth from the Father signifies to be conceived of Him; and to go to the Father signifies to be fully united to Him. That to come forth from the Father denotes being conceived of Him, is quite clear from what is said in Matthew concerning the Lord’s conception (i. 18-25); and in Luke (i. 34, 35). And that to go to the Father denotes being fully united to Him, is clear from the glorification of His Human by the passion of the cross, of which we have spoken above. Therefore it is said,

“In that day ye shall ask in my name,” and no more in the name of the Father.

sRef John@20 @29 S15′ sRef Luke@18 @8 S15′ sRef John@20 @28 S15′ sRef John@10 @38 S15′ sRef John@10 @36 S15′ sRef John@10 @37 S15′ [15] In the same:

Jesus said unto Thomas, “Because thou hast seen me, thou hast believed; blessed are they that do not see, and believe.” And Thomas said, “My Lord and my God” (John xx. 28, 29).

Because the Lord was now fully united to the very Divine which is called the Father, therefore Thomas calls him his Lord and his God.

Similarly elsewhere in the same:

“Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God? If I do not the works of my Father, believe me not; although ye believe not me, believe the works, that ye may know and believe that the Father is in me, and I in the Father” (x. 36-38).

That the Jews did not believe, is clear in John v. 14-47; x. 24-26; xii. 37-49; Matt. xxi. 31, 32. The reason of their incredulity was, that they wanted a Messiah who should exalt them to glory above all the nations of the earth, and because they were altogether natural and not spiritual; also because they had falsified the Word, especially where it treats of the Lord and themselves. That these were the causes of their unbelief is also evident from the faith of the Jews at this day, who are altogether natural, and scarcely know, or wish to know, anything about the Lord’s kingdom in the heavens. That neither would they in the Christian world at this day believe that the Lord is one with the Father, and thence the God of heaven and earth, is meant by the Lord’s words in Luke:

“When the Son of man cometh, shall he find faith on the earth?” (xviii. 8).

But on this subject, the Lord willing, we shall treat elsewhere.

sRef Rev@13 @11 S0′ 816. And he had two horns like a lamb. This signifies the power of persuading the conjunction with the Word of faith separated [from life], as from the Lord; is evident from the signification of horns, as denoting power (concerning which see above, n. 316, 776); and from the signification of two, as denoting conjunction (concerning which also see above, n. 532, at the end); and from the signification of a lamb, as denoting the Lord as to the Divine Human (concerning which also see above, n. 314). That by having two horns like a lamb is therefore signified the power of persuading the conjunction with the Word, of faith separated [from life], as from the Lord; is evident from what precedes and from what follows. From what precedes, because by the beast ascending out of the earth are signified confirmations from the sense of the letter of the Word in favour of faith separated from life (as may be seen just above, n. 815); and from what follows, because it is said that this beast spoke like a dragon, and gave the former beast his power before him, by which is signified affection, thought, doctrine, and preaching similar to what those have who separate faith from the life of faith, which is charity; also conjunction of reasonings from the natural man, whereby the religion of faith separate is strengthened, of which we shall speak further in the following articles. It is now evident, therefore, that as the horns of this beast signify the power of persuading; so two signifies conjunction, and the lamb signifies the Lord; therefore by this beast having two horns like a lamb, is signified the power of persuading the conjunction with the Word of faith separated from life, as from the Lord.

The reason why upon the head of this beast there were seen only two horns, but upon the head of the former beast ten horns is, that by this beast are signified confirmations from the Word; and in the Word there is a marriage of good and truth, and this marriage is signified by two. Hence also the horns were seen like a lamb, because by a lamb is meant the Lord – in this case, as to the Word. That the Lord, as to His Divine Human, is the Word, that is, the Divine truth, is declared in the plainest terms in John, namely,

“That the Word was made flesh” (i. 14).

[2] The nature of the power of persuading and confirming from the Word any heresy whatever, is well known in the Christian world from the many heresies that prevail therein, every one of which is confirmed, and thereby becomes persuasive, from the sense of the letter of the Word. The reason is, that the sense of the letter of the Word is accommodated to the apprehension of the simple, and therefore consists for the most part of appearances of truth. And appearances of truth are such that they may be drawn to confirm whatever is assumed as a principle of religion, and thence of doctrine, consequently also falsity. Therefore those who place genuine truth itself in the sense of the letter of the Word alone, may fall into many mistakes if they are not in a state of enlightenment from the Lord, and in that state form for themselves doctrine, that may serve for a lamp. In the sense of the letter of the Word there are both naked truths and clothed truths. The latter are appearances of truth; and appearances can be understood only from those passages where naked truths exist, from which doctrine may be formed by one who is in a state of enlightenment from the Lord, and the rest explained according thereto. This is why those who read the Word without doctrine are carried away into numerous errors.

[3] The reason why the Word was thus written is, in order that the conjunction of heaven with men might be brought about by this means; and the ground of this conjunction is, that every expression therein, and in some passages every letter, contains a spiritual sense, in which the angels are. When therefore a man perceives the Word according to the appearances of truth therein, the angels who encompass man understand it spiritually. Thus the spiritual of heaven is conjoined with the natural of the world, as to such things as conduce to man’s life after death. If the Word had been differently written, no conjunction of heaven with man could have been brought about by its means. And because the Word in the letter is such, therefore it is, as it were, a support for heaven to rest on; for all the wisdom of the angels of heaven, as to things pertaining to the church, terminates in the sense of the letter of the Word as in its basis. Therefore the Word in the letter may be called the stay of heaven. The sense of the letter of the Word is most holy, indeed, it is even more powerful than its spiritual sense; a truth which has been made known to me from much experience in the spiritual world. For when spirits bring forward any passage according to the sense of the letter, they immediately excite some heavenly society to conjunction with them. From these things it is evident, that everything pertaining to the doctrine of the church must be confirmed from the sense of the letter of the Word, in order that there may be any sanctity and power therein; and indeed from those books of the Word which contain the spiritual sense. Hence also it is clear, how dangerous it is to falsify the Word to the destruction of the Divine truth, which is in its spiritual sense; thus heaven is shut against a man. That this is done by those who, from the Word, confirm the separation of faith from its life, which are good works, was shown above.

sRef Rev@13 @11 S0′ 817. And he spake as a dragon. That this signifies in affection, thought, doctrine, and preaching, similar to what prevails with those who separate faith from the life of faith, which is charity, is evident from the signification of speaking, as denoting affection, thought, doctrine, and preaching. The reason why speaking signifies these things is, that all of a man’s speech is from affection and thought thence, the affection itself being expressed by the sound of the speech, and the thought by the words. That both the affection and the thought are in the speech, is evident to every one who reflects. Affection alone cannot speak, it can only make a noise and sing; nor can thought alone speak except as an automaton without life. For it is the affection which gives life to every expression of speech. This is also the reason why man is regarded by others according to the affection in his speech, and not according to the words. The reason why speaking also signifies preaching from doctrine, thus doctrine and preaching thence is, that it is said that the beast spake as a dragon; and by the dragon are meant those who are in faith separate from charity both in doctrine and in life (as may be seen above, n. 714). And by this beast are meant confirmations from the sense of the letter of the Word in favour of the separation of faith from life, and the resulting falsifications of the Word. That religious persuasion, as to doctrine and as to preaching, is signified therefore by speaking as a dragon.

Because by the dragon and by his two beasts is described faith separate from charity, and the resulting falsification of the Word, it shall be shown in this article, that a similar heresy is described in the Word by Cain, Reuben, and the Philistines; and is also meant by the he-goat in Daniel. For there have been several churches upon this earth – the Most Ancient, which was before the flood; the Ancient Church, which was after the flood; the Jewish, which succeeded the Ancient, and lastly the Christian Church. All these churches, in process of time, degenerated into two great errors, one which has adulterated all the goods of the church, and the other which has falsified all its truths. The church which has adulterated all the goods of the church is described in the Word by the Babylonians and Chaldeans; and the church which has falsified all the truths of the church is described by Cain, Reuben, and the Philistines; and also by the he-goat in Daniel, which fought with the ram and overcame it.

Concerning the adulteration of the good of the church, which is described by the Babylonians and Chaldeans, we shall speak in the following parts of this work, where Babylon is treated of in the Apocalypse. At present we shall confine ourselves to the subject of the falsification of truth, described here by the dragon and his two beasts. That the same is described also by Cain, and by the rest above-mentioned, shall now be explained.

sRef Gen@4 @19 S3′ sRef Gen@4 @10 S3′ sRef Gen@4 @26 S3′ sRef Gen@4 @11 S3′ sRef Gen@4 @7 S3′ sRef Gen@4 @6 S3′ sRef Gen@4 @8 S3′ sRef Gen@4 @20 S3′ sRef Gen@4 @9 S3′ sRef Gen@4 @23 S3′ sRef Gen@4 @15 S3′ sRef Gen@4 @17 S3′ sRef Gen@4 @3 S3′ sRef Gen@4 @16 S3′ sRef Gen@4 @18 S3′ sRef Gen@4 @13 S3′ sRef Gen@4 @12 S3′ sRef Gen@4 @25 S3′ sRef Gen@4 @14 S3′ sRef Gen@4 @24 S3′ sRef Gen@4 @21 S3′ sRef Gen@4 @22 S3′ sRef Gen@4 @2 S3′ sRef Gen@4 @5 S3′ sRef Gen@4 @1 S3′ sRef Gen@4 @4 S3′ [3] That those who separate the knowledges of truth and good from a life in agreement with them, and believe that they may be saved by these alone, were represented by Cain, has been briefly shown in the Arcana Coelestia, where Cain and Abel are treated of, to which we shall add the following observations. It is written of Cain,

That he was the first-born of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock, and of the fatness thereof; also that Jehovah had respect unto the offering of Abel, and not unto the offering of Cain, wherefore anger was kindled in Cain, and he slew his brother; that Cain, was therefore accursed, and banished from the ground, and became a vagabond and fugitive on the earth; and that Jehovah set a mark upon Cain, lest he should be slain, and appointed that whoever should slay him, should have vengeance taken on him seven-fold (Gen. iv.).

It is to be observed, that all the names of persons and places in the Word signify things and states of the church; and especially the names in the first chapters of Genesis, because the historicals in those chapters are constructed historicals, containing in them the deepest mysteries of heaven, but which are, nevertheless, most holy in the sense of the letter; because in every word there is a spiritual sense which unites the heavens with the men of the church. What those historicals involve in the spiritual sense, and what the names of the persons there signify, is explained in the Arcana Coelestia. By Cain are signified the knowledges of truth and good separate from a life in agreement with them, thus from heavenly love; and by Abel is signified heavenly love; or, what amounts to the same, by Cain is signified truth separate from good, and by Abel good conjoined to truth. And because truth is the primary thing of the church, every church being formed by truths, for from truths, or from the knowledges of truth and good, every church first commences – therefore Cain was the first-born, and was named a man (vir) of Jehovah; for by a man of Jehovah, in the Word, is signified the truth of heaven and the church; and by the ground which Cain tilled, is signified the church. The separation of truth from good is signified by the murder of Abel by Cain. For when every thing of the church is placed in truths or in knowledges, and not in goods, or in the affection of living according to truths; then good with its affections is slain. And because every thing of the church perishes when truth is separated from good; therefore Cain was banished from the ground, by which, as was said, is signified the church.

But because truths are the primary things of the church, for truths will teach men how to live, therefore a mark was set on Cain, lest any one should kill him; and it was appointed that if any one should kill him, he should be avenged seven-fold. And because truth without good is carried hither and thither, having nothing to lead it, consequently it successively wanders into falsities, and falls away from the way that leads to heaven; therefore Cain was banished from before the face of Jehovah, and became a vagabond and fugitive. The case is similar with respect to faith and charity, because faith belongs to truth, and charity to good. Thus the case is similar with respect to faith separate from charity as with what is said concerning Cain, that is, that it kills Abel its brother, which is charity, whence the church perishes. And this is signified by being banished from the ground, and becoming a vagabond and fugitive; for when faith is separated by charity then truth is successively turned into falsity, and so falls to decay.

[4] That Reuben, the first-born of Jacob, signified the light of truth, and thence the understanding of the Word, and thereby truth from good, or faith from charity, as was also the case with the apostle Peter; and that Reuben also, on the other hand, represented truth separated from good, or faith separated from charity; and that this faith is signified by his adultery with Bilhah his father’s concubine, in consequence whereof the primogeniture was taken away from him and given to Joseph, may be seen above (n. 434). To these things is to be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, which, because of such correspondence, are also actually perceived in the spiritual world, from those who are in heresies. The reason is, that marriages, such as they are in the heavens, derive their spiritual origin from the conjunction of good and truth; and, on the other hand, adulteries derive their origin from the conjunction of evil and falsity. This is why heaven, in the Word, is compared to marriage, and hell to adultery. And because in the hells there is a conjunction of evil and falsity, therefore a sphere of adultery continually exhales from them. This is the reason why adulteries and whoredoms, in the Word, signify adulterations of the good of the church and falsifications of the truth thereof (as may be seen above, n. 141, 161).

sRef Gen@49 @4 S5′ sRef Gen@49 @3 S5′ [5] Faith separate from charity is perceived in the spiritual world as the adultery of a son with a mother, and also with a mother-in-law. The reason is, that faith shuts out the good of charity; and this being so, the evil of the love of self and of the world succeeds in its place, and such faith conjoins itself with it. For all faith must necessarily conjoin itself with some love; wherefore when spiritual love, which is charity, is separated, then the faith conjoins itself with the love of self or the love of the world, these being the loves that rule in the natural man; this is why such a horrible adultery results from faith separated from charity. And it is evident therefore what the adultery of Reuben with Bilhah his father’s concubine signifies, and why he was therefore rejected from the right of primogeniture. This is also meant by the prophecy of Israel concerning Reuben:

“Reuben, my first-born, thou art my might, and the beginning of my strength, excellent in dignity, and excellent in power. Unstable as water, thou shalt not excel, because thou wentest up to thy father’s bed; then defiledst thou it; he went up to my couch” (Gen. xlix. 3, 4);

which words may be seen explained in the Arcana Coelestia (n. 6341-6350).

That such adultery from faith separated from charity is perceived in the spiritual world, has been made evident to me from correspondences in that world; for as often as I have perceived from afar the sphere of adultery with a mother or mother-in-law, I have known at once that they were at hand who had confirmed themselves in faith alone both in doctrine and in life, and they were also then discovered; and being examined as to their quality, they were found to have been such in the world.

[6] Thus far concerning Reuben. Something shall now be said concerning the Philistines. These also in the Word represent faith separated from love. This is why they were called the uncircumcised; for to be uncircumcised signifies to be without spiritual love, and to be solely in natural love, with which love alone not anything of religion, much less anything of the church, can be conjoined. For everything pertaining to religion and the church regards the Divine, heaven, and spiritual life; and these cannot be conjoined with any other than a spiritual love, consequently, they cannot be conjoined with a natural love separate from a spiritual. For natural separate from spiritual love is man’s proprium, which, in itself, is nothing but evil. All the wars which the sons of Israel waged with the Philistines represented the combats of the spiritual man with the natural man, and also the combats of truth conjoined to good, with truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the thought concerning it; the reason being, that there is nothing spiritual in the thought to impart enlightenment. This is also the reason why those who are in faith separated from charity have no truth, except that used in speech or preaching from the Word. For the idea of the truth perishes as soon as such people exercise their thought about it.

[7] Because this religion in the churches prevails with all those who love to live a natural life, therefore in the land of Canaan the Philistines were not subjugated, like the other nations of that land, and hence so many battles took place between them. For all the historicals of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either falsities of faith or evils of love; and the sons of Israel represented the truths of faith and the goods of love, consequently the church.

But what the wars represented which the inhabitants of the land of Canaan carried on will be shown in due course. Here we shall merely show that the Philistines represented a religious persuasion separated from spiritual good, such as that of faith alone separated from its life, which is charity. This is why as often as the sons of Israel departed from the worship of Jehovah to the worship of other gods, they were delivered up to their enemies, or were conquered by them. Thus they were delivered up to the Philistines, and served them eighteen years, and afterwards forty years (Judges x., xiii.). This represented their receding from worship from the good of love and the truths of faith, to a worship from the evils of love and the falsities of faith. It is mentioned that they were conquered and brought into straits by the Philistines (1 Sam. iv., xiii., xxviii., xxix., xxxi.); but when the sons of Israel returned to the worship of Jehovah, which was worship from the good of love and the truths of faith, they then conquered the Philistines (as 1 Sam. vii., xiv.; 2 Sam. v., viii., xxi., xxiii.; 2 Kings xviii.). That those historicals involve such things, can only be seen from the series of things there described in the internal sense, which we have not the time here to explain. We shall adduce only one passage from the prophetical parts of the Word, from which it will be evident that such things as pertain to the church were represented in those historicals by the Philistines.

sRef Isa@14 @32 S8′ sRef Isa@14 @30 S8′ sRef Isa@14 @31 S8′ sRef Isa@14 @29 S8′ [8] Thus in Isaiah:

“Rejoice not, thou whole Philistea, because the rod that smote thee is broken; for out of the serpent’s root shall go forth a basilisk, whose fruit is a fiery flying serpent. Then the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou, whole Philistea, art dissolved; for a smoke cometh from the north, and none shall be alone in thy assemblies. What shall one then answer, the messengers of the nation? That Jehovah hath founded Zion, and the poor of his people shall trust in it” (xiv. 29-32).

Philistea, is here described, which signifies the church, or those in the church, who are indeed in truths from the sense of the letter of the Word, or from another revelation, and yet in filthy loves. Consequently their truths do not live; and truths that do not live are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into the interior thought, which is that of the understanding, and are there considered as to their origin, which those meant by the Philistines cannot see. The reason why they cannot see is, that all men, even the wicked, have the faculty of understanding, but not good of the will, which is the good of life; for this springs from love to God, and from love towards the neighbour, these loves causing that faculty to communicate with heaven and thence receive enlightenment.

In that chapter in Isaiah, therefore, those are described who are in truths without good, and it is shown how all the truths with them are turned into falsities.

[9] This, therefore, is the spiritual sense of these words, “Rejoice not, thou whole Philistea, that the rod of him that smites thee is broken.” The signification is, that they should not rejoice on account of its being permitted them to remain in their heresy because of the fewness of those who are in truths from good. “For out of the serpent’s root shall go forth a basilisk,” signifies, that from the sensual man a dogma will arise destructive of all truth; the serpent’s root denoting the Sensual, which is the ultimate of man’s life, and the basilisk denoting the destruction of all truth. “Whose fruit is a fiery flying serpent,” signifies, from which is produced a faith separate from charity. This is meant by a fiery flying serpent, because by reasonings and by confirmations from things revealed but not understood, it flies upwards, and thereby kills the things that are living. The same, therefore, is signified by the basilisk as by the dragon, which is also called a serpent; and the same by the fiery flying serpent as by the beasts ascending out of the sea and out of the earth, which are treated of in this chapter of the Apocalypse. “Then the first-born of the poor shall feed, and the needy shall lie down in safety,” signifies, when that dogma is received by those who are natural and sensual men, and believe themselves to be more wise than others, then truths from good with those who desire truths and will goods, shall live. The first-born, in the Word, denoting truths born from good; the poor those who are not in truths but who still desire them; and the needy those who are not in goods, but who still in heart will them. “And I will kill thy root with famine,” signifies, that all truths, from first to last, will perish by falsities. “Howl, O gate; cry out, O city,” signifies, that neither will entrance be granted to any truth, and that doctrine will be made up of mere falsities, gate denoting entrance to the truths of doctrine, and city denoting doctrine. “Thou, whole Philistea, art dissolved,” signifies, the destruction of that church by pure falsities. “For a smoke cometh from the north,” signifies, that all falsity from evil will break in from hell; the north denoting hell, and smoke the falsity of evil. “And none shall be alone in thy assemblies,” signifies, that there shall not be one truth remaining amongst their knowledges. “What shall one then answer, the messengers of the nation,” signifies, the enlightenment of those who are in good of life from love to the Lord. “That Jehovah hath founded Zion,” signifies, that a church shall be established from them. “And the poor of his people shall trust in it,” signifies, that those who are not in wisdom from self, and who overcome in temptations against those falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by the Philistines, is also described by Jeremiah (xlvii. 1-7); also in Ezekiel (xxv. 15, 16); in Joel (iii. 4-6); in Amos (i. 8). That the same persons falsify truths is meant in Ezekiel (xvi. 27, 57; 2 Sam. i. 20), by the daughters of the Philistines, who there denote the affections of falsity. Their religious persuasion was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was fashioned as a man from the head to the navel, and as a fish from the navel downwards. As a man from the head to the navel, represented the understanding derived from truths; and as a fish from the navel downwards, represented the Natural without the good of love; for the part below the navel as far as the knees, corresponds to celestial love, and fish, to the natural man, who is without spiritual good. That man (homo) signifies the affection of truth, may be seen above (n. 280). That his head signifies the understanding of truth and intelligence thence (n. 553). That fish signifies the natural man (n. 513). And that the genitals, from correspondence, signify celestial love, may be seen in the Arcana Coelestia (n. 5050-5062).

[11] The emerods also with which the Philistines were smitten, when the ark of God was detained by them, signified truths defiled by evils of life; but these and other circumstances related concerning them in 1 Sam v. may be seen explained above (n. 700).

Truth defiled by evil of life, is also signified by the uncircumcised

2 Sam. i. 20; Ezek. xxviii. 10; xxxi. 18; xxxii. 18, 19; xliv. 9.

For the foreskin corresponds to corporeal love, because the member which the foreskin covers corresponds to spiritual and celestial love. And because the Philistines represented those who are in the knowledge and cognitions of truth, without any spiritual and celestial good, therefore they were called the uncircumcised. And because the sons of Israel were actually such, therefore in order that they might, nevertheless, represent the church, which is in spiritual and celestial good, and in truths thence, it was commanded that they should be circumcised. From these considerations it is evident that the religious persuasion at this day, which separates charity from faith is, in a representative sense, Philistea.

[12] Thus far concerning the Philistines. Something shall now be said about the signification of the goats and sheep, upon which judgment shall be executed, according to the Lord’s words in Matthew (xxv. 31 to the end). The common opinion is, that by the goats there mentioned are meant all the wicked; and it has not been known hitherto, that by the goats are there meant those who separate faith from charity, or who are in such a faith; and by the sheep those who are in faith from charity. By goats, in the good sense, are meant those who are in natural good, and thence in truths, these truths being called the knowledges of truth and good from the natural sense of the Word. These, or that good and thence that truth, are signified by the goats which were sacrificed.

That sacrifices of goats were made also, is evident from Lev. iv. 23; ix. 2-4, 8-23; xvi. 2-20; xxiii. 18, 19; Numb. xv. 22-29; xxviii. 11-15, 18 to the end; xxix., and elsewhere.

For all the beasts that were used in sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. Celestial goods and truths therefrom, in which the angels in the third heaven are, were signified by lambs; but spiritual goods and truths, in which the angels in the middle heaven are, were signified by rams. And natural goods and truths therefrom, in which are the angels who are in the ultimate heaven, were signified by goats. Celestial goods and truths pertain to those who are in love to the Lord; but spiritual goods and truths pertain to those who are in love towards the neighbour; and natural goods and truths pertain to those who live well according to truths from natural affection. These are signified by these three kinds of beasts, in various parts of the Word,

As in Ezek. (xxvii. 21; Deut. xxxii. 14).

[13] But because most things in the Word have also an opposite sense, so have he-goats, which in that sense signify those who are in faith separate from charity, because he-goats are lascivious above all other animals; and also because by these, in the genuine sense, are signified those who are in natural good and in truth therefrom; and all those who are in faith separate from charity both in doctrine and life are merely natural. That such persons are meant in the Word by he-goats, has been shown me to the life in the spiritual world. Various beasts are seen there, but not like those in our world, that is, those which have been born beasts; on the contrary, they are correspondences of the affections and of the thoughts therefrom, of spirits and angels. Therefore as soon as those affections and the thoughts therefrom vary and cease, they vanish out of sight. In order that I might know that those who are in faith separate from charity, or rather that their affections, and consequently the thoughts derived from their faith, are represented by he-goats, it was granted me to see some of those spirits. They appeared before my eyes and the eyes of several others, entirely like he-goats with horns. Some rams and sheep were also sent amongst them, at which the goats rushed with great fury, and strove to throw them down, but in vain. For in the spiritual world the he-goats have no power against rams or sheep, wherefore the goats were put to flight. And afterwards I was permitted to see the same as men; by which it was further testified to me that the goats were the same as those who in the world had lived in faith separate from charity.

sRef Dan@8 @2 S14′ sRef Dan@8 @3 S14′ sRef Dan@8 @1 S14′ sRef Zech@10 @3 S14′ sRef Dan@8 @11 S14′ sRef Ezek@34 @17 S14′ sRef Dan@8 @6 S14′ sRef Dan@8 @5 S14′ sRef Dan@8 @8 S14′ sRef Dan@8 @9 S14′ sRef Dan@8 @10 S14′ sRef Dan@8 @7 S14′ sRef Dan@8 @4 S14′ sRef Dan@8 @12 S14′ [14] From these things it is evident what is signified by the ram and the he-goat, and by the battle between them, as recorded in Daniel (viii.); namely, that by the ram are there meant those who are in faith from charity, and by the he-goat those who are in faith separate from charity. The future state of the church, therefore, is there described, that is, that faith separate would dissipate all charity, which is the good of life; and that falsity therefrom would rule in the Christian world. For the purpose of illustration, we will here, in a summary, adduce what is related concerning the ram and the he-goat in Daniel, which is as follows:

Daniel saw in vision a ram “which had two horns, one higher than the other, and the highest came up last, and made itself great; but then” a he-goat of the she-goats came from the west on the face of all the earth, “and rushed upon the ram, and smote him, and broke his two horns, and cast the ram down to the earth, and stamped upon him”; the he-goat had a horn between his eyes, and when this was broken “there came up four horns in the place thereof, according to the four winds of the heavens; and out of one of them came forth one horn, which grew exceedingly, even to the host of the heavens, and cast down some of the host to the earth, and some of the stars, and stamped upon them; yea, it lifted up itself unto the prince of the host, and the daily [sacrifice] was taken away from him, and the dwelling place of his sanctuary thrown down; and he cast down the truth to the earth” (viii. 1-14 and the following verses).

That by the ram are there meant those who are in faith from charity, and by the he-goats those who are in faith separate from charity, may be seen above (n. 316 and n. 573), where the same things are explained; therefore it is unnecessary to explain them again in this place. That by the he-goats also are meant those who are in faith separate from charity, and by the rams those who are in faith from charity, is evident also in Ezekiel:

“As for you, O my flock, behold, I judge between cattle and cattle, and between the rams and the he-goats” (xxxiv. 17).

Also in Zechariah:

“Mine anger was kindled against the shepherds, and I punished the he-goats” (x. 3).

It is therefore evident that no others are signified by the goats and sheep in Matt. (xxv. 31 to the end); consequently also the works of charity only are there enumerated, which the sheep performed, but which the goats did not. The same was also proved to me when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separate from charity both in doctrine and life, were cast into hell; and all who were in faith from charity were preserved.

sRef Rev@13 @12 S0′ 818. Verse 12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose death-stroke was healed.

“And he exerciseth all the power of the first beast before him,” signifies, the connection of reasonings from the natural man with the sense of the letter of the Word, whereby the religion of faith separate is strengthened; “and he causeth the earth and them which dwell therein to worship the first beast,” signifies, whence those who in the church are in falsities and evils therefrom, acknowledge the agreement thereof in heart; “whose death-stroke was healed,” signifies, and so the disagreement removed by contrived conjunctions of works with faith.

sRef Rev@13 @12 S0′ 819. (v. 12) And he exerciseth all the power of the first beast before him. This signifies the connection [of reasonings] from the natural man with the sense of the letter of the Word, whereby the religion of faith separate is strengthened, is evident from the signification of the beast ascending out of the earth, which exercised all the power of the first beast before the dragon, as denoting confirmations from the sense of the letter of the Word in favour of faith separate from life, and thence the falsifications of truth (concerning which see above, n. 815); and from the signification of the first beast, as denoting reasonings from the natural man confirming the separation of faith from life (concerning which see above, n. 774); and from the signification of the dragon, before which this beast exercised all the power of the first beast; as denoting, in general, faith separated from the life of faith, which is charity. From these things it is evident that by this beast exercising all the power of the first beast before the dragon, is signified the connection of reasonings from the natural man with the sense of the letter of the Word, whereby the religion of faith separate is confirmed.

[2] The reason why the connection of reasonings from the natural man with the sense of the letter of the Word is here denoted is, that nothing false can ever be confirmed by the sense of the letter of the Word except by reasonings from the natural man. For the Word in the letter consists of appearances of truth, and also of correspondences; and both the latter and the former, in their bosom, that is, in their spiritual sense, contain genuine truths. When therefore any falsity is confirmed by the appearances of truth which correspond to genuine truths, then the Word is falsified; and there can be no falsification of the Word except by reasonings from the natural man. This is why the dragon, by which is signified the heretical dogma of faith alone, is further described by two beasts, by the first of which is described reasoning from the natural man in favour of faith separated from its life, which is charity; and by the other, confirmation from the sense of the letter of the Word, and thence its corroboration; also the falsification of truth. It is again evident therefore that by this beast exercising all the power of the first beast before the dragon, is signified the connection of reasonings from the natural man with the sense of the letter of the Word.

sRef John@14 @21 S3′ sRef John@14 @24 S3′ [3] But these things shall be illustrated by examples, as follows:

1. That the dogmatists who contend for faith alone, pay no attention to all those passages of the Word, where works, deeds, working, and doing, are mentioned; these, nevertheless, are so evident, that no contrary reasoning is possible. And yet they wrest those passages from their true meaning, and by means of reasoning bend and turn them away from real truth which is in the heavens, and which their spiritual sense contains. For they reason thus, saying that faith alone involves deeds and works, because those who are in faith are also in them, consequently, that faith produces them; when, nevertheless, faith without deeds or works is a dead faith, which can produce nothing. And if this is told them, they maintain that deeds are still present by a secret Divine operation, and yet they will not allow them to be a means of salvation; so that they can be present and not be present; as is evident from their justification by an instantaneous faith; and also in the hour of death, even although they may be evil.

2. Reasoning from the natural man maintains, that faith separated from the goods of life is also spiritual; when, nevertheless, the goods of love, give life to faith, and make it spiritual. For love is the very soul of faith, and love consists in doing; for what a man loves, that he wills, and what he wills, that he does. This the Lord also teaches in these words in John:

“He that hath my commandments and keepeth them, he it is that loveth me; but he that loveth me not, keepeth not my sayings” (xiv. 21, 24).

It is therefore evident, that faith without works is not spiritual; for it is without its soul, and faith without its soul is a dead faith.

3. Reasoning from the natural man also maintains, that because a man cannot do good of himself, faith becomes the means of salvation.

4. Reasoning from the natural man also maintains, that those who are merely in faith are in God and in a state of grace, because nothing can condemn them. It is therefore believed by many that it is not necessary to live the Christian life, which is according to the Lord’s precepts; and they say within themselves, why should I be intent upon works, when goods do not save, and evils do not condemn? I have faith that the Lord suffered upon the cross for the sins of the world, and delivered us from the condemnation of the law; what more is necessary?

5. Reasoning from the natural man maintains, that faith alone is like seed, from which are produced all kinds of salvation, as shrubs and trees from seed in gardens; when, nevertheless, in faith alone there is no seed of life, except from the spiritual life of man.

6. All these things, moreover, are reasonings from the natural man, which are taught by the learned dogmatists of this religious persuasion concerning the progressions to justification by faith alone; as, for example, that the trust of that faith is to be acquired from the Word, from preaching, and from the authority of teachers, without intellectual sight; and that if the understanding enters, it renders the faith unspiritual. When, nevertheless, as soon as the intellectual sight is excluded, man is blind; and before a man that is blind falsities may be confirmed equally as truths, indeed falsities in preference to truths, because with him the fallacies which cause darkness are more esteemed than the truths themselves, which are in light. Close the understanding, give play to reasonings, and bring forth confirmations from the sense of the letter of the Word, and you may prove whatever you wish, especially in theological matters, which rise up into the interiors of the rational mind.

The reason why they are called reasonings from the natural man is, that the natural man is in the delights of the love of self and of the world; and these delights, when they predominate, cause a man to believe such things only as agree therewith; and these, in themselves, are falsities. They also induce darkness in everything spiritual, so that a man shuns heavenly light, and thence rejects all enlightenment of the understanding. The reason is, that the natural man separated from the spiritual, regards himself alone and the world, and not the Lord and heaven; and consequently he is conjoined to hell, whence all falsities come, which can never be dissipated except by the rule of heavenly love, and by genuine truths from that love. This is why they are called reasonings from the natural man, and why reasonings from the natural man falsify the Word; for the Word without such reasonings from the natural man cannot be falsified.

sRef Rev@13 @12 S0′ sRef Mark@5 @37 S1′ 820. Whereas in a preceding article (n. 817), it was shown that, in the Word, by Cain, Reuben, and the Philistines, are represented those who are in truths separated from good, it shall now be shown, that by Peter the apostle, in the Word of the Evangelists, is meant truth from good, which is from the Lord, and also, in the opposite sense, truth separated from good. And because truth pertains to faith, and good to charity, therefore by Peter is also meant faith from charity, and also faith separated from charity. For the twelve apostles, like the twelve tribes of Israel, represented the church as to all things belonging to it, thus as to truths and goods; for all things of the church have relation to these two, as to faith and love; for truths pertain to faith, and goods to love. In general, Peter, James, and John, represented faith, charity, and the works of charity. Wherefore these three, in preference to the rest, followed the Lord; and hence it is said of them in Mark,

“He did not permit any to follow him save Peter, James, and John” (v. 37).

sRef Mark@3 @13 S2′ sRef Mark@3 @17 S2′ sRef Matt@4 @18 S2′ sRef John@1 @42 S2′ sRef John@1 @40 S2′ sRef Mark@3 @16 S2′ sRef John@1 @41 S2′ sRef Matt@4 @20 S2′ sRef Matt@4 @19 S2′ [2] And because truth from good, which is from the Lord, is the primary thing of the church, therefore Peter was first called by Andrew his brother, and afterwards James and John, as is clear in Matthew:

“Jesus walking by the sea of Galilee saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And he said unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him” (iv. 18-20).

In John:

Andrew “findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. Therefore he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona; thou shalt be called Cephas, which is, by interpretation, a stone” (i. 41-43).

And in Mark:

“Jesus goeth up into a mountain, and calleth unto him whom he would, first Simon, and surnamed him Peter; afterwards James the son of Zebedee, and John the brother of James” (iii. 13, 16, 17).

The reason why Peter was the first of the apostles, was, because truth from good is the primary thing of the church. For a man does not know from the world anything about heaven and hell, nor a life after death, nor even about God. His natural light (lumen) teaches nothing but what has entered by the eyes, thus, nothing but what relates to self and the world. His life also is therefrom; and so long as he remains only in these things, he is in hell. In order, therefore, that he may be withdrawn from them, and be led to heaven, it is necessary for him to learn truths, which not only teach that there is a God, that there are a heaven and a hell, and a life after death, but also teach the way to heaven. It is therefore evident that truth is the primary thing by which the church is formed in a man; but truth from good. For truth without good is only a knowledge that a thing is so. And mere knowledge has no other effect than to render a man capable of becoming a church. But this is not brought about until he lives according to knowledges, in which case truth is conjoined to good, and man is introduced into the church. Truths also teach how a man ought to live, and when he is affected with them for their own sake, that is, when he loves to live according to them, then he is led of the Lord, and conjunction is afforded him with heaven and he becomes spiritual, and, after death, an angel of heaven. Nevertheless, it is to be observed that truths do not produce those effects, but good by means of truths; and good is from the Lord.

[3] Because truth from good, which is from the Lord, is the primary thing of the church, therefore Peter was first called, and was the first of the apostles, and was also named by the Lord Cephas, meaning a rock (petra); but, that it might be the name of a person, he is called Peter (Petrus); for by rock, in the highest sense, is signified the Lord as to Divine truth, or Divine truth proceeding from the Lord; and therefore, in the relative sense, by rock is signified truth from good, which is from the Lord, the same as by Peter. That rock signifies such things (see above, n. 411). What Simon son of Jona signifies, may also be seen above (n. 443).

sRef Matt@16 @14 S4′ sRef Matt@16 @18 S4′ sRef Matt@16 @17 S4′ sRef Matt@16 @16 S4′ sRef Matt@16 @19 S4′ sRef Matt@16 @15 S4′ [4] The reason why these three apostles were fishermen, and why the Lord said unto them, Follow me, and I will make you fishers of men, was that to fish signifies to instruct natural men; for there were at that time, as well within as without the church, natural men, who, according as they received the Lord, and received truths from Him, became spiritual. From these things it may be concluded what is signified by the Lord’s words to Peter concerning the keys; as in Matthew:

When some said that Jesus was John the Baptist, others Elias, others Jeremias, or another of the prophets, Jesus said to the disciples, “But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in heaven” (xvi. 14-19).

Because truth from good, which is from the Lord, is the primary thing of the church, and is signified by Peter, therefore these things were said by the Lord to Peter. And they were said when he acknowledged the Lord as the Messiah or Christ, and as the Son of the living God; for without this acknowledgment truth is not truth. For truth derives its origin, essence, and life from good; and good, from the Lord. Because truth from good, which is from the Lord, is the primary thing of the church, therefore the Lord says, “Upon this rock will I build my church.” That by Peter or rock, in the highest sense, is signified Divine truth proceeding from the Lord, and, in the relative sense, truth from good, which is from the Lord, was shown just above. That the gates of hell shall not prevail against it, signifies that falsities from evil, which are from the hells, will not dare to rise up against those of the church who are in truths from good from the Lord. By the gates of hell are signified all things of hell, in all of which there are gates through which falsities from evil exhale and rise up. By the keys of the heavens, is signified introduction into heaven to all those who are in truths from good from the Lord. Whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven, signifies that heaven is opened by the Lord to those who are in truths from good from Him; and that it is closed to those who are not.

These things are said unto Peter. But because by Peter is meant truth from good, which is from the Lord, therefore they are said of the Lord, from whom good and truth therefrom proceed. Wherefore they were said when Peter acknowledged the Lord as the Messiah or Christ, and as the Son of the living God. Moreover, as soon as good is implanted in truths with a man, he is conjoined with the angels; but so long as good is not implanted in truths with him, so long heaven is closed to him; for then instead of good he has evil, and instead of truths, falsities. From these things it is evident, how sensuously those think who attribute such power to Peter, when nevertheless that power belongs to the Lord alone.

That by Peter is signified truth from good, which is from the Lord, has been made clear to me from heaven, as may be seen in the small work concerning the Last Judgment (n. 57).

sRef John@13 @6 S5′ sRef Mark@11 @24 S5′ sRef John@13 @7 S5′ sRef Mark@11 @23 S5′ sRef John@13 @8 S5′ sRef John@13 @5 S5′ sRef Mark@11 @21 S5′ sRef John@13 @9 S5′ sRef John@13 @4 S5′ sRef Matt@17 @26 S5′ sRef Matt@17 @27 S5′ sRef Matt@17 @24 S5′ sRef John@13 @3 S5′ sRef Matt@17 @25 S5′ sRef Mark@11 @22 S5′ sRef Matt@18 @22 S5′ sRef Matt@17 @1 S5′ sRef Matt@17 @2 S5′ sRef Matt@18 @21 S5′ sRef Matt@17 @3 S5′ sRef Matt@17 @5 S5′ sRef Matt@17 @4 S5′ sRef John@6 @68 S5′ sRef John@6 @69 S5′ sRef John@6 @67 S5′ sRef John@13 @10 S5′ [5] Because Peter signified truth from good, which is from the Lord, and thence also doctrine, and so represented those who are in truths from good, and in the doctrine of genuine truth from the Lord; and because these are they who instruct others, and who are instructed by the Lord; therefore Peter so often spoke with the Lord, and was also instructed by Him. He spoke with the Lord at His transfiguration,

Concerning the making of three tabernacles (Matt. xvii. 1-5; Mark ix. 2-8; Luke ix. 26-36),

on which occasion the Lord represented the Word, which is Divine truth; and by tabernacles is signified the worship of the Lord from the good of love, and the truths therefrom (see above concerning the transfiguration of the Lord, n. 594); and concerning the signification of tabernacles (n. 799). He spoke of the Lord,

As being the Christ, the Son of the living God (John vi. 67-69).

He was instructed by the Lord,

About charity, that a brother was to be forgiven as often as he sinned (Matt. xviii. 21, 22);

About regeneration, which is signified by him who is once washed not having need to be washed except as to his feet (John xiii. 3-6);

About the power of truth from good from the Lord, which is meant by the power of those who have the faith of God (Mark xi. 21, 23, 24);

About sins, that they are remitted to those who are in faith from love (Luke vii. 40-48);

About men who are spiritual, as being free; and those who are natural, as being servants; by which Peter was instructed when he took the piece of money out of the mouth of a fish, and gave it for tribute; for by a fish is signified the natural man, and the same by one that pays tribute (Matt. xvii. 24-27).

Besides several other things (concerning which see Matt. xiv. 26-31; xix. 27, 28; Mark x. 28 and following; xiii. 3 and following; xvi. 7; Luke xxii. 8 and following; xxiv. 12, 33, 34; John xviii. 10, 11; xx. 3-8; xxi. 1-11).

sRef John@21 @17 S6′ sRef John@21 @15 S6′ sRef John@21 @16 S6′ [6] Since those who are in truths from the good of love to the Lord, or in doctrine from them, were represented by Peter, and they are those who instruct others, therefore the Lord said to Peter, when he answered that he loved Him, that he should feed His lambs and sheep, concerning which is it thus written in John:

“After they had dined, Jesus saith to Simon Peter, Simon [son of] Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon [son of] Jonas, lovest thou me? Peter was grieved, because he said to him the third time, Lovest thou me? And he said unto him, Lord, Thou knowest all things; thou knowest that I love thee. Jesus said unto him, Feed my sheep” (xxi. 15-17).

From these words it is quite clear, that Peter represented truth from the good of love to the Lord. Wherefore also he was now called Simon, son of Jonas; for by Simon, son of Jonas, is signified faith from charity – Simon signifying hearkening and obedience, and Jonas a dove, by which is signified charity.

That those who are in the doctrine of truth from love to the Lord are to instruct those who will belong to the Lord’s Church is meant by the Lord’s question, “Lovest thou me?” and by His saying afterwards, “Feed my lambs, and my sheep.” Not that Peter only was to instruct, but all those represented by Peter; who, as was said above, are those who are in love to the Lord, and thence in truths from the Lord. By Peter’s being questioned three times is signified the full time of the church from its beginning to its end. For the number three has this signification. Wherefore, when he was questioned the third time, it is said that Peter was grieved. And because the third questioning signified the end of the church, therefore these words of the Lord to Peter immediately follow:

sRef John@21 @22 S7′ sRef John@21 @19 S7′ sRef John@21 @21 S7′ sRef John@21 @23 S7′ sRef John@21 @20 S7′ sRef John@21 @18 S7′ [7] “Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest; but when thou art old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not. And when he had spoken this, he said unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on his breast at supper. Peter, seeing him, saith to Jesus, Lord, what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that this disciple should not die. Yet Jesus said not unto him, he shall not die; but, If I will that he tarry till I come, what is that to thee?” (xxi. 18-23).

No one can know what these words signify unless he knows that by Peter is signified faith from charity, and also faith without charity. Faith from charity in the church, when it commences, and faith without charity when the church declines; thus that Peter, when he was young, signifies the faith of the church in its commencement, and when he was old, the faith of the church at its end; and that by girding himself and walking is signified to learn truths and live according to them. It is evident therefore that by these words, “When thou wast young thou girdedst thyself and walkedst whither thou wouldest,” is signified that the church in its beginning would be instructed in truths which are from good, and thereby be led of the Lord; and that by these words, “When thou art old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not,” is signified that the church at its end would not know truths, but falsities which pertain to faith without charity, and be led thereby. To gird himself signifies to be instructed in truths, the same as being clothed; for garments signify truths, clothing good, as may be seen above (n. 195, 395, 637). And to walk signifies to live according to them, as may also be seen above (n. 97). Hence to gird himself and walk whither he would, signifies to exercise free circumspection, and to see truths, and do them. But to stretch forth the hands, signifies not to be in that freedom; for the hands signify the power of truth from the understanding and perception thereof; and to stretch forth the hands, signifies not to have that power, nor thence the liberty of thinking and seeing truth. Another shall gird thee, and lead thee whither thou wouldest not, signifies to acknowledge for truth what another dictates, and not to see for himself, as is the case at this day with the religion of faith alone. Hence, then, this faith also is meant by Peter. Therefore it is said, that Peter turning about saw the disciple whom Jesus loved, following, and said of him, “But what shall this man do?” Also that Jesus said to Peter, “What is that to thee?” By the disciple following Jesus, is signified goods of life, which are good works; that these should not perish to the end of life, is signified by the words following.

sRef Matt@16 @23 S8′ sRef Matt@16 @21 S8′ sRef Matt@16 @22 S8′ sRef Luke@22 @31 S8′ [8] From these things it is evident, that by Peter is also signified faith separate from charity, as also when,

“He denied the Lord thrice” (Matt. xxvi. 69-75; Mark xiv. 29-31, 54, 66-72; Luke xxii. 33, 34, 50, 51, 55-62; John xiii. 36-38; xviii. 16-18, 25-27).

Also,

“When the Lord turning away from Peter, said to him, Get thee behind me, Satan. Thou art an offence unto me; for thou savourest not the things which are of God, but those that be of men” (Matt. xvi. 21-23).

And when the Lord said to him,

“Simon, Simon, lo, Satan hath desired to have you, that he might sift you as wheat” (Luke xxii. 31).

All these things have been adduced that it may be known, that by Peter, in the representative sense, in the Evangelists, is signified truth from good, which is from the Lord; also faith from charity; and, in the opposite sense, truth separate from good, which in itself is falsity; also faith separate from charity, which in itself is not faith.

sRef Rev@13 @12 S0′ 821. And he causeth the earth and them which dwell therein to worship the first beast. That this signifies whence those in the church who are in falsities and in evils therefrom, acknowledge in heart the agreement, is evident from the signification of the earth and of them which dwell therein, as denoting those in the church who are in falsities and in evils therefrom. For by the earth is signified the church which is in truths or in falsities, here, that which is in falsities. And by them which dwell therein, are signified the goods or evils of the church, here, the evils. Thus as applied to persons there, by the earth and by them who dwell therein, are signified those in the church who are in falsities, and in evils therefrom. That the earth signifies the church as to truths and as to falsities, may be seen above (n. 304, 413, 417, 697, 741, 752); and that those dwelling therein signify those in the church who are good, and also those who are evil; and, in the abstract sense, goods or evils (see above, n. 479); and from the signification of worshipping, as denoting to acknowledge for certain, to acknowledge in heart, and to believe (see above, n. 790, 805); and from the signification of the first beast, as denoting reasonings from the natural man confirming the separation of faith from life, as may be seen above (n. 774), in this case the agreement of such reasonings with the sense of the letter of the Word, because by this beast are signified confirmations therefrom, as may also be seen above (n. 815). From these things it is evident, that by the beast which ascended out of the earth, causing the earth and them which dwell therein to worship the first beast, is signified, that those in the church who are in falsities and in evils therefrom, acknowledge in heart that agreement.

sRef Mark@5 @37 S2′ [2] In the preceding article it was shown that Peter signified truth and faith in both senses, namely, truth from good, and truth without good; also faith from charity, and faith without charity.

Something shall now be said concerning the Apostle John, as signifying the works of charity. That the twelve apostles, like the twelve tribes of Israel, represented the church in its whole extent, or all things of truth and good, or all things of faith and charity, was said above. Also, that Peter, James, and John, signified faith, charity, and the works of charity, in their order. It follows, therefore, that when they were together they represented these as one. It is said, as one, because the faith that is a faith without charity has no existence; and the charity that is a charity without works has no existence.

Because those three apostles signified those things therefore they followed the Lord more than the rest, as is evident from Mark, where it is said,

Jesus “suffered no man to follow him, save Peter, James, and John the brother of James” (v. 37).

Therefore the Lord first called Peter through Andrew, by whom is signified the obedience of faith; and afterwards called James and John, and gave to these two also a new name. He also took Peter, James, and John up to the mountain, when He was transfigured, and also spoke with these three concerning the Consummation of the Age, and concerning His Advent. They were with the Lord in Gethsemane.

sRef Matt@4 @21 S3′ sRef Mark@1 @20 S3′ sRef Matt@4 @22 S3′ sRef Mark@3 @17 S3′ sRef Mark@1 @19 S3′ [3] That the Lord called James and John after He had called Peter, appears in the Evangelists:

Jesus “going on from thence, saw other two brethren, James the son of Zebedee, and John his brother [in a ship], with Zebedee their father, mending their nets, and he called them. And they immediately left the ship and their father, and followed him” (Matt. iv. 21, 22; Mark i. 19, 20).

That the Lord gave a new name to James and John is evident in Mark:

Jesus “called James the son of Zebedee, and John the brother of James, and named them Boanerges, which is, the sons of thunder” (iii. 17).

[4] By sons of thunder are signified truths from celestial good. The reason of this signification is, that in the spiritual world also there are heard thunders, which exist from the truths that are from celestial good, when they descend from the higher heavens into the lower. The very light of truth from good then appears as lightning, the good itself as thunder, and the truths themselves therefrom as variations of sound. This is why throughout the Word lightnings, thunders, and voices, are mentioned, by which these things are signified. The reason why good is there heard as thunder is, that good, which pertains to man’s affection or love and also to his will, does not speak but only sounds; but truth, which pertains to man’s understanding and thence to his thought, articulates that sound into expressions. Celestial good is the same as the good of love in will and in act. Previously to this it is not celestial good; and this is what produces truths by the thought and speech therefrom. From these things it is evident why it was that James and John were called sons of thunder. What lightnings, thunders, and voices, signify in the Word, may also be seen above (n. 273, 702, 704).

sRef Mark@14 @33 S5′ sRef Mark@9 @2 S5′ sRef Matt@26 @37 S5′ sRef Mark@13 @3 S5′ [5] That the Lord took Peter, James, and John up to the mountain when He was transfigured, is clear in Mark (ix. 2), and in Luke (ix. 28). They alone were taken, because none but those who are in truths from celestial good can see the Lord in His glory; nor can any others be enlightened, and perceive the Word in enlightenment. For the Lord, when He was transfigured before them, represented Divine truth, which is the Word; therefore also Moses and Elias were seen speaking with Him; and by Moses and Elias are signified the Word. But concerning this circumstance see above, n. 594. That the Lord spoke with Peter, James, and John, concerning the Consummation of the Age, and concerning His Advent, is evident in Mark xiii. 3, and that these three were with the Lord in Gethsemane (Matt. xxvi. 37; Mark xiv. 33).

sRef John@13 @23 S6′ sRef John@13 @25 S6′ [6] Because John represented the church as to good works, and as good works contain everything of love to the Lord, and charity towards the neighbour, therefore he was loved by the Lord more than the rest, as is evident from this fact,

That he leaned upon the bosom of the Lord, and lay upon his breast, when he spake with him (John xiii. 23, 25).

By the bosom and the breast is signified in the Word spiritual love, which is love in act; and by the bosom and the breast of the Lord, Divine Love itself; therefore in heaven those who are in spiritual love are in the province of the breast.

sRef John@19 @27 S7′ sRef John@19 @26 S7′ [7] Hence also John took the Lord’s mother to his own house, and abode with her; concerning which it is thus written in John:

Jesus “from the cross saw his mother and the disciple whom he loved standing by; he saith unto his mother, Woman, behold thy son! Then he saith to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home” (xix. 26, 27).

This signifies, that the church is where charity exists in act or where good works exist. For by the Lord’s mother and by a woman is signified the church, and by John charity in act, which is good works. That by mother is signified the church may be seen in the Arcana Coelestia (n. 289, 2691, 2717, 3703, 4257, 5581, 8897). That the same is signified by woman (see above, n. 555, 707, 721, 730).

[8] That the Lord’s church is among those who are in charity in act, or in good works, and not among those who are in faith separate from them, is also signified by those things mentioned concerning Peter and John, as follows,

“Then Peter, turning about, seeth the disciple whom the Lord loved following; which also leaned upon his breast at supper. Peter seeing him, saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me” (John xxi. 20-22).

That by Peter is there signified truth without good, or faith separated from good works, such as shall be the case at the end of the church, may be seen above (n. 820); where also the foregoing words are explained. And because by John are signified the goods of charity, which are called good works, and these pertain to those who constitute the Lord’s church, therefore, it was not Peter but John who followed the Lord; and, therefore, to Peter, who had asked, “What shall this man do?” the Lord said, “If I will that he tarry till I come, what is that to thee? follow thou me”; by which is meant that the good of charity will still remain with those who are the Lord’s even to the end of the church, and when there is a new church; but not with those who are in faith separate from that good; and this is signified by these words to Peter, “What is that to thee?”

sRef Rev@13 @12 S0′ 822. Whose death-stroke was healed. That this signifies, and so the discordance is removed by contrived conjunctions of works with faith, is evident from the signification of the death-stroke of the first beast being healed, as denoting the disagreement apparently removed by contrived conjunctions of works with faith; concerning which see above (n. 786), where the same words are explained. The disagreement is said to be removed by contrived conjunctions of works with faith; but what is the nature of the conjunctions contrived by them – that they are rather separations – may be seen in the place above cited.

Because it has now been shown, that by John the Apostle, in the Word of the Evangelists, good works are signified, which are also called the goods of charity and goods of life, and that it was on account of such signification that John leaned on the Lord’s breast, therefore in what follows I purpose to show what good works are; but in this place merely to state that they contain in themselves everything of charity and faith in man. Hitherto no one has known that all things of a man’s life are in his works, because they appear only as movements, which, as proceeding from man, are called actions; and those which are caused by movements of the mouth, the tongue, and the larynx, are called words; but still they are the very things which not only manifest charity and faith in man, but also complete and perfect them; and this because neither faith nor charity are in man before they exist actually; and they do exist actually in works.

[3] The reason why all things of charity and faith with man are in works is, because works are activities arising from his will and thought; and all these put themselves in action and pour themselves forth into works, precisely as everything in the cause passes into its effects, and everything in a seed and tree into the fruits; for works are the complement of these. That such is the case does not appear before the eyes of man, but is perceived by the angels.

When a man is in the exercise of charity, the sphere of all his affections and thoughts therefrom appears round about him as limpid water, and sometimes as a cloud either bright or obscure. In this sphere are all the things of his mind in their whole extent; and from this the angels know what kind of man he is as to all his qualities. The reason is, that every man is his own love; and the works thence cause this love to be active, and whilst it is active, it pours itself round about him. The same spiritual sphere not only manifests itself before the sight as an undulation, but also before the sight in various representative forms, and this in such a manner that from those representatives the man, spirit, or angel, appears exactly as he is.

[4] A further reason why works contain in themselves all the things of the mind is that all things successive, which advance in their order from the highest to the lowest, or from primaries to ultimates, form what is simultaneous in things lowest or ultimate, in which all things higher or prior co-exist. But the nature of successive order, and thence of simultaneous order, may be seen above (n. 595, 666); and in the Arcana Coelestia (n. 634, 3691, 4145, 5114, 5897, 6239, 6326, 6465, 9215, 9216, 9828, 9836, 10,044, 10,099, 10,329, 10,335). And works are the ultimates of a man originating from his interiors, which are in successive order. From these things it is clear, that in these works all things of a man’s will and thought co-exist, consequently everything belonging to his love and faith. This is why works are so often commanded in the Word by the Lord, and that man is to be judged according to his works.

From these things it is clear what kind of man he is who separates faith from works – that he is without faith, and that his works are evil, flowing from the love of self and of the world, covered over and encompassed with such things as pertain to faith, but which at the same time are contaminated and profaned by evils within. Therefore, when such a person is permitted to enter into his interiors, as is the case after death when he becomes a spirit, then all things belonging to his faith, which formed the circumferences, are cast off and dissipated. From these considerations it is evident why it is that John, who represented the goods of charity, or good works, leaned on the Lord’s breast, and that he and not Peter followed the Lord; also that after the Lord’s resurrection he abode with the Lord’s mother.

sRef Rev@13 @14 S0′ sRef Rev@13 @13 S0′ 823. Verses 13, 14. And he doeth great wonders, so that he maketh fire come down out of heaven on the earth before men. And deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which hath the stroke of a sword, and did live.

“And he doeth great wonders,” signifies testifications and persuasions; “so that he maketh fire come down out of heaven on the earth before men,” signifies the love of falsity from evil, arising from the conceit of man’s own intelligence, as if it were the love of truth from good which is from the heavens in the church.

“And deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast,” signifies the persuasion of those who are in the church, by testifications from the Word joined to reasonings from the natural man; “saying to them that dwell on the earth, that they should make an image to the beast,” signifies an ordinance appointed, that such things should be fully taught and believed by all in the church; “which hath the stroke of a sword, and did live,” signifies the quality of those natural things which united those things that they took from the natural sense of the Word for the purpose of confirmation.

sRef Rev@13 @13 S0′ 824. (v. 13) And he doeth great wonders. This signifies testifications and persuasions, as is evident from the signification of signs, as denoting testifications and persuasions (concerning which see above, n. 706). And because great is said of good, and, in the opposite sense, of evil, therefore by great signs are signified testifications and persuasions of falsity from evil. The reason why it is here said of the beast that “he did great wonders” is, that by the beast are signified confirmations from the Word in favour of faith separate from good works. And when reasonings from the natural man, signified by the first beast, are confirmed from the Word, then they not only testify but also persuade that a thing is so, and they do this because those who separate faith from good works are not willing that the intellectual sight should have any part in matters of faith, which they call mysteries; and when the intellectual sight is not present, they can persuade others to believe in whatever they please, even what every one from the mere light of nature may see to be false. Propose anything false, and declare it to be true, because it has been asserted by some eminent leader, who is believed by his followers to be enlightened or inspired, and take away the use of reason, and thus prevent the understanding from entering with any light, and you will see all things as true, and will be persuaded. The reason is, that the first proposition presented is believed, and is not first examined as to whether it be true or false.

[2] That it may be known that a falsity can be confirmed equally as a truth, take the most trifling example. For instance, make this ridiculous proposition, that a crow is white, and confirm it by these considerations, that a crow is not born altogether black, that it whitens as it grows old, that its feathers are white within, and also the skin, and thus its blackness is only a shade encompassing the white. Reason also in this way, that a man may indeed speak according to the outward appearance, that is, say it is black, but still that, being a man, he ought to think from the understanding that it is white, because it is so inwardly. Similarly it is allowable to speak of the sun’s progression about the earth according to the outward appearance, as indeed it is stated in the Word, that is, that the sun rises and sets; but still that he ought to think from the understanding that the earth revolves on its axis, and causes that appearance. In addition to this there are reasonings from the nature of colours, that regarded in their origin are all white, because they are from the light of heaven, and also from this fact, that every colour when it is ground to a powder, even black crystal, becomes white, and on this subject cite the works of those authors who have written upon optics. Moreover, take away the use of reason, and assert that some man of authority and learning has witnessed the fact, and at the same time fix the mind on what is said in confirmation, and not on the first proposition, and possibly you will be enabled to persuade some one else. But this ridiculous proposition is here mentioned, because it is silly to judge of a bird from any other colour than its own, in which it appears; for thus all things in the world may be said to be white.

[3] It is similar with the falsities of heresies, as with that greatest of all, which was in Babylon, of which it is written in Daniel, that the king published an edict there that he should be worshipped as God. So also is it with reasonings from hell, they are employed by those who derive all things from nature, saying that nature created herself, and not God. And, if I may venture to say so, the case is the same with the faith called justifying faith, without the actual co-operation of the life. Such things are here meant by the great wonders which the beast did that came up out of the earth, which also caused fire to come down out of heaven on the earth before men, and deceived them that dwell on the earth, by means of those miracles which it was granted him to do before the beast, as is said in this and in the following verse.

sRef Rev@13 @13 S0′ 825. So that he maketh fire come down out of heaven on the earth before men. That this signifies the love of falsity from evil, arising from the pride of man’s own intelligence, as if it were the love of truth from good, which is from the heavens in the church, is evident from the signification of fire, as denoting love in both senses, that is, love to the Lord and love towards the neighbour; and, in the opposite sense, the love of self and the love of the world (concerning which see above, n. 504, 539). Therefore it signifies the love of good and truth, also the love of evil and falsity. For all goods and the truths therefrom flow from love to the Lord and love towards the neighbour; and, on the other hand, all evils and the falsities therefrom, flow from the love of self and the love of the world. This is why those who are in the love of self and the world are in the love of all the evils arising therefrom, and in the love of the falsities from those evils. Concerning these loves and the evils and falsities therefrom, see the Doctrine of the New Jerusalem (n. 65-80). The same conclusion is evident from the signification of causing the fire to come down out of heaven. This is said, because such a thing takes place in the spiritual world, caused by those who are in faith separate from charity, by means of arts there known. That there is an appearance that the love of falsity from evil is the love of truth from good, is from the confirmation of faith separate from the life, by the sense of the letter of the Word. For what is confirmed from the Word is confirmed from heaven. A falsity, however, when it is confirmed from the Word, is not confirmed from heaven, but only appears as if confirmed from heaven. And also from the signification of before men, as denoting especially before those who are proud of their own intelligence, and who, by their writings and preachings, confirm in themselves this heretical dogma. From these it passes to the simple-minded, who are not proud of their own intelligence; but these do not confirm it in themselves, but only suppose it to be so, because it is said and stated by a man of learning and consequent authority; therefore they merely retain it in the memory; whereas the former implant it in their life, especially if they have lived according to it. And what is implanted in the life remains to eternity; but not that which is merely in the memory.

[2] All who confirm falsities even to the destruction of the Divine truth in which the angels of heaven are, are proud of their own intelligence; for those who regard themselves only, that is, their own fame, in their writings and preachings, have this pride; for they are in the love of self. And every one who is in the love of self, when he writes and preaches, is in this state of pride; and pride derives everything from man’s proprium. This is why it is called the pride of man’s own intelligence. The love of self resides in the will, and the pride of man’s own intelligence in the thought therefrom. Such persons, therefore, when they think any thing from themselves cannot but think falsities, for the proprium of the will, consequently of the love, rules, and this, strictly considered, is nothing but evil. The case is different with those who are in the love of uses, and thence in the love of truth for the sake of truth.

[3] Since those who are proud of their own intelligence remove works from faith, and on that account do not know what works are, nor indeed what is meant by charity and what by neighbour; after they have confirmed themselves [in their own belief], they have no desire to know; therefore it shall be stated here what good works are. Good works are everything that a man does, writes, or preaches, indeed everything that he utters, not from himself but from the Lord. And he acts, writes, preaches, and speaks from the Lord when he lives according to the laws of his religion. The laws of our religion are, that one God is to be worshipped; that adulteries, thefts, murders, and false witness are to be shunned; consequently also fraud, unlawful gains, hatred, revenge, lies, blasphemies, and various other things which are not only mentioned in the Decalogue but also in many other parts of the Word, and are called sins against God, and also abominations. When a man shuns these things, because they are contrary to the Word, and therefore against God, and from hell, then he lives according to the laws of his religion. And so far as he lives according to his religion, so far he is led of the Lord; and so far as he is led of the Lord, his works are good. For he is then led to do good and to speak truth for the sake of good and for the sake of truth, and not for the sake of self and the world. Uses are his enjoyments, and truths are his delight. Every day also he is taught of the Lord what to do and to speak, also what to preach or what to write; for evils being removed he is continually under the Lord’s auspices, and in enlightenment. He is led and taught, however, not directly by any dictate, or by any perceptible inspiration, but by influx into the spiritual delight in which he is, whence he obtains a faculty of perception according to the truths from which is his understanding. And when he acts from this influx, he appears to act from himself, but nevertheless he acknowledges in heart that it is from the Lord. All the angels are in such a state; and all infants in heaven are led by that way to heaven.

[4] But the case is different with man when he abstains from evils, and shuns them on account of the civil laws, and of the injury he would suffer in his reputation. In this case he does not shun them from any spiritual origin, but from a natural one. This is why he does indeed perform works which appear outwardly to be good, but they are nevertheless inwardly evil. They are like pictures composed of filthy mire but coloured over so as to appear beautiful to the sight; or like harlots who appear comely in form, arrayed in white raiment, with crowns around their foreheads and jewels in their ears, whilst within they are full of all uncleanness.

Now consider what the character of the Christian world is at this day; how few there are who shun adulteries, frauds, unlawful gains, hatred, revenge, lies, and blasphemies, because they are contrary to the Word, and therefore against God, although many may shun them because they are contrary to the civil laws, and for the sake of reputation, and through fear of the loss of honour and gain in the world; then search interiorly into the cause of this, and you will become conscious that it is because they do not believe in the existence of heaven and hell, and in a life after death. From this it is evident that whatever a man does, be it small or great – provided it proceeds from religion, and, in the case of those who are in the church, from the Word – after he turns away from evils because they are sins, and in themselves infernal, is a good work; but, on the other hand, that whatever a man does, be it small or great, which at the same time is not done from religion, and with us from the Word, is an evil work.

[5] More upon this subject may be seen above (n. 803). It must be observed, however, that he who shuns evils because they are contrary to the Divine laws in the Word, also shuns them because they are contrary to civil and moral laws in the world. For man thinks from the latter when he is in a natural state, but from the former when he is in a spiritual state. From this it follows, that to shun evils and do goods for the sake of reputation and one’s own honour is not hurtful, provided the Word and religion therefrom keep the higher place and constitute the head; and also that self and the world hold the lower place, and constitute the feet. Otherwise religion is trampled under foot, and the world worshipped as the head.

sRef Rev@13 @14 S0′ 826. (v. 14) And deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast. That this signifies the persuasion of those who belong to the church that they are truths, by testifications from the Word conjoined to reasonings from the natural man, is evident from the signification of deceiving, as denoting to persuade to the adoption of falsities. For the persuasion of falsity is seduction; and from the signification of them that dwell on the earth, as denoting those who belong to the church (see above, n. 821); and from the signification of signs, as denoting testifications and the persuasions thence (see above, n. 824) – in this case, testifications drawn from the sense of the letter of the Word; and from the signification of the beast, before which those signs were done, as denoting reasonings from the natural man (concerning which see above, n. 774).

The reason why, in this case, by the signs which were performed by this beast before the other, are signified testifications from the sense of the letter of the Word, conjoined to reasonings from the natural man is, because by the beast which did the signs are signified confirmations from the sense of the letter of the Word; and by the beast before which the signs were done, are signified reasonings from the natural man. In this case, therefore, the conjunction of confirmations from the Word with those reasonings is signified; and when these are conjoined, they become testifications and persuasions. For reasonings from the natural man, in spiritual things, are of no avail before the world, but when the same reasonings are confirmed from the Word they do avail. The reason is, that the Word is Divine, and in the sense of the letter it consists of appearances of truth and of correspondences, in which the genuine truths which lie concealed within cannot be seen except by one who is enlightened. And he who is not enlightened may draw these appearances of truth to the confirmation of falsities as if they were truths; for in the case of one who is not enlightened fallacies rule, and his reasonings are from fallacies. He, however, who is enlightened can see from spiritual and at the same time from natural light (lux); and the natural light which is in him is enlightened by the spiritual. But he who is not enlightened sees merely from natural light, separate from spiritual, and this light, in things spiritual, is not light but thick darkness. This thick darkness, nevertheless, after confirmations of falsity, appears like the light of truth. But it is like the light in the hells, which in the sight of those who are there appears light; but as soon as light from heaven enters, the light there is turned into absolute thick darkness, and their thought grows dull. In the hells, in which those are who have more deeply persuaded themselves of falsities, owing to their being endowed with the faculty of thinking more interiorly than others, they are in the light of phantasy, which is somewhat bright; it is, nevertheless, turned into a darkness still more dusky by the influx of rays of light from heaven. Such light is that of the confirmation of falsity from the sense of the letter of the Word by reasonings from the fallacies of the natural man. Hence it is evident that the light of the confirmation of falsity, even to the destruction of the Divine truth which is in heaven, is infernal light.

sRef John@14 @21 S2′ sRef Jer@31 @33 S2′ sRef Jer@31 @34 S2′ sRef John@14 @24 S2′ [2] Since in the preceding articles we have treated of good works, we will now continue the subject, and show what love to the Lord is. In the third or inmost heaven they are all in love to the Lord from the Lord; and they are such as are in possession of truths written on their life, and not on the memory, as is the case with the angels of the lower heavens. And this is also the reason why those who are in the third heaven never speak about truths, but only listen to others speaking about them, and reply either that it is so, or that in some respects it is so, or that it is not so. For they see, in themselves, whether what they hear are or are not truths; and they see this not from any seeing in the thought, as others do, but from the affection of truth in the understanding. For all truths with them are inscribed on their affections; and these derive their essence from celestial love, which is love to the Lord. Thus truths with them make one with their affections. And because those angels are in love to the Lord from the Lord, their interior life consists of pure affections of good and truth from that love. Hence it is that they do not speak of truths, but do truths, thus good works. For the affections of good and truth which are from that love can exist only in act, and when they exist they are called uses, and are meant by good works. They perceive also, in themselves, the quality of the uses or works from the affection whence they originate; and also the differences of these from the conjunction of several affections. Thus they do all things with interior wisdom. And since they do not think of truths and thence speak of them, but simply do them, and since this comes from their love to the Lord, and thence from the affections alone of which their life consists, it is evident that love to the Lord consists in doing truths from an affection for them, and that their deeds are good works; consequently that to love the Lord is to do. This also is meant by the Lord’s words in John:

“He who hath my commandments and keepeth them, he it is that loveth me. But he that loveth me not, keepeth not my sayings” (xiv. 21, 24).

And they are meant by these words in Jeremiah:

“I will put my law in their inward parts, and write it in their hearts. Nor shall they teach every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them” (xxxi. 33, 34).

By the law are meant all things of the Word, thus all the truths and goods of heaven. In the midst of them, signifies in their life; and the heart, upon which the law shall be written, signifies the love. From these things, it is evident how comprehensive is the doctrine of love to the Lord. For it is the doctrine of all the affections pertaining to love; and every affection has truths inscribed on it, according to the quality of its perfection, and produces them in act with infinite variety. And those affections do not come into the understanding under any species of ideas; but they come to the inner sensitive perception, under a species of sweet enjoyment pertaining to the will, which cannot be described in words. Those who imbibe the laws of life from the Word, and live according to them, and who worship the Lord, become angels of the heaven.

sRef Rev@13 @14 S0′ 827. Saying to them that dwell on the earth, that they should make an image to the beast. That this signifies an ordinance appointed that such things should be fully taught and believed by all in the church, is evident from the signification of them who dwell on the earth, as denoting all who belong to the church (see above, n. 826). And from the signification of the image made to the beast, as denoting the doctrine of faith separated from good works, and the worship therefrom; and all this confirmed from the literal sense of the Word by means of reasonings from the natural man. Hence by making that image is signified to make a statute, or to ordain that it shall be altogether so taught and believed; as also has been done in the churches where the doctrine of faith separate has been received.

The reason why the image signifies these things is, that all spiritual things may be exhibited by means of images, also by idols, in the spiritual world; and the particulars of doctrine may be presented by them in effigy, which I have also seen done. Hence it is that images and idols have such significations in the Word. That idols signify falsities of doctrine, may be seen above (n. 587, 650, 654, 780). Hence, then, by saying to them that dwell upon the earth, that they should make an image to the beast, is signified an ordinance appointed that such things should be fully taught and believed by all in the church.

Amongst those who belonged to the Ancient Churches images were made representative of their doctrine, and of the worship therefrom. The sons of Israel, however, on account of their propensity to idolatry, were forbidden to make them. This is evident from the Word.

sRef Lev@26 @1 S2′ sRef Deut@4 @16 S2′ sRef Deut@4 @17 S2′ sRef Deut@4 @18 S2′ sRef Ex@20 @4 S2′ sRef Ex@20 @5 S2′ [2] In order, therefore, that it may be known that images signify such things, the following passages from the Word shall be adduced by way of confirmation. Thus in Moses:

“Thou shalt not make to thyself any graven image, nor the likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; thou shalt not bow down thyself to them, nor worship them” (Exod. xx. 4, 5).

“Ye shall not make to you idols, nor sculptured thing, nor raise up a statue to you, nor shall ye give the stone of an image in your land to bow yourselves down to them” (Lev. xxvi. 1).

“Lest ye make to you a sculptured image of any likeness, the figure of a male or female, the figure of any beast which is in the earth, the figure of any bird of wing which flieth under heaven, the figure of any reptile in the earth, the figure of any fish which is in the waters under the earth” (Deut. iv. 16-18).

The reason why it was forbidden the sons of Israel to make idols, sculptured things, images, and figures of anything in the heavens, in the earth, and in the waters was, because the Ancient Churches, which were before the Israelitish Church, were representative churches; and because the sons of Jacob were altogether external men; and external men at that time, when all worship was representative, were prone to idolatries, therefore to the worship of such things as appeared before their eyes. Now whereas the Ancient Churches were representative, therefore the men of those churches made to themselves sculptured things and images of various kinds, which represented and thence signified things heavenly; and the ancients were delighted with them on account of their signification. Therefore when they looked upon those things they were reminded of the heavenly things which they represented. And because they belonged to their religion, they made use of them in worship. Hence they had groves and high places, and also sculptured, molten, and painted figures, which they placed either in groves, or upon mountains, or in temples, or in their houses. Hence in Egypt, where the science of representations, which is the same as the science of correspondences, flourished, they had images, idols, and sculptured things; this also was the origin of their hieroglyphics. The case was the same with various other nations. But when the men of those churches, from being internal became external, then the celestial and spiritual things which were represented and thence signified, remained as traditions with their priests and wise men, who were called magi and diviners. Hence the common people, by reason of the religious principle which their fathers saw in those things, began to worship them, and to call them their gods. Now because the sons of Jacob were external men more than all others, and consequently prone to idolatries, and also to magic, therefore they were strictly forbidden to make to themselves sculptured things, images, and figures of the likeness of anything existing in the heavens, upon the earth, and in the sea; because everything in the world is representative, as fowls, beasts, fishes, reptiles. For so far as they worshipped them idolatrously, so far they did not acknowledge Jehovah. But still, because the church with them also was representative, the Tabernacle was built, in which representatives were placed, chiefly of celestial things, as the table of show-bread, the golden altar of incense, the lampstand with the lamps, the ark with the mercy-seat, and the cherubs above it, the altar not far from the door of the Tabernacle, upon which was the sacred fire. And afterwards the Temple was built, in which also all things were representative, as the paintings therein, the lavers on the outside, the brazen sea supported by oxen, also the columns and porticos, with the vessels of gold, all which it was allowed them to worship as holy, on condition that they acknowledged the Tabernacle, and afterwards the Temple, for the dwelling-place of Jehovah. These things were granted them to prevent their turning aside to idolatry and magic, which then existed in the various nations in Asia; as in Egypt, Syria, Assyria, Babylon, Tyre and Sidon, Arabia, Ethiopia, Mesopotamia, and especially in and about the land of Canaan.

sRef Gen@31 @20 S3′ sRef Gen@31 @19 S3′ [3] From this it is evident why it is that idols, in the Word, signify the falsities of religion; and images, doctrinals.

That such things existed among the various nations in the countries of Asia, is evident from the gods of Laban the Syrian, which Rachel the wife of Jacob took away (Gen. xxxi. 19, 20); from the calves and other idols in Egypt; from the hieroglyphics there engraved and painted in temples, and upon obelisks, and walls; from Dagon the idol of the Philistines in Ekron, from the idols made by Solomon, and afterwards by the kings in the Temple of Jerusalem, and in Samaria; from the altars, statues, images, and groves, amongst the nations of the land, which the children of Israel were commanded to destroy, as is evident from various passages in the Word.

sRef 1Sam@6 @1 S4′ [4] It was also from the science of correspondences and representations

That the priests and diviners of the Philistines advised them to make golden images of the hemorrhoids and mice which laid waste the land, and to place them near the ark, which they sent back upon a new cart drawn by kine, that so they might give glory to the God of Israel (1 Sam. v. 1 and following verses).

For at that time their priests and diviners knew what all those things represented; and that the images of the hemorrhoids and mice signified the falsities of their religion, which, as gifts, would be rendered propitiatory, by making them of gold.

sRef Ezek@7 @20 S5′ sRef Ezek@7 @19 S5′ [5] Doctrinals are also signified by images in the following passages. Thus in Ezekiel:

“They shall cast their silver into the streets, and their gold shall be an abomination, because they have transposed the gracefulness of their adorning for pride, and made thereof images of their abominations and detestations; therefore I have given it to them for an abomination” (vii. 20).

The subject there treated of is concerning the devastation of the church by falsities and evils, which is there meant by the sword, pestilence, and famine (verse 15), which shall consume them. By the silver which they shall cast into the streets, and by the gold which shall be for an abomination, is signified the truth of the church and the good thereof turned into falsity and evil. To cast them into the streets, signifies to disperse them, and to be for an abomination signifies to be turned into infernal evil. For this is to be turned to abomination. Their transposing the gracefulness of their adorning for pride, and making thereof images of their abominations and detestations, signifies, that, they filled the whole church and the doctrine thereof, and all things which are contained therein, with things profane; the gracefulness of their adorning signifying the church and its doctrine; and images of abominations and detestations signifying all things pertaining thereto, thus its doctrinals, which are goods and truths profaned. Abominations are goods profaned; and detestations, truths profaned.

sRef Ezek@16 @17 S6′ [6] In the same:

“Thou hast taken the vessels of thy adorning, of my gold and of my silver which I had given thee, and hast made the images of a male, with which thou hast committed whoredom” (xvi. 17).

These things are said of the abominations of Jerusalem, by which are meant the adulterations of the good and truth of doctrine from the Word. The vessels of adorning of gold and silver, signify the knowledges of good and truth from the Word. To make images of a male, signifies to make doctrinals from falsities appear as if they were from truths. And to commit whoredom with them, signifies the falsification of them.

sRef Ezek@23 @12 S7′ sRef Ezek@23 @14 S7′ sRef Ezek@23 @16 S7′ sRef Ezek@23 @3 S7′ [7] Again:

Aholibah committed whoredom in Egypt, “she loved the sons of Ashur; she added to her whoredoms when she saw men painted upon the wall, the images of the Chaldeans painted with vermilion, she doated upon them at the beholding of her eyes” (xxiii. 8, 12, 14, 16).

By Aholibah is meant Jerusalem, by which is signified the church as to doctrine, consequently the doctrine of the church. By committing whoredom is signified the falsification and adulteration of the Word. And because by Egypt are signified natural truths, which are called scientifics, and by Ashur rational truths; also, in the opposite sense, falsities, it is therefore evident what is signified by committing whoredom with them. Because as by the Chaldeans are signified the truths of the Word profaned, because applied to the loves of self and the world, hence by the images of the Chaldeans are signified doctrinals employed to excuse those loves. Painted with vermilion, signifies their appearing outwardly as truths, although inwardly they are profane. The same is signified by men painted upon the wall, a painted wall denoting the appearance of doctrinals in externals. Similar things are signified by images in Isaiah ii. 16; in David, Psalm lxxiii. 20; also in the following passages in the Apocalypse, xiv. 9-11; xv. 2; xvi. 2; xix. 20; xx. 4. See also what is said concerning idols and sculptured things above (n. 587, 650, 654, 780), where other passages from the Word are adduced and explained.

sRef Rev@13 @14 S0′ 828. We have treated above of love to the Lord, in which love are the angels in the third heaven. It now remains to say something about love towards the neighbour among those angels. By neighbour they understand uses, which are indeed works. But uses, to them, are all things done by the Lord in them, which have regard especially to the worship of the Lord, His church, the implantation of the holy things thereof, especially with infants, with whom they have conjunction, and whom they inspire with innocence and its affections; also the good of society in general and particular. These are the things that chiefly pertain to their love, because they pertain to love to the Lord. The Lord operates these things in them by the love implanted in their life, which is such that in them they perceive all the delight of their life.

The reason why such things are their neighbour is, that they do not refer to persons, but to the things that pertain to persons. For they are wiser than the rest of the angels; and it is wisdom to regard others from those things that pertain to them and constitute them. For every angel, spirit, and man is his own love and his own affection, thus his own good and consequently his own truth. And because these things constitute them, it is not possible for them, as being wise, to regard anything else in others but that from which they exist. This is to them a neighbour, or brother and companion, according to what is frequently said in the Word, good being considered by them as a brother, and truth as a companion. It is therefore evident what love towards the neighbour is in the third heaven.

[2] As for other things which concern their moral, civil, and domestic life, these also are works which they do from affection, but they are not such works as are meant by neighbour, or brother and companion; for they derive something from the world, also from what is useful for themselves and their own. They are the derivations and productions of the uses before mentioned, and are those things that proceed from their thought, about which, therefore, they can discourse. These things keep the life of their body in such a state that the life of their love can dwell therein, and perform its uses. Because these angels are of such a character, they do not know what charity or what faith are; but instead of charity they have the love of good, and instead of faith the love of truth. They are also continually in the love of good and truth, because their life is the affection of good, in which and from which is the perception of truth. Therefore, when mention is made of charity from which is faith, or of faith which is from charity, they do not know what these are.

The angels of the third heaven, because they are of such a character, appear before the angels of the lower heavens as infants, and some as children, all in a state of simplicity; they also go naked.

[3] The reason why they appear as infants and as children is that they are in innocence; and love to the Lord from the Lord is innocence. Whence also by infants and children, in the Word, innocence, and also love to the Lord are signified. The reason why they appear simple is, that they cannot speak about the holy things of heaven and the church; for these things with them are not in the memory, from which all discourse comes, but in the life and thence in the understanding; not as thought, but as the affection of good in its form, which does not come down into discourse. And even if it were to descend, it would not speak, but only give forth a sound. And those who cannot speak about such things seem to themselves and to others to be simple. A further reason is, that they are in humility of heart, and know that it is wisdom to see that what they do know is hardly anything in comparison with the things that they do not know. The reason why they go naked is, that nakedness, in the spiritual sense, is innocence; and because garments signify truths clothing good; and the truths that clothe are in the memory, and thence in the thought. But with them truths are in the life, and thus hidden, and only reveal themselves before the perception while others are uttering them, and their ministers preaching them from the Word. They are also perfected from the talk of those who are in the understanding of truth from preachings, and likewise from books. They write also, but not by letters, as other angels, but by curves and inflexions, which contain arcana that are above the understanding of the angels in the lower heavens.

They also dwell in expanses above others, and in gardens there in which are shrubberies and beds of flowers, whence they are in continual representatives of celestial things. And, what is wonderful, stone is not found there, because stone signifies natural truth, whereas wood signifies good, a tree perception, and a flower implantation.

Thus much then about love to the Lord and love towards the neighbour, consequently, concerning celestial love. In what follows we shall speak of spiritual love; also of charity and faith.

sRef Rev@13 @14 S0′ 829. Which hath the stroke of a sword and did live. That this signifies the quality of those natural things which conjoined those things that they took from the natural sense of the Word for purpose of confirmation, is evident from the explanation of those things mentioned above in the third verse of this chapter where are these words:- “I saw one of his heads as it were wounded to death, and his death-stroke was healed;” concerning which see above (n. 785, 786). That a sword signifies the combat of falsity against truth, and the destruction of truth by falsities, may be also seen above (n. 131, 367).

sRef Rev@13 @15 S0′ 830. Verse 15. And it was given unto him to give breath to the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast to be killed.

“And it was given unto him to give breath to the image of the beast,” signifies, that by means of conjunction with the Word there was something of spiritual life therein; “that the image of the beast should both speak,” signifies, that thence something in agreement flowed out of heaven into the thought nearest to speech excited and enkindled from natural love; “and cause that as many as would not worship the image of the beast to be killed,” signifies the threats of eternal death for those who do not believe everything, generally and particularly, which is so established.

sRef Rev@13 @15 S0′ sRef John@6 @63 S1′ 831. (v. 15) And it was given unto him to give breath to the image of the beast. That this signifies that by conjunction with the Word there was something of spiritual life therein, is evident from the signification of breath, as denoting spiritual life, of which we shall speak presently; and from the signification of the image of the beast, as denoting the doctrine of faith separated from good works, to be taught and believed in the church (see above, n. 827). It follows, therefore, that by giving breath to the image of the beast is signified, that by the conjunction of reasonings from the natural man with the Word there was something of spiritual life therein. The nature of that life will be explained presently. The reason why by spirit is signified spiritual life is, that by spirit, in the highest sense, is signified Divine truth proceeding from the Lord; and therefore, when applied to the men who receive it, it signifies spiritual life, as may be seen above (n. 183). Spiritual life is the same as life from Divine truths. And because the Word is Divine truth, and man has spiritual life from it, therefore, when reasonings from the natural man in favour of faith separated from life are conjoined with the Word, and doctrine for the church formulated, there is in it something of spiritual life. For all the things in the Word are, in themselves, spiritual, and give spiritual life to those who study it according to its reception in the heart. Therefore the Lord says:

“The words that I speak unto you, they are spirit, and they are life” (John vi. 63).

[2] Because in what goes before we have treated of celestial love, in which are the angels of the third heaven, we will now say something concerning spiritual love, in which are the angels of the second heaven. Spiritual love is the love of truth, and, in the highest sense, the love of the Divine truth which proceeds from the Lord. Thus also it is love to the Lord, but in a lower degree than that in which the celestial angels are. The celestial angels are in love to the Lord from the reception of Divine Good from Him, whereas the spiritual angels are in love to the Lord from the reception of Divine truth from Him. The difference is like that between love in the will and love in the understanding, or like that between a flame and its light. Light with the angels of the third heaven is also derived from something flaming, and the light of the angels of the second heaven from a shining white; but more concerning these things may be seen in the work on Heaven and Hell (n. 126-140). Their life differs in a similar manner. The life of the angels of the third heaven consists in affections of good, and the life of the angels of the second heaven in the affections of truth. The difference is such that they are easily known from one another by their faces, and also by their speech.

Because spiritual love is the love of truth, and the spiritual angels, as to their life, are affections of truth, therefore they converse about the holy things of heaven and the church differently from the angels of the third heaven, who cannot converse about these things, according to what was said above. But because the celestial angels are perfected in wisdom by hearing, therefore there are intermediate angels, called celestial-spiritual angels, who preach and teach truths in their temples; and these are called houses of God, and are of wood.

[3] The reason why the spiritual angels, from the spiritual love which constitutes their life, are affections of truth, and not affections of good is, that they are reformed and regenerated and become angels in a way different from that of the celestial angels. For the spiritual angels first admit truths into the memory, and thence into the understanding, which is formed by this means; and then they are perfected, so far as they are affected with Divine truths spiritually, that is, for the sake of them, also for the sake of a life according to them. But the celestial angels do not admit truths first into the memory, but directly into the will, and by actions into the life. The latter cannot therefore converse about Divine truths but only will and do them. Whereas the former utter Divine truths, because in their case they are also inscribed on the memory; and thought speaks from the memory.

[4] Yet the spiritual angels do not admit any truth into the memory and thence into the understanding unless they see it. For the angels in that heaven see truths from the light of truth, that is from enlightenment by the Lord, truths in the heavens being spiritual objects, which appear more clearly before the angels there than do natural objects before men in the world. Consequently they do not know that faith is anything else than the acknowledgment of truth, because they see what is true, and cannot comprehend at all how any one can possibly believe any thing which is not seen or understood. For in such case a man does not know whether it be true or false; and a belief in falsity is hurtful. It is evident therefore that intellectual sight with them is spiritual sight.

Those angels are perfected in understanding in proportion as they are in the love of truth for the sake of life and its genuine uses; and in the same proportion truths are implanted in their life and become affections of truth. For truths derive all their essence, and thence their life, from good; thus the understanding comes from the will and its activity; for the understanding is the receptacle of truth, and the will the receptacle of good, their activity perfecting them and affording them a basis. Hence also the truths, of which their understanding is formed, when they become part of the will and thence of the action, are called goods, but spiritual goods, which, because they then belong to their love, enter the life and form it.

From this it is also clear, that the life of every man is from his works; because the affection of the will and the thought of the understanding terminate therein, and thus exist, and without this termination would perish. For the will exists only by becoming active; and if there were no will, the understanding would perish, and there would remain only the faculty of understanding.

[5] Because their love is the love of truth, therefore they acknowledge as their neighbour truth in act, which is called spiritual good, thus the good of the church, the good of the society in which they are, the good of fellow-citizens in the society; consequently also moral good, which is called sincerity; and civil good, which is called justice. Their love towards their neighbour consists therefore also in exercises, which are works. All these also love uses, and are intent on works, by which their thoughts are kept as it were at home, and free from idleness, which is, as it is also called, the devil’s pillow. They know that none can be kept in spiritual love but those who perceive delight in works, these being fixed in their own affection; the rest are in every [affection] and so in none; for they wander whither pleasures and desires carry them. The angels of the second heaven also, like the angels of the third heaven, dwell apart in societies; but the societies of the latter are above those of the former, on account of the influx of celestial love into spiritual love, for the latter derives its essence from celestial love by mediate and immediate influx from the Lord.

[6] In the spiritual heaven there are magnificent palaces, in which everything within shines with precious stones and decorations, in forms such as cannot be equalled by any painting in the world, nor described in words. For art there is in its own art, especially that of architecture. From that heaven several arts in the world derive their laws and harmonies; this is the cause of their various forms of beauty. The silver found among those who dwell beneath those heavens, is given by the Lord from that heaven, but gold from the third heaven. For silver corresponds to spiritual good, which in its essence is truth; and gold corresponds to celestial good. The spiritual angels are clothed in garments of fine linen and silk, which, in general, are shining. And because the spiritual heavens correspond to the eyes, there are also in many places paradise-like scenes, rainbow-coloured, and appearances also of ineffable beauty. They do not know any thing there about the sense of the letter of the Word, but only about its spiritual sense, in which sense they possess the Word, which is read by every one. In that heaven, justice, sincerity, verity, chastity, and the several praiseworthy virtues of moral life prevail. Those heavens constitute the royalty of the Lord, but the higher heavens, where the celestial angels are, constitute the priesthood of the Lord; for His royalty is Divine truth, and His Priesthood is Divine Good.

sRef Rev@13 @15 S0′ 832. That the image of the beast should both speak. That this signifies that thence something in agreement flowed out of heaven into the thought nearest to the speech excited and enkindled from natural love, is evident from the discourse and preaching of those who confirm the separation of faith from life by the Word. For all and every part of the Word communicates with the heavens, and hence there flows something holy into the person speaking or preaching; but with those who are in faith separated from life, this holy somewhat cannot flow into any spiritual affection and the thought therefrom, because such persons are not spiritual but merely natural; it flows therefore into their natural love, which excites and enkindles the thought nearest to speech. This is why such persons can also speak and preach like those who are spiritual, although they have no spiritual, but only natural, affection, which is the affection of glory, honour, or gain. This affection, however, is excited, indeed enkindled, owing to the influx of what is holy from heaven.

[2] The reason why the sense of the letter of the Word communicates with heaven is, because the whole and every part of it contains in itself a spiritual sense; and the spiritual sense is perceived in the heavens, when the natural sense, which is the sense of the letter, is understood by man. That this is the case has been proved to me by much experience from the spiritual world. I have heard some repeat words taken from the sense of the letter of the Word, and have perceived that communication was immediately given them with some society of heaven; for the spiritual sense, which was in the words then recited from the sense of the letter, penetrated to that society. Evil spirits sometimes abuse this communication to procure themselves favour and protection from the heavens. It is evident therefore what is the quality of the Word in the sense of the letter. And because it is a means of communicating with heaven, therefore the Spiritual in agreement with the Natural, and which is moreover holy, flows in therefrom into the natural love of the person speaking or preaching from the Word; and this love excites the thought nearest to their speech. It is said the thought nearest to speech, because man has interior and exterior thought. He is in a state of interior thought when he is alone and thinks in himself, but in exterior thought when he is with others and speaks with them. It is known to every one, that a man can think in himself in a manner different from that which he makes use of in speaking before men. This exterior thought is that which is meant by the thought nearest to speech. This thought is excited and enkindled by natural love, which is the love of glory, honour, or gain with those who are in falsities, and who confirm them from the sense of the letter of the Word. Now this is what is meant by a spirit given to the image of the beast, that the image of the beast should speak; by which is signified, that in the doctrine of faith separate from life, there was also, by conjunction with the Word, something of spiritual life; and that therefore something in agreement flowed in out of heaven into the thought nearest to speech, which is excited and enkindled by natural love.

[3] Because in a former article we treated of the spiritual love, in which those are who dwell in the second heaven, and which constitutes their life; and since it is not known how love becomes spiritual, it shall here be briefly explained.

All love becomes spiritual by means of truths from the Word, in proportion as a man acknowledges and sees them in his understanding, and afterwards loves them, that is, does them from the will. The reason why the love becomes spiritual by means of truths from the Word in proportion as a man acknowledges and sees them in the understanding is, that a man has two memories, and consequently two kinds of thought, this being the case both with the evil and the good – interior and exterior. Every man thinks in himself from the interior memory, when, left to himself, he is led of his own love. This thought is that of his spirit. But a man thinks from the exterior memory when he speaks before the world. Every one may see by a little reflection that these two kinds of thought exist. The things which man thinks in himself from the interior memory when left to himself, are those pertaining to his life, and become associated with his life; for it is his spirit which then thinks, or, what is the same, it is the affection proper to his life which excites such thought. But the things which a man thinks from the exterior memory, if they do not make one with the thought of the interior memory, do not pertain to his life, nor do they become associated with his life, for they are corporeal and belong to the world; these after death are cast aside, when a man becomes a spirit.

It is therefore evident what is the nature of the state of those who are evil, and who fear neither God nor man, namely, that inwardly they think evils and falsities, although outwardly they may think and speak truths and also do goods; and that such goods and truths are dissipated when man puts off the body and becomes a spirit, the evils and the falsities remaining with them.

But the case is different with the good. These, because they have feared God and loved their neighbour, when they think from the interior memory, think from the truths that are from good, and similarly in regard to the exterior memory, so that with them these two thoughts make one. And because they are in truths from good, the internal spiritual man is opened; and this is conjoined with angels in the heavens, and is essentially an angel of heaven. Such a man, being in the light of heaven, in which spiritual truths appear as clearly as objects in the world appear before the eye, receives truths when he sees them, and forms his understanding from them. He has spiritual faith, therefore, which is essentially the acknowledgment of truth because it is seen in the understanding. Natural faith, which is to believe that a thing is so because another has declared it, is to them no faith. They call this faith historical, and, in the case of some, persuasive faith, which remains only so far as it agrees with love of their life. Who cannot see that nothing can enter a man’s life, and constitute it, except that which has been previously seen to be so in the thought, and afterwards willed to be so? From these things it is evident, that in order that a man’s love may become spiritual, he ought to see his truths, that is, to grasp them by the understanding.

sRef Hos@6 @2 S4′ [4] If, however, it is said that spiritual truths cannot be seen, and that the understanding cannot be so far opened, while a man is in the world, let it be known that he who loves truth from truth, that is, because it is truth, can see truth; and the truths that he does not see in the world he sees afterwards in heaven. For the very love of truth is receptive of the light of heaven; for this enlightens the understanding. Moreover, every one can receive in thought and understand more truths than he himself knows, unless his own love induces obscurity and causes darkness. This has been frequently testified to me in the spiritual world. For evil spirits have understood spiritual truths equally as well as good spirits, indeed, almost like angels, when they have been uttered; but as soon as they turned away their ears, and returned back into the state of their own love, they understood nothing whatever. It is evident, therefore, that every man has the faculty of understanding truths, and seeing them; but that the love of truth for the sake of truth alone causes man to understand them in the world rationally, but after death spiritually.

[5] But love with man, and his life therefrom, do not become spiritual by merely knowing and understanding truths, unless he also wills and does them. For, as just now said, an evil man, whose love is infernal, can know and understand truths equally well as a good man whose love is heavenly. Consequently the evil believe that, on account of their knowledges and the understanding of truths, they will not only come into heaven, but also be there amongst the intelligent, of whom it is said that “They shall shine as the stars”; when, nevertheless, if they do not also love or will to do the truths which they know and understand, they come after death amongst those who are in hell, from whom all truths are taken away. For every one after death becomes his own love; and in the world every one becomes his own love by willing and doing according to his understanding and knowledge. For a man’s love dwells in these, and the truths of the understanding dwell in the love. It is evident, therefore, whence man has life, for it is love that constitutes his life.

[6] There are three degrees of life in a man. The third degree is that in which are the angels of the third heaven. The second is that in which are the angels of the second heaven; and the first is that in which are the angels of the first or ultimate heaven. There is also a lowest degree, which is corporeal and material; a man is in this while he lives in the world. These degrees are opened in him according to the reception of Divine truth in his life; and Divine truth is received in the life when truth is willed and done according as it is known and understood. And because the love and life of man make one, it follows that there are as many degrees of love as there are degrees of life. The love in which are the angels of the third heaven is called celestial love; that in which are the angels of the second heaven is called spiritual love; and that in which are the angels of the first heaven is called spiritual-natural love, also celestial-natural. As is their love such is their wisdom and intelligence. Those who are in the third degree of love and thence of wisdom, live in an atmosphere purely ethereal, as it were. Those who are in the second degree of love, and thence of intelligence, live as if in an atmosphere purely aerial, as it were. And those who are in the first degree of love, and thence of knowledge, live in an atmosphere purely watery, as it were. And because the purity of their life is in a degree similar to that of their love, it is evident that those who are in the third heaven, and in the love and life of that heaven, cannot be approached by those who are in the second and first heavens. For to ascend from the second heaven into the third would be like a bird flying above its own atmosphere into the ether; and to ascend from the first heaven into the second would be like a fish raised out of the water into the air, where it would suffer the greatest pain and be suffocated.

These things are stated in order that it may be known that spiritual love is the love of truth in act; and that the love of truth in act is according to the sight of truth in the understanding; and that the faith of that love is nothing else but the acknowledgment of truth from that sight and understanding. This, therefore, is spiritual faith.

sRef Rev@13 @15 S0′ 833. And cause that as many as would not worship the image of the beast to be killed. That this signifies threats of eternal death against those who do not believe everything generally and particularly so established, is evident from the signification of worshipping, as denoting to acknowledge and believe (see above, n. 790, 805, 821); and from the signification of the image of the beast, as denoting the doctrine of faith separate, and an ordinance that every thing generally and particularly which is therein established should be taught and believed (concerning which see above, n. 827); and from the signification of being killed as denoting to be spiritually killed, that is, to perish in eternal death (concerning which see above, n. 315, 589). It is therefore clear, that by causing that as many as would not worship the image of the beast to be killed, are signified the threats of eternal death to those who do not believe everything generally and particularly which is thus established. That this is the case is well known; for salvation, and consequently life eternal, is declared to all those who believe in that doctrine, and damnation and eternal death is denounced against those who do not believe.

sRef Rev@13 @15 S0′ 834. As we have treated above concerning celestial love and spiritual love, it now remains to say something on spiritual natural love, in which are the angels of the first or ultimate heaven. This love is properly called charity towards the neighbour. These angels, because they are almost like men in the world as to understanding, and are also natural, have the understanding only a little elevated above what it was when they were in the world; therefore they do not see truths in the light as do the angels of the second heaven, but receive, acknowledge and believe them from doctrine, in which they are instructed before they are permitted to enter heaven. This is why only the more intelligent of them know what charity towards the neighbour is; there the simple believe, that every man is the neighbour, and that charity is to assist the needy, and to do good to the poor, the stranger, and so on. They chiefly consider persons and their conversation, and do not look to the interiors from which these proceed. The reason is that they are natural; and the natural man does not think abstractedly from those things that appear before his eyes, except so far as he admits light (lux) from heaven into his natural light (lumen). Nevertheless they are there taught that by neighbour, in the Word, is not meant a man merely as to his person, but as to the quality of his personality; that this quality causes him to be of a certain character, and that the character of a man is from his understanding and will – that of the understanding being from truths, and that of the will from goods and the quality of both, is from his love. Hence it is known that because every man is a neighbour, everyone is a neighbour from his quality; and, consequently, that the quality of a man, from which he is a man, is meant by neighbour, in the spiritual sense. Were it otherwise, a bad man would be a neighbour equally as a good man; and yet to do good to the evil is in some cases to do evil to the good. That this is the fact, any one may see from natural light (lumen). Suppose you had to make choice of an assistant or servant from amongst those who live in your vicinity, and for this purpose ten of them were brought before you, would you make your choice of one of them from the face merely, or would you not rather make it from some quality which you esteem, as sincerity, modesty, piety and uprightness? These things you would consider in your examination of them. The case is similar with respect to the neighbour. It is the quality of a man which is to be loved. It follows therefore that neighbour in the spiritual sense is that in a man which makes him what he is.

sRef Rev@13 @17 S0′ sRef Rev@13 @16 S0′ 835. Verses 16, 17. And he causeth all, both small and great, rich and poor, free and bond, to give them a mark on their right hand, or on their foreheads. And that no man should be able to buy or sell, save he that hath the mark, or the name of the beast, or the number of his name.

“And he causeth all, both small and great, rich and poor, free and bond,” signifies lower and higher, wise and simple, both those who think from themselves, and those who think from others; “to give them a mark on their right hand, and on their foreheads,” signifies a testification of acknowledgment that they belong to the church, and are in the truths and goods, so called, of that faith.

“And that no man should be able to buy or sell, save he that hath the mark of the beast,” signifies prohibition lest any one learn or teach anything else than what is acknowledged and thence received in that doctrine; “or the name of the beast, or the number of his name,” signifies either what is similar to it as to life, or similar to it as to faith.

sRef Rev@13 @16 S0′ 836. (v. 16) And he causeth all, both small and great, rich and poor, free and bond. That this signifies lower and higher, wise and simple, both those who think from themselves and those who think from others, is evident from the signification of all, small and great, as denoting lower and higher, or more common and more eminent; and from the signification of rich and poor, as denoting the wise and simple. That those are called rich who possess much knowledge of good and truth, thus who are wise, may be seen above (n. 118, 236); and that those are called poor who have not the knowledges of good and truth, because they have not the Word, but who, nevertheless, desire them may also be seen above (n. 118, 238). The same is evident from the signification of free and bond, as denoting those who think from themselves and those who think from others. To think from themselves is to consider from themselves whether a thing is true or false, and so to choose the one and reject the other. These are they who are made spiritual by the Lord, and are consequently in the light of heaven, and see from and are led of the Lord; for freedom is to think and live from the Lord, and bondage is to think and live from hell; that these are free, may be also seen above (n. 248, 409, 701, 774). That the Lord, by means of His Divine truth, makes them free, is declared in John (viii. 32-36). And that the church, when it is in faith from love, is in a state of freedom, but when it is in faith without love is in a state of bondage, and that this is meant by the Lord’s words in John (xxi. 18), may be seen above (n. 820). From these considerations it follows, that by bondmen are meant those who do not think from themselves but from others, and who do not perceive whether a thing is true or false, and yet acknowledge that it is true. That these are the bond, when those who think from themselves are the free, is evident from contrast.

sRef Rev@13 @16 S0′ 837. Having now treated at some length of faith and works, I propose to briefly summarise what has been said under the following observations.

1. That every man after death becomes his own love, and that the spirit of man is nothing but the affection of his love. Therefore, when a man becomes a spirit, he thinks and consequently speaks from his own affection; he also wills and thence acts from his own affection, and then he also desires and takes in the things belonging to his affection or love, and those which do not agree with it, he turns away from and rejects. In fact, his face becomes successively that of his affection or love, and he is afterwards known from this; so, too, is he known from his speech, the tone of which is the tone of his affection. In a word, a man after death becomes his own love, or his own affection, in form. Therefore when any one speaks against the affection of a man’s love, or assaults it, his face changes, and he himself also goes away or vanishes suddenly.

Since all men after death are the substances and forms of their own love, therefore the whole heaven, which consists of angels who have been men, is divided into societies according to the classes and species of affections, thus according to all the differences and varieties thereof. In the same way hell, which also consists of spirits who have been men, is divided into societies according to affections the opposite of those that are heavenly, and according to all their differences and varieties in general and particular. That a man after death is his own love, or the affection of his love, has been hitherto unknown in the world; for men have believed that affection is of no account, while thought is; and this because man had not the power of reflecting upon the affections, and their variations in himself, but only upon the thoughts and their variations; for the latter he sees, as it were, inwardly in himself, but not his affections. And what is not seen in thought and made evident is not noticed. He, however, who is wise is able to know his affections from his thoughts; for the latter manifest themselves in the former, when a man is in the freedom of his spirit and with himself alone. For he then thinks from the affection of his love. Nor is thought anything else but affection made visible in various form by the influx of light. If, therefore, you were to take away affection, thought would immediately cease; just as light does if you take away flame. From these things it is evident how important it is to acquire for oneself heavenly love or affection; how this can be done will be shown in what follows. Let it be observed that by affection is meant love in its continuity.

[2] 2. That the whole life of man is the life of his love, and that the love and life in man make one, and are one, is evident from what has been said above – that every one appears in the spiritual world with a face like his love; that he speaks, thinks, wills, desires, lusts, rejoices, and is sad, in agreement with it, and that these constitute his life, and proceed from it. That this is the case is quite clear from spirits and angels, all of whom are men both in face and body. As soon as the love of any one is assaulted, he vanishes with his whole body, even although shut up in a chamber, as has been seen by me frequently. It was evident, therefore, that an angel and spirit is not only affection in a human form, but also that his whole life from the head to the sole of the foot, or from his hat to his shoe, is nothing but affection of love. Otherwise a spirit could not wholly disappear from the eyes of those sitting with him. Inquiry was made whether his bodily form and its members is also an affection of love; and this was found to be the case with every thing pertaining to them. The reason of this is, that the whole heaven, which, as was said above, is divided and formed into societies according to all the differences and varieties of affections, resembles one man, and all angels and spirits are consequently human forms. Therefore as heaven is the aggregate of all affections, so also is an angel and a spirit; these are the least forms of heaven.

Hence this mystery was made plain to me, and was also confirmed from heaven, that every thing in man, both mind and body, are forms of love in a wonderful series, and that the organs of the cerebrum and face, also the members and viscera of the body, are continuous structures corresponding to the affections of the societies of heaven. So also, another mystery was made known to me – that the affections, and thence the thoughts of the mind, extend and diffuse themselves into every thing belonging to the body, as into the field of their activity; this field is from the affection of the mind and its thought for uses, from which, in which, and according to which, the members and viscera of the body are formed. The case here is similar to that which happens with the affections and thoughts of the angels, which diffuse themselves in every direction into heaven and its societies. The wisdom of the angels is according to their extension. But upon this subject more may be seen in the work concerning Heaven and Hell, namely, that all the angels are images of heaven, and thus, as it were, heavens in least forms (n. 41-58). That the whole heaven resembles one man, and that hence angels and spirits are human forms (n. 59-102). That all thought from affection, proceeding from the angels, has extension into the societies of heaven, according to the quality of their love and wisdom (n. 200-212).

[3] 3. Since love constitutes a man’s life, and man will live to eternity, according to his life acquired in the world, either in heaven or in hell, it is a matter of the highest importance to know how heavenly love is acquired, so that his life, which is to have no end, may be blessed and happy.

[4] 4. There are two primary faculties of man’s life, namely, the will and the understanding. The will is the receptacle of all things pertaining to good, and the understanding is the receptacle of all things pertaining to truth from that good. A man cannot be reformed but by means of these two faculties of his life, and by their being filled with goods and truths. Reformation is effected in the following order. First, a man must fill his memory with the knowledges and cognitions of truth and good, by means of which he will acquire the light (lumen) of reason; and especially he must learn that God is one, that the Lord is the God of heaven and earth, that there are a heaven and a hell, that there is a life after death, and that the Word is holy.

[5] 5. Then he must learn what evils are sins; first from the Decalogue, and afterwards from the Word throughout. And he must think that they are sins against God, and that therefore they keep back and separate man from heaven, and condemn and sentence him to hell. This is why the first thing in reformation is to desist from sins, to shun them, and at length to become averse to them; but in order to do this, he must ask the Lord for aid. He must also shun and hold them in aversion, because they are opposed to the Word, thus to the Lord, and consequently to heaven, and because they are in themselves infernal.

[6] 6. So far as a man shuns evils, and is averse to them because they are sins, and thinks of heaven, his salvation, and eternal life; so far is he adopted by the Lord, conjoined to heaven, and gifted, to the same extent, with spiritual affection; which is such that he not only desires to know truths, but also to understand them, also to will and to do them.

[7] 7. Thus is a man reformed by the Lord. And so far as a man then knows and understands truths, and also wills and does them, so far does he become a new man, in other words, a regenerate man, and he becomes an angel of heaven, who possesses heavenly love and life.

[8] 8. His love and life are altogether such as the works of his will are; and the works of the will are according to the truths that are applied to life. The knowledges of truth and good which man has acquired for himself from infancy, and with which he has filled his memory, do not live in him until he begins to be affected with truths because they are truths, and also to will and do them. Previous to this they only stand outside a man’s life.

[9] 9. By good works are meant every thing that a man does after he has become averse to evils because they are sins against God; for then he no longer does them of himself but from the Lord. He then also learns every day what he is to do. He has also a clear discernment of goods and evils; he shuns the latter and does the former with prudence, intelligence, and wisdom. So far concerning love, which constitutes the life of man. Something shall now be said concerning faith.

[10] 10. The ancients did not know what faith is; but in place of faith they had truth. For truth, when perceived, or seen in the understanding, and thus acknowledged, is believed for its own sake. Therefore it cannot be said of it that one must have faith in it, for faith is in it. For example, suppose any one sees a tree and flower in a garden, and another were to say to him that he ought to believe, or have faith in the existence of the tree and flower, and that it is such and such a tree and flower; would not he answer, why do you want me to believe, or have faith in this, when I see it myself? This is why the angels of the third heaven, because they perceive truths from good, are not willing even to mention faith, nor indeed to know that it exists. Neither do the angels of the second heaven acknowledge the term faith, because they see truths from the light of truth, with which their understanding is enlightened. They wonder and smile, when they hear any one say, that the understanding is to be held captive in obedience to faith, and that one must have faith in things not perceived and not seen. They then say that in this way falsity might be believed, and be placed by confirmations, as it were, in light, and truth itself, as it were, in darkness; and thus truth might become the sport of falsity, as one plays with a ball.

[11] 11. When the world could no longer see truths from the love of them and from the light of them, owing to their becoming natural and external, then faith began to be spoken of; and everything connected with faith began to be called truth, although not perceived or seen, but merely affirmed by some leader of thought, and confirmed from passages of the Word not understood. This is the state in which the churches are at this day in the Christian world; in each of which it is believed that the doctrinals of their faith are true; and this for no other reason than that they are held by the church of their country. That nevertheless it is neither perceived nor seen whether they are true, is evident from the many discussions, disputations, opinions and heresies concerning them, in general and in particular, both at home and abroad.

[12] 12. So long as faith was conjoined to works, and charity was acknowledged as an equal with faith, or above it, so long was the church in truths from the Word, although they were few, because they did not see them. As soon, however, as faith was separated from charity, the church lapsed from truths into falsities, and at length into a faith that has destroyed all the truths of the church. This faith is that of justification and salvation by the merit of the Lord with the Father. For since this faith alone, and separated, moreover, from the goods of life, which are good works, saves, what need is there of truths that teach the way and lead to heaven? Live and believe however you like, and merely hold that faith, and you will be saved. But let me tell thee, my reader, that all who live that faith are in natural love separated from spiritual love; and such love is the love of self and the world, and thence the love of all evils, and from the evils the love of all falsities; and that all such are so empty, and at the same time so blind, that they do not know even a single genuine truth of the church, nor do they see one in the Word, although they have it and read it. Many of them also are such as to have no desire to know or see truth of any kind.

[13] 13. The reason is, that no truth, still less anything that can be called faith, can possibly exist with a man, unless he wills and does it; for previous to this it is not a truth of the life, but only a truth of the memory, which is extraneous to the man and not within him; and what is extraneous is dissipated. Hence it is evident, that faith without works is not faith, unless it is a faith of falsity from evil, which is a dead faith, such as reigns in hell.

sRef Deut@6 @5 S0′ sRef Gen@4 @15 S0′ sRef Rev@13 @16 S0′ sRef Ezek@9 @4 S0′ sRef Deut@6 @8 S0′ 838. To give them a mark on their right hand, or on their foreheads. That this signifies a testification of acknowledgment that they belong to the church, and are in the truths and goods, so called, of that faith, is evident from the signification of a mark, as denoting a sign or witness of acknowledgment, in this case that they belong to that church; and from the signification of the right hand, as denoting the truth of faith in its power (concerning which see above, n. 298); and from the signification of forehead, as denoting the good of love (concerning which see also above, n. 427). In this case, therefore, by the right hand and forehead are signified the truths and goods, so called, of that faith, which, nevertheless, are either not truths and goods, or falsities and evils. The acknowledgment of them, however, as being truths and goods, is signified by giving and receiving a mark upon their right hands and upon their foreheads.

A mark also signifies a sign of acknowledgment in the following passages in the Apocalypse (xiv. 9, 11; xv. 2; xvi. 2; xix. 20; xx. 4); the meaning of mark is similar to that of

“The sign” set by Jehovah upon Cain (Gen. iv. 15).

Also

“The sign” which the prophet was commanded to set upon the foreheads of the men in the city of Jerusalem (Ezek. ix. 4).

As also by “the sign” in Moses:

“Thou shalt love Jehovah thy God with all thine heart, and with all thy soul, and with all thy might; thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes” (Deut. vi. 5, 8; xi. 18).

sRef Rev@13 @16 S0′ 839. It has been shown previously that every man is his own love; and also that the love and life of man make one and are one. It shall now be shown that a man’s faith is according to the quality of his love or life, also according to his works. It was shown above that works contain in themselves all things of the love and life of man, because works are their results and effects, and the ultimates in which all things prior co-exist. This is why the angels of the third heaven know a man’s quality from the sound of his speech; also from his step, a touch of the hand, a movement of the body, or his joy, and several other things which are actions. That a man is known in the third heaven from such things is not known in the world, because it is believed that they are nothing but motion; when nevertheless the life of his mind causes them, by means of the life of his body. Each life, with all that pertains to it, concurs in the production of these things; it consequently follows that the life manifests itself in them.

When, therefore, a man’s life goes forth into works, and manifests itself in them, it follows that his faith also does the same; for faith is an acknowledgment that a thing is so, and acknowledgment pertains to the thought, and also to the will. And whereas will and thought by means of the life of the body produce action, therefore faith also shows its quality in works. But still nothing is acknowledged to be contained in this way, in thought, will, and work, unless it also pertains to a man’s love and life; for acknowledgment is of love and life. It is therefore evident, that because faith is like a man’s love and life, it is also like his works.

By works are meant everything that a man does, speaks, and writes, whether much, or little; as, for example, whatever a deputy, or a priest, or a merchant, or a servant does in the discharge of their duties. All those works, moreover, both small and great, are good, when they are done from the Lord in him, but evil when done by the man himself. Thus they are good in the measure that he shuns evils because they are sins against God, and they are evil in the measure that he does not shun them. The case is the same with faith, the quality of which is according to the quality of the works; for they make one, like thought and speech, or will and action.

A man supposes that although he lives wickedly he can still have faith, at least to believe that there is a God, that the Lord is the Saviour of the world, that there are a heaven and a hell, and that the Word is holy. I can, however, confidently say that if he does not shun evils because they are sins, and consequently look to the Lord, he does not believe in these things at all. For they are not part of his life and love, but only of his memory and knowledge; and they do not become part of his life and love before he fights against evils and overcomes them. This has been made evident to me from the case of many after death who supposed that they had believed, at least, in the existence of God, and that the Lord is the Saviour of the world, and other things of a similar kind; but still those who lived wickedly had in reality no belief at all.

sRef Rev@13 @17 S0′ 840. (v. 17) And that no man should be able to buy or sell, save he that hath the mark of the beast. That this signifies prohibition lest any one should learn or teach anything else but what is acknowledged and thence received in doctrine, is evident from the signification of buying and selling, as denoting to acquire knowledges and to communicate them, thus also to learn and to teach, concerning which we shall speak presently; prohibition is signified by that no one may do those things; and from the signification of mark, as denoting a witness and sign of acknowledgment that those belong to the church who are in the so-called truths and the goods of that faith (concerning which see above, n. 836). It is therefore evident, that by lest any one should buy and sell, if he has not the mark of the beast, is signified prohibition, lest any one should learn and teach anything else but what is acknowledged, thus also what is received in doctrine.

The reason why buying and selling signifies to acquire knowledges of truth and good from the Word, and to communicate them, or, what amounts to the same, to learn and teach is, that by wealth and riches, in the Word, are signified the knowledges of truth and good; and by silver and gold, by means of which buying and selling are transacted, are signified the truths and goods of heaven and the church. This is why buying and selling are spoken of in many parts of the Word, also merchandise and business. By those expressions spiritual buying, selling, merchandise, and business are signified.

sRef Isa@55 @1 S2′ [2] Thus in Isaiah:

“Every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price” (lv. 1).

Every one may see that to buy wine and milk is not here meant. And because to buy signifies to acquire for themselves those things that conduce to the spiritual life of man, it is evident that each thing there mentioned is to be understood spiritually. Thus by the waters to which every one that thirsts might go, are signified truths for those who desire them; waters denote truths from the Word, and to thirst is to desire them. That they should be given freely from the Lord, is signified by, “he that hath no money,” likewise “without money and without price.” To eat signifies to appropriate; wine and milk signify spiritual truth and natural truth thence, both from good.

sRef Matt@25 @9 S3′ sRef Matt@25 @10 S3′ [3] In Matthew:

The prudent virgins said to the foolish, “Go rather to them that sell, and buy” oil “for yourselves”; “but whilst they went to them to buy, the bridegroom came” (xxv. 9, 10).

By the prudent virgins are signified those in the church with whom faith is conjoined to charity and by the foolish are signified those in the church with whom faith is separated from charity; for lamps signify the truths of faith, and oil signifies the good of love. Hence by going to them who sell and buying, is signified to those who teach, and to learn or acquire for themselves. But because they had not procured for themselves the good of love, and thereby vivified the truths of faith, while they lived in the world, but afterwards indeed procured these things for themselves – and because no one can procure the good of love after death, and retain it – therefore those foolish virgins, by whom are signified all who separate the good of love or the good of charity from the truths of faith, were not admitted to the marriage, and received by the bridegroom. The marriage signifies heaven; and the bridegroom, the Lord.

sRef Matt@21 @12 S4′ [4] In the Evangelists:

“Jesus entered into the temple, and cast out all that sold and bought in the temple, and overthrew the tables of the money-changers and the seats of them that sold doves” (Matt. xxi. 12; Mark xi. 15; Luke xix. 15).

By the sellers and buyers are here signified those who make gain for themselves out of holy things; by the tables of the money-changers is signified – from holy truths; and by the seats of them who sold doves is signified – those who [make this gain for themselves] from holy goods. Therefore it is afterwards said, that they made the temple a den of thieves; thieves denoting those who lay waste the truths and goods of the church, and thence make to themselves gain.

sRef Luke@17 @28 S5′ [5] In Luke:

“As it was in the days of Lot,” so shall it be in the days of the Son of man, “they ate, they drank, they bought, they sold, they planted, they built” (xvii. 28).

By eating and drinking is there signified to live to themselves and the world, and to appropriate to themselves evils and falsities. By buying and selling is signified to procure those things for themselves and to communicate them to others. By planting and building is signified to confirm themselves therein, and to live in them.

sRef Luke@22 @36 S6′ [6] In the same

Jesus said, “Now he that hath a purse let him take it, and likewise his scrip; but he that hath not, let him sell his garments, and buy a sword” (xxii. 36).

What is meant here by these words is evident from what follows in the same chapter, that is, that everything written must be fulfilled in the Lord, thus that He was about to suffer the passion of the cross. And because this must necessarily distract the minds of those who then lived, and also the minds of the disciples, and cause them to have doubts concerning Him, and His kingdom, and so bring them into temptations; and since these can be shaken off only by means of truths, therefore the Lord says, “He that hath a purse and a scrip, let him take them,” that is to say, he who possesses truths from the Word in which it is foretold that Christ should suffer such things, let him take heed lest he put them away. For the purse and the scrip signify the same as the coins and the money contained in them, or the knowledges of truth and good from the Word. But he who hath not, let him sell his garments and buy a sword, signifies, let those who have not truths reject everything of their own, and get truths for themselves, with which to fight against falsities. A sword signifies the combat of the truth against falsity and the destruction of the latter.

sRef Ezek@27 @11 S7′ sRef Ezek@27 @33 S7′ sRef Ezek@27 @16 S7′ sRef Ezek@27 @12 S7′ sRef Ezek@27 @13 S7′ sRef Ezek@27 @15 S7′ sRef Ezek@27 @10 S7′ sRef Ezek@27 @9 S7′ sRef Ezek@27 @14 S7′ sRef Ezek@27 @36 S7′ sRef Ezek@27 @17 S7′ sRef Ezek@27 @6 S7′ sRef Isa@23 @8 S7′ sRef Ezek@27 @8 S7′ sRef Ezek@27 @7 S7′ sRef Ezek@27 @2 S7′ sRef Ezek@27 @20 S7′ sRef Ezek@27 @26 S7′ sRef Ezek@27 @4 S7′ sRef Ezek@27 @27 S7′ sRef Ezek@27 @21 S7′ sRef Ezek@27 @24 S7′ sRef Ezek@27 @3 S7′ sRef Ezek@27 @23 S7′ sRef Ezek@27 @22 S7′ sRef Ezek@27 @25 S7′ sRef Ezek@27 @19 S7′ sRef Ezek@27 @34 S7′ sRef Ezek@27 @35 S7′ sRef Ezek@27 @31 S7′ sRef Ezek@27 @32 S7′ sRef Ezek@27 @5 S7′ sRef Ezek@27 @1 S7′ sRef Ezek@27 @18 S7′ sRef Isa@23 @1 S7′ sRef Ezek@27 @28 S7′ sRef Ezek@27 @30 S7′ sRef Ezek@27 @29 S7′ [7] Because Tyre, in the Word, signifies the church with respect to the knowledges of truth and good, and thence also the knowledges of truth and good which the church has and which are also serviceable for its doctrine, therefore, where Tyre is treated of in the Word, her tradings are also treated of, by which is signified their acquisition, and also communication to others.

As in Ezekiel:

“All the ships in the sea were for trading thy trading; Tarshish was thy trader in silver, iron, tin, and lead; they gave thy markets. Javan, Tubal, and Meshech, these were thy merchants; with the persons of men and vessels of brass they gave thy trading. The sons of Dedan were thy merchants; many islands the merchants of thy hand. Syria was thy trader with chrysoprasus. But thy wealth and thy tradings, thy markets, and they who trade thy trading, shall fall into the heart of the seas in the day of thy fall” (xxvii. 1, to the end).

In Isaiah:

“Howl, ye ships of Tarshish, because Tyre is laid waste, whose merchants are princes, her traders the honoured of the earth” (xxiii. 1, 8).

Who cannot see that by the tradings and merchandise here are not meant tradings and merchandise? For what has the Word in common with such things, which in itself is Divine and heavenly, and teaches man about God, heaven and the church, eternal life, and similar things? Who cannot see, then, that all the particulars there signify spiritual things, pertaining to heaven and the church; not only the names of the places there with which trading was carried on, but also the special kinds of merchandise? But what the particulars in the spiritual sense signify it would be too tedious to unfold in this place. It is sufficient to know, that tradings there signify the acquisition and communication of the knowledges of truth and good; and the merchandise or wares those knowledges, which are multifarious.

sRef Ezek@28 @4 S8′ sRef Ezek@28 @5 S8′ [8] That such things are signified is evident also from theses words in Ezekiel:

In thy wisdom and in thine intelligence thou hast gotten thee wealth, and hast gotten gold and silver in thy treasures; by the abundance of thy wisdom in thy trading, thou hast multiplied to thee wealth (xxviii. 4, 5).

This treats of the prince of Tyre, by whom are meant knowledges (cognitiones) of truth from the Word, by which intelligence and wisdom are procured. And because these same knowledges are signified by wealth, and procuring them is meant by trading, therefore, it is said, “by the multiplication of thy wisdom in thy trading thou hast multiplied to thee wealth.”

sRef Matt@13 @45 S9′ sRef Matt@13 @46 S9′ [9] From these things it is evident,

why the Lord compared the kingdom of the heavens “to a merchantman seeking goodly pearls, who, when he had found one precious pearl, went and sold all that he had, and bought it” (Matt. xiii. 45, 46).

By pearls are signified knowledges, also truths themselves; and by one precious pearl is signified the acknowledgment of the Lord. By selling all that he had is signified to banish everything of one’s own love; and by buying it is signified to procure that Divine truth for himself.

sRef Matt@13 @44 S10′ [10] The same is also meant by the treasure hid in a field,

“which a man, having found, hid it, and for joy went and sold all that he had, and bought the field” (Matt. xiii. 44).

By the treasure is signified the Divine truth in the Word; by the field is signified the church and its doctrine; and by selling all that he had and buying the field is signified, in this case as above, to banish what is one’s own and procure for oneself the Divine truth which is in the Lord’s church.

sRef Luke@19 @17 S11′ sRef Matt@25 @15 S11′ sRef Matt@25 @17 S11′ sRef Matt@25 @18 S11′ sRef Luke@19 @19 S11′ sRef Luke@19 @18 S11′ sRef Luke@19 @20 S11′ sRef Luke@19 @15 S11′ sRef Matt@25 @16 S11′ sRef Luke@19 @23 S11′ sRef Luke@19 @14 S11′ sRef Luke@19 @21 S11′ sRef Luke@19 @16 S11′ sRef Matt@25 @14 S11′ sRef Luke@19 @22 S11′ sRef Matt@25 @25 S11′ sRef Luke@19 @24 S11′ sRef Matt@25 @26 S11′ sRef Luke@19 @26 S11′ sRef Matt@25 @27 S11′ sRef Matt@25 @24 S11′ sRef Luke@19 @13 S11′ sRef Luke@19 @12 S11′ sRef Matt@25 @30 S11′ sRef Matt@25 @29 S11′ sRef Isa@52 @3 S11′ sRef Isa@48 @15 S11′ sRef Matt@25 @20 S11′ sRef Matt@25 @19 S11′ sRef Matt@25 @28 S11′ sRef Matt@25 @21 S11′ sRef Luke@19 @25 S11′ sRef Matt@25 @22 S11′ sRef Matt@25 @23 S11′ [11] Because trading signified the acquisition and possession of truths, therefore the Lord spoke by a parable

Of a man going a journey and giving to his servants talents, that they might trade with them and make gain (Matt. xxv. 14-20).

And of another:

Who gave to his servants ten pounds, that they might trade with them (Luke xix. 12-26).

Similar things are also signified by trading, matters of trade, and traders, in other parts of the Word. So also in the opposite sense, in which the receptions and appropriations of falsities are signified; as in Isa. xlviii. 15; Ezek. xvi. 3; Nahum iii. 14; Apoc. xvi. 3, 11-24. Hence the church in which such things prevail is called

A land of trading (Ezek. xvi. 29; xxi. 35, 36; xxix. 14).

Moreover, by selling and being sold is signified to banish truths, and to be alienated from them, and, instead of them, to accept falsities and be captivated by them, as in Isa. l. 1; lii. 3; Ezek. xxx. 12; Joel iv. 6, 7; Nahum iii. 4; Zech. xiii. 5; Psalm xliv. 11-13; Deut. xxxii. 30.

From these things it is evident what is properly signified by being redeemed and by redemption, where the Lord is treated of. As in Isaiah:

“Ye have sold yourselves for nought; therefore ye shall be redeemed without money” (lii. 3);

and in many other passages.

sRef Rev@13 @17 S0′ 841. Or the name of the beast, or the number of his name. That this signifies either what is similar to it as to life, or what is similar to it as to faith, is evident from the signification of name, as denoting the quality of the good of love, and of life therefrom; and from the signification of number, as denoting the quality of the truth of faith, and of intelligence therefrom. Hence by the number of a name is signified the quality of the truth of faith and of intelligence therefrom as a result of the quality of the good of love and of life therefrom; here in the opposite sense, because it is said, “the name of the beast,” and “the number of his name.”

That name, in the Word, signifies the quality of the good, and of love, thence of life, may be seen above (n. 102, 135, 148, 676, 695, 696, 815). Further, that number signifies the quality of the thing treated of, and that the quality is determined by the numbers involved, may also be seen above (n. 429, 430, 574); thus the quality of the truth of faith; and that to number signifies to know the quality of a thing, and to arrange and to dispose accordingly (n. 453). The reason why number signifies the quality of truth and of faith therefrom is, that number involves multitude; and multitude, in the Word, is said of truths, as may be seen above (n. 336, 337).

Hence now by the number of a name is signified the quality of truth from good, or the quality of faith from love; but, here, in the opposite sense, because it is said of the beast.

sRef Matt@23 @25 S0′ sRef Matt@23 @28 S0′ sRef Matt@23 @27 S0′ sRef Rev@13 @17 S0′ 842. As faith and works have been treated of above, I propose to draw the following conclusion from them – that love, life, and works make one with every man, because whether we say love, or life, or works, it is the same. That love constitutes the life of a man, and that his life is according to the quality of his love – not only the life of the mind, but also at the same time the life of the body – was shown above. And since what a man loves this he also wills with the mind and does with the body, it follows that love and deeds or works make one.

That works proceed from a man’s life both internal and external, and that they are the activities of the sphere of affections and thoughts therefrom, by which he is encompassed; and that no communication of the life and love of a man is possible, unless the encompassing sphere of his life becomes active by doing, might be shown by many things. Therefore such as is the life, or the love, or such as are the works, with man, such also are all the things that form that sphere; consequently such also is the faith. Therefore, if the works are evil, it follows that there is no faith of truth, but only a faith of falsity; for evil and falsity cohere, but not evil and truth. If, however, the works are good, it follows that there is a faith of truth, for good and truth mutually love each other and are conjoined. If, on the other hand, a man’s works appear to be good in outward form, although he is inwardly evil, it follows that his is a faith of falsity, howsoever he may speak truth with his lips; but the truth spoken is contaminated with evil from the interior. Hence his deeds are according to the Lord’s description of them:

As the cup and platter made clean on the outside, but within are full of extortion and excess. And they are like whitened sepulchres which appear beautiful without, but inwardly are full of bones of the dead and of all uncleanness (Matt. xxiii. 25, 27, 28).

sRef Rev@13 @18 S0′ 843. Verse 18. Here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man; and his number is six hundred and sixty-six.

“Here is wisdom,” signifies that this is their doctrine in its full extent, which is considered to be wisdom, although it is insanity. “Let him that hath understanding count the number of the beast,” signifies that those who are in a state of enlightenment inquire into the nature of the belief in this religious persuasion; “for it is the number of a man,” signifies its nature, as though it were from the understanding of truths; which understanding the men of the church ought to possess; “and his number is six hundred and sixty-six,” signifies, that nevertheless its quality is that of all falsities and all evils therefrom, in their whole extent.

sRef Isa@44 @25 S0′ sRef Isa@5 @21 S0′ sRef Isa@19 @11 S0′ sRef Isa@29 @14 S0′ sRef Isa@10 @12 S0′ sRef Matt@11 @25 S0′ sRef Isa@10 @13 S0′ sRef Jer@50 @35 S0′ sRef Rev@13 @18 S0′ sRef Isa@19 @13 S0′ 844. (v. 18) Here is wisdom. That this signifies that this is their doctrine in its whole extent, which is considered to be wisdom, although it is insanity, is evident from the signification of here is wisdom, as denoting that all those things that are said concerning the dragon and his two beasts, is the doctrine of those who have separated faith from life, which nevertheless is not wisdom, as it is considered to be, but it is insanity. That these things are meant by here is wisdom, follows from the things which precede, that is, that no one can buy and sell if he has not the mark, or the name of the beast, or the number of his name; which signifies, that no one should learn or teach anything but what is acknowledged, and thence received in doctrine. It may be concluded, therefore, that by wisdom is here meant wisdom in their own eyes, which, nevertheless, is insanity, appearing to them as wisdom.

The reason why insanity is here meant by wisdom is, that those who are in falsities, when they have confirmed themselves in them, believe themselves to be wiser than all others. The case is the same with the evil, who, when they are in their evils, and devise means of doing evil to the good, seem to themselves to be ingenious, indeed wiser than others, although they then appear to the eyes of angels to be mad. This now is why the insanity of those who are in falsities is also called in the Word wisdom and intelligence, as in the following passages:

“Lord of heaven and earth, thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matt. xi. 25; Luke x. 21).

“Woe to them that are wise in their own eyes, and intelligent in their own sight” (Isa. v. 21).

“I will punish the fruit of the pride of heart of the king of Assyria, and the glory of his high looks; because he hath said, In the strength of my hand I have done it, and by my wisdom; because I was intelligent” (Isa. x. 12, 13).

“Surely the princes of Zoan are fools, the wise counsellors of Pharaoh; how say ye unto Pharaoh, I am a son of the wise” (Isa. xix. 11).

“The wisdom of the wise shall perish, and the intelligence of the intelligent shall hide itself” (Isa. xxix. 14).

“He casteth the wise men backwards” (Isa. xliv. 25).

“A sword against the inhabitants of Babylon, and against the princes thereof, and against the wise men thereof” (Jer. l. 35).

Hence also the Magi in Babylon and elsewhere were called wise men (as in Dan. ii. 48).

From these passages it is evident, that, in the Word, wisdom is predicated of those who are not wise, and also of those who are insane from falsities. Similarly diadems are ascribed to them, as well as to the dragon (Apoc. xii. 3); and to his beast, in the first verse of this chapter. It is said also concerning the woman who sat on the scarlet beast, that she was clothed in crimson and scarlet, adorned with gold, precious stones and pearls (Apoc. xvii. 4). Similarly the evil are called mighty and powerful, although they are not really so in themselves. Concerning this subject, see above (n. 783).

sRef Rev@13 @18 S0′ 845. Let him that hath understanding count the number of the beast. That this signifies that those who are in enlightenment should inquire into the nature of the belief in this religious persuasion, is evident from the signification of having understanding, as denoting to be in enlightenment; of which we shall speak presently; and from the signification of counting, as denoting to inquire. The reason why counting signifies to inquire is, that in the two senses of the Word – the sense of the letter and the spiritual sense – words are used according to their subjects. Thus to count is said of number, and to inquire, is used in reference to the quality of faith; and from the signification of the number of the beast, as denoting the nature of the belief in this religious persuasion. That number signifies the nature of faith, may be seen above (n. 841); and that the beast signifies faith separate from life, which is the belief in this religious persuasion. Hence it is evident, that “He who hath understanding let him count the number of the beast,” signifies, that those who are in enlightenment should inquire into the nature of the belief in this religious persuasion.

The reason why those who are in enlightenment are to make inquiry is, that the nature of the faith in this religious persuasion cannot be seen by any others, nor, consequently, inquired into. For every thing in the Word, by which inquiry ought to be made, and from which a judgment is formed, is in the light of heaven, and hence can be seen only from that light; and this light is that which enlightens man. To inquire therefore into the nature of the belief in any religion – which nature is confirmed by some passages of the Word – can be done only by those who are in the light of heaven, consequently who are in enlightenment.

sRef Rev@13 @18 S0′ 846. For it is the number of a man. That this signifies its nature, as if it were from the understanding of truths, which understanding the men of the church ought to possess, is evident from the signification of number, as denoting the nature of faith (concerning which see above, n. 841); and from the signification of man, as denoting the understanding of truth which the men of the church have in matters of faith (concerning which also see above, n. 280, 546, 547). In this case, as if it were from such understanding. For faith separated from the life is a belief in what is false, consequently destitute of truth and the understanding of it. The case, therefore, is the same here with the signification of man, as with that of wisdom above (n. 844); by which is meant, as if it were wisdom, although it is insanity.

[2] Moreover those who are in faith separated from charity prohibit the use of the understanding, insisting upon obedience to a faith not understood, and that a faith understood is a man’s own faith, and therefore natural and not spiritual. But what is the nature of intellectual faith shall be told.

The Word in its spiritual sense treats, in many passages, of the understanding of the Divine truth in the Word; and, where the desolation of the church is treated of, it also treats of the destruction of the understanding of the Divine verities thereof from the Word. And from the spiritual sense of passages upon that subject taken collectively, and carefully investigated, it is evident, that in the measure that the understanding of truth perishes in the church, in the same measure the church perishes. The understanding of the Word is also signified in many passages by Egypt, Ashur, Israel, and also by Ephraim – by Egypt, the natural understanding thereof; by Ashur, rational understanding; by Israel, spiritual understanding; and by Ephraim, the actual understanding of the Word in the church. But these three degrees of understanding – the natural, rational, and spiritual, ought to be one, in order that a man may from enlightenment see and perceive the genuine truths of the Word. For the natural understanding, which is the lowest, cannot be enlightened by its own light (lumen), but it must be enlightened by the light of the rational man, which is in the midst, and the latter from spiritual light. For the spiritual understanding is in the light of heaven, and sees by virtue of it; and the Rational is a medium between the Spiritual and the Natural, and receives spiritual light, which it transmits to the Natural and enlightens it. It is therefore evident that the natural understanding without light through the Rational from what is spiritual, is not understanding, for it is without light from heaven; and the truths of the church, which are also the truths of heaven, can be seen only in the light of heaven. The reason is, that Divine truth going forth from the Lord as a Sun, is the light of heaven; and the Lord by His own light, which is spiritual light, alone enlightens man.

[3] From these things it is evident, that the Lord desires a man not only to know the truths of the church to which he belongs, but also to understand them, not, however, from natural light separated from spiritual light; for natural light separated from spiritual light, in heavenly or spiritual things, is not light but darkness. For a man, from natural light separated from spiritual light, views the things of the church from himself, and not from the Lord. Therefore he can see them only from appearances and fallacies, and to see the former from the point of view of the latter, is to see falsities instead of truths, and evils instead of goods. The fire which sends forth and also enkindles that light is the love of self, and the pride of one’s own intelligence therefrom. In the measure that a man, thinking from that fire and its light, excels in ingenuity, and has the power to confirm everything he pleases thence, in the same measure, he can also confirm falsities and evils, to such a degree as even to make them appear to be truths and goods. Indeed, he can show falsities and evils in a brilliant natural light, which is, nevertheless, a delusive light, increased by the contriver. But to comprehend the things of the church from this light is not to understand, but rather to misunderstand them. For a man from that light alone sees truths as falsities, and falsities as truths. This is especially the case when some accepted dogma is assumed as the truth itself, without previous investigation as to whether it be true or not, and if it is investigated it is only by statements confirmed by reasonings from the natural man, or by confirmation from passages from the Word that are not understood. When a man views all the dogmas of his religion in this way, he may assume as a principle whatever he pleases, and shed upon it the light of confirmation to such a degree as to make it to appear to be truth from heaven, although it is falsehood from hell.

[4] From what has been said, it may be concluded that by understanding the truths of the church is meant the understanding of them when illuminated by the light of heaven, thus by the Lord. The man who is in such enlightenment, can see the truths of the church rationally while in the world, and spiritually after death. But from natural light (lumen) separated from spiritual light – which is the light of heaven from the Lord – to enter into the things of the church, which interiorly are spiritual and celestial, is to proceed according to an inverted order. For what is natural cannot enter into what is spiritual, but what is spiritual can enter into what is natural. For natural influx, which is also called physical influx, into the thoughts and intentions of a man’s spirit is not possible. Spiritual influx, however, is possible, that is, of the thoughts and intentions of the spirit into the body, and also into its actions and sensations.

sRef Rev@13 @18 S0′ 847. And his number is six hundred and sixty-six. That this signifies that nevertheless its quality is that of all the falsities and all the evils therefrom in their whole extent, is evident from the signification of number, as denoting the quality of faith separated from life; and from the signification of six hundred and sixty-six, as denoting the falsities and the evils therefrom in the aggregate. The reason why these things are signified by that number is, that six signifies all, and is said of truths and the goods therefrom; and, in the opposite sense, of falsities and the evils therefrom. For that number is composed of the numbers two and three multiplied by each other. The number two is predicated of goods and, in the opposite sense, of evils; and the number three, of truths and, in the opposite sense, of falsities. And a compound number signifies the same as the simple numbers of which it is compounded. This then is why six signifies all the truths and all the goods therefrom in their whole extent; and in the opposite sense, all the falsities and all the evils therefrom in their whole extent. In order that all these may be signified to the full that number is tripled; and the number 666 arises by triplication. For what is threefold signifies the idea of what is total and full from beginning to end; in this case, therefore, it denotes that absolutely nothing of truth and good remained.

[2] That every number in the Word signifies something pertaining to a thing or state, and that the quality thereof is determined by the numbers which are affixed, may be seen above (n. 203, 429, 574, 841). That the greater and compound numbers signify the same as the smaller and simple ones from which they arise by multiplication (n. 430). For example, the number six hundred and sixty-six signifies the same as six, and six the same as three and two from which they arise by multiplication. That three signifies what is full, complete, and comprehensive, from beginning to end, and is used of truths and falsities, see above (n. 532); and that two is similarly used of goods and evils (n. 532, at the end). The signification of six is the same as twelve; because twelve arises from the multiplication of three by four; and four, like two, is used of goods and also of evils.

Now from all this it is evident that the number six hundred sixty and six, which is said to be the number of a man, and to count which is said to be the mark of intelligence, signifies the nature of faith separated from good works – that it is composed of every kind of falsity, and of all evils therefrom, in the aggregate. When it is said to be the mark of intelligence to count that number, this does not signify that it is intelligence to know or find out the signification of that number, but that it is intelligence to inquire into and see the falsities and evils which constitute the nature of faith separated from life.

sRef Matt@6 @24 S3′ [3] That the nature of that faith is such in respect to falsities, will be seen in what presently follows. The reason why it is also such in respect to evils is, that when good works are set aside – as is the case when it is believed that they contribute nothing at all to justification and salvation – it follows that in their place there are evil works; for a man must be either in goods or in evils. He cannot be in both at the same time; this is meant by these words of the Lord:

“No one can serve two masters; either he will hate the one, and love the other. Ye cannot serve God and mammon” (Matt. vi. 24).

Hence it is, that all evils in the aggregate follow from the faith which sets aside good works, which are the goods of life.

Besides, all religion has life as its end; for it teaches what evils are to be shunned, and what goods that are to be done. A religion that has not life as its end cannot be called a religion; one, therefore, which teaches that works are of no account, but faith alone. Where this is taught, are not all the evils of life allowed so far as the civil laws do not forbid and restrain them? – for faith alone covers over, remits, and takes them away. That this is the case is evident from this, that it is said, that faith alone justifies the life; and yet this doctrine teaches that a man is not saved by any good of life; and also that he may be saved by this faith even at the last hour of death; also that he is justified at the very moment that he receives this faith; and other things of a similar nature, which absolutely persuade him that life is not the purpose of that religion. And if religion has not life for its end, it follows that the rein is given to evils of every kind.

[4] That all falsities in the aggregate exist with those who hold that faith both as to doctrine and life, is evident from this, that the faith which alone is said to be justifying and saving is this, that the Father sent the Son to reconcile the human race to Himself by the passion of the cross, and thus take away damnation. But the nature of this faith, and what there is of truth or untruth in it, was shown above. And every one may see that in such a faith there is nothing but thought, and nothing of life; for it is said, “If we believe this with trust and confidence, that is, acknowledge it in thought, we shall be saved.”

If there is salvation in this faith alone, what need then is there to know the meaning of love to the Lord, charity towards the neighbour, the life of man, the goods and evils of life, remission of sins, reformation and regeneration? Are not all these things that faith alone? If it is asked, what is remission of sins, is it not replied, faith alone? If it is asked, what is charity towards the neighbour, is it not said, faith alone? If it is asked, what is the church, is it not replied, faith alone? And so in other cases. It is therefore evident that this faith alone has absorbed, and, like a dragon, swallowed up all the goods and truths of the Word, and, consequently, of the church, which nevertheless are innumerable, and by means of which the angels have all their intelligence and wisdom, and men full salvation.

Because by this faith alone they have banished all the truths and goods of the church, it follows that falsities and the evils therefrom occupy their place, and, as a consequence, the church is devastated. Indeed, by using this truth, that a man of himself cannot do good which is good, all the truths and goods of the church are set aside, as if it were consequently lawful for a man to cease doing them, because, if not good, they are rather damnable than saving. It is also wonderful that by one truth perversely misunderstood, all the truths and goods of the church in their whole extent have come to be rejected.

These are the things signified in the spiritual sense by the number of the beast – six hundred and sixty-six.

CHAPTER XIV.

1. AND I saw, and, lo, the Lamb standing on mount Zion, and with him a hundred forty and four thousand, having his Father’s name written in their foreheads.

2. And I heard a voice out of heaven, as the voice of many waters, and as the voice of a great thunder; and I heard the voice of harpers harping with their harps.

3. And they sang, as it were, a new song before the throne, and before the four animals, and the elders; and no man could learn the song, but the hundred forty and four thousand, redeemed from the earth.

4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and unto the Lamb.

5. And in their mouth was found no guile; for they are without blemish before the throne of God.

6. And I saw another angel flying in the midst of heaven, having the eternal gospel to proclaim unto them that dwell on the earth, and unto every nation, and kindred, and tongue, and people,

7. Saying, with a loud voice, Fear God, and give glory unto him; for the hour of his judgment is come; and worship him who made heaven, and earth, and the sea, and the fountains of waters.

8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

9. And the third angel followed them, saying with a great voice, If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand,

10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and sulphur before the holy angels, and before the Lamb:

11. And the smoke of their torment ascendeth unto ages of ages; and they shall not rest day and night, who worship the beast and his image, and whosoever receiveth the mark of his name.

12. Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.

13. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead who die in the Lord from henceforth yea, saith the Spirit, that they may rest from their labours; for their works follow with them.

14. And I saw, and behold a white cloud, and on the cloud one sat like unto the Son of man, having upon his head a golden crown, and in his hand a sharp sickle.

15. And another angel went out from the temple, crying with a loud voice to him who sat upon the cloud, Thrust in thy sickle, and reap; for the hour is come for thee to reap; for the harvest of the earth is ripe.

16. And he that sat on the cloud thrust in his sickle upon the earth; and the earth was reaped.

17. And another angel went out from the temple which is in heaven, he also having a sharp sickle.

18. And another angel went out from the altar, having power over fire; and cried with a great cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the vintage of the clusters of the vineyard of the earth; for her grapes are fully ripe.

19. And the angel thrust in his sickle into the earth, and gathered the vintage of the clusters of the earth, and cast it into the great winepress of the wrath of God.

20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the bridles of the horses, from a thousand and six hundred furlongs.

sRef Rev@14 @1 S0′ 848. EXPLANATION.

VERSE 1. And I saw, and, lo, the Lamb standing on mount Zion, and with him a hundred forty and four thousand, having his Father’s name written on their foreheads.

“And I saw,” signifies a manifestation concerning the future separation of the good from the evil before the Last Judgment; “and, lo, the Lamb standing on mount Zion,” signifies the presence of the Lord in heaven and in the church in order to separate the good from the evil and accomplish the judgment; “and with him a hundred forty and four thousand,” signifies according to truths in their whole extent; “having his Father’s name written on their foreheads,” signifies those truths according to the acknowledgment of His Divine from love.

sRef Matt@13 @27 S0′ sRef Rev@14 @1 S0′ sRef Matt@13 @26 S0′ sRef Matt@13 @24 S0′ sRef Matt@24 @31 S0′ sRef Matt@13 @29 S0′ sRef Matt@13 @30 S0′ sRef Matt@13 @28 S0′ sRef Matt@13 @25 S0′ sRef Matt@24 @30 S0′

849. (v. 1) And I saw. That this signifies a manifestation concerning the future separation of the good from the evil before the Last Judgment, is evident from the signification of I saw, as denoting the things which now follow, seen by John; and which, when seen in the spiritual sense, treat of the assembly and congregation of the faithful, and of their separation from the evil before the Last Judgment, according to what is meant also by these words of the Lord in Matthew:

“They shall see the Son of man coming in the clouds of heaven, with power and great glory; and he shall send his angels and they shall gather together his elect from the four winds, from one end of heaven to the other” (xxiv. 30, 31).

The subject of that chapter is also the Last Judgment, which is there meant by the Consummation of the Age and the Coming of the Lord. The gathering together and separation of the good from the evil is then described in the above words, as in this chapter of the Apocalypse (vers. 14, 16), by what is said concerning the Son of man sitting upon a white cloud, and by the sickle in his hand with which he reaped the earth.

Similar things are also meant by these words of the Lord in Matthew:

“The kingdom of the heavens is likened unto a man which sowed good seed in his field; but while men slept, the enemy came and sowed tares among them, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares. And the servants of the householder came and said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn” (xiii. 24-30).

The separation of the good from the evil, which should take place at the time of the Last Judgment, is there also foretold by the Lord, and is meant by the words, “Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together the tares to burn them; but gather the wheat into my barn.” By the tares are meant the evil, who shall then be cast into hell, and by the wheat are meant the good, who, being separated from the evil, will be raised up into heaven. These things are similar to those mentioned in this chapter (vers. 15 and 16) where it is said,

“The time is come for thee to reap; for the harvest is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.”

The various reasons why the good were not separated from the evil before the time of the Last Judgment, and the good raised up to heaven, and the evil cast into hell, may be seen in the small work concerning the Last Judgment, and also above, n. 391, 392, 394, 397, 411, 413, 418, 419, 426, 489, 493, 497, 668, 669, 670, 674, 675, 676, 754.

sRef Rev@14 @1 S0′ 850. And, lo, the Lamb standing on mount Zion. That this signifies the presence of the Lord in heaven and in the church, in order to separate the good from the evil, and accomplish the judgment, is evident from the signification of the lamb, as denoting the Lord with respect to the Divine Human (concerning which see above, n. 297, 314, 343, 460, 482); and from the signification of standing, as denoting to be present and conjoined, of which we shall speak presently; and from the signification of mount Zion, as denoting heaven and the church, where the Lord reigns by means of His Divine truth, as is evident from the passages in the Word, where mount Zion is mentioned. But first something shall be said concerning the presence of the Lord in heaven and in the church in order to separate the good from the evil and accomplish the judgment.

The presence of the Lord in the whole heaven, and in the whole church is perpetual; for heaven is not heaven from the proprium of the angels there, nor is the church a church from man’s proprium in it, but from the Divine of the Lord in them. For an angel’s proprium cannot make heaven, nor man’s proprium the church, because the proprium of both angels and men is not good. Therefore the Divine which proceeds from the Lord, as received by them, makes heaven and the church with every one in particular, and therefore with all in general in whom heaven and the church exist. It is evident, therefore, that the presence of the Lord is perpetual with all in heaven and in the church; but it is a presence that is pacific, tranquil, conserving, and sustaining, by which all things in the heavens and on earth are constantly retained in order and connection, and reduced to that order; the same is the case also in the hells. But the presence, here meant by standing upon mount Zion, is the active and extraordinary presence of the Lord in order that His Divine may flow in through the heavens into the lower parts, and there separate the good from the evil, and cast down the evil from their places, where they had formed for themselves a similitude of the heavens. But this presence and conjunction of the Lord with the heavens, and His influx thence into the parts beneath, to effect the judgment, has been treated of above (n. 413, 418, 419, 426, 489 1/2, 493, 702, 704). This presence is what is also signified elsewhere by standing, when said of the Lord, as in Isaiah iii. 13. From these things it is evident, that by these words, “Lo, the Lamb standing on mount Zion,” is signified the presence of the Lord in heaven and in the church to separate the good from the evil, and to accomplish the judgment.

[2] The reason why mount Zion signifies heaven and the church where the Lord reigns by means of His Divine truth is, because Zion was the city which David built and in which he afterwards dwelt; whence it was called the city of David. And because David represented the Lord as to His royalty, which is Divine truth, therefore Zion, in the Word, signifies heaven and the church where the Lord reigns by means of His Divine truth. It was for this reason also that the ark of Jehovah, in which the Law was deposited, was carried into that city by David; for that Law, in a broad sense, also signified the Divine truth proceeding from the Lord. It is for this reason also that by Jerusalem – which was situated below that mountain – is signified the church as to doctrine; for all doctrine pertaining to the church is from the Divine truth which proceeds from the Lord; consequently from the Word. That city was built upon a mountain, because mountains at that time, on account of their height, represented the heavens, and therefore also, in the Word, they signify the heavens. The reason of this representation, and of the signification thence, was that the highest heavens, where are the angels of the third degree, appear high above the rest, and before the eyes of others as mountains; and because the highest heavens appear as mountains, and as the angels who are upon them are in love to the Lord, therefore mountains, in the Word, and especially the mountain of Zion, signify love to the Lord. That a mountain signifies love, may be seen above (n. 405, 570).

sRef Ps@2 @6 S3′ sRef Ps@2 @12 S3′ sRef Ps@2 @7 S3′ sRef Ps@2 @8 S3′ [3] That by Zion is signified heaven and the church in which the Lord reigns by means of His Divine truth, is evident from the following passages in David:

Yet have I anointed my king upon Zion, the mountain of my holiness. I will declare concerning the statute, Jehovah hath said unto me, Thou art my Son; this day have I begotten thee. . . . I will give the heathen for thine inheritance, and the ends of the earth for thy possession. Kiss the Son, lest he be angry, and ye perish from the way, because his anger is kindled but a little. Blessed are they that put their trust in him (Psalm ii. 6-8, 12).

That these things are not said of David, but of the Lord, is evident from its being said, “Thou art my Son; this day have I begotten thee. I will give the heathen for thine inheritance, and the ends of the earth for thy possession.” Also, “Kiss the Son, lest he be angry, and ye perish from the way. Blessed are all they that put their trust in him.” None of these things can be said of David. Therefore by anointing a king upon Zion, the mountain of holiness, is signified the Lord’s kingdom in heaven and in the church by means of the Divine truth. What is signified by anointing and anointed, when said of the Lord, may be seen above (n. 375). King signifies the Lord as to Divine truth; Zion heaven and the church. To declare this concerning the statute, signifies His Advent. Thou art my Son; this day have I begotten thee, signifies the Divine Human, which is also the Son of God. That He hath all power in the heavens and on the earths is meant by, I will give the heathen for thine inheritance, and the ends of the earth for thy possession. That there must be conjunction with Him by love in order to salvation, is signified by, kiss the Son, lest he be angry, and ye perish from the way. The Last Judgment by Him is signified by, when His wrath is kindled but a little. That then those shall be saved who have faith in Him, is signified by, blessed are all they that put their trust in Him. From these considerations it is evident, that by Zion is meant heaven and the church, where the Lord reigns by His Divine truth.

sRef Matt@21 @2 S4′ sRef Matt@21 @4 S4′ sRef Matt@21 @5 S4′ sRef Zech@9 @9 S4′ [4] Similarly in Zechariah:

“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (ix. 9).

That these things are said of the Lord and His kingdom in the heavens and on earth, this kingdom being meant by Zion and Jerusalem, is evident in the Evangelists; where these things, when they were fulfilled, are thus related:

Jesus sent two of his disciples, that they might bring to him an ass and her foal. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, behold thy King cometh to thee, meek, sitting upon an ass, and a colt the foal of an ass (Matt. xxi. 2, 4, 5; John xii. 14, 15).

That to ride upon an ass, and the colt of an ass, was characteristic of a king, and that therefore the Lord rode in this way when He entered Jerusalem, and was proclaimed king by the acclamations of the people, who strewed branches of palm trees, and their garments, upon the way before Him, may be seen above (n. 31). And because the Lord thus entered Jerusalem as a king, it appears that by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth.

sRef Isa@40 @9 S5′ sRef Isa@40 @10 S5′ [5] That the kings of Judah and Israel represented the Lord as to Divine truth, and that hence by kings are meant those who are in truths from good from the Lord, may be seen above (n. 31, 553, 625); and that especially by David, in the Word, the Lord was represented as to His royalty, which is Divine truth (n. 205).

In Isaiah:

“O Zion that bringest good tidings, get thee up into the high mountain; O Jerusalem that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, behold your God! behold the Lord Jehovih will come in strength” (xl. 9, 10).

Because these things are spoken of the Lord and of His kingdom, and this is signified by Zion and Jerusalem, therefore it is said, that Zion and Jerusalem will bring good tidings; Zion, from the good of love, and Jerusalem, from the truths of doctrine. Bringing good tidings from the good of love, is meant by getting up into the high mountain; and [bringing good tidings] from the truths of doctrine, is meant by lifting up the voice with strength. By the cities of Judah is signified the doctrine of love to the Lord and love towards the neighbour in its whole extent. The Lord as to Divine truth and Divine good, who was about to come to execute judgment, is meant by, Behold your God! Behold the Lord Jehovih cometh in strength. For the Lord is called God, in the Word, from Divine truth, and is called Jehovah, and also the Lord Jehovih, from Divine good. To come in strength is to execute judgment, thus to subjugate the hells.

sRef Micah@4 @8 S6′ sRef Micah@4 @2 S6′ sRef Micah@4 @1 S6′ sRef Micah@4 @7 S6′ sRef Micah@4 @3 S6′ [6] In Micah:

“At the end of days the mountain of the house of Jehovah shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it. And many nations shall go and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways; and we will walk in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem. Then shall he judge among many nations, and shall rebuke numerous nations, afar off. Jehovah shall reign in mount Zion from now unto an age; thou art the tower of the flock. O hill of the daughter of Zion, unto thee shall he come, and the former kingdom shall return, the kingdom of the daughter of Jerusalem” (iv. 1, 2, 3, 7, 8).

That the coming of the Lord and His kingdom in the heavens and on earth is here described, must be evident to every one. Therefore his kingdom, which is heaven and the church, is meant by the mountain of the house of Jehovah which shall then be established in the top of the mountains. And because by Zion is meant heaven and the church, in which the Lord is about to reign by means of His Divine truth; and by Jerusalem is meant heaven and the church, as to doctrine from that Divine truth, therefore it is said, “Out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem.” The instruction of all from the Lord is described by what follows in that passage.

sRef Zeph@3 @14 S7′ sRef Zeph@3 @15 S7′ sRef Isa@46 @13 S7′ sRef Isa@12 @6 S7′ sRef Isa@59 @20 S7′ sRef Isa@28 @16 S7′ sRef Isa@35 @10 S7′ sRef Isa@28 @17 S7′ sRef Isa@18 @7 S7′ sRef Ps@14 @7 S7′ sRef Isa@28 @18 S7′ sRef Zech@8 @3 S7′ sRef Zech@2 @11 S7′ sRef Zech@2 @10 S7′ [7] And in Isaiah:

“Cry out and shout, O inhabitant of Zion, for great in the midst of thee is the Holy One of Israel” (xii. 6).

Again:

“The ransomed of Jehovah shall return to Zion with songs and everlasting joy upon their heads” (xxxv. 10).

In Zephaniah:

“Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem; Jehovah hath removed thy judgments; he hath overturned thine enemy; Jehovah is in the midst of thee” (iii. 14, 15).

In Zechariah:

“Sing and rejoice, O daughter of Zion, behold I come that I may dwell in the midst of thee, and many nations shall join themselves to Jehovah in that day; I will dwell in thee” (ii. 10, 11).

In the same:

“I will return unto Zion, and I will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness” (viii. 3).

In David:

“Who will grant to Zion the salvation of Israel? When Jehovah bringeth back the captivity of his people, Jacob shall rejoice and Israel be glad” (Psalm xiv. 7; liii. 6).

In Isaiah:

“The Lord Jehovih shall lay in Zion a stone; a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste. Judgment also will I lay for a line, and justice for a plummet . . .your covenant with death shall be disannulled, and your agreement with hell shall not stand” (xxviii. 16, 17, 18).

In the same:

“In that day shall a present be brought unto Jehovah of Zebaoth, a people scattered and peeled, from a terrible people . . . to the place of the name of Jehovah Zebaoth, to mount Zion” (xviii. 7).

In the same:

“I have caused my justice to draw near; it is not far off, and my salvation shall not tarry; I will place salvation in Zion, for Israel my glory” (xlvi. 13).

In the same:

“Then the Redeemer shall come to Zion” (lix. 20).

In these passages the Advent of the Lord is treated of, and His kingdom in the heavens and on earth. And because that kingdom is meant by Zion and Jerusalem, therefore it is said that they shall come thither, and that Jehovah the Holy One, and the King of Israel, shall dwell there; Jehovah the Holy One, and the King of Israel denoting the Lord as to Divine truth. It is evident, therefore, that by Zion is meant heaven and the church, in which the Lord reigns by means of the Divine truth; and by Jerusalem, heaven and the church as to doctrine from that Divine truth. Who does not see that Jerusalem and Zion, to which the nations should be brought back, and where the Lord is to dwell, do not mean the Zion and Jerusalem where the Jewish nation was?

sRef Isa@31 @9 S8′ sRef Ps@87 @3 S8′ sRef Ps@48 @12 S8′ sRef Ps@126 @1 S8′ sRef Isa@33 @20 S8′ sRef Ps@128 @5 S8′ sRef Ps@128 @6 S8′ sRef Ps@135 @21 S8′ sRef Isa@37 @22 S8′ sRef Ps@48 @13 S8′ sRef Isa@33 @5 S8′ sRef Isa@37 @22 S8′ sRef Isa@4 @3 S8′ sRef Ps@146 @10 S8′ sRef Isa@24 @23 S8′ sRef Ps@48 @3 S8′ sRef Ps@48 @2 S8′ sRef Ps@48 @14 S8′ sRef Ps@48 @11 S8′ sRef Ps@87 @2 S8′ sRef Ps@78 @68 S8′ sRef Isa@4 @5 S8′ sRef Ps@126 @2 S8′ sRef Isa@37 @23 S8′ sRef Ps@87 @5 S8′ sRef Ps@87 @7 S8′ sRef Ps@134 @3 S8′ sRef Ps@87 @6 S8′ sRef Ps@149 @3 S8′ sRef Ps@149 @2 S8′ sRef Ps@132 @14 S8′ sRef Ps@9 @14 S8′ sRef Ps@132 @13 S8′ sRef Isa@1 @27 S8′ sRef Ps@76 @2 S8′ [8] From the following passages also it is evident that by Zion is meant heaven and the church in which the Lord reigns by means of the Divine truth.

In Isaiah:

“Zion shall be redeemed with judgment, and her converts in justice” (i. 27).

In the same:

“He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy to him; every one written unto life in Jerusalem. Jehovah shall create upon every dwelling of mount Zion, and upon her assembly, a cloud by day and a smoke and splendour of a flame of fire by night” (iv. 3, 5).

In the same:

“Jehovah Zebaoth shall reign in mount Zion and in Jerusalem, and before his elders in glory” (xxiv. 23).

In the same:

Jehovah, “whose hearth is in Zion, and his oven in Jerusalem” (xxxi. 9).

In the same:

“Jehovah is exalted because he dwelleth on high; he hath filled Zion with judgment and justice; look to Zion, the city of our solemnities; let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be taken down” (xxxiii. 5, 20).

In the same:

“The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, because thou hast blasphemed and calumniated the Holy One of Israel” (xxxvii. 22, 23).

In David:

“That I may tell over all thy praises in the gates of the daughter of Zion” (Psalm ix. 14).

“The sides of the north, the city of the great King. God is known in her palaces” (Psalm xlviii. 2, 3).

In the same:

“Walk about Zion, and compass her about; number her towers; set your heart unto the bulwarks, distinguish her palaces and ye may relate to the generation following, that this God is our God, for ever and ever; he will lead us” (xlviii. 11-14).

In the same:

“In Salem is the tabernacle of God, and his dwelling-place in Zion” (Psalm lxxvi. 2).

In the same:

The Lord “hath chosen the tribe of Judah, the mountain of Zion which he loveth” (Psalm lxxviii. 68).

In the same:

“Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things must be spoken of thee, O city of God. Jehovah shall count when he describeth the people, that this man was born there. All my springs are in thee” (Psalm lxxxvii. 2, 3, 6, 7).

In the same:

“When Jehovah bringeth back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing” (Psalm cxxvi. 1, 2).

In the same:

“Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see thy son’s sons; peace upon Israel” (Psalm cxxviii. 5, 6).

In the same:

“Jehovah hath chosen Zion; he hath desired it himself for a seat. This is my rest for ever; here will I dwell; because I have desired it” (Psalm cxxxii. 13, 14).

In the same:

“Jehovah shall bless thee out of Zion” (Psalm cxxxiv. 3).

In the same:

“Blessed be Jehovah out of Zion, dwelling in Jerusalem” (Psalm cxxxv. 21).

In the same:

“Jehovah shall reign for ever, God thy God, O Zion, from generation to generation” (Psalm cxlvi. 10).

In the same:

“Let the sons of Zion exult in their king; let them praise his name in the dance; with timbrel and harp let them sing praise” (Psalm cxlix. 2, 3).

These passages concerning Zion are quoted in order that every one may see, that by Zion, in the Word, is not meant Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these passages are also prophetic of the Lord, that when He comes, He will love Zion and dwell there for ever; although He could love neither that city nor Jerusalem, as is evident from His words concerning them; but heaven and the church where His Divine truth is received. This is why Zion is called His rest, His dwelling-place, the mountain of Jehovah, the city of God, the city of the great King, the city of truth, and that it is said His kingdom shall be there for ever, to an age, and from generation to generation; none of which things can by any means be said and understood of the Zion of David.

sRef John@1 @4 S9′ sRef John@1 @14 S9′ sRef John@1 @1 S9′ sRef John@1 @3 S9′ sRef John@1 @2 S9′ [9] Because the Lord came into the world to accomplish a Judgment, and thereby bring all things in the hells and also in the heavens into order; and since judgment is effected by means of Divine truth – for this, according to reception, makes man spiritual – and according to its laws, which are the Divine precepts in the Word, all judgments take place in the spiritual world, therefore the Lord assumed the Human, and made this, whilst He abode in the world, Divine truth, in order, as said, that He might accomplish the Judgment.

That the Lord made His Human Divine truth is meant by

The Word which was with God, and which was God, and by which all things were made that were made, and by which the world was created (John i. 1, and following verses).

By the Word is meant the Divine truth. That the Lord became this as to His Human is expressed in clear terms, as follows:

“And the Word was made flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth” (verse 14 in the same chapter).

The Lord, as to Divine truth, is also meant by the Son of man, which the Lord frequently calls Himself in the Evangelists; of whom He also says, that “He shall execute judgment.”

Now because judgment was accomplished by the Lord from His Divine truth, and since by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth; therefore in this chapter of the Apocalypse, in which the separation of the good from the evil, before the Last Judgment, is treated of, a Lamb was seen standing upon mount Zion, by which is signified the presence of the Lord in heaven and in the church to separate the good from the evil and to effect the Judgment, according to what was said above.

sRef Isa@31 @4 S10′ [10] On account of the same signification of mount Zion also, in other parts of the Word, it is said that the Lord from mount Zion will fight for the church against the evil, and destroy them; as in the following passages:

In Isaiah:

“Jehovah Zebaoth shall come down to fight upon mount Zion and upon the hill thereof” (xxxi. 4).

The Advent of the Lord, and the redemption or liberation of the faithful is there treated of. Therefore by fighting upon the mountain of Zion and upon the hill of it, is signified to execute judgment from Divine truth. The reason why judgment is accomplished by means of Divine truth is, that all are judged according to its reception. For Divine truth, or the Word, and doctrine therefrom, teach life, and every one is judged according to it.

sRef Ps@20 @5 S11′ sRef Ps@20 @2 S11′ sRef Ps@20 @6 S11′ [11] In David:

Jehovah “will send thy help from the sanctuary; and out of Zion he will strengthen thee; we will sing in thy salvation, and in the name of our God we will set up our banners. I know that Jehovah will save his anointed; he will answer him from the heaven of his holiness, with the saving strength of his right hand” (Psalm xx. 2, 5, 6).

These things are also said concerning the Lord and His victory over the hells, and the salvation of men by that means. Combats and victories are meant by answering His anointed from the heaven of His holiness, with the saving strength of His right hand; and the salvation of the faithful thereby is meant by His strengthening us out of Zion, and by our rejoicing in His salvation.

sRef Ps@50 @5 S12′ sRef Ps@50 @4 S12′ sRef Ps@50 @1 S12′ sRef Ps@50 @3 S12′ sRef Ps@50 @2 S12′ [12] In the same:

“Jehovah shall speak, and shall call the earth from the rising of the sun even to the setting; out of Zion, the perfection of beauty, God shall shine forth. Our God shall come; he shall cry to the heavens from above; and to the earth, to judge his people. Gather my saints together unto me” (Psalm l. 1-5).

These words evidently treat of judgment upon all from Zion, thus from the Lord by means of the Divine truth. The separation of the good from the evil is meant by, calling the earth from the rising of the sun to its setting. Judgment upon all is signified by, crying to the heaven from above, and to the earth to judge the people. The gathering together of the good and their salvation is meant by, gather my saints unto me. And the Divine truth, in which the Lord is in His glory, is meant by, out of Zion the perfection of beauty God shall shine forth.

sRef Ps@110 @2 S13′ sRef Ps@110 @1 S13′ [13] In the same:

“The saying of Jehovah to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. Jehovah shall send to thee the sceptre of thy strength out of Zion, rule thou in the midst of thine enemies” (Psalm cx. 1, 2).

That these things are said of the Lord, is well known from the words of the Lord Himself in Matthew (xxii. 44). By sitting at the right hand is signified the Lord’s Divine Omnipotence; by making His enemies His footstool is signified the entire subjugation and prostration of the hells; by the sceptre of strength out of Zion is signified the Divine truth, to which belongs omnipotence, Zion denoting heaven, where the Lord reigns by means of His Divine truth. His dominion by this over the hells is signified by, rule thou in the midst of thine enemies. That omnipotence belongs to the Lord alone, and this by means of His Divine truth, may be seen above (n. 726). That power is in truths from good, and that good and thence truth are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).

sRef Isa@52 @1 S14′ [14] In Isaiah:

“Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem, the city of holiness” (lii. 1).

Because Zion signifies heaven where the Lord reigns by means of His Divine truth, and since to Divine truth pertains all power, therefore it is said, “Awake, awake, put on thy strength, O Zion.” Doctrine therefrom is signified by the garments of gracefulness which Jerusalem shall put on.

sRef Joel@3 @21 S15′ sRef Joel@3 @16 S15′ sRef Amos@1 @2 S15′ sRef Joel@3 @17 S15′ [15] In Joel:

“Jehovah shall roar out of Zion, and from Jerusalem he shall give his voice, that the heavens and the earth may tremble. Then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness, and Jerusalem shall be holiness, nor shall strangers pass through her any more” (iii. 16, 17, 21).

In Amos:

“Jehovah shall roar out of Zion, and shall give his voice from Jerusalem” (i. 2).

By roaring and the roar of a lion, when said of Jehovah, is signified the ardent zeal of defending heaven and the church and of saving those who are therein; which is effected by destroying the evils and falsities which arise from hell by means of Divine truth and its power, see above (n. 601). And because by Zion is signified heaven where the Lord reigns by means of the Divine truth, and by Jerusalem doctrine therefrom, what is signified by Jehovah roaring out of Zion and giving His voice from Jerusalem is evident. That the Lord is there, where He reigns by means of His Divine truth both with the angels of heaven and with the men of the church, is signified by, then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness. That there shall be no falsities of evil there is signified by, strangers shall not pass through her any more; strangers denoting the falsities of evil.

sRef Isa@34 @8 S16′ sRef Ps@99 @2 S16′ sRef Lam@4 @2 S16′ sRef Ps@99 @4 S16′ sRef Isa@64 @10 S16′ [16] In Isaiah:

“The day of the vengeance of Jehovah, the year of retributions for the controversy of Zion” (xxxiv. 8).

By the day of vengeance of Jehovah, and by the year of retributions, is signified the Last Judgment, and the condemnation of those who by falsities and evils have laid waste all the truths of the church, thus for the controversy of Zion.

In David:

“Jehovah is great in Zion, and he is high above all people, the king’s strength” (Psalm xcix. 2, 4).

Where Zion is called the king’s strength from the Divine truth, to which belongs power itself.

In the same:

Jehovah, “Thou shalt arise and have mercy upon Zion; for it is time to have pity upon her; for the set time is come; for thy servants take pleasure in her stones, and have pity upon her dust. So the nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because the Lord shall build Zion, and appear in his glory. The name of Jehovah shall be announced in Zion, and his praise in Jerusalem, when the people shall be gathered together, and the kingdoms, to serve Jehovah” (Psalm cii. 13-16, 21, 22).

These things are said of the Lord’s Advent, and the redemption of the faithful by Him. His Advent is signified by the time to have pity upon her, and by the set time; truths which are to be restored and are restored, are signified by the stones in which His servants take pleasure; the establishment of the church and worship of the Lord from Divine truths is described by what there follows.

The devastation of the church, by the Jewish nation, by which every Divine truth was falsified, is also described throughout the Word by the vastation of Zion. As in Isaiah:

“The cities of thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a desolation” (lxiv. 10).

In Lamentations:

“The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter” (iv. 2).

Also in Isaiah iii. 16-26; Jer. vi. 2; Micah iii. 10, 12; and elsewhere. Mention is also frequently made of the virgin and daughter of Zion. As in the following passages:

2 Kings xix. 21; Isa. i. 8; iii. 16, 17; iv. 4; x. 32; xvi. 1; xxxvii. 22; lii 2; lxii. 11; Jer. iv. 31; vi. 2, 23; Lam. i. 6; ii. 1, 4, 8, 10, 13, 18; iv. 22; Micah i. 13; iv. 8, 10, 13; Zeph. iii. 14; Zech. ii. 10; ix. 9; Ps. ix. 15; Matt. xxi. 5; John xii. 15; and elsewhere.

And by the daughter of Zion is signified a spiritual affection for Divine truth, which is the love of truth for the sake of truth, and the desire of it for the sake of the uses which have reference to eternal life.

From these things it is now evident that by the Lamb seen standing upon mount Zion, is signified the separation of the good from the evil for the accomplishment of the Judgment – the subject treated of in what follows.

sRef Isa@3 @14 S0′ sRef Rev@14 @1 S0′ sRef Isa@3 @13 S0′ sRef Matt@19 @28 S0′ 851. And with him a hundred forty and four thousand. That this signifies, according to truths in their whole extent, is evident from the signification of a hundred and forty-four thousand, as denoting truths in their whole extent; concerning which see above (n. 430).

The signification of the things there is similar to these words of the Lord to His twelve disciples:

“Jesus said unto them, Verily I say unto you, that ye who have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt. xix. 28).

By these words is not meant that the twelve disciples shall sit upon twelve thrones and judge the twelve tribes of Israel, but that the Lord will judge all according to truths from good, which are from Him. For by the twelve disciples are signified all those who belong to the church, and, in an abstract sense, all things of the church, which are truths from good; concerning which also see above (n. 9, 206, 253, 270, 297, 430).

Similar things are also signified by the elders and princes, in Isaiah:

“Jehovah standeth up to plead, and standeth to judge the peoples; Jehovah shall come to judgment with the elders of his people and the princes thereof” (iii. 13, 14).

By the elders and princes of the people are signified the same as by the twelve disciples, that is, all those belonging to the church who are in its truths and goods; and, in an abstract sense, the truths and goods of the church in their whole extent. That these things are signified by elders, see above (n. 271); and also by princes (n. 29, 408).

By a hundred and forty-four thousand are meant truths in their whole extent, for the same things are signified by that number as by the number twelve; and by twelve are signified truths and goods in their whole extent. The reason why a hundred and forty-four thousand signify similar things is, that compound numbers signify the same as the simple numbers from which they arise by multiplication; and the number one hundred and forty-four arises from the multiplication of twelve by twelve. And one hundred and forty-four thousand signify the same as one hundred and forty-four. But upon this subject see what is said in the explanation of chap. vii. which treats of the twelve thousand sealed out of every tribe, and the hundred and forty-four thousand sealed out of all the tribes together.

sRef Rev@14 @1 S0′ 852. Having his Father’s name written in their foreheads. That this signifies these truths, according to the acknowledgment of His Divine from love, is evident from the signification of His Father’s name, as denoting the Lord’s Divine, of which we shall speak presently; and from the signification of being written in their foreheads as denoting a full acknowledgment.

The reason why the Father’s name written in their foreheads denotes the full acknowledgment of the Lord’s Divine is, that the Lord turns all who acknowledge His Divine to Himself, and looks at them in their foreheads, and they on the other hand look at the Lord with their eyes; and this because the forehead signifies love, and the eye the understanding of truth. Hence by their being looked at by the Lord in their foreheads, is signified that the Lord beholds them from the good of love; and by their looking at the Lord, on their part, with the eyes, is signified that they [look to the Lord] from truths from that good, consequently from the understanding of truth. That all those who are in the heavens are turned to the Lord, and with the face look unto Him as the Sun, may be seen above (n. 648) and in the work concerning Heaven and Hell (n. 17, 123, 142, 272). Also that the Lord looks at the angels in the forehead, and that the angels on the other hand see the Lord with the eyes, because the forehead corresponds to the good of love, and the eyes correspond to the understanding of truth, see the same work (n. 145, 251). And that the forehead corresponds to the good of love (see also above, n. 427).

[2] He who does not know the nature of the Word in the literal sense, may suppose that where mention is made of God and the Lamb, and, in the present case, of the Lamb and the Father, two are meant; when, nevertheless, the Lord alone is meant by both. The same is meant in the Word of the Old Testament; where mention is made of Jehovah, the Lord Jehovih, Jehovah Zebaoth, Lord, Jehovah God, God in the plural and the singular, the God of Israel, the Holy one of Israel, the King of Israel, Creator, Saviour, Redeemer, Schaddai, Rock, and so on, a similar opinion may be entertained; when, nevertheless, by all these names are not meant several, but one; for the Lord is thus variously named according to His Divine attributes.

The case is the same with the Word of the New Testament, where Father, Son, and Holy Spirit are mentioned as three, when yet by these three names one is meant; for by the Father is meant the Lord as to the Divine itself, which was His soul from the Father; by the Son is meant the Divine Human; and by the Holy Spirit, the proceeding Divine. Thus the three are one; similarly here by the Lamb and the Father one, and not two, is meant.

sRef Luke@1 @31 S3′ sRef Luke@1 @35 S3′ sRef Matt@1 @20 S3′ sRef Matt@1 @25 S3′ sRef Luke@1 @34 S3′ sRef Luke@1 @32 S3′ [3] That the Lord, when He spoke of the Father, meant the Divine in Himself, and thus Himself, is evident from many passages in the Word of both Testaments. But here I will only adduce some from the Word of the Evangelists, from which it can be seen, that the Lord by the Father meant the Divine in Himself, which was in Him as the soul is in the body; and that when He named the Father and Himself as two, He meant Himself by both. For the soul and body are one, the soul belonging to its own body, and the body to its own soul. Thus the Divine, which is called the Father, was the very Divine of the Lord, from which His Human existed, and from which it became Divine, is quite clear from His conception from the Divine itself; as in Matthew:

“The angel of the Lord appeared” to Joseph “in a dream, saying, Fear not to take unto thee Mary thy spouse, for that which is begotten in her is of the Holy Spirit; and Joseph knew her not, until she brought forth her first-born Son” (i. 20, 25).

And in Luke:

The angel said unto Mary, “Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High. But Mary said unto the angel, How shall this come to pass, seeing I know not a man? And the angel answered and said, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that Holy Thing which shall be born of thee shall be called the Son of God” (i. 31, 34, 35).

From this it is clear that the Lord from conception is Jehovah God; and to be Jehovah God from conception is to be so as to life itself, which is called the soul from the Father, from which the body possesses life. From this also it is quite clear, that the Lord’s Human is what is called the Son of God, for it is said “the Holy Thing” which shall be born of thee, shall be called the Son of God.

sRef John@1 @3 S4′ sRef John@1 @1 S4′ sRef John@1 @14 S4′ [4] That it is the Lord’s Human which is called the Son of God, is further evident from the Word of both the Old and New Testaments in various passages. But upon this subject, God willing, more shall be said specifically elsewhere. Only the following passages will be quoted here that testify that the Lord, by the Father, meant the Divine in Himself, consequently Himself.

In John:

“In the beginning was the Word, and the Word was with God, and God was the Word; all things were made through him, and without him was not any thing made that was made. And the Word was made flesh and dwelt among us, and we beheld his glory as the glory of the Only-Begotten of the Father, full of grace and truth” (i. 1, 2, 14).

That by the Word is meant the Lord as to the Divine Human is clear; for it is said that “the Word was made flesh, and we beheld His glory, as the glory of the Only-Begotten of the Father.” That the Lord is God also as to the Human, or that the Lord’s Human is also Divine, is also clear; for it is said, “the Word was with God, and God was the Word,” and this Word was made flesh.

sRef John@5 @25 S5′ sRef John@5 @17 S5′ sRef John@5 @18 S5′ sRef John@5 @19 S5′ sRef John@5 @24 S5′ sRef John@5 @22 S5′ sRef John@5 @23 S5′ sRef John@5 @21 S5′ sRef John@5 @26 S5′ sRef John@5 @20 S5′ [5] By the Word is meant the Lord as to the Divine truth.

In the same:

“My Father worketh hitherto, therefore also I work; but the Jews sought to kill him, because he said that God was his own Father, making himself equal with God. But Jesus answered, and said, The Son can do nothing of himself, but what he seeth the Father doing; for what things soever he doeth, these also doeth the Son likewise. As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. He that honoureth not the Son, honoureth not the Father which sent him. Verily, I say unto you, The hour is coming, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself” (v. 17-28).

[6] That by the Father is here meant the Divine in the Lord, which was His life, just as the soul of the father is the life in every man; and that by the Son is meant the Human, which had life from the very Divine itself which was in Him, and thence also was made Divine; consequently that the Father and the Son are one, is plain from the Lord’s words in the above passages – that the Son doeth the same things as the Father; that the Son raiseth the dead and quickens them as the Father; that the Son has life in Himself as the Father; and that they shall live who hear the voice of the Son. From these things it is quite clear that the Father and the Son are one as soul and body. Moreover, the same is evident from the Jews seeking to kill Him, because He said that God was His own Father, making Himself equal with God.

sRef John@10 @35 S7′ sRef John@10 @32 S7′ sRef John@10 @34 S7′ sRef John@10 @33 S7′ sRef John@10 @31 S7′ sRef John@10 @29 S7′ sRef John@10 @28 S7′ sRef John@6 @37 S7′ sRef John@10 @30 S7′ sRef John@10 @38 S7′ sRef John@10 @36 S7′ sRef John@10 @37 S7′ [7] In the same:

“All that the Father giveth me shall come unto me; every one who hath heard and learned of the Father, cometh unto me. Not that any one hath seen the Father, save he who is with the Father; he seeth the Father. I am the living bread, which came down from heaven; even as the Father who hath sent me liveth, I also live by the Father” (vi. 37, and following verses).

The Lord there says of His Human, that it came down from heaven, and that every one has life through Him, because the Father and He are one; and that the life of the Father is in Him, as the soul is from the father in the son.

In the same:

“I give eternal life” to my sheep, “and they shall never perish, neither shall any pluck them out of my Father’s hand. I and the Father are one.” The Jews were enraged because he made himself God. “And he said, Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the Son of God? If I do not the works of my Father, believe me not; but if I do, believe the works, that ye may know and believe that the Father is in me, and I in the Father” (x. 28-38).

Here the Lord speaks of the Father as of another, saying, “No one shall pluck the sheep out of my Father’s hand”; also, “if I do not the works of my Father, believe me not, but if I do, believe the works”; and yet, lest they should believe that the Father and He were two, He saith, “the Father and I are one”; and lest they should believe that they were one only by love, He adds, “that ye may know and believe that the Father is in me, and I in the Father.” It is therefore evident that the Lord by the Father meant Himself, or the Divine in Himself from conception; and that by the Son, whom the Father sent, He meant His Human. For this was sent into the world by being conceived of God the Father and born of a virgin.

sRef John@12 @45 S8′ sRef John@12 @44 S8′ sRef John@12 @46 S8′ [8] In the same:

“Jesus cried and said, he who believeth in me, believeth not in me, but in him that sent me; and he that seeth me, seeth him that sent me. I am come a light into the world, that whosoever believeth on me, should not abide in the darkness” (xii. 44-46).

That the Lord by the Father meant Himself, and by the Son His Divine Human, whom the Father sent, is also clear from these words; for He says, “He who seeth me, seeth him that sent me,” also “He that believeth in me, believeth not in me, but in him that sent me”; and yet He says that they are to believe in Him (verse 36, and elsewhere).

sRef John@13 @3 S9′ sRef John@13 @20 S9′ [9] In the same:

“Jesus, knowing that the Father had given all things into his hand, and that he came forth from God, and returned to God, said, He who receiveth me, receiveth him that sent me” (xiii. 3, 20).

Because the Father and He were one, and the Human of the Lord was Divine from the Divine in Him, therefore all things of the Father were His; which is meant by the Father giving all things into His hands; and because they were one, He says, “He that receiveth me, receiveth him that sent me.” By going out from the Father and returning to the Father, is meant to be conceived and thereby exist from Him, and to be united to Him, as the soul to the body.

sRef John@16 @24 S10′ sRef John@16 @23 S10′ sRef John@14 @8 S10′ sRef John@14 @10 S10′ sRef John@14 @7 S10′ sRef John@14 @6 S10′ sRef John@14 @9 S10′ sRef John@14 @11 S10′ [10] In the same:

“I am the way, the truth, and the life; no man cometh to the Father but by me. If ye had known me, ye would have known my Father also; and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father. Jesus saith unto him, have I been so long time with you, and dost thou not know me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? the Father that dwelleth in me, he doeth the works. Believe me, that I am in the Father and the Father in me” (xiv. 6-11).

Here it is plainly said that the Father and He are one, and that the union is like that of soul and body; consequently that it is such a union that he who seeth Him seeth the Father. This union is further confirmed in that chapter. And because such was the union, and no one can come to man’s soul, but only to the man himself, therefore the Lord says, that

They should approach him, and ask the Father in his name, and that he would give to them (John xvi. 23, 24).

sRef John@16 @15 S11′ sRef John@16 @7 S11′ sRef John@16 @16 S11′ sRef John@16 @14 S11′ sRef John@16 @10 S11′ sRef John@16 @13 S11′ sRef John@17 @3 S11′ sRef John@16 @28 S11′ sRef John@16 @5 S11′ sRef John@17 @10 S11′ sRef John@17 @2 S11′ sRef John@16 @17 S11′ [11] This union is also meant by

His going forth from the Father and coming into the world; and again leaving the world, and going to the Father (John xvi. 5, 10, 16, 17, 28).

Because the Father and He were one, therefore He also says:

“All things whatsoever the Father hath are mine,” and that therefore the Paraclete, which is the Holy Spirit, shall receive from the Lord what he should speak (John xvi. 13-15).

In another place:

Father, thou hast given me power over all flesh, that to every one whom thou hast given me, I might give eternal life. “This is life eternal, that they may know thee, the only true God, and Jesus Christ whom thou hast sent. All things that are mine are thine, and all things that are thine are mine” (John xvii. 2, 3, 10).

Here also it is openly declared, that all things belonging to the Father are His, as all things of the soul are man’s; for man and the soul are one, as the life and the subject of life. That the Lord is God also as to the Human, is clear from these words of the Lord, “That they may know thee, the only God, and Jesus Christ whom thou hast sent.”

sRef Mark@8 @38 S12′ sRef Isa@7 @14 S12′ sRef Isa@9 @6 S12′ sRef Matt@28 @18 S12′ [12] Because the Father and the Son of God are one, therefore the Lord says:

That when he cometh to judgment, “He will come in the glory of his Father” (Mark viii. 38; Luke ix. 26); and “in His own glory” (Matt. xxv. 31) and that “He hath all power in the heavens and on earth” (Matt. xxviii. 18).

That by the Son of God is meant the Lord’s Divine Human, is also evident in other passages in the Word of the New Testament; and also in the Old Testament.

As in Isaiah:

“Unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, God, Hero, the Father of Eternity, the Prince of Peace” (ix. 6).

And in the same prophet:

“A virgin shall conceive and bring forth a Son, and his name shall be called God with us” (vii. 14).

That by the child born, and the son given, is here meant the Lord as to the Divine Human, is clear; and that the Lord as to it, also, is God. Thus that His Human is Divine, is manifestly declared; for it is said that “His name shall be called God,” “God with us,” “The Father of Eternity.”

Besides these passages, many others might also be quoted to prove that the Lord, by the Father, in the Word, meant His own Divine, which was the life or soul of His Human, and not another separate from Himself. Nor could He mean another. Hence the Divine and the Human in the Lord – according to the doctrine of the Christian world – are not two but one Person, altogether as soul and body; as is expressed in clear terms in the Athanasian Creed. And because God and Man in the Lord are not two but one person, and united like soul and body, it follows that the Divine, which the Lord had from conception, was what He called Father; and the Divine Human was that which He called Son; consequently that each was Himself.

From these things it is evident, that by the name of the Father written in their forehead, is meant the Lord as to His Divine.

sRef Rev@14 @2 S0′ sRef Rev@14 @3 S0′ 853. Verses 2, 3. And I heard a voice out of heaven, as the voice of many waters, and as the voice of a great thunder. And I heard the voice of harpers harping with their harps; and they sang as it were a new song before the throne, and before the four living creatures, and the elders; and no man could learn the song save the hundred and forty and four thousand, which were redeemed from the earth.

“And I heard a voice out of heaven, as the voice of many waters,” signifies, the glorification of the Lord from the Divine truths, which are from Himself; “and as the voice of a great thunder,” signifies, the glorification of the Lord from His celestial kingdom. “And I heard the voice of harpers harping with their harps,” signifies, the glorification of the Lord from His spiritual kingdom.

“And they sang as it were a new song,” signifies, concerning the acknowledgment and confession of the Lord; “before the throne, and before the four living creatures, and the elders,” signifies, with all in the whole heaven; “and no man could learn the song save the hundred and forty and four thousand,” signifies, that the acknowledgment and confession of the Lord can have place with those only who are in faith from charity, or in truths from good; “which were redeemed from the earth,” signifies, who, being instructed, received [that instruction] in the world.

sRef Ezek@1 @24 S0′ sRef Rev@14 @2 S0′ sRef Rev@19 @6 S0′ sRef Rev@1 @15 S0′ 854. (v. 2) And I heard a voice out of heaven, as the voice of many waters. That this signifies the glorification of the Lord from the Divine truths, which are from Himself, is clear from the signification of a voice out of heaven, as denoting the glorification of the Lord. For a voice out of heaven involves the things that are spoken therefrom, and which now follow, and are especially contained in the new song, by which is signified acknowledgment and confession of the Lord; and from the signification of many waters, as denoting Divine truths, which are from the Lord.

That by waters, in the Word, are signified Divine truths, may be seen above (n. 71, 483, 518). And because waters have such a signification, therefore speech is sometimes heard from heaven like the sound of flowing waters; just as the voice of the Son of man walking in the midst of the lamp-stands was heard;

Whose “voice was as the sound of many waters” (Apoc. i. 15).

And in the following:

“I heard the voice of a great trumpet, and as the voice of many waters, and as it were the voice of mighty thunderings” (Apoc. xix. 6).

Similarly

The sound of the wings of the cherubs was heard as the sound of great waters (Ezek. i. 24).

sRef Rev@14 @2 S0′ 855. And as the voice of a great thunder. That this signifies the glorification of the Lord from His celestial kingdom, is evident from the signification of a voice, as denoting the glorification of the Lord, as said above; and from the signification of a great thunder, as denoting the glorification of the Lord from His celestial kingdom.

The reason why glorification from the celestial kingdom is signified by thunder is, that from it there are not heard expressions of speech, but only sounds. The reason is, that all those who are in that kingdom speak from love, or from affection, which proceeds from the heart; and such speech, when it flows down from that heaven to those below, is heard as thunder. For all affections, in the spiritual world, are heard as sounds, with their variations; while the thoughts therefrom are made evident by the articulations of sound, called words; upon this subject see what is said above (n. 323, 393); and in the work concerning Heaven and Hell (n. 234-245). But all those who are in the spiritual kingdom speak from thought, which belongs to the understanding, or the soul (anima); and when such speech flows down out of heaven to the parts below, it is heard either as a voice, or as harmonious music, or is seen as the brightness of a cloud, or as flame like that of lightning before thunder. This is why lightnings, thunders, and voices, in the Word, signify enlightenment, understanding, and perception, as may be seen above (n. 273, 702, 704); and that voices sent down from the celestial kingdom are heard as thunder (n. 353, 393, 821).

sRef Rev@14 @2 S0′ 856. And I heard the voice of harpers harping with their harps. That this signifies the glorification of the Lord from His spiritual kingdom, is evident from the signification of a voice, as denoting the glorification of the Lord, as above; and from the signification of harpers harping with their harps, as denoting the affections of those who are in the Lord’s spiritual kingdom; for the affections of these are heard also as sounds – but as the sounds of stringed instruments. For sounds from stringed instruments correspond to truths from good, or to things intellectual, in which the angels of the Lord’s spiritual kingdom are. But sounds from wind instruments correspond to goods; in which the angels of the Lord’s celestial kingdom are. That these are correspondences may be seen above (n. 323, 326); and that harps signify confession from spiritual truths; and sackbuts, from goods (n. 323). Now because the heavens are distinguished into two kingdoms – the celestial kingdom, in which are the angels who are in the good of love, and the spiritual kingdom, in which are the angels who are in truths from that good; therefore it is said, that the voice out of heaven was heard as the voice of a great thunder, and as the voice of harpers harping with their harps. This signifies the glorification of the Lord from the celestial kingdom, thus from the good of love; and His glorification from the spiritual kingdom, thus from truths from that good.

sRef Rev@14 @3 S0′ 857. (Verse 3) And they sang, as it were, a new song. That this signifies, concerning the acknowledgment and confession of the Lord, is evident from the signification of a song, as denoting confession from joy of heart; and of a new song, as denoting the acknowledgment and confession of the Lord, thus His glorification; concerning which see above (n. 326).

Song is mentioned in many passages of the Word, and especially in David; and by this is signified the confession and glorification of God by singing. And where a new song is mentioned, it signifies the confession and glorification of the Lord; for this song is called new, because in the churches, before the Lord’s Advent, Jehovah was celebrated by songs; but after the Lord came into the world, and made Himself manifest, the Lord also was celebrated by songs; but now in the church, hereafter to be established, which is meant by the New Jerusalem, the Lord alone will be celebrated. And because it was the same Lord in the ancient churches, but celebrated under the name of Jehovah, who is now called the Lord, and thus the song concerning Him, strictly, is not new, therefore it is said, as it were a new song. This therefore is called new, because for the New Church, hereafter to be established by the Lord.

sRef Rev@14 @3 S0′ 858. Before the throne, and before the four animals, and the elders. That this signifies with all in the whole heaven, is evident from the signification of a throne, as denoting heaven in general, especially the spiritual heaven, and, in the abstract, the Divine truth proceeding from the Lord; whence a throne is said of judgment, concerning which see above (n. 253, 267, 297, 343, 460, 462, 477, 482). And from the signification of the four animals and four-and-twenty elders, as denoting the higher heavens; see also above (n. 313, 322, 362). Hence by before the throne, and before the four animals and the elders, is signified with all in the whole heaven.

sRef Rev@14 @3 S0′ 859. And no man could learn the song save the hundred and forty and four thousand. That this signifies that the acknowledgment and confession of the Lord is possible with those only who are in faith from charity, or in truths from good, is evident from the signification of a new song, as denoting the acknowledgment and confession of the Lord, concerning which see just above (n. 857); and from the signification of a hundred and forty and four thousand, as denoting all who are in truths from good; thus those who are in faith from charity; and, in the abstract, truths from good, concerning which see above (n. 430). That these are meant by the hundred and forty and four thousand sealed out of all the tribes, is evident from the explanation of chapter vii., where the twelve thousand sealed out of each tribe, and the hundred and forty-four thousand out of all the tribes, are treated of. Also that they are those who acknowledge the Lord and His Divine Human, and therefore are amongst those who in the time of a Last Judgment are separated from the evil, and elevated into heaven by the Lord, and saved. For, as was said above, the subject treated of in this chapter is the separation of the good from the evil before the Last Judgment. Therefore the good who are separated from the evil, are meant by the hundred and forty and four thousand sealed out of all the tribes.

[2] From these things it is now evident, that by no man could learn the song save the hundred and forty and four thousand, is signified that the acknowledgment and confession of the Lord is possible among no others but those who are in faith from charity, or in truths from good. The reason why the acknowledgment and confession of the Lord is not possible in the case of others is, that no others can receive influx from heaven, that is, through heaven from the Lord. For the Lord with every one flows into his life; and the life of heaven is from love or charity, thus from good. And the quality of the love or charity is according to its formation by truths. Hence, then, is man’s life. No other life, therefore, receives influx out of heaven from the Lord, and thence acknowledges and confesses the Lord in heart, but the life of faith from charity, or the life of truth from good.

The life of faith separated from charity, or the life of truth separated from good, is a merely natural life; which neither receives, nor can receive anything from heaven, because from that life no communication with heaven is possible; for communication with heaven is possible only by means of spiritual love, which is also called charity; thus by a life according to truths from the Word. This life has no existence with those who separate faith from charity, and believe that they shall be saved by faith alone, that is, by faith separated from good works.

Now, since by the hundred and forty and four thousand are meant those who are in truths from good, or who are in faith from charity, it is evident why those alone could learn the song; that is, could in heart acknowledge and confess the Lord, to be the only God, and the Trinity to be in Him.

sRef Rev@14 @3 S0′ 860. Redeemed from the earth. That this signifies, who, being instructed, received [that instruction] in the world, is evident from the signification of the ransomed or redeemed of the Lord, as denoting those who receive instruction from the Word, especially concerning the Lord; on which see what follows; and from the signification of the earth, as denoting the church, on which see above (n. 29, 304, 697, 741, 742, 752). Therefore by the redeemed from the earth are signified those who, being instructed, received in the church, consequently in the world, those things which the Lord taught in the Word.

It must be understood that only those can acknowledge and confess the Lord in another life who have acknowledged and confessed Him in the world; for the quality characterising a man’s acknowledgment and confession therefrom in the world remains after death. Some believe that those who had no faith in the world will still receive it in the other life, when they hear from others, and see for themselves, what it is; as, for example, that there is a God, that the Lord is the Saviour of the world, that the Word is holy, and the like. But I can testify, that those who had no faith in the world, cannot have it after death, although they hear from the angels, and see with their own eyes, what it is.

It was tried with many who had not believed, in order that they might be brought to the faith, but in vain. It was evident, therefore, that according to a man’s quality when he dies, such he remains to eternity. This is also meant by the five foolish virgins who had no oil in their lamps, but wished to procure it for themselves; and after they had bought it, and come to the house of the marriage, they were not admitted. By buying oil is signified to procure for themselves, after death, the good of love. There are many who procure for themselves something after death, when they become spirits; but this does not remain, because it was not interiorly rooted in them, as it is with those who, in the world, procure those things for themselves.

[2] The redeemed from the earth signify those who, having been instructed, received the acknowledgment of the Lord in the world. And because by buying is signified to procure the knowledges of truth and good, which is effected by instruction, so by the redeemed here are signified those who received instruction. That by buying and selling is signified to procure for oneself the knowledges of truth and good, and to communicate them to others, may be seen above (n. 840). And the reason why those who, having been instructed, received the faith of God, are said to be redeemed by the Lord is, that those who were estranged by falsities are said to be sold. Hence it is that those who are brought back from falsities to truths – that is, who are taken out of hell by the Lord, and led to heaven – are called the redeemed; and the Lord is called the Redeemer. That to redeem, where it is said of the Lord, signifies to vindicate from evils and set free from falsities, therefore from hell; and thus that it signifies to reform and regenerate, may be seen above (n. 328). That to redeem by His blood, signifies conjunction with the Divine by means of the acknowledgment of the Lord, and by the reception of Divine truth from Him, see above (n. 328, 329). That the Lord as to the Divine Human is called the Redeemer, see also above (n. 328).

sRef Rev@14 @4 S0′ sRef Rev@14 @5 S0′ 861. Verses 4, 5. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto God and to the Lamb. And in their mouth was found no guile; for they are without blemish before the throne of God.

“These are they which were not defiled with women,” signifies, who have not falsified the truths of the Word; “for they are virgins,” signifies, for the reason that they are in the affection of truth for the sake of truth. “These are they which follow the Lamb whithersoever he goeth,” signifies, who are conjoined to the Lord by the acknowledgment of His Divine Human, and by a life according to His precepts. “These were redeemed from among men, being the first-fruits unto God and to the Lamb,” signifies those in the New Church who are received by the Lord.

“And in their mouth was found no guile signifies that they are averse to think of and persuade to falsities. “For they are without blemish before the throne of God,” signifies that they are in the sight of the angels without falsities from evil.

sRef Rev@14 @4 S0′ 862. (Verse 4) These are they which were not defiled with women. That this signifies, who have not falsified the truths of the Word, is evident from the signification of being defiled and contaminated with women, as denoting to falsify the truths of the Word. For the signification, here, is the same as that of committing whoredom and playing the harlot. That by whoredoms, harlotries, and adulteries, so often mentioned in the prophetical parts of the Word, are signified the falsifications and adulterations of the truth and good of doctrine pertaining to the church, and consequently to the Word, may be seen above (n. 141, 161, 511, 695, 803). Hence it is the words “for they are virgins” follow, which signify that they are in the affection or love of truth for the sake of truth.

The reason why it is said of those hundred and forty and four thousand that they are not defiled with women, because they are virgins, is, that by those hundred and forty and four thousand are meant all those who are in truths from good; and those who are in truths from good cannot falsify truths. For good opens the spiritual mind which receives light from heaven, and enlightens the natural mind. Therefore when truths appear, they are acknowledged and received, and falsities rejected. It is quite different with those who are in truths without good. Although these believe themselves to be in truths, they are yet in falsities. For truths without good have neither light nor life; therefore they are inwardly black and dead, as it were; and, consequently, when interiorly regarded by them, they are either falsified or separated as if they had no existence. Such are the truths of the Word with those who are in faith separated from charity. When such persons speak from the literal sense of the Word, they cannot but speak truths, because all things of the Word are truths. But those that stand out in the literal sense are appearances of truth; being for the simple-minded and for children, and thence adapted to their apprehension. But when any one of those who are in faith separated from charity interiorly examines them, and wishes to bring out their genuine sense or the genuine truth, he falls into falsities, by means of which he destroys the very truths of heaven, and consequently closes heaven against himself. It is otherwise with those who are in truths from good; for such persons are continually enlightened by the Lord; for the Lord flows into good, and by means of good into truths with man; but not into truths without good, and, consequently, not into faith without charity.

sRef Matt@13 @46 S0′ sRef Rev@14 @4 S0′ sRef Matt@13 @45 S0′ sRef Matt@13 @44 S0′ 863. For they are virgins. That this signifies for the reason that they are in the affection of truth for the sake of truth, is evident from the signification of virgins, as denoting the affections of truth, which are called spiritual. For there are affections of truth which are natural, and this is the case with almost all people, especially during youth and adolescence; and such natural affections have reward as an end; in the first place fame, and afterwards honour and gain. But these affections are not meant here by virgins, but spiritual affections of truth, which are those which have eternal life, and the uses of that life as their end. Those who are in these affections, love truths because they are truths, thus apart from the world’s glory, honours, and gain. And those who love truths apart from such things, love the Lord; for the Lord is with man in the truths which are from good. For that which proceeds from the Lord as a Sun is Divine truth; and the Lord is that which proceeds from Himself. He, therefore, who receives truth because it is truth, from spiritual love, receives the Lord. Hence it is said of such, “These are they which follow the Lamb whithersoever he goeth.” These are also meant by these words of the Lord, in Matthew:

“The kingdom of the heavens is like to a treasure hid in a field, which when a man hath found he hideth; and for joy thereof goeth and selleth all that he hath, and buyeth the field.”

Again:

“The kingdom of the heavens is like to a merchantman seeking goodly pearls, who, when he had found one precious pearl, went and sold all that he had, and bought it” (xiii. 44-46).

By the treasure hid in the field, and by the pearls, are signified the truths of heaven and the church; and by the one precious pearl is signified the acknowledgment of the Lord. The affection of truths for their own sake is signified by the man going for joy, and selling all that he had, and buying the field in which the treasure was hid; also by the merchantman going and selling all that he had, and buying the precious pearl.

sRef Lam@1 @15 S2′ sRef Lam@1 @4 S2′ sRef Lam@1 @18 S2′ [2] Those who are in the spiritual affection of truth are called virgins, from the marriage of good and truth, from which proceeds conjugial love. For the wife is the affection of good, and the husband is the understanding of truth; females and males are such by birth. Now because virgins love to be conjoined to men who are in the understanding of truth, therefore they signify the affections of truth. But upon this subject more may be seen in the work concerning Heaven and Hell (n. 366-386), where marriages in the spiritual world are treated of. From these things the significations of virgins in the following passages in the Word is now evident.

In Lamentations:

“The ways of Zion do mourn, because they come not to the feast; all her gates are laid waste, her priests sigh, her virgins are sad, and she is in bitterness; the Lord hath prostrated all the mighty in the midst of me; he hath proclaimed against me the time appointed, to break my young men; the Lord hath trodden the wine-press for the virgin daughter of Zion. Hear, I pray, all ye people, and see my grief; my virgins and my young men are gone into captivity” (i. 4, 15, 18).

The devastation of Divine truth in the church is described by these words. Zion, of which these words are spoken, signifies the church where the Lord reigns by means of Divine truth. The ways of Zion mourning, signifies that Divine truths are no longer sought. No one coming to the feast, signifies that there is then no worship. All her gates being laid waste, signifies that there is no approach to truths. Her priests sigh, her virgins are sad, signifies that the affections of good and the affections of truth are destroyed. He hath prostrated all my mighty men in the midst of me, signifies that all the power of truth against falsities has perished. He hath proclaimed against me the time appointed, signifies its last state, when the Lord is about to come. To break my young men, signifies, when there is no longer any understanding of truth. The Lord hath trodden the wine-press for the virgin daughter of Zion, signifies, when all the truths of the Word are falsified. My virgins and my young men have gone into captivity, signifies, when all affection of truth and the understanding of truth have perished by falsities.

sRef Lam@2 @10 S3′ sRef Lam@2 @21 S3′ sRef Lam@2 @13 S3′ [3] Again:

“The elders of the daughter of Zion, they sit on the earth, they keep silence; they have cast up dust upon their heads, they have girded themselves with sackcloth, the virgins of Jerusalem hang down their heads to the ground. What shall I testify to thee, to what shall I liken thee, O virgin daughter of Zion? The boy and the old man have lain in the streets; my virgins and my young men have fallen by the sword” (Lam. ii. 10, 13, 21).

By these words also is described the devastation of Divine truth in the church; the daughter of Zion denoting the church in which the Lord reigns by means of Divine truth. Grief on account of her devastation is described by sitting on the earth, by the elders being silent, by casting up dust upon the head, by girding themselves with sackcloth, and by hanging down the head to the earth. By the elders of the daughter of Zion are signified those who have been in Divine truths. By the virgins of Jerusalem are signified those who have taught truths from affection for truth. The boy and the old man have lain in the streets, signifies that, with Divine truths, innocence and wisdom are destroyed. My virgins and my young men have fallen by the sword, signifies that all the affection of truth and the understanding of truth have perished by falsities, virgin denoting the affection of truth, young man the understanding of truth; and to fall by the sword, to perish by falsities.

sRef Amos@8 @11 S4′ sRef Lam@5 @12 S4′ sRef Amos@8 @13 S4′ sRef Lam@5 @10 S4′ sRef Lam@5 @11 S4′ [4] Again:

“Our skins are blackened as an oven on account of the storms of famine; the women in Zion were violated, the virgins in the cities of Judah; the princes were hanged up by their hands, the faces of the elders were not honoured” (Lam. v. 10-12).

Here similar things are involved. What is signified by the women in Zion, the virgins in the cities of Judah, and by the princes and old men, has been explained above (n. 540, 555, 655).

In Amos:

“Behold the days come in which I will send a famine in the land, not a famine of bread, nor a thirst for waters, but of hearing the words of Jehovah; in that day, the fair virgins and the young men shall faint for thirst” (viii. 11,13).

This refers to the want of Divine truth. Such want is meant by famine and thirst. It is said, therefore, not a famine of bread, nor a thirst for waters, but of hearing the words of Jehovah. That the affection of truth and the understanding of truth will cease through want, is signified by, in that day, the virgins and the young men shall faint for thirst.

sRef Isa@23 @4 S5′ [5] In Isaiah:

“Be thou ashamed, O Zidon; the sea hath spoken, the fortress of the sea, saying, I have not travailed nor brought forth; I have not nourished young men, nor brought up virgins” (xxiii. 4).

By Zidon and Tyre is meant the church as to the knowledges of good and truth; and by the sea and the fortress of the sea, the Natural where those knowledges are. That none are reformed by those knowledges is signified by, I have not travailed nor brought forth; and that consequently there is no understanding of truth, nor affection of truth, is signified by, I have not nourished young men, nor brought up virgins.

sRef Ps@78 @62 S6′ sRef Ps@78 @64 S6′ sRef Ps@78 @63 S6′ [6] In David:

God “gave up his people to the sword, and was wroth with his inheritance. The fire hath devoured his young men, and his virgins are not given in marriage. Their priests have fallen by the sword” (Ps. lxxviii. 62-64).

Here also the devastation of the church by falsities and evils is treated of. God gave up His people to the sword, and was wroth with His inheritance, signifies that the church perished by falsities and evils; the sword denoting the destruction of truth by falsities; and being wroth, destruction by evils. The people signify those in the church who are in truths, and the inheritance, those who are in goods; in this case, those who are in falsities and evils. The fire hath devoured His young men, signifies that the love of self and the pride of their own intelligence thence, have destroyed the understanding of truth. His virgins are not given in marriage, signifies that the affections of truth perished, through not understanding truth. His priests have fallen by the sword, signifies that the goods of the church, which are the goods of works, charity, and life, were destroyed by falsities.

sRef Deut@32 @25 S7′ [7] In Moses:

“Without shall the sword bereave, and from the inner chambers terror, both the young man and the virgin, the suckling with the man of age” (Deut. xxxii. 25).

Without shall the sword bereave, and from the inner chambers terror, signifies that falsity and evil, which are from hell, shall devastate both the natural and the rational man. The young man and virgin signify the understanding of truth and the affection for it. The suckling with the man of age, signifies innocence and wisdom.

sRef Jer@51 @23 S8′ sRef Jer@51 @22 S8′ sRef Jer@51 @21 S8′ sRef Jer@51 @20 S8′ [8] In Jeremiah:

“By thee will I disperse nations, and by thee will I destroy kingdoms; by thee will I disperse the horse and the rider; by thee will I disperse the chariot and him that is carried therein; by thee will I disperse the old man and the boy; by thee will I disperse the young man and the virgin; by thee will I disperse the shepherd and his flock; by thee will I disperse the husbandman and his yokes; by thee will I disperse the officers and the rulers” (li. 20-23).

These things are said of Jacob and Israel, by whom, in the highest sense, is meant the Lord, who was to destroy the evils and falsities which ruled in the church about the time of His advent. By the nations and kingdoms which He will disperse, are signified evils and falsities in general. By the horse and his rider, are signified reasonings from falsities against truth. By the chariot and him who is carried therein, are signified the falsities of doctrine. By old man and boy, are signified falsities confirmed and not confirmed. By young man and virgin, are signified the understanding of falsity and the affection for it. By the shepherd and his flock are signified those who teach and those who learn. By the husbandman and his yokes, are signified things of a similar kind. By officers and rulers, are signified the principles of falsity and evil.

sRef Ezek@9 @4 S9′ sRef Ezek@9 @6 S9′ [9] In Ezekiel:

“Jehovah said, go through the midst of the city, and through the midst of Jerusalem, and slay to destruction the old man, the young man, the virgin, and the infant, and the women; but against any man upon whom is the sign, approach not” (ix. 4, 6).

By these things is described the devastation of all things pertaining to the church, Jerusalem denoting the church; and the old man and young man, the virgin, the infant, and women, denoting all things of the church. The old man, wisdom; the young man, intelligence; the virgin, affection for truth; the infant, innocence; the women, the good conjoined to the true; and to slay to destruction, denotes to destroy utterly. That these things were not done, but only seen by the prophet when he was in the spirit, is evident from the preceding verses, wherein the abominations of the house of Israel and Judah are shown under various forms and objects. And because those things were not done, but only seen, it is quite clear, that by the old man, young man, virgin, infant, and women, such things as have been described are signified. What is meant by not approaching any man upon whom was the sign, may be seen above (n. 427).

sRef Joel@3 @3 S10′ [10] In Joel:

“They cast lots upon my people, and gave a boy for a harlot, and sold a girl for wine, which they drank” (iii. 3).

To cast lots upon the people, signifies to disperse the truths of the church by means of falsities. To give a boy for a harlot, signifies to falsify the truths of the Word. To sell a girl for wine, signifies to falsify the goods of the Word. Which they drank, signifies being tainted with falsity.

sRef Zech@8 @5 S11′ [11] In Zechariah:

“The streets of the city shall be full of boys and girls playing in my streets” (viii. 5).

By boys and girls are signified the truths and goods of innocence, such as the truths and goods of the Word are, which essentially constitute the church. By the streets of the city are signified doctrinals, which was the reason that the ancients taught in the streets. And to play in the streets, signifies to be glad and rejoice on account of them.

sRef Jer@31 @4 S12′ sRef Jer@31 @13 S12′ [12] In Jeremiah:

“Again will I build thee, O virgin Israel; then shall the virgin be glad in her dance, and the young men and old men together” (xxxi. 4, 13).

By the virgin Israel is signified the church from the affection of truth. Then shall the virgin be glad in the dance, signifies the gladness of heart of those who are in the spiritual affection of truth; because all spiritual gladness is from the affection for truth. Wherefore to play, dance, sing, and similar things, are spoken in the Word of virgins and damsels.

sRef Jer@31 @4 S13′ sRef Jer@31 @21 S13′ sRef Ps@68 @24 S13′ sRef Ps@68 @25 S13′ sRef Isa@47 @1 S13′ [13] Because the church is a church from the spiritual affection for truth, which is the love of truth for the sake of truth, therefore mention is made in the Word throughout of

“The virgin Israel” (as in Jeremiah xviii. 13; xxxi. 4, 21; Amos v. 2).

“The virgin daughter of Zion” (2 Kings xix. 21; Isaiah xxxvii. 22; Lam. i. 4; ii. 13).

“The virgin daughter of my people” (Jer. xiv. 17).

“The virgin daughter of Zidon” (Isa. xxiii. 12).

“The virgin daughter of Egypt” (Jer. xlvi. 11).

Also:

“The virgin daughter of Babel” (Isa. xlvii. 1).

In David:

“They have seen thy steps, O God, the steps of my God, my King, in the sanctuary; the singers went before, the players on instruments followed after, in the midst of the virgins playing on the timbrels” (Ps. lxviii. 24, 25, 26).

These things are said of the Lord, who is there meant by my God and my King. And His Advent is meant by His steps in the sanctuary. By the singers, the players on instruments and on timbrels, are signified all those who belong to His spiritual and celestial kingdoms. By the singing virgins, those who belong to the Lord’s spiritual kingdom. By players on instruments and on the timbrels, those who belong to His celestial kingdom; these are called virgins from the affection of truth and good. And singing, playing on instruments and on timbrels, are said of their gladness and joy of heart. For by instruments which are beaten and those which are blown is described the joy of those who belong to the celestial kingdom, but by stringed instruments and singing the gladness of those who belong to the spiritual kingdom is described.

sRef Ps@45 @9 S14′ sRef Ps@45 @14 S14′ sRef Ps@45 @15 S14′ sRef Ps@45 @10 S14′ sRef Ps@45 @13 S14′ sRef Ps@45 @12 S14′ sRef Ps@45 @11 S14′ [14] Again:

“The daughters of kings among the precious ones; at thy right hand standeth the queen in purest gold of Ophir; hear, O daughter, and see, incline thine ear, then shall the king be delighted in thy beauty, for he is thy Lord, therefore bow thyself down to him. Also the daughter of Tyre shall be there with a gift, the rich of the people shall intreat thy favour. The king’s daughter is all glorious within; her clothing of wrought gold; she shall be brought unto the king in broidered garments; the virgins that follow her, her companions, shall be brought to him, with joy and exultation they shall be brought, into the palace of the king” (Ps. xlv. 9-15).

That these things are said of the Lord, is evident from the verses that precede, 2-8, and from those that follow, 16 and 17. And by the daughters of kings are signified affections for Divine truth. By the queen at His right hand in purest gold of Ophir, is signified heaven and the church, which are in Divine truths from Divine good. To hear, see, and incline the ear, which are said of the King’s daughter, signify to hearken, perceive, and obey; thus to understand, to act, and be wise, from the Lord. That then she will be accepted of the Lord, is signified by, then shall the King be delighted in thy beauty, beauty being predicated of the affection of truth; for this constitutes the beauty of the angels. Therefore, bow thyself down to Him, signifies worship from a humble heart. Also the daughter of Tyre shall be there with a gift, signifies worship from those who are in the knowledges of truth. The rich of the people shall intreat thy favour, signifies adoration from those who are in intelligence from those knowledges. The King’s daughter is all glorious within, signifies the spiritual affection of truth, which is called glorious from the abundance of truth; and within, signifies spiritual. Her clothing of wrought gold, signifies investing truths formed from the good of love. She shall be brought to the King in embroidered garments, signifies appearances of truth, such as exist in the literal sense of the Word. The virgins that follow her, her companions, signifies spiritual-natural affections of truth, which are of service. With joy and exultation they shall be brought, they shall come into the palace of the king, signifies with heavenly joy into heaven, where the Lord is.

sRef Zech@9 @17 S15′ sRef 2Sam@13 @18 S15′ [15] Because the daughters of a king signified spiritual affections for truth; and their garments signified truths in the ultimate of order, such as the truths of the Word in the literal sense are; therefore,

The daughters of a king, whilst they were virgins, were formerly clothed in robes made of variegated pieces, as is said of Tamar, the daughter of David (2 Sam. xiii. 18).

In Zechariah:

“How great is his goodness, and how great is his beauty; corn maketh the young men to grow, and new wine the virgins” (ix. 17).

This treats also of the Lord. And by His goodness and beauty are meant Divine good and Divine truth. Corn makes the young men to grow, and new wine the virgins, signifies that the understanding of truth, and the affection for truth, are formed by means of good and truth from Him.

From these passages it is clear that by virgins, in the Word, are signified affections of truth; and similarly in other passages.

sRef Lev@21 @13 S16′ sRef Lev@21 @15 S16′ sRef Ex@22 @16 S16′ sRef Ex@22 @17 S16′ sRef Lev@21 @14 S16′ [16] As in Isaiah lxii. 5; Jeremiah ii. 32; Joel i. 7, 8; Psalm cxlviii. 12; Judges v. 30.

Because a virgin signified an affection for the genuine truth of the church which altogether agrees with the good of love, it was commanded that

The high priest should not take to wife a widow, or a woman divorced, or a corrupt harlot, but a virgin from his people, lest he should profane his seed (Lev. xxi. 13-15).

Likewise Ezekiel (xliv. 22);

the explanation of this may be seen (n. 768). Because by a virgin is signified an affection for genuine truth, and by her violation is signified the falsification of Divine truth, therefore to commit adultery was so severely forbidden, as, for example:

“If a man entice a virgin, and lie with her, he shall endow her to himself for a wife; but if her father shall refuse to give her, he shall weigh silver according to the dowry of virgins” (Ex. xxii. 16, 17; Deut. xxii. 28, 29);

this may be seen explained in the Arcana Coelestia (n. 9181-9186).

sRef Deut@22 @18 S17′ sRef Deut@22 @27 S17′ sRef Deut@22 @17 S17′ sRef Deut@22 @13 S17′ sRef Deut@22 @14 S17′ sRef Deut@22 @16 S17′ sRef Deut@22 @15 S17′ sRef Deut@22 @26 S17′ sRef Deut@22 @23 S17′ sRef Deut@22 @24 S17′ sRef Deut@22 @20 S17′ sRef Deut@22 @19 S17′ sRef Deut@22 @25 S17′ sRef Deut@22 @21 S17′ [17] Because the affection for truth and the understanding of truth form a marriage, like that of a virgin espoused and married to a man, and that they afterwards make one like will and understanding, or like affection and thought, or like good and truth, in every man; and because different affections cannot be conjoined to one and the same thought, or different wills to one and the same understanding, or different truths of the church to one and the same good of love, without its resulting in the falsification and thence the dissipation of truth; hence it was that lying with a virgin who was betrothed was a crime punishable by death; according to these words in Moses:

“If a damsel that is a virgin be betrothed to a husband, and a man lie with her in the city, both shall be stoned; but if it be in the field, the man alone shall die, the damsel is not guilty of death” (Deut. xxii. 23-27).

By lying together in the city is signified the adulteration of the good and truth of doctrine from the Word; for a city denotes doctrine; and stoning was a punishment for injuring the truth of doctrine. But by lying together in the field is signified the falsification of the truth of the church before it is received as a doctrinal; thus not in adulteration of the good thereof. For a field denotes the church, where truth is first implanted, and afterwards grows, and at last becomes united with doctrine; this is why the man alone had to die.

From these things it is also evident that virginity signifies undefiled affection for truth.

As in Lev. xxi. 13; Deut. xxii. 13-21; Ezek. xxiii. 3, 8.

sRef Rev@14 @4 S0′ sRef John@3 @27 S1′ sRef Mark@4 @26 S1′ sRef Mark@4 @27 S1′ sRef John@15 @5 S1′ 864. These are they which follow the Lamb whithersoever he goeth. That this signifies those who are adjoined to the Lord by the acknowledgment of His Divine Human, and by a life according to His precepts, is evident from the signification of the Lamb, as denoting the Lord as to the Divine Human, concerning which see above (n. 314); and from the signification of following Him whithersoever He goeth, as denoting to acknowledge His Divine, and to do His precepts. By following the Lord is signified the same as by going and walking after Him. That to go and walk after the Lord signifies to acknowledge, to obey, to act, and live from Him and with Him, may be seen above (n. 787).

The reason why these things are signified by following the Lord is, that no one can follow the Lord of himself, but from the Lord Himself. For the Lord draws that man after Him, who from freedom wills to follow; but He cannot draw any one who does not will to follow Him. For the Lord works this in him, so that the man follows Him of himself; thus He flows into his freedom, and effects this for the sake of the reception and implantation of truth and good in him, and thence reformation and regeneration. For unless it appeared to a man that he followed the Lord as of himself, that is, acknowledged His Divine, and did His precepts as of himself, there would be no appropriation and conjunction, and consequently no reformation and regeneration. For every thing enters man, and becomes as it were his own, which he receives in freedom, that is, as of himself, both as to thought and speech, and also as to willing and doing. But still man ought to believe, as the thing really is, that he does not do these things of himself, but from the Lord. Therefore it is not said that he is to act of himself, but as of himself. The reason why this is the case is also, that a man does not perceive the Lord’s operation into his will, and into the thought therefrom; for a man knows nothing of his conjunction with the angels. He supposes therefore that whatever he wills and thinks, he wills and thinks from himself; and hence he cannot but know that he acts from himself; when, nevertheless, all good flows in, both what he thinks and what he wills, and thence does. And because he knows this from the doctrine of the church, that is, that all good is from God, therefore he ought to believe that he does not do good of himself, although he does it as of himself. This is meant by what the Lord taught in Mark:

“So is the kingdom of God, as if a man should cast seed upon the earth, and should afterwards sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how” (iv. 26, 27).

In John:

“No man can receive any thing except it be given him from heaven” (iii. 27).

And in the same:

“He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing” (xv. 5).

[2] That to acknowledge the Lord’s Divine Human, and to do His precepts is to follow Him, is because such only can be conjoined to the Lord. That every one is conjoined to the Lord according to the acknowledgment and confession of Him from the heart, and according to the life, is evident from this fact, that all the angels of heaven acknowledge no other Divine than the Divine of the Lord; and that they all live according to the laws of order, which are His precepts, that is, they live in the Divine which proceeds from the Lord, which is called Divine truth. And because they live thus, they live in a heavenly aura, or in a heavenly ether, into which no one can be admitted except him who is in life from the Lord. If any other should enter into that ether, it would be like mice being put into a syphon from which the air had been exhausted.

sRef John@8 @12 S3′ [3] From these things it is evident what is signified in the spiritual sense by following the Lord whithersoever He goeth. The like is signified by following Him, in these passages.

As in John:

“Jesus said, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life” (viii. 12).

I am the Light of the world, signifies that He is Divine truth itself; he that followeth me, signifies he that acknowledges His Divine, and does His precepts; shall not walk in darkness, signifies that he shall not be in falsities; but shall have the light of life, signifies that he shall be in Divine truths, which teach man eternal life, and lead to heaven. That by following the Lord is not here meant to follow Him, but to acknowledge His Divine, and obey Him, is evident.

sRef John@10 @27 S4′ sRef John@10 @5 S4′ sRef John@10 @4 S4′ [4] Again:

The shepherd of the sheep, “when he leadeth out his own sheep, goeth before them, and the sheep follow him, because they know his voice; but a stranger they do not follow, but flee from him, because they know not the voice of strangers. My sheep hear my voice, and I know them, and they follow me” (x. 4, 5, 27).

Here, also, by following the Lord is meant, to acknowledge His Divine, and to obey Him; for it is said, He goeth before His own sheep, and the sheep follow Him, and know and hear His voice. To know and hear the voice of the Lord, signifies to do His precepts.

sRef Matt@16 @24 S5′ [5] Again:

“Whosoever desireth to come after me, let him deny himself, and follow me” (Matt. xvi. 24; Mark viii. 34; Luke ix. 23).

That to go after the Lord, and to follow Him, is to deny self, is evident. And for a man to deny himself, is not to be led of himself but of the Lord; and he denies himself who shuns and turns away from evils because they are sins; which when a man turns away from, he is led of the Lord; for he then does His precepts, not from himself, but from the Lord. Similar things are also signified elsewhere by following the Lord:

As in Matthew xix. 21, 28; Mark ii. 14, 15; iii. 7, 8; x. 21, 28, 29; Luke xviii. 22, 28; John xii. 26; xiii. 36, 37; xxi. 19-22.

[6] From these things it is evident that to follow the Lord is to be led by Him, and not by oneself; and no other can be led by the Lord except him who is not led by himself; and every one is led by himself who does not shun evils because they are opposed to the Word, and thus to God; consequently, because they are sins and from hell. Every one who does not thus shun and turn away from evils, is led of himself. The reason is, that the evil which is in man hereditarily constitutes his life, because it is his proprium; and before [the evils of his proprium] are removed, he does every thing from them, thus of himself. But it is otherwise when evils are removed, which is effected when he shuns them because they are infernal. Then the Lord enters with truths and goods from heaven, and leads him. The chief cause of this is, that every man is his own love; and a man as to his spirit, which lives after death, is nothing but the affection of a man’s love; and all evil is from his love, and thus belongs to his love. Consequently it follows, that a man’s love or affection can be reformed only by spiritually shunning and turning away from evils; and this is a shunning and turning away from them because they are infernal. From these things it is now evident what it is to follow the Lord whithersoever He goeth.

sRef Rev@14 @4 S0′ 865. These were redeemed from among men, being the first-fruits unto God and unto the Lamb. That this signifies those in the New Church who are received by the Lord, is evident from the signification of those who are redeemed by the Lord, as denoting those who receive instruction from the Word, especially respecting the Lord, and who live according to it; respecting which see above (n. 860). These are also called the redeemed of the Lord; and these are the redeemed who are regenerated by the Lord; and these are they who follow the Lord, that is, are led by Him, of whom we have just treated above. And the same appears from the signification of the first-fruits of God and the Lamb, as denoting those who have given themselves to the Lord, and are adopted by Him. That these are those who belong to the New Church, is evident from this consideration, that they are called the first-fruits to God and to the Lamb. For those who are received therein, acknowledge the Lord’s Divine Human, and live according to His precepts. No others, are received in the New Church, called the New Jerusalem, because those who do not believe it, and so live, are not in agreement with the life of heaven, neither with the light there, nor with the heat; for the light there is Divine truth, from which come all intelligence and wisdom; and the heat there is Divine good, from which come all love and charity. All man’s affection and thought therefrom is not only within him, and constitutes his life, but is also external to him, and constitutes the sphere of his life. This is why heaven is divided into societies according to the varieties of affections and thoughts therefrom. Unless therefore the affections and the thoughts therefrom are spiritual, and are formed solely from the acknowledgment of the Lord, and from a life according to His precepts, they cannot be admitted into any society of heaven, for they are repugnant thereto. This is the reason that those who do not acknowledge the Lord’s Divine Human, and do not live according to His precepts in the Word, cannot be in association with the angels of heaven. That this is the case, has been made plain to me from much experience. There were some who had thought of the Lord only as of another man, and had lived in the faith of the present day, which is a faith of the thought merely, without any good of life. But because they believed that nothing more was necessary to life eternal than to be admitted into heaven, therefore, according to their wish, they were admitted into some society; but as soon as the light of heaven struck their eyes with its lustre, their sight and also their understanding began to be entirely obscured and became stupefied. And when the heat of heaven came upon them, they began to be tormented in a direful manner, and as to the head and limbs to writhe like serpents. Therefore they cast themselves downwards, swearing that to enter heaven was hell to them, unless they were in the light and heat of heaven; and that they did not know that every one has heaven from love and thence faith, or from a life according to the Lord’s precepts in the Word, and from faith in the Lord, and not in any way from faith without the life of faith, which is charity.

[2] It shall now be stated in a few words what first-fruits in the Word signify. They signify the same as the first-begotten; but the latter term is used of animals, and first-fruits of vegetables. Thus the first-begotten are what are born first, and first-fruits are from the first things produced; and both signify the spiritual good first formed, which is essentially truth from good from the Lord. The origin of this is as follows. There are two minds in man, natural and spiritual. From the natural mind alone nothing but evil is produced, and the falsity therefrom; but as soon as the spiritual mind is opened, then good is produced, and the truth therefrom; this which is first produced is meant by the first-begotten and by the first-fruits. Now because nothing born and produced from the spiritual mind is from man but from the Lord, therefore those things were sanctified to Jehovah, that is, to the Lord, because they were His, and consequently holy. And because that which is born or produced first, signifies all the things that follow in a series – as a leader the people, and a shepherd the flock – therefore by the first-begotten and the first-fruits being given to the Lord was signified that all other things were also His. [3] But in order that this may be more clearly understood, it must be known, that the merely natural mind is formed according to the idea or image of the world, but the spiritual mind according to the idea or image of heaven; and that the spiritual mind is opened to no one, except by the acknowledgment of the Divine of the Lord, and by a life according to His precepts; and that previous to this, no good and truth are produced. But as soon as the spiritual mind is opened, then they are produced therefrom from the Lord. Therefore the first that is produced is called holy, and signifies that all things afterwards produced are also holy. From these things, it is evident that the opening of the womb or matrix signifies the opening of the spiritual mind. That this is the signification is seen also from correspondence; for the womb corresponds to the good of celestial love; concerning which correspondence see above (n. 710), and in the Arcana Coelestia (n. 4918, 5050-5062).

[4] Since the things now mentioned were signified by the first-fruits; and since the things of harvest, as wheat, barley, and the rest, signified the goods and truths of heaven and the church; also wool, and the clean and useful beasts, therefore, of the latter the first-begotten were given to the Lord, and of the former the first-fruits. And because the high priest represented the Lord as to His priesthood, which is the good of love, therefore they were given to that priest. And consequently everything produced from corn, wine, and oil was sanctified.

But concerning those first-fruits, see the statutes for the sons of Israel in the law of Moses; as, for example, the first of the fruits of all the corn, oil, wine, and the fruit of the tree; also of the fleece, and the first-begotten of the flock and the herd; and that they were given as holy to Jehovah, and by Jehovah to Aaron, and after him to the high priest.

(Exod. xxii. 18; Numb. xiii. 20; xv. 17-22; xviii. 8-20; Deut. xviii. 4; xxvi. 1, to the end).

And concerning the feast of the first-fruits of harvest, and of the first-fruits of bread

(Exod. xxiii. 14, 15, 16, 19, 26; Lev. xxiii. 9-15, 20-25 Numb. xxviii. 26, to the end; and elsewhere).

From these things it is now evident, that by first-fruits to God and to the Lamb are meant those who will belong to the New Church, called the New Jerusalem, who acknowledge the Lord’s Divine Human, and live a life of love, that is, a life according to the Lord’s precepts in the Word. For in the case of these and no others is the spiritual mind opened; no others, therefore, are led of the Lord, or follow Him whithersoever He goeth.

That by God and the Lamb in the Apocalypse, is meant the Lord as to the Divine itself, and at the same time as to the Divine Human, may be seen above (n. 297, 314, 343, 460, 482).

sRef Rev@14 @5 S0′ 866. (Verse 5) And in their mouth was found no guile. That this signifies that they were averse to think of and persuade to falsities, is evident from the signification of the mouth, as denoting thought and speech therefrom; consequently also persuasion; concerning which see above (n. 580, 782, 794); and from the signification of guile, as denoting deliberately to deceive and lead astray, thus from an intention of the will; consequently, from the mind (animus), to think and persuade to falsities, which destroy a man for ever. That such things have no existence with those who are led by the Lord, or follow Him, is signified by no guile being found in their mouth. For the Lord is Divine truth united to Divine good; and in both of these are all those who are in the Lord; and these are they who acknowledge His Divine Human and do His precepts. And because to think falsities is to be in opposition to Divine truth, and to desire to persuade to belief in them is contrary to Divine good, therefore they are averse to so doing.

sRef John@1 @47 S2′ [2] What guile in the Word signifies besides is evident from passages where it is mentioned. As in the following:

In John:

Jesus said of Nathanael as he was coming to him, “Behold an Israelite indeed, in whom is no guile” (i. 48).

By an Israelite is signified one who is in the good of charity, and, by virtue of this, is in truths; thus one who is in truths from good. These also are meant by the hundred and forty and four thousand who follow the Lord, in whose mouth is found no guile; by guile therefore in that place the same things are signified.

sRef Zeph@3 @13 S3′ [3] In Zephaniah:

“The remnant of Israel shall not do perversity, nor speak a lie, neither shall a tongue of guile be found in their mouth” (iii. 13).

By the remnant of Israel are meant those who are in spiritual faith, because in the good of charity; similarly by the true Israelite. By speaking a lie is signified to teach falsity from ignorance of the truth; but by guile is signified falsity, not from ignorance, but from a deliberate purpose to deceive; as is the case with the impious.

sRef Ps@72 @14 S4′ sRef Jer@8 @5 S4′ sRef Ps@35 @20 S4′ sRef Ps@50 @19 S4′ sRef Ps@55 @23 S4′ sRef Ps@17 @1 S4′ sRef Micah@6 @12 S4′ sRef Ps@35 @21 S4′ sRef Ps@119 @118 S4′ sRef Ps@52 @4 S4′ sRef Ps@24 @4 S4′ sRef Jer@9 @5 S4′ sRef Ps@120 @2 S4′ sRef Ps@52 @2 S4′ sRef Ps@120 @3 S4′ sRef Ps@109 @2 S4′ sRef Isa@53 @9 S4′ sRef Ps@43 @1 S4′ sRef Ps@5 @6 S4′ sRef Ps@36 @3 S4′ sRef Job@27 @4 S4′ sRef Zeph@1 @9 S4′ sRef Jer@9 @6 S4′ sRef Ps@32 @2 S4′ sRef Jer@8 @6 S4′ sRef Job@13 @7 S4′ sRef Ps@55 @11 S4′ [4] Similarly in the following passages:

“He did no violence, neither was guile in his mouth” (Isaiah liii. 9).

This is spoken of the Lord:

“He shall redeem their soul from guile and violence” (Psalm lxxii. 14).

“The rich men are filled with violence, and the inhabitants thereof speak a lie, and as to their tongue, guile is in their mouth” (Micah vi. 12).

“They fill their master’s house with violence and guile” (Zeph. i. 9).

“Men of bloods and of guile shall not live out half their days” (Psalm lv. 23).

“Thou shalt destroy them that speak a lie; the man of bloods and of guile Jehovah will abhor” (Psalm v. 6).

By violence and blood is signified the perversion of truth and the falsification of the Word; and by guile doing these things from a deliberate purpose.

“Jehovah, turn an ear to my prayers, which are apart from lips of guile” (Psalm xvii. 1).

“Keep thy tongue from evil, and thy lips from speaking guile” (Psalm xxxiv. 13).

“If my lips should speak iniquity, and my tongue should speak guile” (Job xxvii. 4).

“Jehovah, deliver my soul from lying lips, from the tongue of guile; what shall he give to thee, what shall he add to thee, thou tongue of guile?” (Psalm cxx. 2, 3).

“Thou openest thy mouth to evil, and thy tongue frameth guile ” (Psalm 1. 19).

“The mouth of the wicked, the mouth of the guileful, have opened against me; they have spoken against me with a lying tongue” (Psalm cix. 2).

“Thy tongue deviseth mischiefs as a sharp razor, working guile ” (Psalm lii. 2, 4).

“They mock every one his companion, and they speak not truth; they have taught their tongue to speak a lie; thy dwelling is in the midst of guile, by reason of guile they have refused to know me” (Jer. ix. 5, 6).

By the lips and tongue with which they speak a lie and guile, is signified thought with the intention to persuade to falsities against truths, and of leading astray; for the lips and the tongue signify the same as the mouth.

“Blessed is the man to whom Jehovah imputeth not iniquity, and in whose spirit there is no guile” (Psalm xxxii. 2).

“The words of his mouth are iniquity and guile; he ceaseth from understanding and doing good” (Psalm xxxvi. 4).

“To speak iniquity, and talk guile” (Job xiii. 7).

Here iniquity refers to evil, and guile to falsity therefrom.

“From the man of guile and perversity, deliver me, O Jehovah” (Psalm xliii. 1).

“He that is clean in hands and pure in heart, who lifteth not up his soul to vanity, and sweareth not with guile” (Psalm xxiv. 4).

“Against the quiet in the land they think words of guile; they opened their mouth exceedingly against me” (Psalm xxxv. 20, 21).

“Wickedness is in the midst thereof; fraud and guile depart not from her street” (Psalm lv. 11).

“Thou hast trodden down all them that err from thy statutes; for their guile is a lie” (Psalm cxix. 118).

“This people turneth itself away; Jerusalem continues averse; they retain guile; they refuse to return; I have attended and heard, but they speak not right” (Jer. viii. 5, 6).

Guile in these passages does not mean guile in the natural sense, which consists in fraudulent contrivances and malicious falsehood against another; but guile in the spiritual sense, by which is meant thought from the intention of the will, or from a deliberate purpose of speaking and persuading to falsities, and thereby destroying the soul.

sRef Jer@14 @14 S5′ sRef Jer@23 @26 S5′ [5] To the same purpose it is said of the prophets in Jeremiah:

“Is it not in the heart of the prophets that prophesy a lie; and of the prophets of the guile of their own heart?” (xxiii. 26).

In the same:

“The prophets prophesy unto you a vision of falsehood and divinations, and a thing of nought, and the guile of their own heart” (xiv. 14).

By prophets, in the spiritual sense, are meant those who teach truths from the Word, and doctrine; and hence in the abstract sense, the Word itself as to doctrine is signified by them. Therefore, in the opposite sense, as in these passages, they signify those who teach falsities, thus those who falsify the truths of the Word; and to do this from a deliberate purpose is meant by the guile of their heart.

sRef Hos@11 @12 S6′ [6] That by guile, in the spiritual sense, is meant the falsification of the truths of the Word from a deliberate purpose, also from the lust of leading astray, is evident in Hosea:

“Ephraim hath compassed me about with a lie, and the house of Israel with guile” (xi. 12).

By Ephraim is signified the understanding of the truths of the church, and by the house of Israel the church itself; whence by guile and a lie is signified to persuade to falsities from a deliberate purpose and desire.

sRef Hos@7 @16 S7′ sRef Ps@78 @57 S7′ [7] In the same:

“They are become as deceitful bows; their princes shall fall by the sword, from the rage of their tongue” (viii. 16).

And in David:

“They are turned aside as deceitful bows” (Psalm lxxviii. 57).

They are compared to a deceitful bow, because by a bow is signified doctrine combating, in both senses; that is, the doctrine of falsity fighting against truth, and of truth against falsity. For arrows and darts signify falsities or truths, by which combat is maintained. That such things are signified by bow and by darts, may be seen above (n. 357). From these things it is again evident that by guile is meant, in the spiritual sense, guile, which is in opposition to the truths and goods of the Word and of the church, thus it is the will and lust to destroy them. sRef Ex@21 @14 S8′ sRef Jer@48 @10 S8′ sRef Jer@5 @26 S8′ sRef Jer@5 @27 S8′ [8] That the will and lust to destroy the truths and goods of the Word, of doctrine, and of the church, thus of destroying them from a deliberate purpose, is signified by guile, is evident in Jeremiah:

“They speculate as he that setteth snares; they set a trap that they may catch men; as a cage full of birds, so their houses are full of guile” (v. 26, 27).

In Moses:

“If a man have a purpose against his neighbour to slay him with guile, thou shalt take him away from mine altar” (Ex. xxi. 14).

And because it was so grievous a sin, therefore it is said in Jeremiah:

“Cursed is he who doeth the work of Jehovah with guile (xlviii. 10).

The reason why guile was so grievous a crime is, that deliberate purpose is of the will; and whatever is of the will is of the man himself, and is called the evil of his heart. For the will is the man himself; but the thought before consent, which is of the will, is not in man, but external to him; because the things that flow into the thought are as objects which flow from the world into the sight, some of which are pleasing and some not; and those which do please enter the delight of his life, but those which do not please are rejected. This is the case with every thing that flows into man’s internal sight, which belongs to the understanding and the thought therefrom. If it is pleasing it enters the will, and adds itself to its life; but if it is not pleasing, it is rejected.

[9] It must be observed that all evil persons have the intention and lust, and therefore the will, to destroy the truths of heaven and the church by falsities. The reason is, that they are conjoined to hell; and the infernals, from the delight of their love, burn with the lust to destroy all things of heaven and the church, and this by the most crafty devices, which they artfully contrive, and carry out in a wonderful way; if I should describe these from experience, they would fill many pages. It was made evident therefore that guile in general signifies all evil of intention to destroy truths by means of falsities.

In addition to this, see what is written concerning guile in the Arcana Coelestia; where it is shown that guile destroys everything pertaining to the spiritual and interior life in man (n. 9013); that guile, fraud, and simulation were regarded by the ancients as monstrous crimes (n. 3573); that the deceitful, when viewed by the angels, appear like serpents and vipers (n. 4532); that they are also meant by serpents and vipers, in the Word (n. 9013); that poison, in the Word, signifies guile (n. 9013).

Concerning the punishments of those who have insidiously deceived others by guile, see in the same work (n. 831, 957, 968, 959, 960, 1273); concerning their hells (n. 830, 831, 947, 4951).

sRef Rev@14 @5 S0′ 867. For they are without blemish before the throne of God. That this signifies that in the sight of the angels they are without falsities from evil, is evident from the signification of being without blemish, as denoting to be without falsities from evil, of which we shall speak presently; and from the signification of before the throne of God, as denoting in the sight of the angels. That by the throne of God is meant heaven where the angels are, may be seen above (n. 253).

The reason why they appear without blemish in the sight of the angels of heaven is, that they are led by the Lord; and the Lord continually provides that nothing false shall enter their will. It is admitted, indeed, into the thought, but no further; thence it is cast out; and what is cast out from the thought does not defile the man. But what is taken therefrom by his will defiles; for by this it exists, and becomes part of his love, thus of his life, and is also inherent in his deeds; and the removal of this is only possible by a serious and actual repentance of the life. For the will, the love, the life, and the deeds are one in act; and are meant in the Word by the heart. This now is the reason why those who are led of the Lord, or who follow Him, are without blemish.

[2] That a man should think falsity and evil is unavoidable, both because he is born into evils of every kind, and because the doctrines of the church at this day are not doctrines of life, but doctrines of faith only; and the doctrine of faith separated from life does not teach the truths by which a man may be reformed as to his life. However, those who are in the Lord are kept in the spiritual affection of truth; and those who are in that affection may indeed receive falsities, yet not with their full consent, but only so far as they do not disagree with the good and the truths therefrom. Wherefore when those who are in the spiritual affection of truth meet with falsities of any kind, they easily reject them when they hear truths, both in this world and in the other. Such is the spiritual affection of truth. Those therefore who are in that affection are perfected in intelligence and wisdom to eternity. They also have the power to understand truths. Those, on the other hand, who are not in that affection refuse both to understand and listen to truths; therefore they have no power to understand them. That this is the case has been made clear to me from general experience in the spiritual world.

sRef Lev@22 @24 S3′ sRef Lev@22 @22 S3′ sRef Lev@21 @23 S3′ sRef Lev@22 @25 S3′ sRef Lev@22 @19 S3′ sRef Lev@21 @17 S3′ sRef Lev@21 @18 S3′ sRef Lev@21 @20 S3′ sRef Lev@21 @21 S3′ sRef Lev@21 @22 S3′ sRef Lev@22 @23 S3′ sRef Lev@22 @21 S3′ sRef Lev@21 @19 S3′ sRef Lev@22 @20 S3′ [3] Now because the angels of heaven do not perceive any thing in man but his love, and his affections, desires, and delights therefrom; consequently his ends, on account of which he thinks in such or such a manner; therefore when they perceive within him the love of truth for the sake of the uses of life, which are ends, then they do not see any falsities from evil. And if perchance they should see falsities which are not from evil, still they know that these falsities do not hurt, because evil is not in them. Falsities from evil are real falsities, which come from hell. The reason is, that those falsities are forms of evil, thus in themselves also evils.

As to being without blemish, this signifies what is entire but in the spiritual sense it signifies to be without falsities from evil. On this account it was among the things forbidden, that any of the seed of Aaron who had blemishes, should come near the altar, or enter within the veil (Levit. xxi. 17-23); it was also forbidden that any sacrifice should be made of oxen, calves, goats, or lambs, in which there was a blemish (Levit. xxii. 19-25). Mention is also made of spots in many passages of the Word throughout; by all of which are signified falsities and evils of various kinds.

sRef Rev@14 @6 S0′ sRef Rev@14 @7 S0′ 868. Verses 6, 7. And I saw another angel flying in the midst of heaven, having the eternal gospel, to proclaim unto them that dwell on the earth, and unto every nation, and tribe, and tongue, and people; saying with a loud voice, Fear God and give glory unto him; for the hour of his judgment is come; and worship him who made heaven and earth, and the sea, and the fountains of waters.

“And I saw another angel flying in the midst of heaven,”

signifies manifestation everywhere from the Lord; “having the eternal gospel,” signifies manifestation concerning His Advent, and the salvation of those who believe in Him; “to proclaim unto them that dwell on the earth,” signifies its announcement to all who belong to the church; “and unto every nation, and tribe, and tongue, and people,” signifies to all those who are in the goods and thence in the truths of life and doctrine.

“Saying with a loud voice,” signifies exhortation; “fear God and give glory unto him,” signifies that they should worship the Lord from His Divine truth, by a life according to it; “for the hour of his judgment is come,” signifies the separation of those who live according to Divine truths, from those who do not live according to them; “and worship him who made heaven and earth, and the sea, and the fountains of waters,” signifies an acknowledgment and confession of Him, from whom is the all of heaven and the church, and from whom proceeds Divine truth, or the Word.

sRef Rev@14 @6 S0′ 869. (Verse 6) And I saw another angel flying in the midst of heaven. That this signifies manifestation everywhere from the Lord, is evident from the signification of the angel flying in the midst of heaven, as denoting manifestation from the Lord, everywhere. For an angel signifies something from the Lord, because angels are not angels from themselves, but from the Lord; for they are recipients of the Divine truth which proceeds from the Lord; therefore also angels, in the Word, signify Divine truths. Nor is heaven itself heaven from the proprium of the angels, but from the Divine, which is within them; concerning which see above (n. 130, 200, 302). By flying is signified circumspection and presence; concerning which also see above (n. 282); but, here, manifestation, because it manifested the Advent of the Lord, which is meant by having an eternal gospel; and, also, the approach of the Last Judgment. And by in the midst is signified everywhere; concerning which also see above (n. 213). It is therefore evident that by the angel flying in the midst of heaven is signified manifestation everywhere from the Lord.

sRef Matt@24 @30 S0′ sRef Matt@24 @3 S0′ sRef Matt@24 @42 S0′ sRef Rev@14 @6 S0′ 870. Having an eternal gospel. That this signifies concerning His Advent, and concerning the salvation of those who believe in Him, is evident from the signification of gospel, as denoting the Advent of the Lord, and, in such case, the salvation of those who then believe in Him. That the Advent of the Lord has taken place, and also is about to take place, at the Consummation of the Age, that is, at the end of the old church and the beginning of the new; and that at the same time, also, the Last Judgment, may be seen above (n. 612); and from the signification of eternal, as denoting the Divine as to Manifestation (existere). There are two universals by which the Divine is expressed – “Infinite” and “Eternal.” Infinite is the Divine as to its Being (esse); and eternal is the Divine as to its Manifestation (existere); and each is to be understood apart from space and time. He who thinks from space and time of the infinite and eternal falls into errors; for space and time are proper to nature, in which man’s ideas are, while he lives in the natural world. But this is not the case when he leaves this world and comes into heaven. Spaces and times appear, indeed, in heaven, in a way quite similar to their appearance in the world; but they are only appearances of the states of the angels; for the states of their affection and thought therefrom takes on the appearances before their external senses of spaces and as times; yet they are not spaces and times such as pertain to the natural world. The nature of spaces and times in heaven will be evident from two articles in the work concerning Heaven and Hell, where this subject is treated of.

Because the Divine is infinite and eternal, therefore in all things in general and particular which come from the Divine, there is the Infinite and Eternal. This is why the gospel, by which is signified the Advent of the Lord and the salvation of the faithful, is called eternal. That “infinite and eternal” are said of the Lord alone may be seen above (n. 23, 286).

That the gospel signifies the Advent of the Lord, and the salvation of the faithful which then takes place, is clear from the passages in both Testaments where it is mentioned; these have been adduced above (n. 612). But as to the Advent of the Lord, it is believed by some that the Lord will come again in person, and, indeed, to carry out the Last Judgment, because it is said in Matthew:

The disciples drew near, saying unto Jesus, “Tell us what shall be the sign of thy coming, and of the consummation of the age” (xxiv. 3).

And after the Lord had foretold to them the states of the church, successively decreasing even to its devastation and consummation, He said,

“Then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven, with power and great glory. Watch therefore, because ye know not the hour in which your Lord will come” (v. 30, 39, 42). Also in John (xxi. 22).

His Advent does not there mean His Advent in person; but that He will then reveal Himself in the Word, that He is Jehovah, the Lord of heaven and earth; and that He alone is to be worshipped by all who shall belong to His New Church, which is meant by the New Jerusalem. To this end also He has now opened the internal or spiritual sense of the Word, in which sense the Lord is everywhere treated of. This is also what is meant by His coming in the clouds of heaven with glory;

See Matthew xxiv. 30; xxvi. 64; Mark xiii. 26; xiv. 62; Luke xxi. 27.

That the clouds of heaven signify the Word in the letter, and the glory its spiritual sense, may be seen above (n. 36, 594). Because He Himself is the Word, as He is called in John (i. 1, 2, 14); therefore the revelation of Himself in the Word is His Advent.

sRef Rev@14 @6 S0′ 871. To proclaim tidings to them that dwell on the earth. That this signifies its announcement to all who belong to the church, is clear from the signification of evangelising, as denoting to announce the Lord’s Advent, concerning which we have spoken just above (n. 870). And from the signification of them that dwell on the earth, as denoting those who belong to the church, and specifically, the good there. That the earth is the church may be seen above (n. 29, 304, 413, 417, 697, 741, 742, 752); and that to dwell is said of the good (n. 479, 662).

sRef Rev@14 @6 S0′ 872. And unto every nation, and tribe, and tongue, and people. That this signifies unto all who are in the goods of life and of doctrine, and in truths therefrom, is evident from the signification of nation, as denoting those who are in the good of life, because in the good of love; concerning which see above (n. 175, 331, 625); and from the signification of tribe, as denoting those who are in truths from good; concerning which see above (n. 39, 430, 431); and from the signification of tongue, as denoting confession from good of heart – thus those who are in the good of doctrine; concerning which see above (n. 455, 625); and from the signification of people, as denoting those who are in truths of doctrine; concerning which also see above (n. 175, 331, 625). From these things it is evident that by every nation, and tribe, and tongue, and people, are signified all those who are in the goods of life and doctrine, and in the truths therefrom; thus both the simple and the learned, wherever they may be, whether within the church or without it.

According to the sense of the letter, by every nation, tribe, tongue, and people, are meant all of whatever religion they are; but in the spiritual sense all those who live well, and understand rightly.

sRef Rev@14 @7 S0′ 873. (Verse 7) Saying with a great voice. That this signifies exhortation, is evident from the signification of a loud voice, as denoting exhortation, because it involves the things following, where it is said that they should fear God, and give glory unto Him. A voice is frequently mentioned in the Word, also a loud voice; and when it is from the Lord, or from His angels, it signifies Divine truth in general, and all that proceeds from the Lord; consequently, also, commandment and precept, and thus also exhortation, with other things besides; concerning which see above (n. 261, 302, 424, 668, 682). For a voice from the angels is not a voice from themselves, but through them, from the Lord.

sRef Rev@14 @7 S0′ 874. Fear God and give glory unto him. That this signifies that they should worship the Lord from His Divine truth by a life according to it, is evident from the signification of fearing God, as denoting to reverence and worship the Lord; concerning which see above (n. 696); and from the signification of giving glory unto Him, as denoting to live according to Divine truth, that is, according to His precepts in the Word.

By glory, where it is said of the Lord, is signified Divine truth proceeding from Him, thus the Word such as it is in heaven; for this is light to the angels, by means of which the Lord manifests His glory. For by means of that light He gives intelligence and wisdom, and also sets before their eyes magnificent objects, which are refulgent from highly precious things. This in the proximate sense is signified by the Lord’s glory. But because all those magnificent things that are refulgent, as it were, from gold and precious stones in wonderful forms, are given by the Lord according to the reception of Divine truth proceeding from Him, therefore they are seen by them entirely according to the wisdom which is in them; for these things are correspondences. But since they have wisdom according to their reception of Divine truth, not only in doctrine but also in life, therefore by giving glory unto Him is signified to live according to Divine truth.

sRef John@15 @14 S2′ sRef John@15 @10 S2′ sRef John@15 @9 S2′ sRef John@15 @8 S2′ [2] It is believed in the world that those possess wisdom, and consequently heaven, who know Divine truths and speak of them from knowledge, although they may not live according to them. But I can testify that such persons have no wisdom. They appear indeed to be wise, when they speak; but as soon as they are in their own spirit, or think in themselves, they are quite unwise; sometimes in fact they rave like foolish persons, thinking contrary to the Divine truths of which they have spoken. But the case is different with those who live according to Divine truths. Such persons think wisely in themselves, and also speak wisely with others. This it has been granted me to know by a thousand examples from experience in the spiritual world; for things are seen there such as are altogether unknown to men in the natural world. I have heard many there speak so wisely that I could have supposed them to be angels of the interior heaven; yet they had become devils; for they had filled their memory with such things from the love of glory, and yet had not lived according to them. As soon therefore as they came to themselves, and returned to the love of their own life, they spoke in opposition to those things, and were as insane as if they had known nothing at all about them. It was therefore evident to me, that almost every one has the faculty to understand, in order that he may be reformed; but he who does not live the life of truth, does not will to be reformed. He successively rejects from himself all those things that have reference to his intelligence and wisdom, and lives his own love, which is opposed to them, and at length he draws near to those who are in hell, and in a love similar to his own.

From these things it is evident that to give glory to God is to live according to Divine truth; as the Lord also taught in these words in John:

“In this is my Father glorified, that ye bear much fruit; so shall ye be my disciples. Abide ye in my love; if ye keep my commandments, ye shall abide in my love. Ye are my friends, if ye do whatsoever I command you” (xv. 8, 10, 14).

It is therefore evident that to glorify God, or to give glory to God, is to bring forth fruit.

See, moreover, what has been said before concerning glory as that glory signifies the Divine truth proceeding from the Lord, and its reception by angels and men (n. 34, 288, 345); and that the Lord’s glory consists in enlightening men and angels, and in blessing them with wisdom and happiness; which can take place only by the reception of Divine truth in doctrine and also in life.

sRef Rev@14 @7 S0′ sRef Matt@25 @0 S0′ 875. For the hour of his judgment is come. That this signifies the separation of those who live according to Divine truths, from those who do not live according to them, is evident from the signification of hour, as denoting state, in this case the last state of the church, of which we shall speak presently; and from the signification of judgment, as denoting the separation of the good from the evil; consequently, of those who live according to the Lord’s Divine truths from those who do not. For the latter are evil, but the former are good. That the separation of these is signified by the Last Judgment, is evident from the things set forth in the small work concerning The Last Judgment. That it is the separation of those who live according to Divine truths, from those who do not live according to them, is evident from the passages in the Word where the Last Judgment is treated of, as in Matthew xxv., where the separation of the sheep from the goats is described. The sheep are those who have done good, and the goats those who have not done good. Also from the passages in the Word where it is said that every one shall be judged according to his works, that is, according to his life:

As in Matthew xvi. 27; John v. 29; Apoc. xiv. 13; xx. 12, 13; xxii. 12; and elsewhere. See also above (n. 785).

The reason why it is called the hour of judgment is, that hour signifies not only time but also state, like day, week, month, year, and time in general; as may be seen above (n. 571, 610, 664, 673, 747, 761). And concerning the signification of hour in particular, see above (n. 194, 488, 673).

Hour and day are so often mentioned in the Word because of the spiritual sense which is in every part of it. For while man thinks of hour and day, and thence of time, the angels, who are in the spiritual sense of the Word, think of state. The reason is, that angels have no idea of time, because they have no days, weeks, months, and years, such as are in the world; but they have changes of state, by which they measure things successive; concerning which see the work on Heaven and Hell (n. 162-169), where time in heaven is treated of.

sRef Rev@14 @7 S0′ 876. And worship him who made heaven and earth, and the sea, and the fountains of water. That this signifies acknowledgment and confession of Him from whom is the all of heaven and the church, and from whom is Divine truth, or the Word, is evident from the signification of worshipping, as denoting to acknowledge in heart, thus to confess and worship; concerning which see above (n. 790, 805, 821); and from the signification of heaven and earth, as denoting the internal and external of the church; concerning which also see above (n. 304, 752). The reason why heaven and the church are signified is, that the internal of the church within man is heaven; for it is in conjunction with the angels, because it makes one with them; for, as said above, man’s internal is formed to the idea and image of heaven; but his external, to the idea and image of the world. However, the church within man, while he lives in the world, is in his Natural, which is his external; but then it is the church within man in his Natural or external, only when the internal is opened; for the church cannot exist within any one unless he has heaven within, whence enlightenment and influx from the Lord may pass into the Natural or external which is beneath. The same is also evident from the signification of the sea, as denoting Divine truth in ultimates, thus the Word in the letter, this being Divine truth in ultimates. The reason why the sea has such a signification is, that seas, as it were, appear in the ultimates of heaven. For it is the Divine truth proceeding from the Lord that forms the heavens and all things therein. The higher heavens appear to be in an ethereal atmosphere; the lower in an aerial atmosphere, and the lowest in a watery atmosphere; and this atmosphere appears like a sea to the eyes of those who stand afar off, but not to those who dwell there. Those who dwell there, are in the ultimates of Divine truth, which is such as the Word is in the sense of the letter. Hence it is that this is signified by the sea; but more may be seen above upon this subject (n. 275, 342, 511, 600).

The reason why the sea here signifies the Word in the letter is, that it is said the sea and the fountains of waters; and fountains of waters signify more interior Divine truth, such as is the Word in the spiritual sense. That a fountain of water has this signification is evident from the passages adduced from the Word and explained above (n. 483). That fountains of waters signify Divine truths from the Word is evident from this, that heaven and earth signify the internal and external of the church; and both are formed by Divine truth or the Word, as is said in John (i. 1, 2, 14). The internal of the church [is formed] by means of Divine truth spiritual, and the external by Divine truth natural. Therefore fountains of waters are also here mentioned among the things made by the Lord.

[2] From these and many other things, it is evident how the spiritual ideas of angels differ from the natural ideas of men. The angels, whose ideas are spiritual, by worshipping Him who made heaven and earth, the sea, and the fountains of waters, understand nothing but the acknowledgment and confession of the Lord, from whom is the all of heaven and the church; and from whom proceeds Divine truth, or the Word in the natural and spiritual senses. The reason why the angels thus understand these words is, that the heavens in which they are, and which appear to the eye entirely like our earth, but full of gardens, flower-beds, and shrubberies, are not permanent like the lands on our globe, but come into existence momentarily altogether, according to the reception of Divine truth by the angels. Therefore also the aspect of all things there is changed, as the state of reception is changed, and consequently the state of their intelligence and wisdom; thus, according to the states of the church within them, in such a way that so far as they have the church in them, so also all things exist correspondently before their eyes. When therefore the heavens and earth are mentioned, they cannot but have an idea of the church, because they derive all things therefrom. But men cannot have that spiritual idea when heaven and earth are mentioned, because they are ignorant of such things; but they have a natural idea, which is according to the sight of their eyes. For they see the permanent heaven and earth, which are not changed according to the reception of Divine truth, and thence of the church, as in the angelic heavens. By heaven, therefore, they understand nothing else but the visible heaven, and by earth, nothing else but the inhabited earth.

[3] The state of heaven and earth according to the state of the church was represented among the sons of Israel, by the face of the land of Canaan, where they dwelt, being changed according to the states of the church among them, only, however, as to the produce, that is, of the harvest, of the oil, the vine, the fruits, and as to the rains. But this was the case because all things with them were representative of heavenly things. This is why it is so often said in the Word, that the land should give its produce, if they would keep the statutes and do them. But the case is different at this day, now that the interior things of the church have been opened by the Lord, and externals, which were representative of the interiors, have ceased.

From these things it is also evident what a difference there is between the ideas of angels and the ideas of men, concerning the new heaven and the new earth. For the angels, from their ideas, perceive the destruction of the heavens and the earths in the spiritual world; but men, the destruction of the heavens and the earth in the natural world. The heavens and the earths in the spiritual world, upon which were those who had lived a moral life in externals, and not also a spiritual life from internals, have also perished, according to the predictions. But of these things more may be seen in the small work concerning the Last Judgment.

sRef Rev@14 @8 S0′ 877. Verse 8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

“And there followed another angel,” signifies manifestation from the Lord; “saying, Babylon is fallen, is fallen,” signifies the condemnation and destruction of those who have transferred to themselves the Divine Power of the Lord; “that great city,” signifies devastation and destruction as to all things of doctrine among them; “because she made all nations drink of the wine of the wrath of her fornication” signifies the adulteration of all things of the good of heaven and the church by dire falsities of evil.

sRef Rev@14 @8 S0′ 878. (Verse 8) And there followed another angel. That this signifies manifestation from the Lord, is evident from those things which are said above concerning the angel flying in the midst of heaven; where also by angel is signified manifestation from the Lord. The reason why another angel is now seen is, that manifestation was made by the former concerning the Advent of the Lord, and the separation of the good from the evil; and manifestation is made by the latter concerning the Last Judgment as being at hand.

sRef Rev@14 @8 S0′ 879. Saying, Babylon is fallen, is fallen. That this signifies the damnation and destruction of those who have transferred to themselves the Lord’s Divine power, is evident from the signification of is fallen, is fallen, as denoting the being condemned and altogether destroyed; and from the signification of Babylon, as denoting those who have transferred to themselves the Lord’s Divine power. It is said, “is fallen, is fallen,” because it is said of Babylon as a city. But when by Babylon are meant those who have transferred to themselves the Lord’s Divine power, and by a great city, all things of their doctrine, then by falling is signified to be destroyed. “To fall” is thus changed into “to be destroyed,” according to the meaning of the subject.

What is signified by Babylon in general and particular will be explained in chapters xvii. and xviii., where Babylon and its destruction are treated of.

The subject treated of in this verse is Babylon; and in the four following, the beast of the dragon; and afterwards, to the end of this chapter, the devastation of the church in general. The reason why Babylon and the beast of the dragon are here treated of is, that the devastation of the church, first in general, and afterwards specifically, and finally the Last Judgment, are treated of in the verses that follow.

[2] But concerning the devastation of the church these things must be stated. Every church in its beginning is in the love of doing goods, and in the love of knowing truths; but in process of time it is devastated as to goods and as to truths, because good and truth exist no longer in the church. It is devastated, first, by the love of ruling, by means of holy things, successively over men’s souls, and at length over heaven and over the Lord Himself. And this is described in the Apocalypse by Babylon, and by the whore sitting upon the scarlet beast. It is devastated, secondly, by faith separated from charity, thus from the goods of life; and at length by faith alone, in which there is nothing of truth. This is described in the Apocalypse by the dragon and by his two beasts.

[3] These are the two things into which the primitive loves of the church, which, as was said, were the love of doing goods and the love of knowing truths, decline; and when this comes to pass, the church is devastated. The love of doing goods is successively changed into the love of doing evils, which are then called goods; and the love of knowing truths into the love of knowing falsities, which are then called truths. In the case of those who are described by Babylon, every good of the church is adulterated, and hence, also, every truth thereof, the one being a result of the other. But with those who are described by the dragon, every truth of the church is falsified, and hence, too, every good thereof, the one being a result of the other. And this happens among the Reformed, who have adopted faith alone as the essential of the church; but the former occurs among the Papists, who have made dominion over the holy things of heaven the essential of the church. But how faith alone has devastated the church, has been shown above, where the dragon and his two beasts are treated of; and how the dominion over the holy things of heaven has devastated the church, will be shown in the explanation of chapters xvii. and xviii.

From these things it is now evident whence it is that Babylon is treated of in this verse, the beast of the dragon in the four following, and thence to the end of the chapter the devastation of the church in general; and afterwards, in chapters xv. and xvi., the devastation of the church in particular.

sRef Rev@14 @8 S0′ 880. That great city. That this signifies devastation and destruction as to all things of doctrine among them, is evident from the signification of falling, when said of a city, as denoting to be devastated and destroyed, as was said above (n. 879); and from the signification of a city, as denoting doctrine, with every thing belonging to it; concerning which see above (n. 223). It is said a great city, because a doctrine full of evils and falsities is signified therefrom; for great is said of good, and in the opposite sense of evil; as may be seen above (n. 336, 337). By Babylon is fallen, that great city, is signified, that with those meant by Babylon, all goods and truths are devastated; also that they are to be entirely destroyed at the time of the Last Judgment. That they also were destroyed, and that their great cities, which were situated to the south and to the north, were entirely overthrown, and they who were there cast into hell, is evident from the things related concerning Babylon, in the small work concerning The Last Judgment.

Hence it is clear that by Babylon is fallen, is fallen, that great city, two things are meant – the devastation of their church as to all the goods and truths in the world; likewise, also, their destruction at the time of the Last Judgment.

It is believed that by the destruction of Babylon is meant the destruction of that religion in the world; but this is not so. What is meant is its devastation in the world, as to all the goods and truths of heaven and the church, thus the destruction of those who transferred to themselves the Lord’s Divine power, and exercised it from the love of self, as to their souls, consequently as to life eternal. For that religion will still continue among those who persist in that love, and act from it. And because the destruction meant is the devastation of the church, therefore their destruction after the life in this world is also meant in particular and in general; in particular, the condemnation of all belonging to that religion, who were such as are above described; and, in general, the destruction, by means of the Last Judgment, of all those who were of such a character.

sRef Rev@14 @8 S0′ 881. Because she made all nations drink of the wine of the wrath of her fornication. That this signifies the adulteration of all things of the good of heaven and the church by dire falsities of evil, is evident from the signification of wine, as denoting truth from good, and, in the opposite sense, falsity from evil; concerning which see above (n. 376); and from the signification, of anger, as denoting evil in its whole extent, and, consequently, hatred against good and truth, and the lust of destroying them; concerning which see also above (693, 754); and from the signification of fornication, as denoting the falsification of truth; concerning which also see above (n. 141, 161) and from the signification of making all nations drink, as denoting to adulterate goods; for to give drink signifies to impart, and nations signify those who are in the good of love and life; and, abstractly from persons, goods.

That to drink, and to give to drink, signifies to impart and to appropriate, may be seen above (n. 617). And that nations signify those who are in the good of love and of life, and, in the abstract, the goods of the church (n. 175, 331, 625). By giving all nations to drink is here signified to adulterate the goods of the Word and hence of the church, because by the wine of the wrath of fornication is signified the falsification of truth; and falsified truth adulterates good. But how they falsify all the truths of the Word, and by this means adulterate all its goods, will be shown in the explanation of chapters xvi. and xvii., and where Babylon is treated of.

From these things it is now evident that by making all nations drink of the wine of the wrath of her fornication, is signified the adulteration of all things of the good of heaven and the church by dire falsities of evil. They are called falsities of evil, because all falsities arising from the love of rule for the sake of self, and the eminence of self, are falsities of evil, and direful according to that love.

sRef Rev@14 @10 S0′ sRef Rev@14 @12 S0′ sRef Rev@14 @11 S0′ sRef Rev@14 @9 S0′ 882. Verses 9-12. And the third angel followed them, saying with a great voice, If any one worship the beast and his image, and receive the mark upon his forehead, or upon his hand, the same shall drink of the wine of the wrath of God, mixed pure in the cup of his indignation; and he shall be tormented with fire and sulphur before the holy angels, and before the Lamb.

And the smoke of their torment shall ascend unto ages of ages and they shall not rest day and night, who worship the beast and his image, and who shall receive the mark of his name.

Here is the patience of the saints; here are they who keep the commandments of God, and the faith of Jesus.

“And the third angel followed them,” signifies manifestation from the Lord still further; “saying with a great voice,” signifies earnest exhortation and denunciation; “if any one worship the beast and his image,” signifies, lest they acknowledge the religious persuasion concerning faith separated from life, and the doctrine thereof; “and receive the mark upon his forehead, or upon his hand,” signifies reception and acknowledgment as goods of the church, or as truths of the church.

“And he shall drink of the wine of the wrath of God, mixed pure in the cup of his indignation,” signifies appropriation of falsity and of evil therefrom, conjoined with falsified truths from the sense of the letter of the Word; “and shall be tormented with fire and sulphur before the holy angels, and before the Lamb,” signifies that their hell, from the love of the evil and falsity, is direful according to the falsification and consequent rejection of Divine truth and Divine good; thus, of the Word.

“And the smoke of their torment shall ascend unto ages of ages,” signifies the dense falsity encompassing them, and flowing forth from their loves continually; “and they shall not rest day and night,” signifies continual infestation by evils and falsities therefrom; “who worship the beast and his image,” signifies who acknowledge the religious persuasion concerning faith separated from life, and the doctrine thereof; “and whoso shall receive the mark of his name,” signifies reception and acknowledgment of its quality according to the description given above.

“Here is the patience of the saints,” signifies the persecutions and temptations of those who are not in that faith, but in charity; “here are they who keep the commandments of God,” signifies that these are those who live according to the precepts of the Lord in the Word; “and the faith of Jesus,” signifies the implantation of truth by the Lord.

sRef Rev@14 @9 S0′ 883. (v. 9) And the third angel followed them. That this signifies manifestation from the Lord still further, is evident from the things said concerning the two angels above (n. 869 and 878), as denoting manifestations from the Lord concerning His Advent, and concerning the separation of the good from the evil at the day of the Last Judgment; but in this case concerning those who are meant by the dragon and his beast, who are those who separate faith from good works in doctrine and in life.

sRef Rev@14 @9 S0′ 884. Saying with a great voice. That this signifies strong exhortation and denunciation, is evident from the signification of a great voice, as denoting exhortation (see above, n. 873). That it denotes strong exhortation not to remain in that heresy, and at the same time denunciation of ruin, is evident from the words following, where it is said, if any one worship the beast, he shall drink of the wine of the wrath of God, mixed pure in the cup of His indignation, and shall be tormented with fire and sulphur; where other things besides are stated.

sRef Rev@14 @9 S0′ 885. If any one worship the beast and his image. That this signifies lest they acknowledge the religious persuasion concerning faith separated from life, and the doctrine thereof, is evident from the signification of the beast, as denoting the religious persuasion that holds faith separated from life, of which we shall speak presently; and from the signification of worshipping, as denoting to acknowledge and believe, concerning which see above (n. 790, 805, 821); and from the signification of his image, as denoting the doctrine of that religion, and the prescribed ordinance that such things should be fully taught and believed; concerning which see above (n. 827). By the beast and his image which they were not to worship, is meant the beast which ascended out of the sea, treated of in the preceding chapter (verse 1), by which are signified reasonings from the natural man, confirming the separation of faith from life; concerning which see above (n. 774). That this beast is meant, is evident from verse 14 of the preceding chapter; but by the other beast which was seen ascending out of the earth, are signified confirmations from the Word in favour of that separation; concerning which see above (n. 815).

The reason why they were not to worship the first beast and his image, and why those who worship them shall be tormented with fire and sulphur is, that the passages of the Word adduced to prove the separation of faith from good works do not, apart from the reasoning of the natural man, implant falsity and evil. This, however, is done by the use of reasoning; for reasoning falsifies these passages. For nothing in the Word can be falsified without reasoning from the natural man. How reasoning has falsified the Word has been shown above, in many places.

[2] That this is the case is quite evident in those churches where faith alone is accepted as the essential means of salvation, because those who teach from their doctrine, and thence from the Word, do so quite differently from those who teach from the Word, and not from their doctrine. Those who teach from their doctrine, and thence from the Word, falsify everything in the Word; but those who teach from the Word, and not from their doctrine, do not falsify it. The reason is, the doctrine is permeated with reasoning, although this does not appear to be the case; but the Word is free from this. This is why there are many, in those churches, who teach a faith conjoined to life, and life conjoined to faith; but others who teach faith separated from life. The learned who teach from doctrine do the latter, but the learned and unlearned who teach from the Word do the former; thus they are contrary to each other. Nevertheless this is also permitted by the defenders of the doctrine, the reason being that the Word clearly teaches life, and a faith according to life; and also because the simple-minded can be taught only according to the sense of the Word as it presents itself to them; some, also, because they cannot openly resist the truth; for the truth secretly operates and persuades. For it inflows out of heaven with every one, and is received by those who do not live wickedly, and who have not from their childhood, and afterwards from pride in their superior knowledge confirmed themselves in the doctrine of faith alone, especially the dogma of justification by means of it, in which they place the glory of superior knowledge. These however, still think differently in heart, when they hear from other proofs from the Word in favour of life; for they suppose that faith alone contains work in itself, and that these are conjoined, according to the dogma of justification; although, as taught by many, it rather separates works from faith than conjoins them with faith – in fact, it puts them aside as having no justifying value, so far as there is any thing from man, or from his will.

[3] That in the churches where faith alone is accepted, those who teach from the Word do so in a way altogether different from those who teach from doctrine, may be proved by many examples in the Anglican and Lutheran churches. It is known that the doctrine of the Anglican church teaches faith alone, and that the preachers artificially, ingeniously, and eloquently add to it works, as being stored up in faith; and that from faith they see a certain kind of effort, like an affection for doing good, especially those who have been justified by faith alone to the third or fourth degree; and that those with whom faith alone has not advanced in its operation to that degree, are nevertheless saved, because in faith the good of life lies hidden, as in the seed of fruit there is the power of production. But that these things spring from a mind that is boastful of having superior knowledge and ingenuity was shown above in the explanations of chapters xii. and xiii.

To show that, in the Anglican Church, they teach quite differently while they teach from the Word and not from doctrine, I will here adduce, as proof, what is taught in that Church on every holy day, and read by those who observe the Holy Supper; which is as follows: “The way and means thereto is; first, to examine your lives and conversations by the rule of God’s commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours, then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction, according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being ready to forgive others that have offended you, as ye would have forgiveness of your offences at God’s hand; for otherwise the receiving of the Holy Communion doth nothing else but increase your damnation. Therefore, if any of you be a blasphemer of God, a hinderer or slanderer of His Word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table; lest after the taking of that Holy Sacrament the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul.”

Here faith is not even named, but works only are taught, because they are from the Word, and not from doctrine.

[4] The Athanasian faith also, which is frequently read in presence of the people in that church every year upon certain Feasts, and has been received, because from a Council, as the common doctrine concerning the Trinity, in all Christian churches, teaches thus concerning the Lord, and concerning the Last Judgment by Him:- All men shall give account for their own works. And they that have done good, shall go into life everlasting; and they that have done evil, into everlasting fire. This is the Catholic Faith; which except a man believe faithfully, he cannot be saved.

Attend now, reflect, and examine, whether those who preach so ingeniously from doctrine, or believe things similar, do not include the above things in faith, as being stored up in it? And because they believe that works do not justify, and that no one can do good of himself that is good, and that good done from man has in itself merit; therefore they omit to do, and believe that they shall be saved by the life stored up in faith alone, that is, in a faith separated from good works. But I can testify that those who thus believe, and also thus live, all come into hell. Those, on the contrary, who live according to the precepts contained in the exhortation preparatory to the Holy Supper, and according to what is adduced above from the Athanasian faith, come into heaven. The latter, also, have faith, but the former have not, whatever they may think to the contrary. It is said, those who believe, and also live from doctrine, because there are many, especially the more simple-minded, who believe from doctrine, but who do not so live; and these are saved.

sRef Rev@14 @12 S5′ [5] The case is similar in the Lutheran Church. There, also, those who teach from doctrine, and those who teach from the Word, proceed in contrary directions. Those who teach from doctrine, teach exactly in the same way as the Anglican Church does, concerning faith alone, and concerning justification by it; and then they separate and set aside works from being a means of salvation, as not good, and as merit-seeking, and thence not justifying, because from man. But when they teach from the Word, then also do they teach works; as is evident from the things found written for the general body, and which are therefore inserted in all the books of the Psalms, and are called “Hindrances in the Way of the Impenitent,” where the following words occur: “The holy will of God and His manifest command, is, that those who believe should perform good works, which, when they are done for just causes, and aim at a true end, especially such as are done for the sake of God’s glory and the use of man’s neighbour, are then acceptable to God for the sake of Christ, indeed, out of pure mercy He rewards them; so that man, for every good which he does, has recompense. For God gives praise and honour, and eternal blessedness, to those who, in patience, strive to attain eternal life by means of works. Wherefore also God so intensely looks at the works of men, as He hath showed in His address to the Seven Churches in Asia, and to all men, where the Last Judgment is treated of. And on this account the Apostle Paul useth these admonitions to exhort his hearers to good works, saying, Let us not be weary in well-doing, because in due season we shall reap, good without intermission. Wherefore those who are rich in good works, show thereby that they are rich in faith, since while faith is living, it worketh by charity. Yea, faith, which alone justifies, never is alone and separate, but brings with it good works, as a good tree, good fruit; the sun, light; fire, heat; and water, moisture.”

From these things it is now evident, that in those churches one thing is from doctrine and thence from the Word, and another from the Word, when not at the same time from doctrine; and that those who teach, and also live, from doctrine, are meant by those who adore the beast and his image. It is these who are now treated of in verses 9, 10, 11. And those who teach and live from the Word, are meant by those of whom it is said in the 12th verse following: “Here is the patience of the saints; here are those who keep the commandments of God, and the faith of Jesus.”

sRef Rev@14 @9 S0′ 886. And receive the mark upon his forehead or upon his hand. That this signifies the reception and acknowledgment as goods of the church or as truths of the church, is evident from the explanations given above (n. 838), where similar words occur. By receiving the mark upon the forehead, is signified to love those things, and so to acknowledge them as goods of the church; for the forehead signifies the good of love; see above (n. 427); here to acknowledge evils as goods. And by receiving the mark upon the hand, is signified to acknowledge the falsities of that faith as the truths of the church; for the hands are said of truths; see above (n. 298). It is therefore evident, that by receiving the mark upon the forehead or upon the hand, is signified to receive from acknowledgment, evils of doctrine concerning faith alone, as the goods of the church, and its falsities as the truths of the church. It is said, as the goods of the church, or as the truths of the church, because there are those who love that faith signified by the beast, and there are those who acknowledge that faith as the truth of the church. The latter is the case with the simple-minded who receive that faith; but the former, with the learned, who glory in their knowledge, because they have learned in the schools the degrees of justification, and hence have come to believe that they themselves are wise compared with the common people. The same is also the case with those who live for the world, and to their own natural inclination; and yet, at intervals, think about life eternal; for these confirm their life by that faith.

sRef Rev@14 @10 S0′

887. (Verse 10) The same shall drink of the wine of the wrath of God, mixed pure in the cup of his indignation. That this signifies appropriation of falsity and of the evil, conjoined with falsified truths from the sense of the letter of the Word, is evident from the signification of drinking, as denoting to take in and appropriate to themselves; concerning which see above (n. 617); and from the signification of wine, as denoting truth from good, and, in the opposite sense, falsity from evil (see n. 376); and from the signification of wrath, as denoting evil, because this is angry with good, and desires its destruction (concerning which see n. 693, 754). It is said, the anger of God, but anger against God is meant, as in many passages where anger and wrath are attributed to God, and also evil in general (see n. 481, at the end, and n. 647). In this case, therefore, by drinking the wine of the wrath of God, is signified the imbibing and appropriation of falsity and of the evil therefrom. The reason why imbibing and appropriating evil is effected by faith separated from good works is, that goods of life, which constitute good works, are separated as having no justifying power, thus as not being saving; in their place these evils then succeed. For in proportion as goods recede, in the same proportion evils enter; for no one can serve two masters – evil and good together. And from the signification of being mixed pure, as denoting to be conjoined with falsified truths, of which we shall speak presently; and from the signification of cup, as denoting the external containant of truth, thus the Word in the sense of its letter. For when by wine is signified truth, by cup is signified its containant; and the sense of the letter of the Word is that which contains truth, both natural and spiritual. That cup signifies the same as wine, thus the thing contained; and that it also signifies that which is contained, is evident from the passages in the Word where cup, chalice, goblet, and vial are mentioned; these will be adduced in the explanation of chapters xvii. and xviii., following. Because cup signifies the external or containant of truth, that is, the sense of the letter of the Word, which is falsified by those who are in the doctrine and also in the life of faith separated, therefore it is called the cup of God’s indignation. It is here said, the anger and indignation of God, as in many other passages of the Word; and by anger is meant the love of and desire for evil in man; and by indignation the love of and desire for falsity in him; for anger is said of evil, and indignation of falsity; concerning which see above (n. 481, at the end). From these things it is clear, that by wine mixed pure in the cup of the indignation of God, is signified conjunction with falsified truths derived from the sense of the letter of the Word.

[2] The reason why being mixed pure signifies to be conjoined with falsified truths of the Word is, that by pure (merum) is meant intoxicating wine, and thence also intoxication; consequently, in the spiritual sense, delirium as to truths by means of falsities; for such delirium is spiritual intoxication. The word, also, by which pure (merum) is expressed in the original tongue, is derived from a word signifying to be intoxicated. Because this is signified by pure (merum), and those who falsify the Word are spiritually drunken, that is, are in a state of delirium as to truths; therefore, in the two passages where pure (merum) is mentioned in the Word, the subject is the falsification of truth. As in Isaiah and Hosea.

sRef Hos@4 @18 S3′ sRef Hos@4 @17 S3′ [3] In Isaiah:

“How is the faithful city become a harlot; full of judgment, justice lodged in her; but now murderers. Thy silver is become dross, thy pure (merum) [wine] mixed with waters” (i. 21, 22).

By harlot, everywhere in the Word, is signified falsified truth; as may be seen above (n. 141, 161); and by city is signified doctrine. Hence by the faithful city becoming a harlot, is signified that the doctrine, which before had been the doctrine of genuine truth, is become the doctrine of falsified truth. Full of judgment, justice lodged in her, signifies where the truth of doctrine and the good of love were in abundance; for judgment, in the Word, is said of the truth of doctrine and of the understanding; and justice, of the good of love and of the will. But now murderers, signifies that falsification has extinguished the understanding of truth and the perception of good. That these things are signified by a murderer, may be seen above (n. 859). Thy silver is become dross, signifies that genuine truth was converted into falsity. Thy pure [wine] mixed with waters, signifies truth made vile and destroyed by its falsification.

[4] And in Hosea:

“Ephraim is joined to idols, let him alone. Their wine (vinum) hath gone; they have committed whoredom continually, they have doated” (iv. 17, 18).

By Ephraim is signified the understanding of the truth of the church; by idols are signified the falsities of religion. It is evident, therefore, what is signified by Ephraim being joined to idols. Let him alone, signifies the rejection of the falsities of that religion from the church. Their wine (vinum) hath gone, signifies the truth of the Word having perished. They have committed whoredom continually, signifies the falsification of it. They have doated, signifies the love of falsity.

From these things it is now evident what is signified in particular by pure [wine] (merum).

sRef Rev@14 @10 S0′ 888. And shall be tormented with fire and sulphur before the holy angels and before the Lamb. That this signifies that their hell from the love of evil and falsity is direful according to the falsification and consequent destruction of Divine truth and Divine good, thus of the Word; this is evident from the signification of being tormented, as denoting hell. For as, when heaven is mentioned, joy therein is also meant, so when hell is mentioned the torment there is also meant; and the reverse, especially by being tormented with fire and sulphur; and from the signification of fire, as denoting love in both senses, namely, love to the Lord and love towards the neighbour, which are the loves that reign in heaven; and, in the opposite sense, the love of self and the love of the world, these being the loves that reign in hell (concerning which see above, n. 504). And because all goods arise from love to the Lord and love towards the neighbour; and all evils, through the love of self and the love of the world; therefore by fire is signified the love of everything pertaining to good, and, in the opposite sense, the love of everything pertaining to evil. And from the signification of sulphur, as denoting the love of falsity from evil; properly the lust of destroying the truths of the good of the church by means of the falsities of evil (see n. 578). And from the signification of the holy angels, as denoting Divine truths from the Lord (see n. 130, 200, 302, 800). And from the signification of the Lamb, as denoting the Lord’s Divine Human; here the Divine proceeding from the Lord, which is Divine good united with Divine truth in the heavens; accordingly, in the present instance, Divine good, because it is mentioned together with the holy angels, by whom are signified Divine truths from the Lord.

[2] The reason why being tormented before the holy angels and before the Lamb, signifies the direfulness of hell according to the falsification and consequent destruction of Divine truth and Divine Good, thus of the Word, is, that the direfulness of hell, or the torment there, is entirely according to these. For in proportion as a man falsifies the Word, in the same proportion he closes heaven against himself; and in proportion as he destroys interior Divine truths, which are Divine truths in the heavens, and from which the heavens exist, in the same proportion he is removed from the heavens, and cast down more deeply into hell. The reason why this is being tormented before the angels and before the Lamb is, that the Word in the letter communicates with heaven by means of the spiritual sense; therefore as far as it is destroyed by falsification, so far is the falsifier rejected from heaven; and as far as any one is rejected from heaven, so far is he tormented. That this is the spiritual sense of these words is evident from this, that no one is tormented in hell by the angels and by the Lord, nor, consequently, before the angels or before the Lord; but by himself, by the falsification and consequent destruction of Divine truth, which is signified by the holy angels, and of Divine Good, which is signified by the Lamb.

[3] How infernal and therefore how damnable it is to falsify the Word so as to destroy the Divine truth and Divine Good in the heavens, is evident from this, that all things of the sense of the letter of the Word, which are Divine truths for the natural man, communicate with the angels of heaven by means of the spiritual sense so that men and the angels of heaven are conjoined by means of the Word. Therefore the sense of the letter of the Word, with the man who falsifies it, is perceived in heaven in a two-fold way – to such a degree as genuine truth, and also as that [genuine truth] destroyed; as genuine truth from the sense of the letter, according to correspondences, and as destroyed, according to falsifications. It comes to pass, therefore, that truth and falsity are presented as conjoined together; when the angels of heaven see this they are grieved and turn entirely away. Thus heaven is closed, and all communication with it perishes with such a man; consequently he comes into conjunction with hell. And as far as any one is conjoined with hell, so far is he in the love of all evil, and the falsity therefrom; and consequently he is in the lust of destroying the truths and goods of the church, and then at the same time he is in torment. This, therefore, is what is signified by being tormented with fire and sulphur before the holy angels and before the Lamb.

[4] This is the case chiefly with those who think from faith alone, and also live from faith alone, that is, who confirm that faith both in doctrine and life, as those more especially do who have studied much to confirm that faith in their writings and preachings. Such persons cannot but falsify the Word to such a degree as to destroy its genuine truth. For the Word in its whole content concerns the life of man, consequently works. For the Lord says that the law and the prophets hang upon these two commandments – to love God above all things, and the neighbour as ourselves. The law and the prophets signify the Word in its whole extent; and to love God and the neighbour is to do the precepts, and these are works, as may be seen above (n. 826), these the defenders of faith separated shut out. And therefore they reject all the essentials of the Word, when they read it; and the essentials being rejected, all the rest is but dross; just as when an animal is deprived of life, the body becomes putrid. For love, which is the same with deeds, is its life.

I have also heard spirits, who, when they lived as men in the world, had embraced faith alone, speaking concerning the Word, and saying that it contained Divine truths in abundance. [I have heard such say,] what are the knowledges of good and truth to me? What advantage is it to know anything of regeneration, of the remission of sins, free-will, Providence, love and charity, good works, and the rest, when the trust and confidence reposed in this faith alone, that the Lord died for our sins, alone saves, seeing that all things contained in the Word are to be explained so as to confirm this, and can be so explained, because everything said therein about good works, and doing, are included, and stored up, in that faith, like treasures hidden under the earth?

It is evident that such persons cannot but falsify all the truths and goods of the Word, when they read it, and when they think more deeply about its meaning than about anything else and apply it to faith alone.

sRef Rev@14 @11 S0′ 889. (v. 11) And the smoke of their torment ascendeth unto ages of ages. That this signifies the dense falsity encompassing them, and flowing forth from their loves continually, is evident from the signification of smoke, as denoting the dense falsity flowing forth out of the hells from the evils of earthly and corporeal loves, which prevail with those who are there (concerning which see above, n. 539); and from the signification of torment, as denoting the direfulness of hell, thus hell itself (see above, n. 888); and from the signification of ascending, as denoting to encompass and flow forth; of which we shall speak presently; and from the signification of, unto ages of ages, as denoting continually. Strictly, by ages of ages is signified eternal or without end; but in the spiritual sense, which has no reference to the idea of time, is signified the state interiorly ruling continually. It is, therefore, evident, that by the smoke of their torment ascending unto ages of ages, is signified the dense falsity encompassing them, and flowing forth from their loves continually.

[2] That a dense falsity encompasses and flows forth from them, follows from this, that every one is his own truth or his own falsity, because he is his own love. For everything that a man thinks interiorly, or in his own spirit, proceeds from his love; and everything that a man thinks, has reference either to truths or to falsities. It follows, therefore, a man is either his own truth or his own falsity; and – what has so far remained a mystery – man is his own truth or his own falsity, not only as to the thoughts that are from his will, but also as to his whole body. For the body with all its organs, viscera, and members, is a plane into which the thoughts from the will rush forth and diffuse themselves. This is why the whole man, as to everything belonging to him both interior and exterior, is his own love, and consequently his own truth or his own falsity. But upon this subject see what is said above (n. 775, 837).

[3] That truth or falsity from man’s loves encompasses him and also flows forth from him, is evident from this, that all things in the world, both animate and inanimate, pour forth a sphere from themselves, which is sometimes felt at a great distance; as from animals in the woods, which dogs keenly smell out, and follow by the scent; also from vegetation in gardens and forests, which emits an odoriferous sphere in every direction; the same is the case with the ground, and its various minerals. These exhalations, however, are natural. It is similar in the spiritual world, where from every spirit and angel there flows forth the sphere of his love, and thence the sphere of his truth or falsity, and this in every direction round about. This is why the quality of spirits is known from the spiritual sphere alone which flows forth abundantly from them; and that according to these spheres they have conjunction with societies of a similar love, and thence of a similar truth or falsity.

[4] Those who are in the love of good and of the truth therefrom are conjoined with the societies of heaven; and those who are in the love of evil and of the falsity therefrom, are conjoined with the societies of hell. I am able to assert that neither spirit nor man can have even a single thought which does not communicate, by means of that sphere, with some society. That this is the case has not hitherto been known to man, but it has been made evident to me from a thousand instances in the spiritual world. Therefore also when spirits are thoroughly examined as to their quality, it is discovered whither their thoughts extend. Consequently it is known with what societies they are conjoined, and thus their quality is ascertained; and that the evil are conjoined with societies of hell, and the good with societies of heaven. Hence also it has been made evident to me, that as the eye, according to its determinations, takes the quality of its sight from the objects in the natural world, so the understanding takes the quality of its thought from truths, these being its objects in the spiritual world, also according to its determinations; and thus that a man does not think the least thing from himself, but either from hell or from heaven; and that he thinks according to the determination of the affections of his love. In determination resides his freedom.

[5] These things are stated that it may be known what is meant by dense falsity encompassing them, and flowing forth from them. The falsity, which flows forth from the hells where they are, is clearly perceived by all those who are not in falsities, while they are walking over the hells. Those falsities sometimes are seen like smoke from conflagrations or like furnaces; sometimes like black clouds; sometimes like dark and foul-smelling waters; sometimes like stinking odours. But still the hells, lest they should strike too strongly the nostrils, and hurt the interiors of other spirits, are covered over with black soil; and, where the persuasions of falsity reign, these are covered with rocks, and generally with gravel and barren earth, by means of which they are kept shut; but, still, they continually exhale falsities from evils. From these things it is now evident why smoke, in the Word, signifies falsities from evil.

sRef Rev@14 @11 S0′

890. And they shall not rest day and night. That this signifies continual infestations by evils and falsities therefrom, is evident from the signification of having no rest, as denoting to be infested by evils and the falsities therefrom (of which we shall speak presently); and from the signification of day and night, as denoting continually. For by day and night is not meant day and night, but the state of those treated of – in this case as to infestation; for in the spiritual world no one has an idea of time, but an idea of state; as has been frequently said and shown above. By day also is signified the state of their falsities, and by night the state of their evil; for man as to his thought is in light, thus in day; and as to his affection, in obscurity, or in night. Moreover, falsities and also truths belong to thought; and evils and also goods belong to the affection. Hence there was upon the tent a cloud by day, and a fire by night; the cloud signifying the truth, and the fire the good of love, with the sons of Israel. The reason why infestation by evils and falsities is signified by having no rest, is, that those who are in hell are continually withheld from their loves; and as often as they break out into them, they are punished. For their loves are hatred, revenge, enmity, and the lust of doing evil; these to them are so delightful, that they may be called the very delights of their life. Wherefore to be withheld from them is to be tormented. For every one is in the joy of his heart when he is in his ruling love; and consequently, on the other hand, grieved at heart, when he is withheld from it. This is the general torment of hell, from which innumerable other torments exist; to recount and describe these does not belong to this work and place.

sRef Rev@14 @11 S0′ 891. Who worship the beast and his image. That this signifies who acknowledge the religious persuasion concerning faith separated from life, and the doctrine thereof, is evident from the explanation given above (n. 885), where similar words occur.

sRef Rev@14 @11 S0′ 892. And whoso shall receive the mark of his name. That this signifies reception and acknowledgment of its quality, according to the description above, is evident from the signification of receiving a mark, as denoting reception and acknowledgment (see above, n. 838, 886); and from the signification of name, as denoting the quality of any one (see n. 102, 135, 148, 676, 696, 815, 841), in this case, therefore, according to the description of this beast above in chapter xiii. for such things constitute their name in the spiritual world. For every one there receives a name according to his quality and the quality of every one there is expressed by a term of spiritual language, which may indeed be pronounced in natural language, but still not understood; for it includes several things which cannot be comprehended by the ideas of natural thought, and, consequently, cannot be expressed by any words of speech used in the world. From these things it is clear, that by the mark of the name of the beast, is signified the acknowledgment of that religious persuasion as to all its quality; which was described above.

sRef Rev@14 @11 S0′ 893. (v. 12) Here is the patience of the saints. That this signifies the persecutions and temptations of those who are not in that faith, but in charity, is evident from the signification of patience, as denoting temptations (concerning which see above, n. 813); that persecutions also are denoted will be seen below; and from the signification of saints, as denoting those who are in truths from good (see n. 204); thus, those who are in charity. For those who are in truths from good are also in faith; but they know that charity and faith act as one, like good and truth, or like will and understanding, or like affection and thought. And because they act as one, faith with them is also charity. For whatever is thought from charity, because it pertains to charity, is essentially charity, although it is called faith as to its existence. For nothing can exist in thought, but that which is from some affection, and consequently belongs to affection, for this is as the esse, and thus as the life and soul of thought. It is the same with charity and faith. It follows, therefore, that faith cannot exist except from charity; also, that the quality of faith is entirely according to the charity. But more will be said upon this subject elsewhere.

sRef Rev@12 @4 S2′ sRef Rev@12 @15 S2′ sRef Rev@12 @17 S2′ [2] The persecutions of those who are in charity by those who are in faith separate from charity are not of such a nature at this day as to cause them to be banished and rejected from the communions of the Christian world, but to be reviled and condemned by those who are in faith alone. For no one who lives well, and says that to live well is necessary to salvation, can be banished and rejected, in whatever kingdom he may be. The reason is, that this entirely agrees with the Word, and that every one sees from rational light that he ought to live well. But still, they are condemned by those who are in faith alone as persons who cannot be saved, because of the merit in good works, and because of the works done from man not being good, with several things besides, by which they confirm justification and salvation by faith alone.

This is quite clear in the case of those who belong to the Moravian Communion. The Moravians more than others are defenders of a faith separate. They condemn those who do not hold this faith, so far as to assert that such persons are not living, but utterly dead; and that all those who, during their life, think of doing good from religion are cast out from heaven. Those who do not belong to that Communion, but are members of churches where works are rejected as not being a means of salvation, do not blaspheme in this way; but still they think in a sinister way about works; especially those who, by their writings and preaching, or by reasonings, have strongly confirmed themselves in justification by faith alone. These persecutions are meant here by patience; and also in chapter xii. of the Apocalypse, by

The dragon standing before the woman, who was about to bring forth, that after she had brought forth, he might devour her offspring; and afterwards persecuting the woman, and casting after her out of his mouth water as a flood, to cause her to be swallowed up by the flood; also by the dragon being angry with the woman, and going to war with the rest of her seed, who observe the commands of God, and have the testimony of Jesus Christ (vers. 4, 15, 17).

Also by what is said concerning the beast (xiii. 5, 6, 7, 15). That they also suffer persecutions because of the acknowledgment and confession of the Divine Human in the Lord will be seen in what follows.

sRef Luke@14 @27 S3′ sRef Matt@16 @24 S3′ sRef Matt@10 @38 S3′ [3] But as to temptations, here also meant by patience, they are spiritual temptations, which those undergo who receive genuine charity from the Lord; for they have to fight against the evils that are inherent in every man from his birth; and, in the case of some, against the falsities concerning faith alone which, from childhood, they have received from masters and preachers. These falsities and evils are removed by the combats of temptations. This is what is meant by the cross in the following passages:

Jesus said, “Whosoever doth not take up his cross, and follow after me, is not worthy of me” (Matt. x. 38; Luke xiv. 27).

Jesus said to his disciples, “If any one will come after me, let him deny himself, take up his cross, and follow me” (Matt. xvi. 24; Mark viii. 34; Luke ix. 24).

In these passages by the cross are meant temptations, and by following the Lord, is meant to acknowledge His Divine and to do His precepts. That this is the meaning of following the Lord, may be seen above (n. 864). The reason why temptations are meant by the cross is, that the evils and the falsities therefrom, adhering to man from his birth, infest and consequently torment those who are natural while they are becoming spiritual. And because those evils and the falsities therefrom, which infest and torment, cannot be dispersed except by temptations, therefore these are signified by the cross. Therefore the Lord says, that they are to deny themselves, and take up the cross; that is, that they are to reject what is their own – the cross is man’s proprium, against which he is to fight.

sRef Mark@10 @20 S4′ sRef Mark@10 @19 S4′ sRef Mark@10 @21 S4′ sRef Mark@10 @17 S4′ [4] Again:

Jesus said to the rich man, who asked him what he should do to inherit eternal life, “Thou knowest the commandments; thou shalt not commit adultery; thou shalt not kill; thou shalt not steal; thou shalt not bear false witness; thou shalt not defraud; honour thy father and mother. He answering said, All these things have I kept from my youth. Jesus looked upon him, and loved him; yet he said unto him, One thing is wanting to thee; go sell whatsoever thou hast, and give to the poor, so shalt thou have treasure in the heavens, and come and follow me, taking up the cross” (Mark x. 17, 19-21).

Here also by following the Lord, and taking up the cross, things similar to the above are signified, that is, to acknowledge the Lord’s Divine, and the Lord as the God of heaven and earth; for without this acknowledgment no one can abstain from evils, and do good, unless from himself and unless it be merit-seeking, the good that is good in itself, and not merit-seeking good, being solely from the Lord. If, therefore, the Lord is not acknowledged, and also if it is not acknowledged that all good is from Him, there can be no salvation. But, before any one can do [good] from the Lord, he must undergo temptations. The reason is, that, by temptations, man’s internal, by which he is conjoined with heaven, is opened. Now because no one can do the commandments without the Lord, therefore the Lord said, One thing is wanting to thee; sell all that thou hast, and come and follow Me, taking up the cross; that is, he should acknowledge the Lord, and undergo temptations. That he should sell all that he had, and give to the poor, signifies, in the spiritual sense, that he should put away from himself and reject what is his own; thus, the same is signified as by self-denial, in the passages quoted above. And by giving to the poor, in the spiritual sense, is signified to do the works of charity. The reason why the Lord thus spoke to him was, that he was rich; and riches, in the spiritual sense, signify the knowledges of good and truth, and, in the case of this man, who was a Jew, the knowledges of evil and falsity, because they were traditions. It is therefore evident that the Lord there and elsewhere spoke by correspondences.

sRef Mark@10 @38 S5′ sRef Mark@10 @39 S5′ sRef Mark@10 @40 S5′ [5] Temptations, also, are signified by the cup of which they were to drink:

Jesus said unto James and John, “Ye know not what ye ask. Are ye able to drink the cup which I shall drink, and to be baptized with the baptism that I am baptized with? They said, We are able. And Jesus said to them, Ye shall indeed drink the cup which I shall drink, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left is not mine to give, but to those for whom it is prepared” (Mark x. 38-40).

By drinking the cup which the Lord drank, is signified the same as above by the cross, that is, to undergo temptations. And by the baptism with which the Lord was baptized, is signified to be regenerated by temptations. But between the cup which the Lord drank, and the cup which they are to drink, there is the same difference as between the temptations of the Lord and the temptations of men. The temptations of the Lord were most grievous, and endured against all the hells; for the Lord subjugated all the hells by temptations admitted into Himself; whereas the temptations of men are endured against evils and falsities from the hells with them, in which the Lord fights and not man himself, except against certain griefs.

Between the baptism with which the Lord was baptized, and the baptism with which men are baptized, there is a difference like that between the glorification and regeneration.

The Lord by temptations glorified His Human by His own power; whereas men are regenerated not from their own power, but by the Lord. For baptism signifies to be regenerated by temptations; whereas the baptism of the Lord signified the glorification of His Human by temptations.

That by baptism is signified regeneration and also temptations, may be seen in the Doctrine of the New Jerusalem (n. 187-193). And that the Lord glorified His Human, and made it Divine, as He regenerates man and makes him spiritual, may be seen in the Arcana Coelestia (n. 1725, 1729, 1733, 3318, 3381, 3382, 4286).

sRef Rev@14 @11 S0′ 894. Here are they that keep the commandments of God. That this signifies, that these are they who live according to the Lord’s precepts in the Word, is evident without explanation.

In the Word it is said in many places that they should keep and do God’s commandments and His precepts; and by doing the precepts of God is meant the same as by loving the Lord above all things, and the neighbour as ourselves. For what a man loves inwardly, or from his heart, this he wills; and what he wills, he does. And to love God is to love His precepts, because they are of God, even as they are God.

Hence it is evident how little the followers of faith alone know what love is. They grant, or assert, that faith lives from love, and that faith is dead without love, and yet they do not know that love and deeds are one. They say also that there is love in faith; and yet they are ignorant that there is no love in faith, if they do not live according to the Lord’s precepts in the Word; and that love in faith is from no other source. Natural love is not the love of the Lord and of the neighbour but of self and the world; and these loves are altogether destructive of faith, indeed, they falsify the truths of genuine faith, which are in the Word.

sRef Rev@14 @11 S0′ 895. And the faith of Jesus. That this signifies the implantation of truth by the Lord, and the acknowledgment of Him is evident from the signification of the faith of Jesus, as denoting the implantation of truth by the Lord (concerning which see above, n. 813). The reason of its being the acknowledgment of the Lord is, that truths cannot be implanted unless the Lord is acknowledged, that is, that His Human is Divine, and that He is the God of heaven and earth.

It must be observed, that truth and faith are essentially one, because faith must be of truth, and truth must be of faith. Therefore the ancients used not to speak of faith, but instead of faith, truth, whereas the men of the present day, instead of truth, speak of faith. The reason is, that the former declared that nothing was to be believed but what they saw to be true, thus what they grasped with the understanding; whereas the latter say that a thing ought to be believed, even though they do not see it or grasp it with the understanding. It is evident, therefore, that the difference between the old faith and that of the present time is like that between what is seen and what is not seen; and, as a matter of fact, the truth seen, or apprehended by the understanding, is not to be called faith, but only that which is not seen or not understood. This is why the angels in the higher heavens do not wish even to mention faith; for they see truth from the love of good and from the light of truth, which is in them from the Lord; and they say that it is foolish to have faith in any one who says that this or that must be believed, although not apprehended by the understanding; for this would be to think a thing to be so, whether it is true or false; and to believe what is false is hurtful. Besides, what is believed and not seen enters the memory only, and, consequently, cannot be appropriated by him. It follows, therefore, that the term faith ought rather to be laid aside, and the word truth, used in place of it.

[2] But still what is believed and not seen may be named faith; still this faith is only knowledge. But as soon as a man becomes spiritual, as is the case when his internal which communicates with heaven is opened, then that scientific, which is called faith, becomes truth; for it is then seen by light from heaven.

It must be observed, that all angels and all good spirits see the truths of heaven, as the eye of the body sees the objects of the world; for the objects of heaven are truths to those who are spiritual. The reason is, that their understanding is their spiritual sight.

The reason why truth ought to be named instead of faith is, that by truths come all intelligence and wisdom; but by faith – especially by faith separated – comes all ignorance, that is to say, in spiritual things. Therefore the angels of the higher heavens turn themselves away, when they hear the word faith named. The reason is, that their mind is averse to what is thought by those who say that the understanding should be under obedience to faith. And not to see truths would be to extinguish the light of heaven, in which they are, and which is within them. They also wonder how it comes to be believed by some that intellectual faith is not spiritual, although that faith is truth, whereas faith not understood is historical faith, because it is from another; and consequently, considered strictly, is merely knowledge.

sRef Rev@14 @13 S0′ 896. Verse 13. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead who die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their labours; for their works do follow with them.

“And I heard a voice from heaven, saying unto me,” signifies consolations from the Lord after temptations; “write,” signifies certainty; “blessed are the dead who die in the Lord from henceforth,” signifies the resurrection into life everlasting of those who had so far lived a life of charity, and will so live hereafter; “Yea, saith the Spirit, that they may rest from their labours,” signifies, that they will have no longer to fight against evils and falsities, nor suffer infestations from them; “for their works do follow with them,” signifies that they have spiritual life, which is the life of the angels of heaven.

sRef Rev@14 @13 S0′ 897. (v. 13) And I heard a voice from heaven, saying unto me. That this signifies consolation from the Lord after temptations, is evident from the signification of a voice saying, as denoting the things that follow, which are consolations after temptations; these will be explained below; and from the signification of saying from heaven, as denoting from the Lord. For what is declared from heaven is Divine truth; and this is indeed spoken from heaven by angels, but still it is by the Lord through the angels. For angels, like men, cannot think any truth from themselves, nor do good from themselves, but from the Lord; therefore by angels, in the Word, are signified Divine truths from the Lord; and by heaven is signified the Lord.

Those who believe that the angels were immediately created, and in such a state of integrity as to be able to do good from themselves, are greatly deceived; for all the angels in the whole of heaven have been men, and therefore they each possess a proprium just as men do in this world, which is nothing else but evil. But because, while they lived in the world as men, they were regenerated by the Lord, therefore they are able to be withheld from evils and the falsities therefrom, and kept in goods, and when they are withheld from evils, and kept in goods by the Lord, it then seems as though they were in goods from themselves; but still they know and perceive that this is the case with them from the Lord, and not from themselves. It is evident, therefore, that the whole angelic heaven, as to intelligence and wisdom, and as to the affections of good and truth, is the Lord. This, now, is, why a voice saying from heaven, signifies such things as are from the Lord – in the present case, consolations after temptations; and this because the subject treated of in the preceding verse is the patience of those who keep the commandments of God, and the faith of Jesus; and by patience temptations are there signified.

[2] Something shall now be said concerning consolations after temptations. All those who are being regenerated by the Lord undergo temptations; after temptations they experience joys. But whence the temptations are, and the subsequent joys, here meant by consolations, is not yet known in the world, because there are few who experience spiritual temptations, there are few who are in the knowledges of good and truth, and still fewer who are in the marriage of good and truth, that is, in truths of doctrine, and at the same time in goods of life; and none but these are allowed to enter into spiritual temptations, for if others were, they would fall; and if so, their latter state would be worse than their former.

The real reason why none can be allowed to come into spiritual temptations but those who are in the marriage of good and truth is, that the spiritual mind, which is strictly the inner man, cannot be opened in any others; for when that mind is opened, then temptations take place. The reason is, that heaven, that is, the Lord through heaven, flows into man’s natural mind through his spiritual mind. There is no other way for heaven, that is, for the Lord through heaven, to reach man. And when heaven flows in it removes the hindrances, which are evils and the falsities therefrom residing in the natural mind, or in the natural man; these cannot be removed except by a living acknowledgment of them by man, and grief of soul on account of them. This is why, in temptations, a man feels anguish from the evils and falsities rising up into the thought; and so far as the man then acknowledges his sins, looks upon himself as guilty, and prays earnestly for deliverance, so far temptations are conducive to this. From this it is clear that a man comes into spiritual temptation, when his internal, called the spiritual mind, is opened, that is, when he is being regenerated.

When, therefore, a man’s evils and falsities are removed, then temptations are brought to an end; and then joy flows in through heaven from the Lord, and fills his natural mind. This joy is here meant by consolations. All those who undergo spiritual temptations receive these consolations. I speak from experience. The reason why a man receives joys after temptations is, that afterwards he is admitted into heaven; for by temptations a man is conjoined to heaven, and admitted into it. This is why he experiences joy similar to that which the angels have there.

sRef Rev@14 @13 S0′ 898. Write. That this signifies certainty, is evident from the signification of writing, as denoting certainty. For what is said from heaven, and commanded to be written, is as if it had been written down; thus it is truth, and consequently certain; here that those who suffer spiritual temptations shall have consolations, and be blessed.

The reason why to write signifies certainty is, that writing is the final act of the thought and consequently of discourse, and therefore certain, because terminated. None of the things that a man wills, thinks, and thence speaks, but does not ultimate by doing them, are yet in man’s life; for the ultimate is wanting, in which prior things coexist. That by writing is thence signified to inscribe on the life may be seen above (n. 222).

sRef Rev@14 @13 S0′ 899. Blessed are the dead who die in the Lord from henceforth. That this signifies the resurrection into life everlasting of those who had, so far, lived a life of charity, and will so live hereafter, is evident from the signification of the dead in the Lord, as denoting those who rise again into life everlasting, of which we shall speak presently; and from the signification of the dead and those who die from henceforth, as denoting the resurrection of those who had, so far, lived a life of charity, and who will so live hereafter. For these things are said of those who keep the commandments of God, and the faith of Jesus; and these are such as live according to the Lord’s precepts in the Word, and acknowledge His Divine; that is, such as live a life of charity from the Lord; as may be seen above (n. 894, 895).

sRef John@12 @32 S2′ sRef Matt@27 @53 S2′ sRef John@12 @31 S2′ sRef Matt@27 @52 S2′ [2] The reason why it is said, “from henceforth” is, that those who have lived that life heretofore, and who live it hereafter are meant. They were reserved by the Lord beneath the heavens, and protected from infestation by the hells until the Last Judgment, on the accomplishment of which they were raised up out of their places, and taken up into heaven. The reason why this was not done before is, that previously the hells prevailed, and there was a preponderance on their part; but afterwards the heavens prevailed, and so there was a preponderance on their part. For by the Last Judgment all things, both in the hells and in the heavens, were brought into a state of order. If, therefore, these had been raised up before, they would not have been able to resist the power with which the hells prevailed over the heavens. That they were raised up, it was granted me to see. For from the lower earth, where they were reserved by the Lord, I saw large bodies of them rising up and being elevated, and also translated into heavenly societies. This took place after the Last Judgment, which is treated of in a small work on the Last Judgment. A similar event took place after the former Judgment which was accomplished by the Lord when He was in the world. This is also treated of in the same work.

This mystery is what is meant by the resurrection of those who had previously lived a life of charity. This also is meant by these words in John:

“Now is the judgment of this world; now shall the prince of this world be cast out. I, if I be lifted up from the earth, will draw all men unto me” (xii. 31, 32)

and this was represented by this,

that many of the saints who slept were raised up; “and going forth from their sepulchres, after the Lord’s resurrection, entered into the holy city, and appeared unto many” (Matt. xxvii. 52, 53).

But we shall speak further upon this subject, when the first and second resurrection are treated of in the following parts of the Apocalypse.

[3] That by blessed are the dead which die, are also meant those who are to rise again to life hereafter, being such as live a life of charity, is evident from its being said, “from henceforth”; also “the dead which die”; therefore, “from henceforth” has reference not only to those who are such since the Last Judgment, but also to those who were such before it took place, and who are treated of above.

The reason that death signifies resurrection, and that therefore the dead signify those who rise again to life everlasting is, that death signifies hell, and consequently evils and falsities; and these must die, in order that a man may receive spiritual life. For before these are dead and extinct, a man does not possess spiritual life, which is what is meant in the Word by life, life eternal, and resurrection. Therefore by dying, here and elsewhere in the Word, is meant the extinction of a man’s own life, which, regarded in itself, consists of nothing but evils and the falsities therefrom. And because on this life becoming extinct, spiritual life enters in its place, therefore the dead in the Lord signify those who have been made spiritual by the Lord.

[4] Moreover, in the spiritual sense, by dying, resurrection is meant; because the angels, who are in the spiritual sense of the Word, know nothing of the natural death which takes place with men who die, but only of spiritual death which takes place with those who, by means of temptations, are being regenerated by the Lord, and with whom evils and the falsities therefrom, are subdued and put to death.

Natural death, also, is nothing else but resurrection; for when the body dies, a man rises as to his spirit; and thus death is only a continuation of his life. For by death man passes from a life in the natural world to a life in the spiritual world, with this difference only, that the life in the natural world is an exterior and somewhat imperfect life, whereas life in the spiritual world is an interior and more perfect life; but still both are to appearance alike, as is evident from the things heard and seen that are related in the work concerning Heaven and Hell.

sRef John@11 @25 S5′ sRef John@11 @26 S5′ [5] From all this it is evident, that by death is signified both spiritual death, which is damnation, and also resurrection to life, which is salvation. That by death is signified damnation, may be seen above (n. 186, 383, 427, 694). That by death is signified resurrection to life everlasting and also salvation, is evident from the following passages. Thus in John:

“Jesus said, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die” (xi. 25, 26).

I am the resurrection and the life, signifies that both resurrection and life are from Him, and no other. He that believeth in me, signifies, he that believes in His Divine, and that He is the very omnipotent and only God. And because no one can believe this but him who lives a life of charity, therefore this also is meant by believing in Him. Though he die, yet shall he live, signifies that though he dies naturally, still he shall rise again to life. And whosoever liveth and believeth in me, shall never die, signifies that he who has been reformed, shall not die spiritually, that is, be damned, but shall rise again to life everlasting. It is evident, therefore, that by dying is not meant to die, but to rise again to life.

sRef John@6 @49 S6′ sRef John@6 @50 S6′ sRef John@6 @58 S6′ [6] In the same:

Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that anyone may eat thereof, and not die (vi. 49, 50, 58).

By the manna which the sons of Jacob ate in the wilderness is meant, with respect to them, natural food, because they were natural. And by the bread which cometh down from heaven, is meant spiritual food, because from the Lord alone. And because it is from Him alone, by bread, in the highest sense, is meant Himself. Therefore He also says, “I am the Bread of life.” For it is Divine good united with Divine truth proceeding from the Lord, from which the angels derive spiritual life, and also men. Wherefore by these words, in the spiritual sense, is meant, that those who nourish themselves only in a natural manner from the Word, are dead, that is damned, as were the sons of Jacob; this was also signified by their all dying in the wilderness. But that those who nourish themselves in a spiritual manner from the Word will not be subject to damnation, is meant by their not dying. It is evident, therefore, that dying is not meant, but resurrection to life; for death, if it is not death, is life.

sRef John@5 @24 S7′ sRef John@8 @51 S7′ sRef John@8 @52 S7′ [7] In the same:

“If anyone keep my Word, he shall never see death” (viii. 51).

By keeping the Lord’s words, is signified to live according to the Lord’s precepts. Not to see death, signifies not [to receive] damnation, but the life into which a man rises again, and enters, by death.

In the same:

Jesus said, “Verily I say unto you, that he who heareth my Word, and believeth him who sent me, hath life eternal, and cometh not into judgment, but passeth from death unto life” (v. 24).

By hearing the Word of the Lord, and believing Him who sent Him, are meant things similar to those above; for by the Father the Lord meant the Divine which was in Him from conception; thus, Himself. Not to come into judgment, signifies not to be condemned. To pass from death unto life signifies resurrection, and life in heaven. From death, signifies, not only from natural death into life everlasting, thus resurrection, but also from spiritual death – which is damnation – into life eternal; thus also resurrection; for the Word contains both a natural sense and a spiritual sense.

sRef John@5 @21 S8′ sRef Luke@14 @14 S8′ sRef John@5 @25 S8′ [8] In the same:

Jesus said, “As the Father raiseth up the dead and quickeneth them; even so the Son quickeneth whom he will” (v. 21).

By raising the dead and quickening them, is not only meant resurrection to life by natural death, but also by spiritual death. Resurrection to life takes place by reformation and regeneration, and these are effected by the removal and separation of evils, which condemn man, and which constitute spiritual death.

In the same:

Jesus said, “Verily I say unto you, that the hour cometh when the dead shall hear the voice of the Son of God, and those who hear shall live” (v. 25).

By the dead here are signified those who have been in evils and the falsities therefrom, but have been freed from them by reformation. That these shall rise again, is meant by those words; for these are then no longer dead but alive, being those who hear the voice of the Son of God, thus who live according to His precepts.

Similarly in Luke:

That they shall be recompensed in the resurrection of the dead (xiv. 14).

By the resurrection of the dead is meant, not only the resurrection of those who die naturally – for these rise again immediately after death – but also of those who die spiritually and are made alive by the Lord.

sRef John@5 @29 S9′ sRef John@5 @28 S9′ [9] In John:

Jesus said, “The hour cometh, in which all who are in the sepulchres, shall hear the voice” of the Son of God; “and shall go forth, they that have done good, unto the resurrection of life; they that have done evil, unto the resurrection of damnation” (v. 28, 29).

These words do not mean that the sepulchres shall be opened, and all shall go forth at the day of the Last Judgment; but by the sepulchres which shall be opened, are meant the places in the lower earth, where those were reserved, and guarded by the Lord, who had previously lived a life of charity, and acknowledged the Lord’s Divine, and who at the day of the Last Judgment, and after it, were raised up into heaven, according to what was shown above. These places are signified, in the spiritual sense, by sepulchres. That it is not meant that the graves in the earth are to be opened, and that they shall come forth from them at the day of the Last Judgment, is quite evident from this fact, that all men come into the spiritual world immediately after death, and there live in a human form as in the natural world; thus, that resurrection takes place with every one immediately after death – resurrection to life with those who have done goods, and resurrection to judgment with those who have done evils; as is evident from the things heard and seen, which are related in the work concerning Heaven and Hell.

[10] These things were represented by,

The sepulchres were opened, and many bodies of the saints that slept, were raised, and going forth from their sepulchres, after the Lord’s resurrection, entered into the holy city, and appeared unto many (Matt. xxvii. 52, 53).

The sepulchres being then opened, and the saints who before were dead, going forth and entering into the holy city, and appearing to many, represented the resurrection of those who were reserved by the Lord in places under heaven until His coming into the world, and who, after His resurrection, were taken thence, and raised up into heaven. These things also took place and were seen by those who were in Jerusalem; but still they were representative of the resurrection of those of whom we are now, and have been speaking above. For as everything connected with the Lord’s passion was representative – as the veil of the temple being rent in twain, the earth quaking, and the rocks being rent (Matt. xxvii. 51) – so also is this, that they went forth from the opened graves. Therefore it is also said, that they entered into the holy city, and appeared there. For Zion, which is here meant by the holy city, still represented the heaven where the Lord reigns by means of His Divine truth (concerning this signification of Zion, see above, n. 850). Whereas that city, together with Jerusalem, was at that time rather profane than holy, therefore it is also called Egypt and Sodom in the Apocalypse (xi. 8). But it is also called holy on account of its representation, and consequent signification, in the Word.

[11] Resurrection from the dead, both in the natural and spiritual senses, was represented, and thence also signified, by the dead whom the Lord raised.

As by the resurrection of Lazarus (John x. 11-44);

By the raising of the young man of Nain (Luke vii. 11-18);

And by the raising of the daughter of the ruler of the synagogue (Mark v. 21 to end).

For all the miracles performed by the Lord, and also all the miracles described in the Word, involved the holy things of heaven and the church, and thence signified them. Hence those miracles were Divine, and were distinguished from miracles not Divine.

sRef Ezek@37 @14 S12′ sRef Ezek@37 @13 S12′ sRef Ezek@37 @12 S12′ sRef Ezek@37 @11 S12′ [12] Similar things are signified

By its being granted to the disciples to raise the dead (Matt. x. 8).

Regeneration, which also is resurrection from the dead, was represented by the vivification of the bones in Ezekiel (xxxvii. 1-14). That by it regeneration was represented, is plainly evident from verses 11-14, where it is said,

“These bones are the whole house of Israel, wherefore prophesy and say unto them, Behold I am about to open your sepulchres, O my people, and I will bring you upon the land of Israel, that ye may know that I will put my spirit in you, that ye may live.”

Here also it is said that the sepulchres shall be opened, by which also is signified resurrection to life. That to be buried, and burial signify resurrection, also regeneration, being the rejection of things unclean, may be seen above (n. 659).

sRef John@12 @24 S13′ sRef Ps@116 @15 S13′ [13] That natural death, which is a rejection of the unclean things of the body; and spiritual death, which is a removal of the unclean things of the spirit, signify resurrection, is evident also from the following passages in the Apocalypse, where the first and second death are treated of; these also are called the first resurrection and the second resurrection (ii. 11; xxi. 8).

So also in David:

“Precious in the eyes of Jehovah is the death of his saints” (Psalm cxvi. 15).

That the death of the saints does not signify damnation, but the separation and removal of the unclean things of their spirit, thus regeneration and resurrection, is evident. As also in John:

Jesus said, “Except a grain of wheat fall into the earth and die, it remaineth alone; but if it die, it beareth much fruit” (xii. 24).

The case is the same with a man, who must die as to the body in order that he may rise again, and as to his proprium, which is in itself infernal. For unless a man dies as to both of these he cannot have the life of heaven.

sRef John@20 @17 S14′ [14] Because men rise again after death, therefore the Lord was willing to suffer death and to rise again the third day; but for this reason, that He might put off everything human which He derived from the mother, and put on a Divine Human. For the whole human which the Lord took from the mother He rejected from Himself by temptations, and lastly by death; and by the putting on of a Human from the Divine itself, which was in Him, He glorified Himself, that is, made His Human Divine. This is why, in heaven, by His death and burial, are not meant death and burial, but the purification of His Human, and glorification. That this is the case, the Lord taught by the comparison with wheat falling into the earth, which must die, in order that it may bear fruit. The same is also involved in what the Lord said to Mary Magdalene:

“Touch me not, for I am not yet ascended to my Father” (John xx. 17).

By ascending to His Father, is meant the unition of His Human with His Divine, the human from the mother being completely rejected.

sRef Rev@14 @13 S0′ 900. Yea, saith the Spirit, that they may rest from their labours. That this signifies, that they shall have to fight no longer against evils and falsities, nor suffer infestation from them, is evident from the signification of, saith the Spirit, as denoting asseveration that it is true. For by “angel” is signified truth from the Lord; the same also is meant by “spirit”; and from the signification of labours, as denoting combats against evils and falsities, and also infestation from them, thus, temptations; of which we shall speak presently. Hence to rest from them, signifies, that they shall no longer be in them. It is evident, therefore, that by the Spirit saying, that they may rest from their labours, is signified, that it is true that they shall have to fight no longer against evils and falsities, nor suffer infestation from them.

In the preceding verse, the subject treated of is the temptations of those who live according to the Lord’s precepts, and who acknowledge His Divine; therefore in this verse the consolations which follow spiritual temptations, are treated of. For, as was said above (n. 897), joys come into being after all spiritual temptations.

sRef Isa@53 @10 S2′ sRef Isa@53 @11 S2′ [2] The reason why by labours are meant temptations is, that temptations are labours of the soul, or spiritual labours. They are also meant by labour in Isaiah:

“Jehovah willed to bruise him, he weakened him; if he shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the will of Jehovah shall prosper in his hand; he shall see of the travail of his soul, and shall be satisfied” (liii. 10, 11).

These things are said of the Lord, who is treated of in the whole of that chapter. The Lord’s temptations, which were most grievous, because they were endured against the hells, are described by, Jehovah willed to bruise him, He weakened him. For by temptations the loves of the proprium are broken, thus the body is bruised and weakened. If he shall make his soul an offering for sin, signifies, if he shall undergo temptations even unto death. He shall see his seed, signifies that Divine truth shall proceed from Him, seed denoting truth; and where it is said of the Lord, Divine truth. He shall prolong his days, signifies Divine good, which shall also proceed from Him. Long, and hence to prolong are said of goodness (see above, n. 629); and days signify states. And the will of Jehovah shall prosper in his hand, signifies that thus all things in general and particular, in the heavens and on the earth, shall be kept in Divine Order. Of the labour of his soul, signifies by temptations. He shall see, and shall be satisfied, signifies glorification. These things are signified by these words, in the highest sense, in which the Lord is treated of. But, in the relative sense, by the same words, the salvation of the human race, for which the Lord fought from Divine Love is described. It is said, if he shall make his soul an offering for sin, as if it were a matter of doubt that he would so make it.

sRef John@10 @18 S3′ sRef John@10 @17 S3′ [3] But this involves the same as that which He Himself says in John:

“I lay down my soul, and I take it again; no one taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This command I have received from my Father” (x. 17, 18).

The mystery that lies hid in these words, only he can see who knows the nature of the temptations by which man is regenerated. For a man therein is preserved in his own freedom, from which it appears to him as if he fought from himself. In fact, in temptations a man has spiritual freedom more strongly than when not in them; for it is more interior. Unless he fought from it in temptations, he could not become spiritual; for all freedom is of love; a man therefore then fights from the love of truth, and consequently from the love of life everlasting. Thus and no otherwise is the internal opened, and a man regenerated. From these few things, it may in some degree be seen what these words of the Lord involve, that is, that He fought from His own freedom, and at last laid down His soul, in order that He might do all things from His own proper power, and consequently might become righteousness, from Himself; this He could not have become except by virtue of His freedom. Hence it is said, “I lay down my soul of myself. I have power to lay it down, and I have power to take it again. This command have I received from my Father.”

[4] Those who do not know this mystery, interpret these words like the Arians, saying that the Lord was not the actual, but the adopted, Son of God; thus, that He was adopted because He was willing to lay down His life, or undergo the death of the cross. They do not know that those words involve that He, by His own power, fought from His Human against the hells and overcame them, and by His own proper power glorified His Human, that is, united it to the very Divine in Himself, and by that means made it Divine; and this, had he not been left to Himself in absolute freedom as to the Human, could not have been accomplished. From these things it is now evident why it is said in Isaiah, “If he shall make his soul an offering for sin.”

That freedom is that which belongs to the love and the will, and thence to the life of man, and that this appears to be, as it were, his own, may be seen in the Doctrine of the New Jerusalem (n. 141, 145). That a man must be in a state of freedom in order to be regenerated, may be seen in the Arcana Coelestia (n. 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700). That otherwise the love of good and truth cannot be implanted in man, and appear to be appropriated to him as his own (n. 2877, 2879, 2880, 8700). That nothing that is done from compulsion can be conjoined to a man (n. 2875, 8700). That to compel oneself, is from freedom; but not to be compelled (n. 1937, 2881). That in all temptation there is freedom, but that this freedom is more interiorly within a man from the Lord; this is why he fights and desires to conquer, and not to be conquered, which without freedom he would not do (n. 1937, 1947, 2881). That the Lord alone fought against all the hells, and from His own proper power, and overcame them (n. 1692, 1813, 2826, 4295, 8273, 9937). That hence the Lord was made righteousness, from Himself alone (n. 1813, 2025, 2026, 2027, 9715, 9809, 10,019). That the Lord’s last temptation was in Gethsemane and upon the cross, when He obtained complete victory, by means of which He subjugated the hells, and at the same time glorified His Human (n. 2276, 2803, 2813, 2814, 10,655, 10,659, 10,828). All these things are from the Arcana Coelestia, still more may be seen collected from the same work in the Doctrine of the New Jerusalem, where man’s freedom is treated of (n. 148, 149); concerning temptations in general (n. 196-200); and concerning the Lord’s temptations (n. 201, 302).

sRef Rev@14 @13 S0′ 901. For their works do follow with them. That this signifies that they have spiritual life, which is the life of the angels of heaven, is evident from the signification of works, as denoting spiritual life, such as the angels of heaven enjoy, of which we shall speak presently; and from the signification of following with them, as denoting to be in them. For that which follows with any one, when it is said of his life, is in him, and is, as it were, himself; therefore it is said, “to follow with them,” and not “to follow them.”

The reason why works signify the life of man is, that they constitute his life. For a man has thought and will, and action from both of these. What is in a man’s thought and not in the will is not yet in him. What is in the thought and in the will, and not in the act, indeed enters the man, and is a beginning of his life; but still it passes away and disappears, not yet having any termination. But what is in the will, and thence in the act, this constitutes his life, and remains, whether it be evil or good. That thought alone does not constitute a man’s life, is evident from this, that a man can think many things which he does not will, because he does not love them.

The reason why a man’s thought and will, without action, do not constitute his life is, that the will in this case is not fixed and certain; and a will not fixed and certain is like water that evaporates; for it is easily changed by opposing love.

From these things it is evident that by works, which are acts of the will, man’s life is signified. That works, love, will, act, and a man’s life make one, may be seen above (n. 842).

sRef Rev@14 @13 S0′ 902. Because here, as in several other passages in the Apocalypse, works are mentioned, and, in the present instance it is said, “their works follow with them,” and by this is signified spiritual life, something shall be said to explain how that life is acquired, and also how it is destroyed by the faith of the present day.

Spiritual life is procured solely by a life according to the precepts in the Word, which are summarily expressed in the Decalogue, namely, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not covet the goods of others. These precepts are meant by the precepts that are to be done; for when a man does them, then his works are good, and his life is spiritual. The reason is, that so far as a man flees from evils and hates them, so far does he will and love goods. sRef Matt@6 @24 S2′ [2] For there are two opposite spheres surrounding man, one from hell, the other from heaven. From hell, a sphere of evil and of the falsity therefrom; from heaven a sphere of good, and of the truth therefrom. And these spheres do [not] affect the body directly, but they affect the minds of men, for they are spiritual spheres; and consequently they are affections of the love, a man being set in the midst of them. So far as, therefore, he accedes to the one, so far he recedes from the other. Hence it is, that so far as man flees from evils and hates them, so far does he will and love goods and the truths therefrom;

For no one can at the same time serve two masters, for either he will hate the one, or love the other (Matt. vi. 24).

[3] But it must be understood, that man ought to do these precepts from religion, because they are commanded by the Lord. If [his actions proceed] from any other cause whatever – as, if [he acts] from civil law only, or from moral law – a man remains natural, and does not become spiritual. For if a man acts from religion, he then acknowledges in heart that there is a God, a heaven and a hell, and a life after death. If, on the contrary, he acts only from civil and moral law, he may then do similar things, and yet in heart deny that there is a God, a heaven and a hell, and a life after death. And in this case if he flees from evils and does goods, it is only in the external, and not in the internal form; thus he is outwardly as to the life of the body like a Christian, and inwardly as to the life of his spirit like a devil. From these things it is evident, that a man cannot become spiritual, or receive spiritual life, except by a life according to religion from the Lord.

[4] That this is the case has been proved to me from angels of the third or inmost heaven, who are in the greatest wisdom and happiness. When I asked these how they became such angels, they said, because when they lived in the world they accounted filthy thoughts as heinous, which to them were also adulteries; also frauds and illicit gains, which to them were thefts; also hatred and revenge, which to them were murder; so also lies and blasphemies, which to them were false testimonies; and so in other cases. Afterwards, when asked whether they did good works, they said that they loved chastity, in which they were, because they accounted adulteries as heinous; that they loved and practised sincerity and justice, because they accounted frauds and illicit gains as heinous; that they loved the neighbour, because they regarded hatred and revenge as heinous; that they loved truth, because they regarded lies and blasphemies as heinous, and so on. Also they said that they perceived, that on those [evils] being removed, to act from chastity, sincerity, justice, charity, and truth, was not from themselves, but from the Lord, and that thus good works were everything that they did from the above, although as from themselves; and that consequently after death they were raised up by the Lord into the third heaven. From these things it was clear how spiritual life, which is the life of the angels of heaven, is acquired.

[5] It shall now be explained how that life has been destroyed by the faith of the present day. That faith is, that it is to be believed, that God the Father sent His Son, who suffered the cross for our sins, and took away the curse of the law by fulfilling it; and that this faith, without good works, will save every one, indeed, even in the last hour of death. By this faith, taught from childhood and afterwards confirmed by preachings, it has come to pass, that no one shuns evils from religion, but only from civil and moral law; thus, not because they are sins, but because they are hurtful. Consider now; when a man thinks that the Lord suffered for our sins, that He took away the curse of the law, and that to believe these things, or that faith in them alone, without good works, saves, whether or not this is to treat with contempt all the precepts of the Decalogue, all the life of religion as prescribed in the Word, and moreover all the truths that teach charity. Put these aside, therefore, and remove them from a man; what religion has he? For religion does not consist in merely thinking this or that, but in willing and doing that which is thought; and there, is no religion, when willing and doing are separated from thinking. Hence it follows, that by the faith of the present day, spiritual life – which is the life of the angels of heaven, and the Christian life itself – is destroyed. Consider further, why the ten precepts of the Decalogue were promulgated from mount Sinai in so miraculous a manner; that they were engraven on two tables of stone, and that these were deposited in the ark, upon which was placed a mercy-seat with cherubs; and that the place where those precepts were, was called the Holy of holies, within which it was lawful for Aaron to enter only once a year, and this with sacrifices and incense – and if he had entered without these, he would have fallen down dead; also, that so many miracles were afterwards performed by that ark. Are not all people throughout the whole world acquainted with similar precepts? Do not their civil laws lay down the same? Who does not know from natural light (lumen) alone that, for the sake of order in every kingdom, adultery, theft, murder, false witness, and the other things contained there, are forbidden? Why, then, had those very precepts to be promulgated with so many miracles, and to be accounted as holy? Can any other reason be assigned, than that every one might do them from religion, and thus from God, and not from civil and moral law only, and consequently for the sake of self and the world? This was the reason why they were promulgated from mount Sinai, and why they were holy. For to do those precepts from religion purifies the internal man, opens heaven, admits the Lord, and makes a man, as to his spirit, an angel of heaven. This is the reason that the Gentiles, outside the church, who do those precepts from religion, are all saved, but none of those who do them only from civil and moral law.

Examine now, whether the faith of the present day, which is, that the Lord suffered for our sins, that He took away the curse of the law by fulfilling it, and that a man is justified and saved by this faith without good works, does not loosen all those precepts. Consider further, and investigate how many there are at this day in the Christian world who do not live according to this faith. I know that they will reply that they are weak and imperfect men, born in sins, and the like. But who is there that cannot think from religion? This the Lord grants to every one; and in the man who thinks such things from religion, the Lord operates all things, so far as he thinks. And, be it known, that he who thinks of those [precepts] from religion, believes that there is a God, a heaven and a hell, and a life after death; but he who does not think of them from religion, I affirm that he does not believe them.

sRef Rev@14 @15 S0′ sRef Rev@14 @16 S0′ sRef Rev@14 @14 S0′ 903. Verses 14-16. And I saw, and behold a white cloud; and on the cloud one sitting like unto the Son of man, having upon his head a golden crown, and in his hand a sharp sickle. And another angel went out from the temple, crying with a great voice to him who sat on the cloud, Thrust in thy sickle, and reap; for the hour is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle upon the earth; and the earth was reaped.

“And I saw,” signifies prediction concerning the separation of the good from the evil; “and behold a white cloud,” signifies Divine truth in ultimates, such as the Word is in the sense of the letter, which contains the spiritual sense; “and on the cloud one sitting like unto the Son of man,” signifies the Lord in the heavens in Divine truth, or the Word which is from Him; “having upon his head a golden crown,” signifies Divine good girded for judgment; “and in his hand a sharp sickle,” signifies Divine truth minutely exploring and separating.

“And another angel went out from the temple,” signifies exploration by the Lord concerning the state of the Church in general; “crying with a great voice to him who sat upon the cloud,” signifies annunciation after exploration or visitation; “Thrust in thy sickle and reap, for the hour is come for thee to reap; for the harvest of the earth is ripe,” signifies that it is time to collect the good and separate them from the evil, because it is the end of the church.

“And he that sat on the cloud thrust in his sickle upon the earth, and the earth was reaped,” signifies the collection of the good from the evil, and that thus the church was laid waste.

sRef Rev@14 @14 S0′ 904. (v. 14) And I saw. That this signifies prediction concerning [the separation] of the good from the evil, is evident from this, that to see involves the things seen, which are afterwards described. And because these, in the spiritual sense, involve the first or general separation of the good from the evil, therefore, here by I saw, is signified prediction concerning it.

It must be known, that in what follows in this chapter separation in general is predicted, and in the following chapters separation in particular, or specifically, which is described by the seven angels having the seven vials of the wrath of God. That the separation of the good from the evil is thus described, is according to Divine Order, which is, that what is general should be premised, before the particulars and singulars, which are also specific things, are described. The reason why this is according to Divine Order is, that particulars may be implanted, and properly arranged, and be made homogeneous, and associated according to affinity. Upon this subject see what is said in the Arcana Coelestia, namely, that general things precede, into which particulars are implanted, and singulars into these (n. 920, 4325, 4329, 4345, 5208, 6089). That with the man who is being regenerated, general things precede; and particulars and singulars follow in order (n. 3057, 4345, 4383, 6089). That afterwards, with him, there is a subordination of all things under the generals, and thereby connection (n. 5339). That generals may be infilled with things innumerable (n. 7131). That such as a man is in general, such he is in singulars (n. 918, 1040, 1316). That what reigns generally, is in all and everything (n. 6159, 7648, 8067, 8853-8857, 8865). These things are adduced in order that it may be known, why things general and generic are here first stated, and afterwards particulars and singulars.

sRef Rev@14 @14 S0′ 905. Behold a white cloud. That this signifies Divine truth in ultimates, such as the Word is in the sense of the letter, which contains the spiritual sense, is evident from the signification of a cloud, as denoting Divine truth in ultimates, and thence also the Word in the sense of the letter, concerning which see above (n. 36, 594). And this cloud appeared white from the translucence of Divine truth in the heavens, such as the Word is in the spiritual sense. For all whiteness appearing in the heavens exists from the light of heaven, which in its essence is Divine truth. This is why the angels, because they are in Divine truth, are clothed in white and shining garments.

That Divine truth proceeding from the Lord as a Sun is the light of heaven, may be seen in the work concerning Heaven and Hell (n. 126-140); and that hence white in the Word is stated of truths (see above, n. 196).

sRef Rev@14 @14 S0′ 906. And on the cloud one sitting like to the Son of man. That this signifies the Lord [in the heavens] in Divine truth, or the Word which is from Him, is evident from the signification of a white cloud, as denoting Divine truth in ultimates, such as the Word is in the sense of the letter, which contains the spiritual sense (concerning which see above). And from the signification of sitting on it, as denoting in the heavens where Divine truth is in its light, such as the Word is in the spiritual sense. And from the signification of the Son of man, as denoting the doctrine of truth, and, in the highest sense, the Lord as to the Word; concerning which see above (n. 63, 151).

That the Word is signified by a cloud, and the Lord as to the Word by the one sitting thereon, may seem wonderful to many, because those who comprehend all things according to the sense of the letter of the Word, only see that cloud signifies cloud, and nothing of a spiritual nature pertaining to the Word, because this does not appear to have any relation to a cloud. But still it is Divine truth in ultimates, such as the Word is in the letter, which is here signified. The reason is, that in the spiritual world, Divine truth flowing down from the higher heavens into the lower, appears as a cloud. It has been seen also by me in this way; and from it and its variegation I was enabled to form a conclusion concerning the quality of the truth which the angels of the higher heaven spoke one with another.

sRef Matt@26 @64 S2′ sRef Rev@1 @5 S2′ sRef Matt@24 @30 S2′ sRef Rev@1 @7 S2′ sRef Matt@17 @5 S2′ [2] The signification of the cloud which appeared upon mount Sinai, when the law was promulgated, which was Divine truth; and of the cloud which was seen every day upon the tent of the assembly, and which sometimes filled it is similar. The same also was signified by

“The bright cloud which overshadowed Peter, James, and John, when Jesus appeared transfigured, out of which cloud was heard a voice, saying, This is my beloved Son, in whom I am well pleased; hear ye him” (Matt. xvii. 5; Luke ix. 34, 35).

Also in the following passages in the Evangelists:

“Then shall appear the sign of the Son of man; and they shall see the Son of man coming in the clouds of heaven with power and glory” (Matt. xxiv. 30; Luke xxi. 27).

And Jesus said, “Now shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Matt. xxvi. 64; Mark xiv. 61, 62).

By coming in the clouds of heaven, in these passages also, is meant the manifestation of the Lord in the Word; for, after His Advent, they clearly saw the predictions concerning the Lord in the prophetical parts of the Word, which they had not seen before; and still more clearly at this day, now that the spiritual sense of the Word has been opened, in which, in the highest sense, the Lord is everywhere treated of; also the subjugation of the hells by Him, and the glorification of His Human. This sense is what is meant by the glory, in which He would come. That glory signifies spiritual Divine truth, such as it is in the heavens, may be seen above (34, 874).

From these things it is evident what is signified by John seeing a white cloud, and on the cloud one sitting like unto the Son of man; for in what now follows, the subject treated of is the separation of the good from the evil, before the Last Judgment, and afterwards that Judgment; as was also predicted by the Lord, in the Evangelists, that He would come in the clouds of heaven; and also in the first chapter of the Apocalypse in these words:

Jesus Christ, “who is the faithful Witness, the first-begotten from the dead, and the Prince of the kings of the earth. Behold he cometh with clouds and every eye shall see him” (vers. 5, 7).

sRef Rev@14 @14 S0′ 907. Having upon his head a golden crown. That this signifies Divine good girded for judgment, is evident from the signification of a golden crown upon the head, as here denoting the Divine good girded for judgment; because the subject treated of in what now follows, is the separation of the good from the evil, which separation precedes the Last Judgment; thus the Son of man, by whom is meant the Lord as to Divine truth or the Word, girded to separate the good from the evil, and afterwards to execute judgment. That this is meant by the golden crown upon the head of the Son of man, is evident from the kings amongst the sons of Israel, and also amongst the ancients. They represented the Lord, because, when girded for war, and in their battles, they wore golden crowns (concerning which see above, n. 553). The reason was that kings represented the Lord as to Divine truth, and this conjoined with Divine good proceeds from the Lord. Therefore, that this might be represented, the kings wore crowns of gold; for gold signifies good, as may be seen above (n. 242). That a golden crown signifies good and wisdom therefrom, and that truths are what are crowned, may also be seen above (n. 272).

sRef John@5 @27 S2′ sRef John@12 @47 S2′ sRef John@5 @22 S2′ sRef John@12 @48 S2′ [2] The mystery concealed in this fact is, that Divine good judges no one but Divine truth. The reason is, that Divine good loves all, and in proportion as man follows, draws him to heaven; but Divine truth separated from good condemns all, and judges to hell. Therefore, in order that all might not be condemned and judged to hell, but that Divine good might moderate and raise to heaven, as far as possible, there was a golden crown upon the head, by which is signified Divine good girded for judgment, that is, to moderate. That Divine good judges no one but Divine truth, is meant by these words of the Lord:

“The Father judgeth no man, but hath committed all judgment unto the Son” (John v. 22).

By the Father is meant the Divine good, and by the Son Divine truth. That by the Father is meant Divine good, may be seen above (n. 200, 254); and by the Son, Divine truth (n. 63, 151, 724). Also by these words:

The Father hath given “to the Son to execute judgment, because he is the Son of man” (John v. 27).

That by the Son of man is signified Divine truth, may also be seen above (n. 778). [3] But still it is to be understood, that the Lord judges no one by Divine truth; but Divine truth, viewed in itself, judges that man who receives it not, but rejects it, as is quite evident from the Lord’s words:

Jesus said, “If any one hear my words, and yet believe not, I judge him not; for I came not to judge the world, but to save the world; he who despiseth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day” (John xii. 47, 48; also John iii. 17).

By the word is meant Divine truth, for this is in the Word, and is the Word. That this, viewed in itself, will judge a man, and not the Lord Himself by it, is quite clear, for the Lord says, “I judge him not, for I came not to judge the world, but to save the world.” The reason why the Lord Himself does not judge is, that He is Divine Love, and also Divine good united with Divine truth; and this cannot be separated from Him, for they are one; and Divine good does not judge any one, but saves, as said above. So also does the Divine truth which, united with the Divine good, proceeds from the Lord.

Its being said in John, that it is given to the Son to execute judgment, is to be understood in the same sense as where it is said of Him, that He is angry, wrathful, and casts into hell, although the Lord is never angry with any one, nor does He cast into hell; but man casts himself there; upon which subject, see what is said in the work concerning Heaven and Hell (n. 545-550). So also it is the contempt and rejection of Divine truth, consequently falsity from evil, that judges man; thus also it is the man himself.

[4] How Divine truth, strictly considered, judges a man, shall also be explained. The man who is in falsities from evil by reason of contempt for and rejection of Divine truth, hates it, and burns to destroy it in every one who is in it from the Lord. And when he attempts this, he is like a person who casts himself into the fire, or dashes his face against a rock, the cause of which is not in the fire, or in the rock, but in the man himself, who does this. For the fact is that Divine truth never fights against falsity from evil, but the latter against the former.

sRef Ps@57 @4 S0′ sRef Ps@120 @2 S0′ sRef Ps@120 @4 S0′ sRef Isa@49 @2 S0′ sRef Rev@14 @14 S0′ sRef Rev@1 @16 S0′ 908. And in his hand a sharp sickle. That this signifies Divine truth minutely exploring and separating, is evident from the signification of a sickle, as denoting Divine truth minutely exploring and separating. That this is signified by sickle, is because it has nearly the same signification as a sword (gladius); and a sword (machaera), in the spiritual sense, denotes Divine truth combating against falsity and dispersing it, as may be seen above (n. 73, 131, 367). Here, therefore, instead of a sword (gladius) and a sword (machaera), a sickle is mentioned, because a harvest is treated of; concerning which and the sickle, more will be said in what follows.

The reason why a sharp sickle signifies Divine truth minutely exploring and separating is, that by harvest is signified the last state of the church preceding the Last Judgment, when the Lord explores every one, and makes a separation, on the accomplishment of which the good are raised into heaven, and the evil cast into hell, which is the Last Judgment. That previously such exploration and separation take place, and have also taken place at this day, has been shown from some experience, in the work concerning the Last Judgment, and also above; more also shall be said concerning it in an Appendix at the end of that work.

[2] That sharp signifies accurate, minute, and completely, is evident without explanation. For a sharp sickle, like a sharp sword, acts more minutely and penetrates in a more subtle manner, as is evident from the following passages. In Isaiah:

Jehovah “hath set my mouth as a sharp sword” (xlix. 2).

Where by the mouth of the prophet also is signified Divine truth; therefore it is compared to a sharp sword, by which is meant its penetrating, completely dispersing, and destroying falsity. Similarly in the Apocalypse:

“Out of the mouth of the Son of man went forth a sharp two-edged sword” (i. 16; ii. 12; xix. 15, 21).

The tongue of the impious, which, speaking falsities from interior evil, penetrates and disperses truths, is also compared to a sharp sword, and sharp arrows. As in David:

“My soul, I lie in the midst of lions, the sons of man are set on fire, their teeth are spears and arrows, and their tongue a sharp sword” (Psalm lvii. 4).

And in another place:

“Jehovah, deliver my soul from the lip of a lie, from the tongue of guile, sharp arrows of the mighty” (Psalm cxx. 24).

Where the lip of a lie, and the tongue of guile, denote falsities from evil; and the dispersion of truth by these is signified by a sharp sword and sharp arrows. Similarly in Ezekiel (v. 1).

sRef Rev@14 @15 S0′ 909. (v. 15) And another angel went out from the temple. That this signifies exploration from the Lord concerning the state of the church in general, is evident from what follows, namely, that the angel cried with a great voice, “Thrust in Thy sickle and reap, for the hour is come for thee to reap; for the harvest of the earth is ripe.” This signifies annunciation after exploration that the time is come for collecting the good, and separating them from the evil, because it is the end of the church; and from the signification of the temple, as denoting heaven and the church, and also the Divine proceeding from the Lord (concerning which see above, n. 220, 630, 700).

The reason why the state of the church in general is here meant is, that it follows that two other angels went forth, one from the temple which is in heaven, and the other from the altar; by which are signified manifestations from the Lord concerning separation. The reason why exploration by the Lord is signified is, that by angel, in the Word, is meant something from the Lord, as may be seen above (n. 869, 878, 883). For angels cannot explore anything concerning the state of the church from themselves, but from the Lord.

sRef Matt@19 @28 S0′ sRef Matt@24 @31 S0′ sRef Rev@14 @15 S0′ 910. Crying with a great voice to him that sat upon the cloud. That this signifies annunciation after exploration or visitation, is evident from the signification of crying with a great voice, as denoting annunciation, of which we shall speak presently. The reason why this is after visitation is, that it is announced to Him who sat upon the cloud that the hour for reaping was come, because the harvest of the earth was ripe. That by Him who sat upon the cloud, is meant the Lord in the heavens, may be seen above (n. 906). The reason why by the great voice of this angel, is signified annunciation concerning the state of the church after visitation is, that the voice involves those things that are said, which are those that follow. It is said, annunciation after exploration or visitation, because visitation precedes separation, and after such separation the Last Judgment takes place.

Visitation is mentioned in many passages, and signifies exploration of the quality of the state of the church before judgment. Not that such visitation actually exists, only that, previous to judgment, the angels of heaven begin to lament on account of the increasing power of the evil from hell, and to supplicate the Lord for aid; for the Lord knows all things, because He is omniscient. But still visitation is described by the mission of their angels and by their annunciation. As also, when the Last Judgment is at hand:

The Lord “will send his angels with a great voice of a trumpet, who shall gather together his elect from the four winds” (Matt. xxiv. 31).

Not that any angels are sent to gather them together, but that the Lord by means of His Divine truth does this. For by angels, as we said before, are signified Divine truths.

Similarly:

That the apostles shall sit upon twelve thrones, and judge the twelve tribes of Israel (Matt. xix. 28; Luke xxii. 30).

Not that the apostles are to sit upon thrones, and to judge; but the Lord by means of His Divine truth. For by the apostles, as by the angels, are signified Divine truths, because by them all things pertaining to the church are signified; and so in other places.

But concerning visitation, see what is written in the Arcana Coelestia, as follows, that visitation is an inquiry into the quality of the state of love and faith in the church; and that this precedes judgment (n. 2242). That the day of visitation is the last state of the church in general (n. 10,509, 10,510); thus, when the Old Church is desolated, and the New Church established (n. 6588). And that it is the damnation of the unfaithful, and the salvation of the faithful (n. 6588, 10,623). That visitation also is the Advent of the Lord, because the Lord then comes to judgment (n. 6895).

sRef Rev@14 @15 S0′ 911. Thrust in thy sickle and reap, for the hour is come for thee to reap; for the harvest of the earth is ripe. That this signifies, that the time is come to collect the good and separate them from the evil, because it is the end of the church; from the signification of thrusting in the sickle, as denoting to collect the good and separate them from the evil, of which we shall speak presently. And from the signification of the hour for reaping has come, as denoting the time for doing this. And from the signification of, for the harvest of the earth is ripe, as denoting the last state or the end of the church. For harvest signifies the last state or the end, and the earth the church. It is evident, therefore, that by Thrust in thy sickle and reap, for the hour for reaping is come, for the harvest of the earth is ripe, is signified that the time is come for collecting the good and separating them from the evil, because it is the end of the church.

sRef Matt@13 @28 S2′ sRef Matt@13 @27 S2′ sRef Matt@13 @40 S2′ sRef Matt@13 @42 S2′ sRef Matt@13 @39 S2′ sRef Matt@13 @29 S2′ sRef Matt@13 @26 S2′ sRef Matt@13 @25 S2′ sRef Matt@13 @41 S2′ sRef Matt@13 @24 S2′ sRef Matt@13 @30 S2′ sRef Matt@13 @37 S2′ sRef Matt@13 @43 S2′ sRef Matt@13 @36 S2′ sRef Matt@13 @38 S2′ [2] The reason why, to thrust in the sickle and reap, denotes to collect the good and separate them from the evil is, that by the harvest of the earth is signified the last state of the church, when the Last Judgment takes place and the evil are cast into hell and the good raised into heaven, and thus separated. That such collection, separation, and Last Judgment do not previously take place is evident from what is said in the small work concerning the Last Judgment, and from those things that must be said more fully in the Appendix to that book, which are summarily contained in the Lord’s words in Matthew:

Jesus spake this parable. “The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept, his enemy came and sowed tares, and went his way. But when the blade sprang up, and brought forth fruit, then appeared the tares also. The servant of the father of the family drew near, and said unto him, Lord, didst not thou sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. And the servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. And his disciples drew near unto him, and said, Explain unto us the parable of the tares of the field. He answering said unto them, He who soweth the good seed is the Son of man; the field is the world; and the seed are the sons of the kingdom; but the tares are the sons of that evil; but the enemy who sowed them is the devil; the harvest is the consummation of the age; and the reapers are the angels. As therefore the tares are gathered and burnt in the fire so it shall be in the consummation of the age. The Son of man shall send his angels, and they shall gather out of his kingdom all things that offend, them that work iniquity, and shall cast them into a furnace of fire; where shall be wailing and gnashing of teeth. Then the just shall shine as the sun in the kingdom of the Father” (xiii. 24-30, 36-43).

By this parable the Lord illustrates all those things that are said in this chapter of the Apocalypse, from verse 14-19, concerning the Son of man having in His hand a sickle and reaping, and the earth being reaped by Him and the angels. For it is therein taught that by the sower is meant the Lord, who is there also called the Son of man; that by the reapers, or those who reap, are meant the angels; and that the tares shall be cast into a furnace of fire, and the good seed gathered into the barn, and that those things could not take place before the consummation of the age, by which is signified the last state of the church; and this, lest the wheat should be rooted out together with the tares.

[3] Since this parable of the Lord contains mysteries concerning the separation of the evil from the good, and concerning the Last Judgment, it is of importance that it should be particularly explained. By the kingdom of the heavens is signified the Lord’s church in the heavens and on earth; for the church is in both. By the man who sowed good seed in his field, is meant the Lord as to Divine truth, which is the Word, in the church; the man, who, in the following verses, is called the Son of man, is the Lord as to the Word; the good seed is the Divine truth; and the field is the church where the Word is. While men slept his enemy came and sowed tares, and went his way, signifies, that while men live a natural life, or the life of the world, then evils from hell, they being ignorant of it, secretly insinuate and implant falsities – to sleep signifying a natural life or the life of the world. And this life is sleep compared to spiritual life which is wakefulness. The enemy signifies evils from hell, which bring about that life separated from spiritual life. To sow tares, signifies to insinuate and implant falsities. And went his way, signifies that it was done secretly or without their knowing it. But when the blade sprang up and brought forth fruit, then appeared the tares also, signifies, when truth grew and produced good, falsities from evil were intermingled, the blade springing up signifying the quality of truth when it is first received, fruit signifying good, and tares falsities from evil; in this case intermingled.

[4] The servants of the father of the family drew near and said unto him, Lord, didst not thou sow good seed in thy field, whence then hath it tares? signifies those who are in truths from good, perceiving that falsities from evil were intermingled, and complaining of this. The servants of the Lord, signify those who are in truths from good; the father of the family signifies the Lord as to truths from good; father, Him as to good, and family, Him as to truths. The good seed, signifies the field, and the tares, signify the same as above. And he said unto them, An enemy hath done this, signifies that those falsities were from evil in the natural man. And the servants said to him, Lord, wilt thou then that we go and gather up the tares? signifies separation and rejection of the falsities from evil, before that truths from good were received and increased. But he said, Nay, lest while ye gather up the tares ye root out the wheat with them, signifies that by this means truth from good also would perish, and its increase. For with the men of the church truths are intermingled with falsities, which cannot be separated and the falsities rejected, until they are reformed.

[5] Let both grow together until the harvest, and in the time of the harvest, I will say to the reapers, Gather first the tares, and bind them in bundles to burn them, but gather the wheat into my barn, signifies that the separation of the falsities from evil, and the rejection of them, cannot be effected before the last state of the church comes; for then the falsities of evil are separated from the truths of good; and the falsities of evil are delivered up to hell, and the truths of good conjoined with heaven; or what is the same thing, the men who are in them.

These things take place in the spiritual world, where all who belong to the church, from its beginning to its end, are separated and judged in this manner. By the harvest is signified the end or the last state of the church; by gathering into bundles, is signified to conjoin together particular species of falsities from evil; by burning is signified to deliver up to hell; and by gathering into the barn, is signified to conjoin with heaven.

[6] He that soweth the good seed is the Son of man, signifies Divine truth from the Lord. The field is the world, signifies the church everywhere. The seed are the sons of the kingdom, signifies that Divine truth is with those who belong to the church. The tares are the children of the evil one, signifies falsities with those who are in evil. The enemy who soweth them is the devil, signifies that those falsities are from evil, which is from hell. The harvest the consummation of the age, signifies the last time and state of the church. The reapers are the angels, signifies that Divine truth from the Lord separates. The Son of man shall send the angels, who shall gather out of His kingdom all things that offend, signifies that Divine truth from the Lord will remove those who hinder the separation. That work iniquity, signifies that they are those who live wickedly. And shall cast them into a furnace of fire, signifies into the hell, where those are who are in the love of self, who hate, and seek revenge. Where shall be wailing and gnashing of teeth, signifies where it is direful from evils and falsities. Then the just shall shine as the sun in the kingdom of the Father, signifies, that those who have done the Lord’s precepts, shall live in heavenly loves, and in the joys thereof, in heaven – the just denoting those who acknowledge the Lord, and do His precepts. The angels are about to possess such a state after the Last Judgment, because a higher power from heaven was then vindicated, which previously was on the side of hell; and hence comes joy to the angels with continual increase.

[7] It remains to explain in some degree the Lord’s words concerning the separation of the evil from the good, namely, “Let both grow together until the harvest; and in the time of the harvest, I will say to the reapers, Gather first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.” By which the separation of the evil from the good, when the Last Judgment is at hand, is signified. The reason why they were not separated before, may be seen in the small work concerning the Last Judgment (n. 59, 70). To this I shall here add, that it is according to Divine Order that things, which in the end are to be separated, should grow conjointly; so that when they come to an end, separation may be effected more easily, and, as it were, spontaneously, or of their own accord. This may be illustrated from a thousand experiences in both worlds, and even from correspondences in the animal and vegetable kingdoms; from which, as in a common mirror, it may be seen, why the evil were not separated from the good, till about the time of the Last Judgment. This is also signified in this part of the Apocalypse, by the angel saying to Him that sat on the cloud, “Reap, for the hour for thee to reap is come, for the harvest of the earth is ripe.”

sRef Joel@3 @13 S8′ sRef Joel@3 @12 S8′ [8] By harvest in the following passages is also signified the last state of the church, when the old church is devastated, that is, when there no longer remains any truth and good that is not falsified or rejected. In Joel:

“At the valley of Jehoshaphat will I sit to judge all the nations round about. Put forth the sickle, for the harvest is ripe. Come, get ye down, for the wine-press is full, the vats are overflowed because great is their wickedness” (iii. 12, 13).

The subject treated of in that chapter is the falsification of the truth of the Word, and the devastation of the church by that means; and in this verse the last state of the church, when the judgment takes place. And this state is described, as in the Apocalypse, by putting forth the sickle, because the harvest is ripe, the harvest denoting the last state. Also by the winepress being full and the vats overflowing, as in this chapter of the Apocalypse (vers. 19, 20). That then judgment takes place is openly declared. The valley of Jehoshaphat, where judgment is executed, signifies the falsification of the Word.

sRef Jer@51 @33 S9′ sRef Jer@50 @16 S9′ [9] In Jeremiah:

“Cut off him that soweth in Babel, and him that layeth hold of the sickle in time of harvest” (l. 16).

And in the same:

“The daughter of Babel is as a threshing floor for threshing her; yet a little while and the time of her harvest shall come” (li. 33).

Here also by the time of harvest is meant the last state of the church, when there is no longer any good and truth. Its devastation is described by cutting off him that soweth, and him that layeth hold of the sickle in the time of harvest; also, by threshing as on a threshing floor. By Babel are meant those who seek dominion through the holy things of the church.

sRef Isa@16 @9 S10′ [10] In Isaiah:

“I will bewail Jazer, the vine of Sibmah; I will water thee with my tears, O Heshbon and Elealeh, because the shouting over thy vintage and over thy harvest is fallen” (xvi. 9).

By harvest here also is signified the last state of the church. For by shouting is signified the end, when upon finishing the vintage and gathering in the harvest, they used to triumph and raise a shout; but in the present case to lament, because it is said, “it hath fallen.” By Jazer, the vine of Sibmah, and by Heshbon and by Elealeh, are signified the men of the external church, who explain the Word to favour the loves of the world. For those places were given for an inheritance to the tribes of Reuben and Gad, by whom, since they dwelt outside of Jordan, the external church was represented. The vine of Sibmah signifies their church. Their destruction, when the Lord should come and accomplish judgment, is also described in that chapter.

sRef Jer@8 @20 S11′ [11] In Jeremiah:

“The harvest is past, the autumn is spent, and we are not saved; upon the breaking of my daughter I am broken” (viii. 20).

Here also by harvest is signified the last state of the church. By upon the breaking I am broken, is signified grief that there good and truth are no longer, daughter denoting the affection of truth, and thence the church; for it is of the church, and the church is from it.

sRef Isa@17 @6 S12′ sRef Isa@17 @11 S12′ sRef Isa@17 @5 S12′ sRef Isa@17 @14 S12′ [12] In Isaiah:

It shall come to pass, when the harvest is collected, the standing corn, and his arm shall reap the ears; and gleanings shall be left in it, as in the shaking of an olive, three berries in the top of the bough, four or five in the branches of the fruitful one. In the day thou shalt make thy plant to grow, and thy seed to flourish in the morning; the harvest shall be a heap in the day of possession and desperate sorrow” (xvii. 5, 6, 11).

The subject treated of in that chapter is the knowledges of truth and good, which the church has, in that they were destroyed. These are there signified by Damascus, which is treated of in that chapter; and by Arver. Their being destroyed is described by gleanings being left in it, as in the shaking of an olive, three berries in the top of the bough, four or five in the branches of the fruitful one. Also by the harvest being a heap in the day of possession, that is, that there shall be no more than one heap; therefore it is also called desperate sorrow. It is evident, therefore, that harvest there signifies the last state of the church; that state is also signified by morning. For when the last state of the church is at hand, it is then morning to those who will belong to the New Church, and evening and night to those who belong to the Old Church. That this is there meant by morning, is evident from the last verse of the chapter, where it is said,

“About the time of evening, behold, terror; before the morning, it is not” (ver. 14).

Terror signifies destruction.

sRef Joel@1 @11 S13′ [13] In Joel:

“The husbandmen are ashamed, the vine-dressers howled, for the wheat and for the barley, because the harvest of the field is perished” (i. 11).

The devastation of the church as to good and as to truth is meant by the harvest of the field perishing. By husbandmen are meant those who are in the good of the church, and by vine-dressers those who are in its truths; by wheat and barley, good and truth itself. Grief on account of devastation, is signified by being ashamed and howling.

sRef Jer@5 @17 S14′ [14] The reason why harvest signifies the last state of the church is, that corn, which is the harvest, signifies the good and the truth therefrom of the church, and field the church itself. That everything intended for natural nourishment, as wheat, barley, oil, wine, and the like, signify those things that are for spiritual nourishment, has been shown above in many places; and the things that are for spiritual nourishment, have reference, in general, to good and truth, and the knowledges thereof, thus to doctrine and to a life according to it. Hence it is said in Jeremiah:

A nation “from afar shall eat up thy harvest and thy bread, it shall eat up thy sons and thy daughters, it shall eat up thy flock and thy herd, it shall eat up thy vine and thy fig-tree, it shall impoverish with the sword thy fenced cities, in which thou dost trust” (v. 15, 17).

By a nation from afar, is meant the falsity of evil destroying, from afar denoting far off from good and truth. By harvest and bread are signified the truths and goods of the church that are for nourishment; by sons and daughters the same, generating; by flock and herd, goods and truths spiritual and natural; by the vine and fig-tree, the internal-spiritual and the external-natural church. By the fenced cities in which they trust, are signified doctrinals from one’s own intelligence. To be impoverished with the sword signifies to be destroyed by the falsities of evil.

sRef Matt@9 @38 S15′ sRef Matt@9 @37 S15′ [15] Since by the harvest are signified all those things that spiritually nourish a man, which have reference to truths of doctrine and goods of life, therefore by harvest is signified the church in general and in particular. In general, in these words in the Evangelists:

Jesus said to the disciples, “The harvest is great, but the labourers are few; pray ye therefore the Lord of the harvest, that he may send labourers into his harvest” (Matt. ix. 37, 38; Luke x. 2).

By the harvest are here meant all those with whom the church was to be established by the Lord, thus also the church in general; and by labourers are meant all those who will teach from the Lord.

sRef John@4 @35 S16′ sRef John@4 @37 S16′ sRef John@4 @38 S16′ sRef John@4 @36 S16′ [16] Similarly in John:

Jesus said to the disciples, “[Say ye not] there are yet four months to harvest? Behold I say unto you, Lift up your eyes, and look upon the fields, that they are white already to harvest. And he that reapeth receiveth reward, and gathereth fruit for life eternal. For in this is the saying true, There is one that soweth, and another that reapeth. I sent you to reap that whereon ye have not laboured. Others have laboured, but ye have entered into their labour” (iv. 35-38).

These things are said by the Lord concerning the New Church about to be established by Him. That the establishment of that church was now at hand is meant by, lift up your eyes, and look upon the fields, that they are white already to harvest. To teach, those who are to belong to that church is signified by reaping; the same as where the Lord speaks elsewhere of collecting and gathering into the barn. That it is not they themselves who teach, that is who collect and gather, but the Lord – forasmuch as those whom the disciples converted to the church, the Lord by angels, that is by Divine truths from the Word, prepared to receive – is meant by there is one that soweth, and another that reapeth. I sent you to reap that whereon ye have not laboured. Others have laboured, but ye have entered into their labour.

sRef Mark@4 @28 S17′ sRef Mark@4 @27 S17′ sRef Mark@4 @29 S17′ sRef Mark@4 @26 S17′ [17] The increase of the church with man in particular, and with men in general from the Lord, is also described by harvest in Mark:

Jesus said, “So is the kingdom of God, as if a man should cast seed upon the earth, and should afterwards sleep, and arise night and day; but the seed springeth up and groweth, he knoweth not how. For the earth bringeth forth fruit spontaneously, first the blade, afterwards the ear, then the full corn in the ear; but when the fruit is produced, immediately he putteth in the sickle, because the harvest is ready” (iv. 26-29).

By the kingdom of God is meant the church of the Lord in the heavens and on earth. That it is implanted in all who receive truths and goods, not from themselves, but from the Lord, is described by the above words, every particular of which corresponds to spiritual things and signifies them; as a man casting seed upon the earth, and afterwards sleeping, and rising night and day, the seed springing up and growing, he knoweth not how. For by the seed is signified Divine truth; by casting the seed into the earth is signified the work of man; by rising day and night is signified in every state; and lastly by putting in the sickle. The other expressions signify the Lord’s work; and the harvest, the implantation of the church in general and in particular. For it must be known that although the Lord worketh all things, and man nothing of himself, still it is His will that man, so far as comes to his perception, should work as of himself. For without the co-operation of man, as of himself, there can be no reception of good and truth, thus no implantation and regeneration. For the Lord grants to will; and because this appears to a man to be, as it were, from himself, therefore He grants to him to will as if from himself.

[18] Because such things are signified by harvest, therefore two feasts were instituted with the children of Israel, one of which was called the feast of seven weeks, which was that of the harvest of first-fruits; and the other the feast of tabernacles, which was that of gathering in of the fruits of the earth. The former of these signified the implantation of truth in good, and the latter the production of good, thus regeneration. But by the feast of unleavened bread, or of the Passover, which preceded, was signified liberation from the falsities of evil, which is also the first thing of regeneration.

sRef Rev@14 @16 S0′

912. (v. 16) And he that sat on the cloud thrust in the sickle upon the earth, and the earth was reaped. That this signifies the collection of the good and their separation from the evil, and that the church was by this means devastated, is evident from the signification of Him who sat on the cloud, as denoting the Lord as to the Word, which is Divine truth; from which, and according to the reception of which, judgment is effected. And from the signification of the earth, as denoting the church (concerning which see above, n. 29, 304, 417, 697, 741, 752, 876). And from the signification of the earth being reaped, as denoting that the church was devastated. For by harvest is signified the last state of the church, as was shown above (n. 911). Therefore by the earth being reaped is signified that the church is no more, or that it was devastated, because there were no longer any good and the truth therefrom, these being signified by the corn of the harvest. It is here said, that the earth was reaped by Him who sat on the cloud, but it is by man; as in many other passages, where devastation is attributed to the Lord, although it proceeds from man. For man, according to his first idea, according to which the Word exists in the sense of the letter, sees no otherwise.

That the separation of the good and the evil, when the Last Judgment was at hand, was thus accomplished, is evident from what has been said above upon this subject, namely, that when the good were separated from those who were inwardly evil, but could outwardly live a moral life like the Christian [life], and had therefore made to themselves heavens, as it were, in the world of spirits; then, the bond being broken with the good, they came into their own evils, which they had inwardly cherished. This is why the church, which appeared to be such only in externals, was devastated with them. For their being able to live a moral life, in externals, like the Christian, was solely from their conjunction with the good, and from the closing of the interiors which are of the will meanwhile.

But upon this subject see what is said in the small work concerning the Last Judgment; also in several passages above, and also in the Appendix to that work, in which it will be further treated of. For unless these things were expounded in their series, they could be understood only obscurely.

sRef Rev@14 @19 S0′ sRef Rev@14 @18 S0′ sRef Rev@14 @17 S0′ 913. Verses 17-19. And another angel went out from the temple, which is in heaven, he also having a sharp sickle. And another angel went out from the altar, having power over fire; and he cried with a great cry, to him who had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the vintage of the clusters of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vintage of the vineyard of the earth, and he cast it into the great wine-press of the wrath of God.

“And another angel went out from the temple, which is in heaven, he also having a sharp sickle,” signifies manifestation from the Lord concerning the devastation of the church as to Divine truth such as exists in heaven, after exploration.

“And another angel went out from the altar,” signifies manifestation from the Lord concerning the devastation of the church as to the good of love and charity; “having power over fire,” signifies thus as to celestial and spiritual love; “and he cried with a great cry,” signifies annunciation after exploration or visitation; “saying, Thrust in thy sharp sickle, and gather the vintage of the clusters of the earth; for her grapes are fully ripe,” signifies that the gathering and separation of the good from the evil may take place, because there are no longer truths of faith, since there is no spiritual good, which is charity.

“And the angel thrust in his sickle into the earth, and gathered the vintage of the vineyard of the earth,” signifies that this was done; “and cast into the great wine-press of the wrath of God,” signifies the falsification of the Word as to all spiritual truth, and thence damnation, because there is no spiritual good, which is charity.

sRef Rev@14 @17 S0′ 914. (v. 17) And another angel went out from the temple, which is in heaven, he also having a sharp sickle. That this signifies manifestation from the Lord concerning the devastation of the church as to Divine truth, such as exists in heaven, after exploration, is evident from the signification of an angel going out and saying, as denoting manifestation from the Lord, as above (n. 869, 878, 883); and from the signification of the temple, as denoting heaven and the church as to Divine truth (concerning which also see above, n. 220); and from the signification of a sharp sickle, as denoting Divine truth minutely exploring and separating (concerning which see above, n. 908); in this case also devastating after exploration. For by those things said concerning the former angel (vers. 15, 16) is also signified visitation and exploration, also annunciation that the church was completely devastated. But by the things said concerning these two angels (vers. 17-19) is signified the devastation of the church; namely, by the one who went out from the temple which is in heaven, the devastation of the church as to truth; and by the other who went out from the altar, the devastation of the church as to good. For temple, in the highest sense, signified Divine truth; and altar, Divine good; both proceeding from the Lord. From this it is evident, that by the first angel, in verse 15, is meant manifestation from the Lord, also exploration as to what was the quality of the church, and that it was found to be desolated. It follows, therefore, that by another angel going out from the temple which is in heaven, having also a sharp sickle, is signified manifestation from the Lord concerning the devastation of the church as to Divine truth, such as it exists in heaven, after exploration.

[2] It is said, Divine truth such as it exists in heaven, because this is falsified, and not so the Divine truth such as exists on earth or in the church there. Divine truth in heaven is such as the Word is in the spiritual sense; but Divine truth on earth is such as the Word is in the natural sense, or in the sense of the letter. The latter Divine truth is for men, and constitutes the church with them; whereas the former Divine truth is for angels, and constitutes heaven with them. They also differ from each other, just as what is spiritual differs from what is natural; and this difference is like that between the wisdom of angels and the wisdom of men. The wisdom of men compared to the wisdom of angels is like knowledge to intelligence; this difference is so great that it cannot be described.

[3] As to the devastation of the church as to Divine truth, it results from the falsification of the Word; for when the Word is explained to favour earthly loves, and to confirm falsities of doctrine, then the church is vastated. But it is not vastated, when the Word is understood in simplicity according to the sense of the letter; but when it is explained even to the destruction of the Divine truth in heaven, then it is vastated. For by this means heaven is closed, and when this takes place there is no longer any church with man.

Within the church there are those who explain the sense of the letter of the Word even to the destruction of the Divine truth in heaven; and there are those who do not explain it to that degree; the latter do not devastate the church in themselves, but the former do. The understanding of the sense of the letter in simplicity does no injury to any spiritual truth in heaven; but the explanation of the sense of the letter according to falsities of doctrine, and to favour evil loves, does injury; for the sense of the letter of the Word is natural Divine truth. This Divine truth indeed differs from the former, as what is natural from what is spiritual, yet they make one by correspondences. But when natural Divine truth is explained even to the destruction of spiritual Divine truth, then it can no longer make one with it by correspondence; but the falsity, according to which natural Divine truth is explained, destroys the spiritual Divine truth; and herein consists the falsification of the Word, and the devastation of the church by falsifications.

But this subject is further explained, where the dragon and his two beasts are treated of; and more remains to be said upon it when we come to treat of the whore sitting on the scarlet beast, and concerning Babylon, in the following pages.

sRef Rev@14 @18 S0′ 915. (v. 18) And another angel went out from the altar. That this signifies manifestation from the Lord concerning the devastation of the church as to the good of love and charity, is evident from the signification of an angel going out, as denoting manifestation from the Lord (see above, n. 914); and from the signification of an altar, as denoting, in the highest sense, the Divine good of the Divine love; and thence in a relative sense the good of love to the Lord, and the good of charity towards the neighbour (concerning which see above, n. 391, 490).

The reason of this signification of the altar shall also be here explained in a few words. In the church instituted among the sons of Israel, there were two chief things of worship – the tent of the assembly and the altar; and afterwards the temple and the altar. In the temple the Word was taught, and upon the altar the sacrifices were offered; these were the chief things of their worship. And because the church instituted among them was representative, therefore, those two represented all things of the church in summary; all of which have reference to the truth of doctrine from the Word, and to the good of love and charity; from these two, also, arises all worship in the church. And since all the representatives of the church looked to the Lord as the end and the cause – thus to whom and from whom all things are – therefore by the temple was represented the Lord as to Divine truth; and by the altar the Lord as to Divine good. Concerning this representation of the temple, see above (n. 220); and of the altar (n. 391, 490).

Now because all things of the church, and thence of worship, have reference to those two things, namely, to the truth of doctrine and to the good of love, and all things of heaven to the Divine truth and the Divine good – both from the Lord; and, since, when these are vastated, there is no longer any church, therefore two angels were seen by John, by whom the devastation of the church as to both was represented.

sRef Rev@14 @18 S0′ 916. Having power over fire. That this signifies, thus as to celestial and spiritual love, is evident from the signification of fire, as denoting love in both senses – love to the Lord, which exists with those in heaven who are called celestial angels, and love towards the neighbour, which exists with those in heaven who are called spiritual angels; and, in the opposite sense, the love of self, which exists with those in hell who are called devils; and the love of the world, which exists with those in hell who are called satans. That these loves are signified by fire in the Word may be seen above (n. 68, 496, 504, 539).

The reason why it is said concerning this angel, that he had power over fire is, that the subject treated of is the devastation of the church as to the good of love; and devastation as to that is ascribed to this angel; as the devastation as to truth of doctrine is ascribed to the former angel, who, therefore, had a sharp sickle in his hand. It is evident, therefore, what is meant by its being said, that this angel had power over fire, namely, that he lays waste celestial and spiritual love, and all things thereof in the church.

[2] The devastation of the church is ascribed to the angel, as elsewhere in the Word it is ascribed to the Lord. But this is only said of Him in the sense of the letter; but it is not so understood in the spiritual sense. For truth, in the sense of the letter, is like a face seen through a veil; but truth in the spiritual sense is like that face uncovered. Or, truth, in the sense of the letter, is like a cloud; but truth, in the spiritual sense, is like light and its splendour. Or, truth, in the sense of the letter, is what appears as truth before the sensual man; but truth, in the spiritual sense, is truth before the spiritual-rational man. As, for example, in the Word, it is said of the sun, that it rises, progresses, sets, and causes days and years, that is entirely according to the appearance before the sensual man. But the rational man thinks of the sun as immovable, and of the earth as progressing. It is therefore evident that the understanding thinks inversely of those things that appear before the senses, in order that it may place them before us in the light of truth.

The case is similar with the things here said in the Apocalypse concerning him who sat on the white cloud, and concerning the angels; that is, that they thrust in the sickle into the harvest, and reap it, and that they gather the clusters of the grapes from the vineyard of the earth, and cast them into the winepress of the wrath of God. These things are said, in like manner, according to appearances before the sensual man; yet they are to be inverted and understood according to their spiritual sense.

[3] From these things it is also evident that the sensual man – such as man is in the periods of infancy and childhood – as also the simple-minded, may think of and believe these and other similar things according to the sense of the letter; as that God takes away good and truth from men on account of their wickedness. But an adult man, who desires to be wise, will not explain such things so as to make God the doer of them. As, for example, that He takes away from man all good and truth, and infuses in their place evil and falsity, or that He devastates the church; neither indeed that He is angry and wrathful. For if a wise adult should explain such things according to the sense of the letter, and confirm them by reasonings, then he would, by such means, destroy the genuine truth itself, such as it is in heaven, and consequently close heaven to himself. For who can enter heaven with the belief that God is angry, revengeful, that He punishes, and similar things; when the angels of heaven are in the perception that God is never angry, never revenges, or punishes any one? Would they not turn away from him, and bid him depart, and immediately close the door after him? Thus, also, heaven is closed to those who, while they live in the world, explain the sense of the letter of the Word, even to the destruction of the Divine truth in the heavens; this truth being the same as the truth of the spiritual sense, which is contained in the particular truths of the natural sense that constitute the sense of the letter of the Word.

sRef Rev@14 @18 S0′ 917. And he cried with a great cry to him who had the sharp sickle. That this signifies annunciation after exploration or visitation, is evident from the things which follow, also from what was said and explained above (n. 910), where almost similar words occur.

sRef Rev@14 @18 S0′ 918. Saying, Thrust in thy sharp sickle, and gather the vintage of the clusters of the earth; for her grapes are fully ripe. That this signifies that the collecting and separation of the good from the evil may take place, because there are no longer any truths of faith, since there is no spiritual good, which is charity, is evident from the signification of thrusting in the sharp sickle and gathering the vintage, as denoting to collect the good and to separate them from the evil (concerning which see above, n. 911). The same is here signified by gathering the vintage as above by reaping. But gathering the vintage is spoken of, because it relates to clusters and grapes; and reaping is spoken of because it relates to the harvest; and by each is signified to devastate and make an end of the church, which is signified both by the harvest and vintage. And when the church is devastated, and thereby brought to its end, then the good are collected and separated from the evil. What is further signified by gathering the vintage, will be seen in what follows; and from the signification of clusters, as denoting the goods of faith and the truths therefrom, of which we shall speak presently; and from the signification of, for her grapes are fully ripe, as denoting, because there are no longer any goods of charity, thus because it is the end of the church. From these things it is evident that by, Thrust in thy sharp sickle, and gather the clusters of the vintage of the earth; for her grapes are fully ripe, is signified that the collecting and separation of the good from the evil may take place, because there are no longer any goods and truths of faith, since there is no spiritual good, which is charity. The reason why there are no truths of faith is that there is no good of charity, and that truth is not possible without good; for truth derives its essence or its life from good. Whence it follows that truths and the faith thereof have no existence, if there is no good or charity.

[2] What charity is, which is the same as spiritual good, shall be briefly explained. Charity, or spiritual good, consists in doing good because it is truth; that is, it is to do truth. And to do truth is to do those things which the Lord has commanded in His Word. It is evident, therefore, that charity is spiritual good. And when a man does good because it is truth, or does truth, then charity becomes moral good, which, in the external form, is like the good that is done at this day with every man who is a moral and civil man. But there is this difference, that genuine moral good is good from the spiritual good from which it proceeds. For spiritual good is from the Lord, but moral good is from man. Therefore, unless the good from man is from the Lord, that is, through man from the Lord, it is not good. The end for the sake of which [a thing is done], declares its quality. Moral good separated from spiritual good, regards man, his honour, profit, and pleasure, as the end for which it is done. But moral good from spiritual good has regard to the Lord, heaven, and eternal life, as the end. These things are said, in order that it may be known, why it is that there is no truth of faith where there is no good of charity; consequently, that where these two do not exist, the church is devastated; this is the subject treated of here and in what now follows in the Apocalypse. That there is no faith where there is no charity, may be seen also in the small work concerning the Last Judgment (n. 33-39).

sRef Jer@8 @13 S3′ [3] That clusters and grapes signify the good of charity, is evident from the passages in the Word where they are mentioned, as in the following.

In Jeremiah:

“Consuming I will consume them; there shall be no grapes on the vine, neither figs on the fig-tree, and the leaf shall fall off; and I will give them to those who pass by over them” (viii. 13).

No grapes on the vine, signifies that there is no spiritual good in man. No figs on the fig-tree, signifies that there is no natural good in him. The vine and the fig-tree signify man as to the church, thus the church with him. But these may be seen further explained above (n. 403).

sRef Isa@5 @2 S4′ sRef Isa@5 @1 S4′ sRef Isa@5 @4 S4′ [4] In Isaiah:

“My beloved had a vineyard in the horn of a son of oil, which he fenced about, and gathered out the stones thereof; and he planted it with a noble vine, and built a tower in the midst of it; also he hewed out a wine-press in it, and he waited for it to bring forth grapes, but it brought forth wild grapes” (v. 1, 2, 4).

By the vineyard of the beloved, is signified the spiritual church, which was instituted with the sons of Israel. In the horn of a son of oil, signifies, which had truths from the good of charity. Which he fenced about, and gathered out the stones, signifies the guarding it from falsities and evils. He planted it with a noble vine, signifies that it was gifted with genuine truths. He built a tower in the midst of it, signifies the interior things, which receive influx, and by which there is communication with heaven. Also he hewed out a wine-press in it, signifies the production of truth from good. And he waited for it to bring forth grapes, but it brought forth wild grapes, signifies the hope of the fructification of those things from the good of charity; but in vain, because there was iniquity in the place of good.

sRef Micah@7 @1 S5′ sRef Micah@7 @2 S5′ [5] In Micah:

“Woe is me, I am become as the gatherings of the summer, as the gleanings of the vintage; not a cluster to eat; my soul desireth the first-fruits. The holy one has perished from the earth, and the upright one amongst men; all lie in wait for bloods” (vii. 1, 2).

Grief because of the vastation of good and the truth therefrom in the church, is meant and described by, Woe is me, I am become as the gatherings of the summer, as the gleanings of the vintage. That there is no longer any spiritual good, nor natural good, from which the Lord is worshipped, is signified by, there is no cluster to eat, my soul desireth the first-fruits. That there is no longer spiritual or natural truth, is signified by the holy one has perished, and the upright one amongst men. That the truths and goods of the Word, and thence of the Church, are destroyed by falsities and evils, is signified by, all lie in wait for bloods.

sRef Hos@9 @10 S6′ [6] In Hosea:

“I found Israel like grapes in the wilderness; as the first-fruit on the fig-tree in the beginning. I saw your fathers” (ix. 10).

These things are said concerning the Ancient Church, and its establishment. That church is here meant by Israel; its first state by, in the wilderness, and in the beginning; and the spiritual good with them, by grapes; and the good therefrom arising in the natural man, by the first-fruit in the fig-tree. That the men of the Ancient Church are there meant by Israel in the wilderness, and by their fathers in the beginning, and not the sons of Jacob, is evident in Moses:

sRef Deut@32 @32 S7′ [7] “Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, clusters of bitterness to them” (Deut. xxxii. 32).

Here the sons of Jacob are described, such as they were in the wilderness. That religion with them was infernal, because they worshipped the gods and idols of the nations, is signified by their vine being of the vine of Sodom, and of the fields of Gomorrah. That instead of the goods of charity, they were given to hatred and to the falsities breaking forth therefrom, instead of truths. This is signified by, their grapes are grapes of gall, clusters of bitterness to them.

sRef Gen@49 @11 S8′ [8] In Moses:

“He tieth to the vine his ass, and to the choice vine the son of his she-ass; he washeth his garment in wine, and his covering in the blood of grapes” (Gen. xlix. 11).

These form the last address of the father of Israel to his sons, here [spoken] to Judah, by whom, in the highest sense, is meant the Lord as to the celestial church, and the Word. And by the blood of grapes is signified the Divine truth from His Divine good; and, in a relative sense, the good of charity. But this and the rest may be seen explained in Arcana Coelestia (n. 6375-6379).

[9] By the blood of the grapes is also signified truth from spiritual good, the same as by wine (also Deut. xxii. 14). The reason why grapes signify the good of charity is, that by a vineyard is signified the spiritual church, and by a vine the man of that church. Therefore, by clusters or bunches, and by grapes, which are the fruits, are signified the goods which constitute that church; these are called spiritual goods, and also goods of charity. And because all truth is from good, as all wine is from grapes, therefore by wine, in the Word, is signified truth from good. Concerning this signification of wine see above (n. 219, 376). But by clusters or bunches are properly signified the variations of the state of spiritual good, or of the good of charity, because in them many grapes cohere in series. But what is meant by variations of the state of good will be explained elsewhere.

[10] Because the land of Canaan represented and thence signified the church, and the church being a church from spiritual good – for this is the mark of the church, therefore

those who went to explore that land brought from it a cluster of grapes of a remarkable size, which was carried on a staff by two (Numb. xiii. 23, 24).

This was a representative sign of the church signified by the land of Canaan. The reason why the church is a church from the good of charity is, that this good, strictly considered, is the good of life arising from love to the Lord; consequently, it is the effect of that love. By the good of charity is meant justice, sincerity, and uprightness in every work and in every function, from the love of justice, sincerity, and uprightness; this love comes solely from the Lord.

sRef Num@6 @3 S11′ sRef Num@6 @4 S11′ [11] Because it has been hitherto unknown, what was represented by the Nazarite, and what was signified by his abstaining from grapes and from wine, and by making the hair of his head to grow, it is permitted here to make it known. Concerning his abstinence from grapes and from wine it is thus written:

“He shall abstain from wine and strong drink, vinegar of wine and vinegar of strong drink he shall not drink, yea, he shall not drink any bruising of grapes; the grapes also either fresh or dry he shall not eat. All the days of his Nazariteship, he shall not eat anything that is made of the grape of the vine, from the kernels even to the skin” (Numb. vi. 3, 4).

This law was for the Nazarite before he fulfilled the days of his Nazariteship, because he then represented the Lord as to His first state. The Lord, like every man, passed through a first state which was sensual. For every man is first sensual; afterwards he is made natural and rational, then, spiritual; and lastly, if the third degree is opened in him, he becomes celestial, such as an angel of the third heaven becomes. The Sensual of man is signified by the hair of the head (concerning which see above, n. 66, 555). And because the Sensual is the most external of man’s life, where all power resides, therefore the Nazarites had such great strength. That all power resides in the extremes or ultimates, consequently, in the ultimate sense of the Word, this being the sense of the letter, which also corresponds to and signifies hair, may be seen above (n. 340, 417, 567, 666, 726). Such power pertained to the Lord in His childhood, by which He overcame and subjugated the most direful hells, where all are sensual.

This state of the Lord was represented by the days of fulfilment with the Nazarites, which being fulfilled, the Lord entered from the sensual and natural into the spiritual and celestial Divine. Now because that state, together with its good and truth, is signified by grapes and wine, therefore it was not lawful for the Nazarite to eat grapes and drink wine, before he had fulfilled those days.

sRef Num@6 @18 S12′ sRef Num@6 @20 S12′ [12] That afterwards it was lawful for him is evident from the twentieth verse of that chapter, where it is said,

“And after that the Nazarite may drink wine.”

That at the end of the days of fulfilment,

he should shave his head, and put the hair of his head upon the fire, which was under the sacrifice of the peace offerings (ver. 18),

represented the sensual, then new, from the celestial Divine; for new hair grew afterwards upon the Nazarite. This also represented that the Lord from ultimate Divine truth, which is the sense of the letter, entered into interior Divine truth, which is the Word in the internal sense, even to the highest there. For the Lord, while He was in the world, was the Word, because He was the Divine truth, and that more interiorly by degrees, as He grew up, even to the highest, which is purely Divine, entirely above the perceptions of the angels.

It must be known that the Lord, during His abode in the world, from infancy to the last day there, successively advanced to union with the very Divine that was in Him from conception (concerning this successive progression see the Arcana Coelestia (n. 1864, 2033, 2632, 3141, 4585, 7014, 10,076). From these considerations it is evident, what was represented by its not being granted to the Nazarite to eat anything of the grape, nor to drink anything of wine, before the fulfilment of the days of his Nazariteship.

sRef Rev@14 @19 S0′ 919. (v. 19) And the angel thrust in his sickle into the earth, and gathered the vintage of the vineyard of the earth. That this signifies that this was done, is evident from what has been just said in the above article.

That vineyard signifies the spiritual church is evident from the passages in the Word, where vineyard is mentioned:

As in Isaiah i. 8; iii. 14; v. 1-10; xvi. 10; xxxvi. 17; xxxvii. 30; lxv. 21; Jeremiah xii. 10; xxxii. 15; xxxv. 7, 9; xxxix. 10; Ezekiel xxviii. 26; Hosea ii. 15; Amos iv. 9; v. 11, 17; ix. 14; Micah i. 6; Zephaniah i. 13; 1 Sam. viii. 14, 15; Psalm cvii. 37; Matt. xx. 1-8; xxi. 28, 38-41; Mark xii. 1-9; Luke xiii. 6, 7; xx. 9-16. And concerning a vine, see John xvi. 1-12.

Besides, in the historical parts of the Word. From which it is clearly evident that by a vineyard the church is meant; see also above (n. 376, 403, 638, 918), where many passages in which vineyard is mentioned are explained.

From the signification of vineyard it is evident, that by gathering the vintage, is signified to collect for uses those things that are to be serviceable to the understanding, and to impart intelligence and wisdom; and, in the opposite sense, to devastate the church as to spiritual good, and consequently as to the affection and understanding of truth. In this opposite sense, vintage and to gather the vintage are mentioned when there are no longer any clusters or grapes remaining; which, in the spiritual sense, signifies that all spiritual good, and thence all truth which in itself is truth, is destroyed; and this is chiefly effected in the church by falsifications of the Word. Also when evil of life corrupts all good, and then the falsity of doctrine perverts all truth; this is described also by devastators and thieves. That, therefore, by gathering the vintage is signified devastation, is evident from the following passages.

sRef Isa@24 @12 S2′ sRef Isa@24 @13 S2′ sRef Isa@24 @11 S2′ [2] In Isaiah:

“A cry over the wine in the streets; all joy shall be commingled; the gladness of the earth shall be banished. The remainder in the city shall be wasteness, and the gate shall be smitten even to devastation. For so shall it be in the midst of the earth, as the shaking of the olive tree, as the gleanings when the vintage is done” (xxiv. 11, 12, 13).

By these words mourning over the devastation of the church as to celestial good, and as to spiritual good, is described; which, in its essence, is truth from celestial good. Devastation is compared to the shaking of an olive tree, and to the gleanings when the vintage is done; but the particulars of this passage may be seen explained above (n. 313, 638).

sRef Isa@32 @10 S3′ sRef Isa@32 @9 S3′ [3] In the same:

“Ye confident daughters in your ears perceive my word; year upon year shall ye be moved, ye confident; for the vintage is ended, the gathering shall not come” (xxxii. 9, 10).

By confident daughters are signified those in the church who love falsities more than truths. That truths with them are successively diminished and in every state, is signified by being moved year upon year. The devastation of all truth even till there is nothing remaining, is signified by the vintage being ended, and the gathering not coming.

sRef Jer@48 @33 S4′ sRef Jer@48 @32 S4′ [4] In Jeremiah:

“Upon thy fruits of autumn, and upon thy vintage, hath the spoiler fallen, whence gladness is gathered and joy out of Carmel” (xlviii. 32, 33).

By the fruits of autumn are signified the goods of the church, by the vintage are signified the truths thereof; for bread, which is there meant by the fruit of autumn, signifies the good of the church, and wine, which is of the vintage, signifies the truth thereof. By the spoiler who fell upon them, is signified evil and falsity therefrom. That the delight of spiritual and celestial love, which is the very joy of the heart, is about to perish, is signified by gladness and joy being gathered out of Carmel.

sRef Jer@49 @9 S5′ sRef Micah@7 @1 S5′ sRef Obad@1 @5 S5′ sRef Obad@1 @4 S5′ [5] In Micah:

“Woe is me! I am become as the gatherings of the summer, as the gleanings of the vintage; not a cluster to eat; my soul desireth the first-fruit” (vii. 1).

As the gleanings of the vintage, not a cluster to eat, signifies the devastation of the church being such that there is no longer any good and truth. The rest may be seen explained in the article just preceding.

In Jeremiah:

“If the grape-gatherers come to thee, they will not leave any gleanings; if thieves in the night, they will destroy sufficiency” (xlix. 9).

In Obadiah:

“If thieves come to thee, if destroyers by night, when thou shalt be cut off, will they not steal till they have enough? if the grape-gatherers come to thee, will they leave any clusters?” (vers. 4, 5).

By the grape-gatherers are signified falsities, and by thieves evils, which devastate the truths and goods of the church. But by destroyers are signified both falsities and evils. By their not leaving any clusters, is signified there not being any goods because there are no truths. But by gathering the vintage, is signified to gather for uses such things especially as are to be serviceable to the understanding,

In Jeremiah vi. 9; Lev. xix. 10; xxvi. 5; Deut. xx. 6, 7; xxiv. 21.

sRef Rev@14 @19 S0′ 920. And cast into the great wine-press of the wrath of God. That this signifies the falsification of the Word as to all spiritual truth, and thence damnation, because there is no spiritual good, which is charity, is evident from the signification of wine-press, as denoting the production of truth from good. For by clusters and grapes, that were put into the wine-press, is signified spiritual good; and by the wine, which is produced, is signified truth from that good; see above (n. 219, 376). Because the production of truth from spiritual good is signified by a wine-press, therefore, in the opposite sense, the production of falsity from evil, is signified by it. For just as good produces truth, so evil, which is opposite to good, produces falsity.

The reason why wine-press here signifies the falsification of the Word as to all spiritual truth is, that it is called the great wine-press of the wrath of God; and by the wrath of God, is signified the contempt for and rejection of truth and good by man. And the chief form of rejection is the falsification of the sense of the letter of the Word even to the destruction of spiritual truth, or of the Divine truth in heaven. That this falsification closes heaven may be seen (n. 888). Those also who are in evil, as is the case with all those who are not in the good of charity, cannot do otherwise than produce falsities. For as good produces truths, so evil produces falsities. The reason why the great wine-press of the wrath of God also signifies damnation is, that this is a result, and because it is said the wrath of God, and a great wine-press. That the things now mentioned are signified by the wine-press, shall be proved from the Word in the next article.

[2] A few things shall be said here concerning the production of truth from good, and also of falsity from evil, which is signified by a wine-press in the spiritual sense. The origin and cause of such production is, that all good is of love; and what is loved, this is delightful; and because delight is grateful, and also cheers, therefore that which is from the love, a man thinks of from delight, and also confirms. Now since love and its delight constitute a man’s life, therefore when man thinks from love and its delight, he thinks from himself and from his own life. That this is the case is quite clear from men after death, when they become spirits; for then, when they think [from themselves], they cannot but think from their own love, because their whole life is their love. Since, therefore, as good pertains to love, and truth to thought, it is evident how truth is produced from good.

[3] What has been said of good and truth may also be said of the will and understanding. For all good, because it is of the love belongs to the will; and all truth from good, because it is of the thought, belongs to the understanding; for the will loves, and the understanding thinks.

What has been said of good and truth may also be said of heat and light. For spiritual heat is love, which enkindles the will; and spiritual light is truth, which enlightens the understanding. For all love which belongs to the will presents an image of itself in the light of the understanding, where it knows itself; and because it loves itself, it desires to see itself; consequently it is that man thinks what he loves.

What has been said of the production of truth from good may also be said of the production of the falsity from evil. For all evil pertains to the love, and thence loves falsity; and evil therefrom belongs to the will, and falsity to thought.

These things are mentioned because wine-press, in the spiritual sense, signifies the production of truth from good, also the production of falsity from evil. The reason why, by the great wine-press of the wrath of God, is also signified the falsification of the Word is, that the falsification of the Word also produces falsity from evil. For evil falsifies, since evil loves the idea of itself in the thought; and the thought desires to have the same confirmed in the Word, for the purpose of persuasion.

sRef Rev@14 @19 S0′ 921. Verse 20. And the wine-press was trodden without the city; and blood went out from the wine-press even to the horses’ bridles, from a thousand six hundred furlongs.

“And the wine-press was trodden without the city,” signifies the production of falsities from evil from hell; “and blood went out from the wine-press even to the horses’ bridles,” signifies falsifications of the Word, even to dominion over the understanding, flowing forth from evil; “from a thousand six hundred furlongs,” signifies evils in their whole extent.

922. (v. 20) And the wine-press was trodden without the city. That this signifies the production of falsity from evil from hell, is evident from the signification of treading the wine-press, as denoting to produce truth from good; and, in the opposite sense, to produce falsity from evil. For grapes, of which wine is made in the wine-press, signify the good of charity; and, in the opposite sense, evil. And from good is produced truth, and from evil falsity. That these things, as well as the falsifications of the Word, are signified by the wine-press of the wrath of God, may be seen from the article just preceding (n. 920); and from the signification of without the city, as denoting from hell. For by a city is signified the doctrine of truth from the Word; as may be seen above (n. 223); but without the city, the doctrine of falsity, from the Word falsified. And because the falsification of the Word is from hell, therefore by without the city denotes from hell. By city, in the Word, is signified doctrine; but by the city of David or Zion, and by the city of Jerusalem, are signified the church as to the Word, and as to doctrine from the Word. Hence by without the city is signified, not from the Word and doctrine therefrom; and the things which are not from the Word and doctrine therefrom are from hell. Without the city signifies the same as, without the camp, of the sons in the wilderness. For by their camp was signified heaven and the church; and by without the camp, was signified hell. For this reason the lepers, and all that were unclean, were sent out of the camp (Lev. xiii. 46; Numb. v. 1-6); and also the excrements, by which infernal things were signified, were carried outside the camp (Deut. xxiii. 13, 14).

sRef Lam@1 @15 S2′ [2] That the wine-press and treading it, signify the production of falsity from evil, and the production of truth from good, is evident from the Word, where wine-press is mentioned. That it signifies the production of falsity from evil, is seen from the following passages. As in Lamentations:

“The Lord hath prostrated all my mighty ones in the midst of me; he hath proclaimed against me, the time appointed to break the young men; the Lord hath trodden the wine-press of the daughter of Judah” (i. 15).

The subject there treated of is the end of the church with the Jewish nation. And by the mighty ones whom the Lord has prostrated in the midst thereof, is signified the destruction of the love of good – those who are in the love of good being in the Word called mighty; because good from the love of it prevails against the hells, and thence is mighty. In the midst, signifies all, and everywhere. By breaking the young men, is signified the destruction of all understanding of truth. The time appointed denotes, when both the goods and truths of the church were devastated with that nation. This time was when the Lord came into the world, and is meant by the fulness of times. Hence by the Lord hath trodden the wine-press of the daughter of Judah, is signified the perversion of the church, and the adulteration of the Word, produced from evils of life and falsities of doctrine, the daughter of Judah denoting the church from the doctrine of truth from the Word, and the wine-press denoting the production of falsity from evil, and the consequent adulteration of the Word and the overturning of the church. This is attributed to the Lord in the sense of the letter; but it is inverted in the spiritual sense, in which it is meant that it would be done by that nation itself.

sRef Joel@3 @13 S3′ sRef Hos@9 @1 S3′ sRef Hos@9 @2 S3′ [3] In Joel:

“Put in the sickle, for the harvest is ripe; come, get ye down, for the wine-press is full, the vats overflowed; for their wickedness is great” (iii. 13).

The devastation of the church as to good and truth is thus described. And by the wine-press being full and the vats overflowing, is signified that there was nothing but falsities from evil. The rest may be seen explained (n. 911).

In Hosea:

“Rejoice not, O Israel, over a likeness, as the nations, because thou hast committed whoredom under thy God, thou hast loved the reward of whoredom upon all corn-floors; the threshing floor and the wine-press shall not feed them, and the must shall fail in her” (ix. 1, 2).

This treats of the falsification of the Word. The threshing and the wine-press shall not feed them, signifies that they will not imbibe from the Word the goods and truths which nourish the soul; but this passage also has been explained before (n. 695).

sRef Jer@48 @32 S4′ sRef Jer@48 @34 S4′ sRef Jer@48 @33 S4′ [4] In Jeremiah

“The spoiler hath fallen upon thy vintage, whence gladness is gathered and joy out of Carmel, and out of the land of Moab; and I have made the wine to cease from the wine-presses; none shall tread with shouting; shouting shall be no shouting” (xlviii. 33, 34).

What is signified by the vintage, upon which the spoiler hath fallen, and what by gladness and joy which are gathered, may be seen above (n. 911). That there is no longer any truth because there is no good, is signified by making the wine to cease from the wine-presses. And that there is no longer joy from any spiritual love, is signified by none shall tread with shouting; the triumph of those who tread the wine-press being meant by shouting.

sRef Isa@63 @2 S5′ sRef Isa@63 @1 S5′ sRef Isa@63 @3 S5′ [5] In Isaiah:

“Who is this that cometh from Edom, sprinkled as to his garments from Bozrah, this that is honourable in his apparel, walking in the multitude of his strength? I who speak in justice, mighty to save. Wherefore art thou red as to thy garment, and thy garments as of him that treadeth in the wine-press? I have trodden the wine-press alone; and of the people not a man with me; wherefore I have trodden them in mine anger, and trampled them in my wrath; therefore their victory is sprinkled upon my garments, and I have polluted all my raiment” (lxiii. 1-3).

These things are said of the Lord, and His combats against all the hells. And because He fought against them from the Human in which was the Divine itself, it is said, who is this that cometh from Edom, sprinkled as to his garments from Bozrah; by which is signified combating from the good of love and from truth, which are from the Divine. For Edom signifies what is red, and Bozrah the vintaging; and red is said of good, and vintaging of truth. And because those things are signified by Edom and by Bozrah, therefore in what follows, it is said, “red, and as one treading in the wine-press.” And since the Divine Good and Divine truth, which are here meant, is the Word in the letter, and this is signified by the garments of the Lord, therefore it is said, “sprinkled as to his garments;” also who is honourable in his apparel. And because all strength is contained in the Word in the letter, therefore it is said, “walking in the multitude of his strength.” Judgment from His Divine upon the good and upon the evil, and salvation in consequence, is meant by, “I who speak in justice, mighty to save.” The violence offered to the Word by the Jewish nation, is signified by, wherefore art thou red as to thy garment, and thy garments as of him that treadeth in the wine-press; red as to the garment, being said of the violence offered to the Divine Good of the Word, which was meant above by Edom; and the garments as of him that treadeth in the wine-press, being said of the violence offered to Divine truth therein, meant above by Bozrah. The garments of the Lord signify the Word in the letter, to which violence was offered by the adulterations and falsifications thereof. The prostration of the hells and of the falsities therefrom, from his own proper power, is signified by, I have trodden the winepress alone, and of the people not a man with me. The casting down into the hells of those who were in direful evils and the falsities therefrom, is signified by, I have trodden them in mine anger, and trampled them in my wrath – anger being said of evils and wrath of falsities. And these are ascribed to the Lord, although it is those who are in evils and the falsities therefrom, that are angry and wrathful with the Lord. And because the judgment by which the hells were subjugated was accomplished by the Lord by means of temptations admitted into His Human, even to the last, which was the passion of the cross; consequently it is said, therefore their victory is sprinkled upon my garments, and I have polluted all my raiment. For the Lord, by all things of His passion, and by the last upon the cross, represented the violence offered by the Jewish nation to the Word, or to the Divine truth (concerning which see above, n. 183, 195 at the end, 627 at the end, 655, 805).

sRef Joel@2 @24 S6′ sRef Joel@2 @23 S6′ [6] That by the wine-press and the treading thereof, is signified the production of truth from good, because the grape signifies spiritual good, and the wine (vinum) from the grape the truth from that good, is clear from the following passages.

In Joel:

“Sons of Zion, rejoice. The floors are full of corn, and the wine-presses overflow with must (mustum) and oil” (ii. 23, 24).

The sons of Zion signify those who are in wisdom from Divine truth. The floors are full of corn, signifies that they have celestial good in abundance. The wine-presses overflow with must and oil, signifies that from the good of charity they have truth and its delight.

sRef Matt@21 @33 S7′ sRef Isa@5 @1 S7′ sRef Isa@5 @2 S7′ [7] In Matthew:

“A man, the father of a family, planted a vineyard and set a hedge about it, and digged a wine-press in it; and built a tower, and let it out to husbandmen” who slew the servants sent to them, and lastly his son (xxi. 33).

By the vineyard which the father of the family planted, is signified the church instituted with the sons of Jacob. By the hedge which he set about it, is signified a guard from the falsities of evil, which are from hell. And digged a wine-press in it, signifies that it had spiritual good. And built a tower, signifies interior truths from that good which looked to heaven. And let it out to husbandmen, signifies to that people. Who slew the servants that were sent to them, signifies the prophets. And lastly his son, signifies the Lord.

In Isaiah:

“My beloved had a vineyard in the horn of a son of oil, which he fenced about, and gathered out the stones thereof; and he planted it with a noble vine, and built a tower in the midst of it; also he hewed out a wine-press in it, and he waited for it to bring forth grapes; but it brought forth wild grapes” (v. 1, 2).

By the vineyard, tower, and wine-press are here signified things similar to those explained just above, in Matthew; the rest may be seen explained (n. 918).

In most passages where vintage and wine-press are mentioned, the harvest and corn-floor are also mentioned at the same time;

As in Hosea ix. 1, 2; Joel iii. 13; Numbers xviii. 26-30; Deut. xv. 14; xvi. 13; 2 Kings vi. 27.

The reason of this is, that the harvest and corn-floor signify, from the corn and bread, the good of celestial love, which is love to the Lord; and the vintage and wine-press signify, from the grape and the wine, the good of spiritual love, which is love towards the neighbour. For those two loves make one as the efficient cause and the effect. These things are mentioned, because in this part of the Apocalypse the harvest, and afterwards the vintage, are similarly referred to – of the harvest (vers. 14, 15), and of the vintage (ver. 19).

923. And there came out blood from the wine-press, even to the horses’ bridles. That this signifies falsifications of the Word, even to dominion over the understanding, flowing forth from evil, is evident from the signification of coming out from the wine-press, as denoting to be produced, or to flow forth, from evil (concerning which see the articles above, n. 920, 922); and from the signification of blood, as denoting the falsification of the Word. For by blood, in the genuine sense, is signified the Divine truth; but, in the opposite sense, violence offered to the Divine truth or the Word, which is the falsification of it (concerning which signification of blood, see above, n. 329); and from the signification of even to the horses’ bridles, as denoting even to dominion over the understanding. For horses signify the understanding, and their bridles, government and dominion. For he who sits on horses governs them by the bridle, and rules over them. That horses signify the understanding of truth from the Word may be seen above (n. 355, 364); and that bridles [signify] government and dominion will be seen below.

[2] With respect to dominion over the understanding, it is the understanding of truth in the Word that is meant. For when falsities of religion are confirmed from the sense of the letter of the Word, then the understanding no longer sees the truth. For every one who is in the spiritual affection of truth is enlightened by the Lord, when he reads the Word, and it is the understanding that is enlightened. But he who is not in the spiritual affection of truth cannot be enlightened as to the understanding; for he sees truth as in the night, and falsity as in the light. And because the church is such at its end, the understanding of truth then perishes to such a degree that it cannot be enlightened. For the falsities of religion are then confirmed to that degree from the Word; that is, the Word is falsified. This is the case with those meant by Babylon (ver. 8), and by the beast (ver. 10, of this chapter). For it is said of Babylon, “that she made all nations drink of the wine of the anger of her whoredom”; and of the beast there, “that he who adored the beast, shall drink of the wine of the anger of God mixed pure in the cup of his wrath.” That the falsifications of the Word are thereby signified, may be seen above (n. 881 and 887).

[3] The reason why the understanding of truth in the Word perishes with such as are meant by the inhabitants of Babylon, and by the worshippers of the beast is, that they have not any spiritual good; and this good, which is the good of charity from the Lord, is what alone opens the spiritual mind, by which the Lord flows in and enlightens. And without the opening of that mind, enlightenment cannot take place, nor, consequently, the understanding of truth. He who believes that he can see any truth of the church from the light (lumen) of reason alone is much deceived. He may indeed know it from another, but he cannot see it in the light. While he desires to see it, or follow it in thought, mere shadows from falsities are in the way; these arise from fallacies, and from man’s proprium, which cause blindness. From these things it is evident what is meant by falsifications of the Word even to dominion over the understanding, flowing forth from evil, signified by the blood coming out of the wine-press, even to the horses’ bridles.

sRef Isa@30 @28 S4′ sRef Isa@37 @29 S4′ sRef Isa@30 @27 S4′ [4] In the Word the bridle is mentioned in many passages; and by it, in the spiritual sense, is signified restraint and government. And it is said of the understanding and its thought, because a bridle belongs to horses; and horses signify the understanding; and with those who have no understanding, they signify reasonings from falsities. It is therefore evident what is signified by the bridle mentioned in Isaiah:

“I will put my hook in thy nose, and my bridle into thy lips; and I will bring thee back by the way by which thou camest” (xxxvii. 29).

These things are said of the king of Assyria, who signifies reasoning from falsities. For by Asshur, in the good sense, is signified the Rational. Because that king then besieged Jerusalem, and blasphemed God, it was said to him, that a hook should be put into his nose, which signifies that stupidity and foolishness should possess him. For the nose signifies perception; and the hook, its extraction – properly immersion into the corporeal Sensual, which, separated from the Rational, is stupid. It was also said, that a bridle should be put into his lips, which signifies senselessness as to the understanding of truth. For the lips signify thought from the understanding, and the bridle the restraining of it. To bring him back into the way by which he came, signifies into the falsities by which he was about to perish. Wherefore his army, by which falsities are signified, perished by a great slaughter.

In the same:

“The lips of Jehovah are full of indignation. His tongue is as a devouring fire, and his spirit as an inundating stream; he shall halve, even to the neck, to sift the nations with the sieve of vanity, and a bridle that causeth to err upon the jaws of the peoples” (xxx. 27, 28).

The lips, tongue, and spirit of Jehovah, signify Divine truth, which is the Word, from its ultimates to its inmost. This is said to be full of indignation, as a devouring fire, and as an inundating stream, when it is adulterated and falsified; because its adulteration and falsification closes heaven to man, and devastates him. From the appearance that heaven does this – or what is the same, the Divine truth from which is heaven – it is said that it has indignation, that it is a devouring fire, and an inundating stream. He shall halve even to the neck, signifies the devastation thereof by falsities to such a degree that it is not understood. For by the neck is signified conjunction, which perishes when that which is beneath is taken away. To sift the nations with the sieve of vanity, signifies the adulteration of the Word by fictitious matters by those who are in evils. And a bridle that causeth to err upon the jaws of the peoples, signifies the falsification of the truth in the Word by those who are in falsities. A bridle causing to err properly denotes the withdrawing from the understanding of truth. The jaws denote thoughts from the corporeal Sensual, thus from fallacies. Peoples are said of those who are in falsities; and nations of those who are in evils.

Those who are not acquainted with correspondences may suppose that horses’ bridles signify government over the understanding from the comparison only, but it is from correspondence. And this is clearly evident from the consideration that, in the spiritual world, horses variously harnessed and caparisoned appear; and these, with everything on them, are correspondences.

924. From a thousand six hundred furlongs. That this signifies evils in their whole extent is evident from the signification of furlongs, as denoting productions in a series. For furlongs, like miles, and ways in general, signify progressions in a series according to thoughts from affection. And from the signification of a thousand six hundred, as denoting goods in their whole extent, and in the opposite sense, as in this case, evils in their whole compass. For the number one thousand six hundred signifies the same as sixteen; and the number sixteen, the same as four and two. And all these numbers are said of goods, and in the opposite sense of evils. For the greater numbers arising from multiplication have a signification similar to the lesser and simple from which they arise by multiplication; as twelve thousand the same as twelve; and twelve the same as three and four multiplied into themselves; see above (n. 430, 851). That three, in the Word, is said of truths; and two, also four, of goods; thus in the opposite sense, three of falsities, and two and four of evils, may also be seen above (n. 532). It is, therefore, evident that by from a thousand six hundred furlongs are signified productions of evils in a continual series, thus evils in their whole compass.

That by those two devastators of the church, meant by Babylon, and by the beast of the dragon, are now being produced and have been produced, evils in a continual series, and by their means evils in their whole compass, may be shown from many examples. But the devastation of the church by the beast of the dragon has been shown in the explanations of chapters xii. and xiii.; and the devastation by Babylon will be shown below in the explanations of chapters xvii. and xviii.


THE APOCALYPSE.

CHAPTER XV.

1. AND I saw another sign in heaven, great and wonderful, seven angels having the seven last plagues; for in them is consummated the anger of God.

2. And I saw as it were a glassy sea, mingled with fire; and them that have victory over the beast, and over his image, and over his mark, and over the number of his name, standing near the glassy sea, having harps of God.

3. And they sang the song of Moses, the servant of God; and the song of the Lamb, saying, Great and wonderful are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints.

4. Who does not fear thee, O Lord, and glorify thy name? for thou only art holy; wherefore all nations shall come and adore before thee; for thy judgments have been made manifest.

5. And after these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened:

6. And the seven angels went out of the temple, having the seven plagues, clothed in linen pure and glistening white, and girt about the breasts with golden girdles.

7. And one of the four animals gave unto the seven angels seven golden vials, full of the wrath of God, who liveth unto ages of ages.

8. And the temple was filled with smoke from the glory of God and from his power; and none could enter into the temple, till the seven plagues of the seven angels were consummated.

sRef Rev@15 @1 S0′ 925. EXPLANATION.

VERSE 1. And I saw another sign in heaven, great and wonderful, seven angels having the seven last plagues; for in them is consummated the anger of God.

“And I saw another sign in heaven,” signifies revelation from the Lord concerning the state of the church before the Last Judgment; “great and wonderful,” signifies from Divine Omnipotence and Providence; “seven angels having the seven last plagues,” signifies evils and falsities in their whole extent which have entirely devastated the church, as to all its goods and truths, manifested by Divine truth from the Lord; “For in them is consummated the anger of God,” signifies thereby the end of the church.

sRef Rev@15 @1 S0′ sRef John@14 @20 S0′ 926. (v. 1) And I saw another sign in heaven. That this signifies revelation from the Lord concerning the state of the church immediately before the Last Judgment, is evident from the signification of a sign, as denoting revelation, and from the signification of heaven, as denoting the Lord, of which we shall speak presently.

The reason why a sign signifies revelation is, that by a sign are meant those things that were seen by John, and are afterwards related; and those things seen by him involve arcana concerning the state of the church immediately before the Last Judgment. For, in general, whatever appears in heaven is wholly similar to what exists in our material world in its three kingdoms. And those things appear before the eyes of the angels just like those of the three kingdoms seen by men in the world. Gold, silver, copper, tin, lead, stones precious and not precious, ground, earths, mountains, hills, valleys, waters, fountains, and other things pertaining to the mineral kingdom appear there. Parks, gardens, forests, fruit-trees of every kind, lawns, corn-fields, plains full of flowers, herbs, and grasses of every kind appear there; also things derived from them, as oils, wines, all kinds of juices, and other things belonging to the vegetable kingdom. Animals of the earth, fowls of the heaven, fishes of the sea, reptiles, and these of every kind, appear there; and they are so much like those on our earth, that they cannot be distinguished. I have seen them, and could not perceive any difference.

[2] But still there is this difference, that the things that appear in heaven are from a spiritual origin; while those in our world are from a material origin. And the things that are from a spiritual origin affect the senses of the angels, because they are spiritual, as those that are from a material origin affect the sense of men, because they are material. For spiritual things are in harmony with those who are spiritual; and material things are in harmony with those who are material. It is said, that they are from a spiritual origin, because they exist from the Divine which proceeds from the Lord as a Sun; and the Divine proceeding from the Lord as a Sun is spiritual. For the Sun there is not fire, but it is Divine love, appearing before the eyes of the angels, as the sun of the world before the eyes of men. And whatever proceeds from the Divine love is Divine, and is spiritual. What proceeds in general appears as light, and is felt as heat; but still that light is spiritual, and also the heat. For that light is Divine wisdom, and is called Divine truth; and that heat is Divine love, and is called Divine Good. Therefore that light inwardly enlightens the understanding of the angels; and that heat inwardly fills the will of the angels with the good of love. From this origin are all the things that exist in the heavens; and they appear in forms like those in our world in its three kingdoms, as said above. That they appear in such forms is the result of the order of creation, that is to say, those things which belong to wisdom and love in the angels, when they descend into a lower sphere – in which the angels are as to their bodies, and as to the sensations thereof – are presented in such forms and types; these are correspondences.

[3] These things are said in order that it may be known what is meant by the sign which John says he himself saw; also what is meant by the sign mentioned in chapter xii. (vers. 1 and 3), namely, that it denotes revelation by such things as exist in heaven from a Divine spiritual origin, and thence contain in them Divine arcana; in the present case, arcana concerning the state of the church immediately before the Last Judgment. For there were seen seven angels with seven golden vials, clothed in linen pure and glistening white, and girt about the breasts with golden girdles. There was also seen a glassy sea mingled with fire; and there were seen those who had victory over the beast, having harps; the temple of the tabernacle of the testimony was also seen; and there were heard songs, in which they glorified the Lord. All these things are called a sign which he saw, because they are significative. But the things signified by them can be seen only from correspondences; and because Divine arcana are therein, they cannot be seen unless the Lord reveals them.

sRef John@14 @24 S4′ sRef John@14 @23 S4′ sRef John@14 @22 S4′ [4] It is said, a sign from heaven, by which is meant revelation from the Lord. The reason why it denotes from the Lord is, because heaven is the Lord. There are indeed angels of whom heaven consists, but still the angels are not heaven, but the Lord; for it is the Divine proceeding from the Lord, which is called Divine Good and Divine truth, from which the angels have all love and all wisdom. The angels are angels from love and from wisdom; and they have love and wisdom from the Lord; and because these are from the Lord, they are the Lord’s, consequently are the Lord with them, as is evident from the Lord’s words to His disciples.

That they are in the Lord and he in them (John xiv. 20) and that he hath his abode in the Word from himself with them (vers. 22-24).

Since therefore heaven is from the angels, and the angels are angels from the Lord, it follows that heaven is the Lord.

sRef Rev@15 @1 S0′ 927. Great and wonderful. That this signifies from Divine Omnipotence and Providence, is evident from the signification of great, when said of the Lord, as denoting His Divine Omnipotence; and from the signification of wonderful, when said of the Lord, as denoting His Divine Providence. For man, when he thinks of what is great in the Lord, thinks of His Divine Omnipotence; and when he thinks of what is wonderful in the Lord, he thinks of His Divine Providence. The things also that follow, concerning the salvation of the good and the damnation of the evil, all pertain to the Divine Omnipotence and Providence.

sRef Rev@15 @1 S0′ 928. Seven angels having the seven last plagues. That this signifies evils and falsities in their whole extent which have entirely devastated the church, as to all its goods and truths, made evident by Divine truth from the Lord, is clear from the signification of angels, as denoting Divine truths from the Lord (concerning which see above, n. 130, 302); from the signification of seven, as denoting all things completely (see n. 20, 24, 257, 299); and from the signification of plagues, as denoting the evils and falsities that have devastated the church (concerning which see above, n. 584). And because seven denote all things completely, therefore by the seven plagues are signified evils and falsities in their whole extent, which entirely devastate the church. All evils in the complex pertaining to those who devastate are signified by the number one thousand six hundred (chapter xiv. 20, concerning which see n. 924); and all falsities in the complex pertaining to those who devastate are signified by the number six hundred and sixty-six (chapter xiii. 18, concerning which see n. 847); and from the signification of last, as denoting as to all goods and truths; for then is the last and what is consummated. From these things it is evident, that by the seven angels having the seven last plagues, are signified evils and falsities in their whole extent, that have entirely devastated the church, as to all its goods and truths, made evident by Divine truth from the Lord.

[2] How the evils and falsities that have entirely devastated the church were made evident by the Lord is described in the following parts of this chapter from verses 5 to 8. That the church is devastated as to all goods and truths, is evident from this, that the Christian Church, from its beginning, was divided into two, one of which is described in the Apocalypse by the dragon and the two beasts; but the other, by the whore sitting upon the scarlet beast, and by Babylon. That which is described by the dragon and his two beasts, is the church with the Reformed; and that which is described by the whore and by Babylon, is the church with the Papists. The church with the Reformed has been devastated by faith alone; and the church with the Papists, by dominion over the souls of men, and over heaven. The devastation of this latter church as to all goods and the truths therefrom is treated of in chapters xvii. and xviii.; and the devastation of the church with the Reformed is described in chapters xii. and xiii.; and further in chapter xvi., by the seven angels having vials full of the wrath of God.

[3] That both churches have been devastated as to all goods and truths by evils and falsities is perfectly clear from this, that hardly any one at this day knows that God is one, and that He is the Lord; also what love to the Lord and charity towards the neighbour are, and hence what are good works. Nor, indeed, is it known what faith is in its essence; and that what they call faith is not faith; nor, also, what is the nature of conscience, free will, regeneration, spiritual temptation, Baptism, the Holy Supper, Heaven and Hell, the Word, and several other things. And because these things are not known, goods and truths are hidden; and, in proportion as worldly and corporeal things are loved, in the same proportion they are lightly esteemed, indeed, are rejected; and then instead of goods, evils enter, and instead of truths, falsities enter. Thus the church is devastated.

sRef Rev@15 @1 S0′ 929. For in them is consummated the anger of God. That this signifies, thus the end of the church, is evident from the signification of the anger of God, as denoting when there is no more any good and truth, but evil and falsity. These things, because they are opposed to the Lord and heaven, are called the anger of God. This is why the last time of the church, and the Last Judgment at that time, are called the day of God’s anger, wrath, and vengeance (as may be seen above, n. 413); and that wrath is attributed to the Lord, which, notwithstanding, pertains to the evil; for in all evil there is anger against the Lord, and consequently against the good and truth, which are from the Lord.

The reason why anger is said to be consummated is, that consummation also signifies the end of the church, or when there is no longer any good and truth, but evil and falsity, as may be seen above (n. 397); and the reason why the Last Judgment does not come before a consummation has been made (n. 624, 911).

Every church, in the beginning, is in good and thence in truths, or in charity and thence in faith; but afterwards it is in faith and thence in charity, and lastly in faith separated from charity. When it is in charity and thence in faith, the church is spiritual; when it is in faith and thence in charity, the church is rational; but when it is in faith separated from charity, it is then natural. And a church merely natural is no church; for the merely natural man regards himself and the world, and not the Lord and heaven, the latter being on his lips only, but the former in his heart. And when the church is such, then it is consummated.

sRef Rev@15 @3 S0′ sRef Rev@15 @2 S0′ sRef Rev@15 @4 S0′ 930. Verses 2-4. And I saw as it were a glassy sea, mingled with fire; and them that have victory over the beast, and over his image, and over his mark, and over the number of his name, standing near the glassy sea, having harps of God. And they sang the song of Moses, the servant of God; and the song of the Lamb, saying, Great and wonderful are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who does not fear thee, O Lord, and glorify thy name? for thou only art holy; wherefore all nations shall come, and adore before thee; for thy judgments have been made manifest.

“And I saw as it were a glassy sea, mingled with fire,” signifies the generals of truth from the Word pellucent from spiritual truths that are from the good of love; “and them that have victory over the beast,” signifies, who have lived a life of charity, and consequently have not falsified the Word; “and over his image, and over his mark, and over the number of his name,” signifies, and who have not acknowledged the doctrine of faith separated from charity, nor anything characterising it; “standing near the glassy sea,” signifies, because they were in truths from the Word; “having harps of God,” signifies the glorification of the Lord from spiritual affection.

“And they sang the song of Moses, the servant of God; and the song of the Lamb,” signifies acknowledgment and confession of the precepts in the Word of both Testaments, also the acknowledgment and confession of the Divine of the Lord in His Human; “saying, Great and wonderful are thy works,” signifies, that all the goods of heaven and the church are from Him; “Lord God Almighty,” signifies because He is Divine Good; “just and true are thy ways,” signifies that all the truths of heaven and the church are from Him; “Thou King of saints,” signifies because He is Divine truth.

“Who does not fear thee, O Lord,” signifies the worship of the Lord from the good of love; “and glorify thy name,” signifies the worship of Him from truths from that good; “for thou only art holy,” signifies, because He is Good and Truth itself, and hence all good and all truth are from Him; “wherefore all nations shall come and adore before thee,” signifies, that all those who are in the good of love, and thence in truths, will acknowledge His Divine; “because thy judgments have been made manifest,” signifies that Divine truths are revealed to them.

sRef Rev@15 @2 S0′ 931. (v. 2) And I saw as it were a glassy sea, mingled with fire. That this signifies the generals of truth in the Word pellucent from spiritual truths, that are from the good of love, is evident from the signification of a glassy sea, as denoting generals of truth pellucent from spiritual truths (concerning which see above, n. 275); and from the signification of fire, as denoting the good of love (see n. 68, 496, 504, 916).

It shall be here briefly explained why a glassy sea signifies the generals of truth in the Word pellucent from spiritual truths. By sea are signified truths in general because waters, fountains, and rivers, signify truths from which intelligence is derived, the sea being their general receptacle. Truths in general, or the generals of truth, are such as are in the sense of the letter of the Word, and this is natural; and everything natural is a general receptacle of spiritual things. For there is nothing in nature, or what is natural, that does not exist from what is spiritual; for what is natural has been formed from what is spiritual, as an effect from its efficient cause. And because thus a thousand spiritual things effect and form one natural thing, therefore this one, as being the containant of a thousand, is general.

sRef Rev@21 @18 S2′ sRef Ezek@1 @22 S2′ sRef Rev@4 @6 S2′ sRef Rev@21 @21 S2′ [2] Such also is the Word in the sense of the letter relatively to the Word in the spiritual sense. And because the spiritual sense of the Word is in the natural sense, and is therein pellucent before the angels; therefore the Word, as to generals of truth pellucent from spiritual truths, is signified by a glassy sea. The meaning of a glassy sea is similar elsewhere in the Apocalypse:

“And in the sight of the throne, a glassy sea like to crystal” (iv. 6).

Also:

The city New Jerusalem, likewise the street of the city, were seen “As pure gold, like pellucid glass” (xxi. 18, 21).

For by that city is signified the doctrine of the church; and by street, the truth of that doctrine; and the truths of that doctrine, because they are genuine, derive their light and thence their clearness from spiritual truths. This clearness is what is signified by glass and by crystal. Also:

“The expanse over the heads of the cherubs was seen like the appearance of a wonderful crystal” (Ezek. i. 22),

signifies the spiritual Divine in heaven. That by the glassy sea is signified the Word in the sense of the letter, pellucent from its spiritual sense, is also evident from this, that near it were seen those who had the victory over the beast; and by them are signified those who have not falsified the Word, and have not, by that means, extinguished the light of the spiritual sense.

sRef Rev@15 @2 S0′ 932. And them that have victory over the beast. That this signifies those who have lived a life of charity, and consequently have not falsified the Word, is clear from the signification of having victory over the beast, as denoting to live a life of charity. For by the beast are signified those who are in faith separated from charity, or, what is the same thing, who are in faith without good works, and live according to that faith. Those therefore who do not live that faith, but the faith of charity, have victory over the beast; for they fight against that faith in their life. And because they come off conquerors, they also receive the reward of victory after the life in the world.

Because the beast also signifies confirmation from the Word of separated faith, and thence its falsification, therefore by having the victory over the beast is also signified, that they have not falsified the Word.

That by the two beasts of the dragon treated of in chapter xiii. is signified faith separated from the goods of life, and also the falsification of the Word to confirm it, may be seen above (n. 773, 875).

[2] Since in the explanations of the two preceding chapters (xii. and xiii.), faith separated from the goods of charity, which are good works, also faith from charity, have been treated of; in the explanations to this chapter and the following, the goods of charity must be treated of.

What the goods of charity or good works are, is at this day unknown to most of the Christian world, because of the prevalence of the religion of faith alone, which is a faith separated from the goods of charity; for if these contribute nothing to salvation, but faith only, it is thought that they may be left undone. But there are some who believe that good works are to be done, and yet do not know what constitutes good works. They suppose that they consist in merely giving to the poor, and in helping the needy, widows, and the fatherless, because such things are mentioned and so commanded in the Word. Some suppose, that if they are to be done for the sake of life eternal, they ought to give to the poor all they possess, as was done in the Primitive Church; and, as the Lord commanded the rich man, that he should sell all that he had, and give to the poor, and take up his cross and follow Him. But what the good works are that are meant in the Word shall be explained, in order, in the following articles.

sRef Rev@15 @2 S0′ 933. And over his image, and over his mark, and over the number of his name. That this signifies, and who have not acknowledged the doctrine of faith separated from charity, nor anything characterising it, is evident from the signification of the beast, of whose image, mark, and number of the name it is here spoken, as denoting faith separated from charity, or faith without good works (concerning which see above, n. 773, 815); and from the signification of his image, as denoting the doctrine of that faith (see n. 827); and from the signification of his mark, as denoting the acknowledgment and confession thereof (see n. 838); and from the signification of the number of his name, as denoting what is similar as to life and as to faith, thus, its quality; and, consequently, falsities in their whole extent (see n. 841, 845 847). Hence by the image, mark, and number of his name, taken together, is signified the non-acknowledgment and confession of faith separated as to its doctrine, and as to any quality of it. To have victory over them, signifies to reject them in life and doctrine, which is also effected by combating against the falsities that are raised by the followers of that faith.

Continuation:-

[2] In the above article it was said, that at this day it is scarcely known in what charity, and consequently good works, consist, except this, to give to the poor, enrich the needy, doing good to widows and orphans, and contributing largely for the building of churches and hospitals for the poor and the sick. But still it is not known whether or not these things are done from man, and for the sake of reward; for if they are done from man, they are not good; and if for the sake of reward, they are merit-seeking; and neither of these opens heaven; and, therefore, they are not acknowledged as goods in heaven. In heaven no other works are regarded as good but such as are done from the Lord with man; and yet the works which are done from the Lord with man appear in outward form like those which are from man himself; indeed, they are not distinguished even by the man who does them. For the works that are done from the Lord with man are also done by man as of himself; and unless they are so done as of himself, they do not conjoin him to the Lord; thus, they do not reform him. That man ought to do goods as of himself may be seen above (n. 616, 864, 911). This subject will be continued in an article to follow.

sRef Rev@15 @2 S0′ 934. Standing near the glassy sea. That this signifies because they were in truths from the Word, is evident from the signification of the glassy sea, as denoting the generals of truth from the Word pellucent from spiritual truths (concerning which see above, n. 931). Hence to stand near it signifies to be in them.

The reason why they were seen standing near the glassy sea is, that those who live a life of charity, and reject the doctrine of faith separated, remain in the truths of the sense of the letter of the Word, and do not pervert and falsify them. As, for example, where mention is made in the Word of doing and working, also of deeds and works, they do not involve those things of faith, as though stored up therein, but they will actually to do them. For they know that faith without them is not faith; and that faith is so far faith, as works are rightly joined with it; therefore they condemn as a heresy their being involved in faith and their separation from it. Hence it may appear, that they stand at the glassy sea, that is, are in truths from the Word.

Continuation:-

[3] Concerning works it was said in the preceding article, that works from man are not good, but only those that are done by the Lord with man. But in order that they may be done by the Lord, and not from man, two things are necessary. First, That the Divine of the Lord be acknowledged, and also that He is the God of heaven and earth, even as to the Human, and that from Him is all good that is good. Secondly, That a man live according to the precepts of the Decalogue by abstaining from those evils which are there forbidden – as from the worship of other gods; from the profanation of the name of God; from thefts; from adulteries; from murders; from false witness; from coveting the possessions and property which belong to others. These are the two requisites in order that the works done by man may be good. The reason is, that all good comes from the Lord alone; and that the Lord cannot enter into a man, and lead him, so long as those evils are not removed as sins; for they are infernal, in fact, they are hell with man. And unless hell is removed, the Lord cannot enter and open heaven.

These things are also meant by the Lord’s words to the rich man, who questioned Him concerning life eternal, and said that he had kept the precepts of the Decalogue from his youth. The Lord is said to have loved him, and to have taught, that one thing was wanting in him – to sell all that he had, and take up the cross (Matt. xix. 16-22; Mark x. 19-21; Luke xviii. 18-23). By selling all that he had, is signified that he should give up his religious ideas, which were traditions, for he was a Jew; and that he should also relinquish the things of his proprium – loving self and the world more than God, thus leading himself. And by following the Lord is signified to acknowledge Him alone and to be led by Him. Therefore the Lord also said, Why callest thou me good? there is none good but God only. By taking up his cross, is signified to fight against evils and falsities, which are from the proprium.

sRef Rev@15 @2 S0′ 935. Having harps of God. That this signifies the glorification of the Lord from spiritual affection, is evident from the signification of harps, as denoting confessions and glorifications (concerning which see n. 325, 856). Hence the harps of God denote confessions and glorifications of the Lord from spiritual affection. The reason why these are signified by the harps of God is, that spiritual affections, which are affections of truth, were expressed by stringed instruments, but celestial affections, which are affections of good, by wind instruments, as may be seen above (n. 323, 326).

Continuation:-

[2] The subject treated of in the preceding article was the two things required in order that works may be good, that is, that the Divine of the Lord be acknowledged, and that the evils forbidden in the Decalogue be shunned as sins. The evils enumerated in the Decalogue contain in themselves all possible evils, therefore the Decalogue is called the ten precepts, because ten signifies all.

The first precept, Thou shalt not worship other gods, also requires a man not to love himself and the world; for he who loves himself and the world above all things worships other gods; for what any one loves above all things is his God.

The second precept, Thou shalt not profane the name of God, also requires that a man shall not hold in contempt and reject from the heart the Word, doctrine from the Word, and thereby the church; for these are the name of God.

The fifth precept, Thou shalt not steal, also requires a man to shun frauds and unlawful gains, for these also are thefts.

The sixth precept, Thou shalt not commit adultery, requires in particular that a man shall not take delight in adulteries and regard marriage as undelightful; nor defile such things as pertain to marriages by filthy thoughts concerning them; for these are also adulteries.

The seventh precept, Thou shalt not kill, also requires that a man shall not hate the neighbour, nor love revenge; for hatred and revenge breathe murder.

The eighth precept, Thou shalt not bear false witness, also requires that a man shall not lie and blaspheme; for lies and blasphemies are also false testimonies.

The ninth precept, Thou shalt not covet thy neighbour’s house, also requires that a man shall not desire to possess and appropriate to himself the goods of others against their will.

The tenth precept, Thou shalt not covet thy neighbour’s wife, his servants, and so on, also requires that a man shall not desire to rule over others, and subject them to himself; for by those things there mentioned are meant the things proper to a man.

Every one may see that in these eight precepts are contained the evils that are to be shunned, and not the goods to be done.

sRef Rev@15 @3 S0′ 936. (v. 3) And they sang the song of Moses, the servant of God; and the song of the Lamb. That this signifies acknowledgment and confession of the precepts in the Word of both Testaments, also the acknowledgment and confession of the Divine of the Lord in His Human, is evident from the signification of singing a song, as denoting confession from acknowledgment, and from joy of heart (concerning which see n. 326, 857); and from the signification of Moses, as denoting the Word of the Old Testament, of which we shall speak presently; and from the signification of the Lamb, as denoting the Lord as to Divine truth (see n. 297, 343, 460, 482); thus, as to the Word, for this is Divine truth. Therefore, because it is said, Moses and the Lamb, the Word of the Old and New Testament is signified.

That the song of Moses and of the Lamb signifies the acknowledgment of the precepts in the Word of both Testaments, also the acknowledgment of the Divine in the Human of the Lord, is evident from the things that follow in these two verses; for they are those things that they sang, or that belong to the song. In the first verse the works of the Lord and His ways are glorified, by which the precepts are signified. In the following verse the Lord is glorified; and [it is enjoined that He is] to be feared by all, because He alone is holy. And because these are the subjects of the two songs, and by songs are signified the acknowledgment and confession of those things, it is evident that by, they sang the song of Moses, the servant of God, and the song of the Lamb, is signified acknowledgment and confession of the precepts contained in the Word of both Testaments, also the acknowledgment and confession of the Divine of the Lord in His Human. By these two also victory is obtained over the beast, which is the subject there treated of, namely, by keeping the precepts and acknowledging the Divine of the Lord. Without these two the beast conquers.

Continuation: –

[2] In the preceding article the evils to be shunned were recounted from the Decalogue. But I know that many think in their hearts that no one can shun them of himself, because man is born in sins, and therefore has no power from himself of shunning them. But let such know that every one who thinks in his heart that there is a God; that the Lord is the God of heaven and earth; that the Word is from Him, and consequently holy; that there are a heaven and a hell, and that there is a life after death, is able to shun them. But he who despises these things and rejects them from his mind is not able, and certainly not he who denies them. For who can think that anything is a sin against God, when he does not think of God? And who can shun evils as sins, when he thinks nothing of heaven, of hell, and of the life after death? Such a man does not know what sin is. Man is placed in the midst between heaven and hell. From heaven goods continually inflow, and from hell evils. And because he is in the midst, he has freedom to think goods, and to think evils. This freedom the Lord never takes away from any one; for it constitutes his life, and is the means by which he is reformed. So far, therefore, as a man from this freedom thinks of shunning evils because they are sins, and supplicates the Lord for aid, so far the Lord removes them, and gives man the power to desist from them as of himself, and afterwards to shun them.

[3] Every one, from natural freedom, is able to shun these same evils because they are contrary to human laws. Every citizen of a kingdom does this who fears the penalties of the civil law, and the loss of life, fame, honour, wealth, and thence of office, gain, and pleasures. Even the wicked man does the same; and his life appears in the external form to be entirely like the life of him who shuns those evils because they are contrary to the Divine laws; but in the internal form it is quite unlike. The one acts from natural freedom only, which is from man; and the other acts from spiritual freedom, which is from the Lord. Both act from freedom. When a man is able to shun the same evils from natural freedom, why cannot he shun them from spiritual freedom, in which he is constantly kept by the Lord? Only let him think that he desires to do so, because there are a heaven, a hell, a life after death, punishment, and reward, and let him supplicate the Lord for aid.

It must be observed, that every man who commences the spiritual life because he desires to be saved, is afraid of sins on account of the punishments of hell; but afterwards, on account of the sin itself, because it is horrible in itself; and at last, on account of the truth and good which he loves, thus for the sake of the Lord. For so far as any one loves truth and good, thus the Lord, so far he is averse to their opposite, which is evil.

From these things it is clear that whoever believes in the Lord shuns evils as sins, and, on the other hand, that whoever shuns evils as sins also believes. Wherefore to shun evils as sins is the sign of faith.

sRef Luke@16 @31 S0′ sRef Luke@24 @44 S0′ sRef Dan@9 @13 S0′ sRef Dan@9 @11 S0′ sRef Luke@24 @27 S0′ sRef Rev@15 @3 S0′ sRef Luke@16 @29 S0′ sRef John@8 @5 S1′ sRef Mark@7 @10 S1′ sRef Josh@8 @32 S1′ sRef John@7 @22 S1′ sRef John@1 @45 S1′ sRef John@7 @19 S1′ sRef John@7 @23 S1′ 937. That Moses signifies the Word of the Old Testament, is evident from certain passages in the Word where he is mentioned. In some places, however, by Moses is meant the law in its strictest sense, which is the law published from Mount Sinai. In some, the law in a broader sense, which is the historical Word, is meant by him. But in the present case the Word of the Old Testament is meant, both historical and prophetical. The reason why Moses signifies the Word is, that the Ten Precepts, and afterwards the Five Books, which were the first [portion] of the Word, were not from himself but from the Lord through him.

That Moses is mentioned instead of the law and the Word is plain from the following passages. In Luke:

“Abraham said unto him, They have Moses and the prophets, let them hear them; if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead” (xvi. 29, 31).

Here by Moses and the Prophets is meant the same as elsewhere by the Law and the Prophets, namely, the historical and prophetical Word.

In the same:

Jesus, “beginning from Moses and all the prophets, interpreted in all the scriptures the things concerning himself” (xxiv. 27).

In the same:

“All things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me” (xxiv. 44).

In John:

Philip said, “We have found him, of whom Moses hath written in the law” (i. 45).

In the same:

“In the law Moses commanded us” (viii. 5).

In Daniel:

“The curse hath poured down upon us; and the oath, which is written in the law of Moses, the servant of God; because we have sinned against him. As it is written in the law of Moses, every evil cometh upon us” (ix. 11, 13).

In Joshua:

Joshua wrote upon the stone of the altar “a copy of the law of Moses” (viii. 32).

In John:

“Moses gave to you the law, Moses gave to you circumcision. If a man receive circumcision on the Sabbath, thus that the law of Moses might not be broken” (vii. 19 22, 23).

In Mark:

“Moses hath said, Honour thy father and thy mother” (vii. 10).

sRef Luke@2 @22 S2′ sRef Luke@2 @23 S2′ sRef Luke@2 @39 S2′ sRef Luke@2 @24 S2′ [2] Because on account of the representation, that is attributed to Moses which was done by the Lord through him, therefore the law of Moses and the law of the Lord are both mentioned in Luke:

“When the days of their purification were fulfilled according to the law of Moses, they brought him to Jerusalem (even as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord) to offer the sacrifice, according to that which is said in the law of the Lord, a pair of turtle doves, and two young pigeons” (ii. 22-24, 29).

sRef Ex@19 @9 S3′ [3] Because Moses represented the law, it was allowed him to enter in to the Lord upon Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the Law; and to command them to the people. And it is also said, that they might thence believe in Moses for ever:

“Jehovah said unto Moses, Behold I will come to thee in the mist of a cloud, that the people may hear, when I shall speak unto thee; and also may believe in thee for ever” (Exod. xix. 9).

sRef Ex@34 @30 S4′ sRef Ex@34 @29 S4′ sRef Ex@34 @32 S4′ aRef Ex@35 @3 S4′ aRef Ex@35 @4 S4′ sRef Ex@34 @28 S4′ aRef Ex@35 @2 S4′ sRef Ex@34 @33 S4′ sRef Ex@34 @31 S4′ sRef Ex@34 @34 S4′ sRef Ex@34 @35 S4′ [4] It is said, in the mist of a cloud, because by a cloud is signified the Word in the letter. Hence also when Moses entered in to the Lord on Mount Sinai,

He entered into a cloud (Exod. xx. 18; xxiv. 2, 18; xxxv. 2-4).

That a cloud signifies the sense of the letter of the Word may be seen (n. 36, 594, 904, 906).

Because Moses represented the Lord as to the law or the Word, therefore,

“When he came down from Mount Sinai, the skin of his face shone; therefore when he spake with the people, he put a veil upon his face” (Exod. xxxiv. 28 to end).

The radiation of the face signified the internal of the law; for this is in the light of heaven. The reason of his veiling his face when he spake with the people was, became the internal of the Word was covered, and so obscured to that people, that they could not sustain anything of the light thence.

sRef Mal@4 @4 S5′ sRef Mal@4 @5 S5′ sRef Matt@17 @3 S5′ [5] Since Moses represented the Lord as to the historical Word, and Elias the Lord as to the prophetical Word, therefore, when the Lord was transfigured, Moses and Elias were seen talking with Him (Matt. xvii. 3). Nor could any others speak with the Lord when His Divine appeared in the world, but those who signified the Word; for all discourse with the Lord is by means of the Word. That Elias represented the Lord as to the Word may be seen above (n. 624).

And because both Moses and Elias, together, represented the Word, therefore, where Elias being sent before the Lord is treated of, both are mentioned in Malachi:

“Remember ye the law of Moses, my servant, which I commanded him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elias the prophet, before the great and terrible day of Jehovah cometh” (iii. 22-24).

By Elias the prophet is meant John the Baptist, because by him, as by Elias, the Word was represented; see above (n. 624, 724).

sRef Rev@15 @3 S0′ 938. Saying, Great and wonderful are thy works. That this signifies that all the goods of heaven and the church are from Him, is evident from the signification of the works of the Lord, as denoting all the goods of heaven and the church. The reason why these are signified by His works is, that the words, “just and true are Thy ways” follow, and by the ways of the Lord are signified all the truths of heaven and the church. For in the Word, where good is treated of, truth is also treated of, because of the heavenly marriage, which is the marriage of good and truth, in all its details. It is, therefore, clear that by works are here signified goods, and by ways, truths. The reason why the goods of heaven and the church are the works of the Lord is, that heaven is heaven, and the church is a church, from the good of love to the Lord, and from the good of love towards the neighbour (concerning which see the work on Heaven and Hell, n. 13-19).

Continuation:-

[2] In the article n. 936, desisting from evils from the spiritual freedom in which every man is kept by the Lord was treated of. But because all the evils, into which man is born, derive their roots from the love of ruling over others, and from the love of possessing the goods of others; and all the delights of man’s own life spring from these two loves; and because all evils are from them, therefore also the loves and delights of these things, that is to say, of evils, constitute man’s own life. Now, because evils constitute man’s life, it follows, therefore, that a man cannot at all desist from them of himself, for this would be to give up his own life from virtue of his own life. It is provided, therefore, that he is able to desist from them of the Lord; and that he may be able to do so, the freedom of thinking as he pleases is given to him, and also of asking the Lord for aid. He has this freedom because he is in the midst between heaven and hell, consequently, between good and evil. And he who is in the midst is in equilibrium; and he who is in equilibrium can easily, and, as it were, of his own accord, turn himself the one way or the other; and the more so, because the Lord continually resists evils, and repels them, raises a man up and draws him to Himself. But still a combat exists, because the evils belonging to a man’s life are aroused by the evils perpetually rising up from hell; and then a man ought to fight against them; and, indeed, as of himself; if not as of himself, the evils are not separated.

sRef Rev@15 @3 S0′ 939. Lord God Almighty. That this signifies because He is Divine Good, is evident from the signification of Omnipotence, as denoting to be, to exist, to be able, and to live from Himself (concerning which see n. 43, 689); and because all goods and truths are from Him, because in Him, it is said “Lord God.” For Lord is said of Divine Good, and God of Divine truth. And because He is omnipotent from Divine Good by means of Divine truth, it is said “Lord God Almighty.”

That the Lord is called Lord in the Word from Divine Good may be seen above (n. 685); and God from Divine truth (n. 24, 220, 688).

Continuation:-

sRef Matt@23 @26 S2′ [2] It is known that man’s internal must be purified before the good which he does is good. For the Lord says,

“Thou blind Pharisee, purge first the inside of the cup and platter, that the outside may be clean also” (Matt. xiii. 26).

Man’s internal is purified only as he desists from evils, according to the precepts of the Decalogue. Those evils, so long as he has not desisted from them, and does not shun and turn away from them as sins, constitute his internal, and are like an interposed veil or covering; and it appears in heaven as an eclipse, by which the sun is obscured and the light intercepted; it is also like a fountain of pitch or of black water, from which nothing emanates but impurity. What does emanate from it, and appears before the world as good, still is not good, because it is defiled by the evils from within; for it is Pharisaical and hypocritical good. This good is good from man, and it is also merit-seeking good. The case is different when evils are removed by a life according to the precepts of the Decalogue.

sRef Isa@1 @17 S3′ sRef Isa@1 @16 S3′ sRef Isa@1 @11 S3′ sRef Isa@1 @12 S3′ sRef Isa@1 @18 S3′ sRef Isa@1 @13 S3′ sRef Isa@1 @15 S3′ sRef Isa@1 @14 S3′ [3] Now because evils are to be removed before goods can become goods, therefore the Ten Precepts were the primary things of the Word; for they were promulgated from Mount Sinai, before the Word was written by Moses and the Prophets. And in them the goods that are to be done are not contained, but the evils that are to be shunned. Therefore also these precepts are taught first in the churches; for they are taught to the boys and girls, in order that a man may commence his Christian life by means of them, and by no means forget them as he grows up; as, nevertheless, does take place.

Similar things are meant by these words in Isaiah:

“What to me is the multitude of sacrifices? Your meat-offering, your incense, your new moons, and your stated feasts, my soul hateth. Also though you multiply prayer, I will not hear. Wash you; make you clean; remove the wickedness of your works from before mine eyes; cease to do evil. Then, though your sins were as scarlet, they shall be white as snow; though they were red as crimson, they shall be as wool” (i. 11-18).

By sacrifices, meat-offerings, incense, new moons, and feasts, also by prayer, are meant everything of worship. That they are altogether evil, even abominable, unless the interior is purified from evils, is meant by, wash you; make you clean; remove the wickedness of your works; and cease to do evil. That, afterwards they are all goods, is meant by the words which there follow.

sRef Rev@15 @3 S0′ 940. Just and true are thy ways. That this signifies that all the truths of heaven and the church are from Him, is evident from the signification of ways, as denoting truths (concerning which see n. 97); therefore when said of the Lord, all the truths of heaven and the church are signified. They are called just and true ways, because truths of the Lord, and from the Lord, are from good, consequently are goods; for just, in the Word, is predicated of good. The reason why ways signify truths is, that truths lead man like ways; therefore ways signify truths leading. This signification of ways is derived from the spiritual world, where all walk in ways according to their truths. Ways in that world are not like the ways in our world, made plain and determined from one place to another; but they are opened to every one according to his truths, and are of such a nature, that no one who is in other truths can see them, but only the person himself. The ways lead them to the places whither they go, as to societies, with which they are to be conjoined, or from which they are to be separated; and lastly to the society where they are to remain.

Continuation:-

[2] When a man’s interior is purified from evils by desisting from them and shunning them because they are sins, then the internal is opened, which is above it, and which is called the spiritual internal. This communicates with heaven; hence it is that a man is then introduced into heaven, and conjoined to the Lord.

There are two internals with man, one beneath and the other above. The internal which is beneath is that in which a man is, and from which he thinks, while he lives in the world, for it is natural. This, by way of distinction, we shall call the interior. But the internal which is above is that into which a man comes after death when he comes into heaven. All the angels of heaven are in this internal, for it is spiritual. It is this internal which is opened to the man who shuns evils as sins, but it is kept closed to the man who does not shun evils as sins.

[3] The reason why this internal is kept closed to the man who does not shun evils as sins is, that the interior, or natural internal, before man becomes purified from sins, is hell; and so long as hell is there, heaven cannot be opened; but as soon as hell is removed, then it is opened. It must be known, however, that the spiritual internal and heaven are opened to man, so far as the natural internal is purified from the hell which is there; and this is not effected at once, but by degrees successively. From these things it is evident that a man of himself is hell, and becomes heaven by the Lord. Consequently, that he is rescued from hell by the Lord, and raised up to Himself into heaven, not immediately, but mediately, the means being the precepts just mentioned, by which the Lord leads him who is willing to be led.

sRef Rev@15 @3 S0′ 941. King of saints. That this signifies because He is Divine truth, is evident from the signification of king, when said of the Lord, as denoting Divine truth (concerning which see n. 29, 31, 553, 625); and from the signification of saints, as denoting those who are in Divine truths from the Lord (concerning which see n. 204).

Because Divine truth proceeds from the Lord, it is Himself; for what proceeds from any one is himself. This may be illustrated from the case of the angels. From them proceeds a spiritual sphere which is from the affection of their life; this affection goes forth or is diffused to a distance, from which their quality is known and where they are. And because the sphere going forth from them is the same as the affection of their life in them, they are themselves their own sphere, or proceeding affection. But from the Lord as a Sun proceeds the Divine which fills the whole heaven and makes heaven; this Divine is called Divine truth. Hence it is evident that Divine truth is [the Lord] Himself.

Continuation:-

[2] When the spiritual internal is opened, and communication takes place by that means with heaven, and conjunction with the Lord, then a man is enlightened. He is enlightened especially when he reads the Word, because the Lord is in the Word. And the Word is Divine truth; and Divine truth is light to the angels.

Man is enlightened in the Rational, for this is directly subject to the spiritual internal, receives light from heaven, and transmits it into the Natural purified from evils, filling it with the knowledges of truth and good, and also adapting knowledges from the world to it for confirmation and agreement. Hence a man has a Rational, and hence also an understanding. He who believes that the Rational and the understanding belong to a man before his Natural is purified from evils is deceived. For it belongs to the understanding to see the truths of the church from the light of heaven; this light flows in with no others.

As the understanding is perfected, so the falsities of religion and ignorance, and also fallacies, are dispersed.

sRef Rev@15 @4 S0′ 942. (v. 4) Who shall not fear thee, O Lord. That this signifies the worship of the Lord from the good of love, is evident from the signification of fearing the Lord, as denoting to worship Him. The reason why it denotes from the good of love is, that the words, “Who shall not glorify thy name,” follow, which signify worship from truths that are from that good. The reason why these two are meant is, that all worship of the Lord is from the good of love by means of truths. Good fears the Lord, and truths glorify Him.

By worship from the good of love is meant worship from those who are in the good of life, such worship not being possible with any others. True worship also consists in a life according to the Lord’s precepts; and to do the Lord’s precepts is to love Him. What, moreover, is meant by fearing the Lord may be seen above (n. 696).

Continuation:-

[2] After a man, by the opening of his internal, is introduced into heaven, and receives light therefrom, then the same affections as the angels of heaven possess, together with their pleasantnesses and delights, are communicated to him. The first affection then given, is the affection of truth; the second is the affection of good; and the third is the affection of bringing forth fruits. For when a man is let into heaven, and into its light and heat, he is like a tree growing from its seed. His first budding forth is from enlightenment; his blossoming before the fruit is from the affection of truth, the fruit thence is from the affection of good; the multiplication of itself again into trees is from the affection of bearing fruit. The heat of heaven, which is love, and the light of heaven, which is the understanding of truth from that love, produce, in the subjects possessing life, things similar to those which the heat of the world and its light produce in subjects not possessing life. That they produce similar things is the result of correspondence. But in both cases the production is effected in the time of spring; and the time of spring with man is when he enters heaven, which is effected when his spiritual internal is opened; previous to this it is the time of winter with him.

sRef Rev@15 @4 S0′ 943. And glorify thy name. That this signifies the worship of the Lord from the truths that are from that good, is evident from the signification of glorifying the name of the Lord, as denoting to worship Him from the truths that are from good. For by the name of the Lord are signified all those things by which He is worshipped; see above (n. 102, 135, 696, 815); and by glorifying Him, or giving glory to Him, is signified, to live according to His Divine truths; see above (n. 874); and to live according to His Divine truths, is to worship Him, as was said in the article just preceding.

Continuation:-

Man has the affection of truth, when he loves the truth and turns away from falsity. He has the affection of good, when he loves good uses, and turns away from evil uses. He has the affection of bearing fruit, when he loves to do goods and to be serviceable. All heavenly joy is in and from these affections; this joy cannot be described by comparisons; for it is super-eminent, and is also eternal.

sRef Rev@15 @4 S0′ 944. For thou alone art holy. That this signifies because He is good and truth itself, and thence all good and truth are from Him, is evident from the signification of holy, as denoting the Divine which proceeds from the Lord; for this alone is holy, and is called Divine good united to Divine truth; and because this proceeds from the Lord, it is Himself; for what proceeds from Him is what is in Him, and therefore is Himself. Hence it is that the Lord is Divine good and Divine truth itself.

[2] The case is the same as with the heat and light that proceed from the sun in the world, or even from the flame of a fire. The heat and light are from the sun, for they are from that which is in the sun. In the sun is pure fire. This fire outside the sun is heat decreasing according to distance from it; and light is its modification or interior action in substances that are outside the sun, being also from its fire; those substances in which they exist and operate are called atmospheres. From a correspondent analogy a conclusion may be drawn concerning the heat and light that proceed from the Lord as a sun in heaven. The Lord there as a sun is Divine love; and the heat proceeding therefrom is Divine Good, and the light Divine truth. The heat proceeding, which is Divine Good, is Divine Love in its extension; and the light proceeding, which is Divine truth, is the modification or interior action thereof in substances that are outside Him. Those substances in which this modification takes place are spiritual atmospheres, from which the angels breathe and live.

Because similar things in the world are correspondent analogies, therefore fire in the Word signifies love; heat, Divine Good; and light, Divine truth. The difference is, that, as the heat and light of heaven vivify spiritual essences, so the heat and light of the world vivify natural essences. But yet the heat and light of the world do not vivify of themselves, but from the heat and light of heaven; thus, from the Lord. These things are mentioned, in order that it may be known that the Lord is Divine Good and Divine truth itself, thus, alone holy.

Continuation:-

Into this state a man comes, who shuns evils because they are sins, and looks to the Lord. And he comes into this state as he turns away from and detests evils as sins, and as he acknowledges in heart, and worships the Lord alone, and also His Divine in the Human. This is a summary.

sRef Rev@15 @4 S0′ 945. Wherefore all nations shall come and worship before thee. That this signifies that all who are in the good of love, and in the truths therefrom, shall acknowledge His Divine, is evident from the signification of nations, as denoting those who are in the good of love, and in the truths therefrom (concerning which see n. 175, 331, 625); and from the signification of worshipping, as denoting to acknowledge in heart, and to worship; see above (n. 795, 805, 821). That by all nations such persons only are meant is evident; for there are also those who will not acknowledge the Lord.

Continuation:-

When a man is in that state, then he is raised up from his proprium. For a man is in his proprium when he is only in the natural external, but he is raised up from the proprium when he is in the spiritual internal. This elevation is not perceived by him, except from this, that he does not think evils, and that he turns away from thinking them, and that he is delighted with truths, and also with good uses. Such a man, however, if he advances further into that state, perceives influx in a kind of thought; but still he is not withheld from thinking and willing as of himself. For this the Lord wills for the sake of his reformation; but still he ought to acknowledge that nothing of good or of the truth therefrom is from himself, but from the Lord.

sRef Rev@15 @4 S0′ sRef Jer@23 @5 S0′ sRef Isa@9 @7 S1′ 946. Because thy judgments have been made manifest. That this signifies that Divine truths are revealed to them, is evident from the signification of judgments, as denoting Divine truths, of which we shall speak presently; and from the signification of being manifested, as denoting to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because the subject there treated of is concerning them.

The reason why judgments signify Divine truths is, that the laws of government in the Lord’s spiritual kingdom are called judgments; but the laws of government in the Lord’s celestial kingdom are called justice. For the laws of government in the Lord’s spiritual kingdom are laws from Divine truth, whereas the laws of government in the Lord’s celestial kingdom are laws from Divine Good. This is why judgment and justice are mentioned in the following passages in the Word.

In Isaiah:

“There shall be no end to peace upon the throne of David, to establish it, and to uphold it in judgment and justice from now and for ever” (ix. 7).

This speaks of the Lord and His kingdom. His spiritual kingdom is signified by the throne of David; and because this kingdom is in Divine truths from the Divine Good, it is said, in “judgment and justice.”

In Jeremiah:

“I will raise up to David a just shoot, and he shall reign a king, and he shall act intelligently, and shall execute judgment and justice” (xxiii. 5).

These words also are spoken of the Lord, and of His spiritual kingdom. And since this kingdom is in Divine truths from the Divine Good, it is said that He shall reign a King, and shall act intelligently, and that He shall execute judgment and justice. The Lord is called King from Divine truth. And whereas Divine truth is also Divine intelligence, it is said that He shall act intelligently. And because Divine truth is from the Divine Good, it is said that He shall execute judgment and justice.

sRef Isa@33 @5 S2′ sRef Hos@2 @20 S2′ sRef Isa@58 @2 S2′ sRef Jer@9 @24 S2′ sRef Hos@2 @19 S2′ [2] In Isaiah:

“Jehovah shall be exalted; for he dwelleth on high; he hath filled Zion with judgment and justice” (xxxiii. 5).

By Zion is meant heaven and the church, where the Lord reigns by Divine truth. And because all Divine truth is from Divine Good, it is said, “He hath filled Zion with judgment and justice.”

In Jeremiah:

“I Jehovah, doing justice and judgment in the earth; for in these I am well pleased” (ix. 23).

Here also by judgment and justice is signified Divine truth from the Divine Good.

In Isaiah:

“They shall ask of me the judgments of justice; they shall desire to draw near unto God” (lviii. 2).

The judgments of justice are Divine truths from the Divine Good. Similarly judgment and justice; for the spiritual sense conjoins those things the sense of the letter separates.

In Hosea:

“I will betroth thee to me for ever; and I will betroth thee to me in justice and judgment, and in mercy and in truth” (ii. 19, 20).

The subject there treated of is the celestial kingdom of the Lord, which consists of those who are in love to the Lord. And because the Lord’s conjunction with them is comparatively like the conjunction of a husband with a wife – for the good of love so conjoins – therefore it is said, I will betroth thee to me in justice and judgment. And justice is mentioned in the first place, and judgment in the second, because those who are in the good of love to the Lord are also in truths; for they see them from good. Because justice is said of good, and judgment of truth, therefore it is also said, in mercy and in truth; mercy being also said of good, because it is of love.

sRef Ps@36 @5 S3′ sRef Ps@36 @6 S3′ [3] In David:

“Jehovah is in the heavens; thy justice as the mountains of God, and thy judgments as a great abyss” (Psalm xxxvi. 5, 6).

Justice is said of Divine Good, therefore it is compared to the mountains of God; for by mountains of God are signified the goods of love; see above (n. 405, 510, 850). And judgments are said of Divine truths, therefore they are compared to a great abyss; for by a great abyss is signified Divine truth. From these things it is now evident that by judgments are signified Divine truths.

sRef Deut@6 @1 S4′ sRef Deut@5 @31 S4′ sRef Ps@89 @31 S4′ sRef Ps@89 @30 S4′ sRef Ps@89 @32 S4′ sRef Deut@7 @11 S4′ [4] In many passages in the Word, judgments, precepts, and statutes are mentioned. And by judgments are there signified civil laws; by precepts the laws of spiritual life; and by statutes the laws of worship. That by judgments are signified civil laws, is clear from Exodus (xxi., xxii., xxiii.), where the things that are there commanded are called judgments; because from them judgments were given by judges in the gates of the city. But still they signify Divine truths, such as are in the Lord’s spiritual kingdom in the heavens, for they contain them in the spiritual sense, as is evident from the explanation in Arcana Coelestia (n. 8971-9103, 9124-9231, 9247-9348).

That the laws with the sons of Israel were called judgments, precepts, and statutes, is clear from the following passages:-

In Moses:

“I will speak unto thee all the precepts, the statutes, and the judgments, which thou shalt teach them, that they may do them” (Deut. v. 31).

In the same:

“These are the precepts, the statutes, and the judgments, which Jehovah your God commanded to teach you” (Deut. vi. 1).

In the same:

“Therefore, thou shalt keep the precepts, the statutes, and the judgments, which I command thee this day, to do them” (Deut. vii. 11).

In David:

“If his sons forsake my law and walk not in my judgments; if they profane my statutes, and keep not my precepts, I will visit their prevarication with a rod” (Psalm lxxxix. 31-33),

besides frequently elsewhere:

As Lev. xviii. 5; xix. 37; xx. 22; xxv. 18; xxvi. 15; Deut. iv. 1; v. 1, 6, 7; xvii. 19; xxvi. 17; Ezek. v. 6, 7; xi. 12, 20; xviii. 9; xx. 11, 13, 25; xxxvii. 24.

By precepts in these passages are meant the laws of life, especially those in the Decalogue, which are therefore called the Ten Precepts. But by the statutes are meant the laws of worship, which principally related to sacrifices, and the ministry of holy things. And by judgments are meant civil laws, which, because representative of spiritual laws, were therefore significative of Divine truths, such as those in the Lord’s spiritual kingdom in the heavens.

Continuation:-

[5] When, therefore, a man shuns and turns away from evils as sins, and is raised into heaven by the Lord, it follows that he is no longer in his proprium, but in the Lord, and that consequently he thinks and wills goods. Now because a man thinks and wills, so also does he act; for every action of a man proceeds from the thought of his will, therefore again it follows, that when a man shuns and turns away from evils, he does goods, not from himself, but from the Lord. Therefore to shun evils is to do goods. The goods which a man then does are meant by good works; and good works in their whole extent are meant by charity.

Because a man cannot be reformed unless he thinks, wills, and acts as of himself, that which he does as of himself is conjoined to him, and remains with him. Because that which a man does as of himself receives no life, but flows through like ether, therefore the Lord wills that a man should not only shun and turn away from evils as of himself, but should also think, will, and act as of himself, yet still acknowledge in heart, that all these things are from the Lord. This he will acknowledge because it is the truth.

947. Verses 5, 6. And after these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened; and the seven angels went out of the temple, having the seven plagues, clothed in linen pure and glistening white, and girt about the breasts with golden girdles.

“And after these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened,” signifies interior Divine truth in the Word, revealed from the Lord.

“And the seven angels went out of the temple, having the seven plagues,” signifies manifestation thence of all evils and the falsities therefrom, and of all falsities and the evils therefrom, which have devastated the church: “clothed in linen pure and glistening white,” signifies, by Divine truth, or the Word in the spiritual sense; “and girt about the breasts with golden girdles,” signifies spiritual Divine good, containing truths in order and connection.

948. (v. 5) And after these things I saw, and, behold, the temple of the tabernacle of the testimony in heaven was opened. That this signifies interior Divine truth in the Word revealed from the Lord, is evident from the signification of temple, as denoting Divine truth from the Lord; see n. 220, 391, 915; and from the signification of the tabernacle of the testimony, as also denoting Divine truth, but interior; for the same is signified by tabernacle as by temple. But when it is said the temple of the tabernacle of the testimony, interior Divine truth is signified, the revelation of which is meant by its being seen opened in heaven. By interior Divine truth revealed, is meant the Word as to the internal sense. For the Word is Divine truth; and the internal or spiritual sense is the interior of it. By the testimony is meant the law deposited in the ark, which was therefore called the ark of the testimony. What the testimony, moreover, signifies in a broad and a strict sense may be seen above (n. 10, 392, 635, 649, 749).

[2] The subject treated of, in what now follows in this chapter, is the Word interiorly revealed, before the church is entirely devastated. For in the chapter following, its full devastation is treated of, which is described by the seven angels having seven vials full of the anger of God, and by their casting them into the earth.

The reason why the Word is interiorly revealed, that is, as to the spiritual sense, before the church is fully devastated is, that a New Church will then be established, into which those who belong to the former church are invited. And interior Divine truth is revealed for the New Church, which could not be revealed before, for reasons to be mentioned in what follows. The case herein is similar to what took place at the end of the Jewish Church; for at its end, which was when the Lord came into the world, the interior Word was opened; for the Lord, when He was in the world, revealed interior Divine truths which were to be serviceable to the New Church to be established by Him, and also were serviceable. At this day also, for similar reasons, the interior Word is opened, and Divine truths still more interior are revealed therefrom for the use of the New Church, which will be called the New Jerusalem.

[3] What was the nature of the Lord’s Divine Providence in revealing Divine truths may be seen from the churches successively established. There have been several churches on our earth one after another. There was the Most Ancient, which was before the deluge; there was the Ancient, which was after the deluge; then the Hebrew, and afterwards the Israelitish; after this was the Christian Church, and now commences a New [Church]. Inmost Divine truths were revealed to those who belonged to the Most Ancient Church; but exterior Divine truths to those who belonged to the Ancient Church; and last or ultimate Divine truths to the Hebrew Church, and lastly to the Israelitish, with which at length all Divine truth perished. For at last there was nothing in the Word that was not adulterated. But after its end, interior Divine truths were revealed by the Lord for the Christian Church, and now still more interior truths for the church which is to come. Those interior truths are in the spiritual or internal sense of the Word.

From these things it is evident that there has been a progression of Divine truth from things inmost to ultimates, thus from wisdom to mere ignorance; and that now its progression is from ultimates to interiors, thus from ignorance again to wisdom.

Continuation:-

[4] Religion with man consists in a life according to the Divine precepts which are summarily contained in the Decalogue. With him who does not live according to them there can be no religion, because he does not fear God, still less does he love Him; nor does he fear man, still less does he love him. Can he who steals, commits adultery, kills, bears false witness fear God or man? Nevertheless, everyone is able to live according to them; and he who is wise does so live, as a civil, a moral man, and a natural man. But he who does not live according to them as a spiritual man cannot be saved. For to live according to them as a spiritual man is to do so for the sake of the Divine in them, whereas to live according to them as a civil man is [to do so] for the sake of what is just, and also to escape the punishments of the world; and to live according to them as a moral man is to do so for the sake of what is honest, and also to avoid the loss of fame and honour. But to live according to them as a natural man is [to do so] for the sake of what is human, and also to avoid the ill report of not being of a sound mind.

All laws, civil, moral, and natural, lay it down that [a man] must not steal, commit adultery, kill, or bear false witness. But still a man is not saved if he shuns those evils from such laws only, unless he also shuns them from spiritual law; that is, shuns them as sins. For with such a man there is religion, and the belief that there is a God, a heaven and a hell, and a life after death. Indeed, also, with such a one there are civil life, moral life, and natural life. Civil life, because there is what is just; moral life, because there is what is honest; and natural life, because there is what is human. But he who does not live according to those precepts as a spiritual man, is neither a civil, a moral, nor a natural man; for he has neither what is just, nor honest, nor indeed what is human, because there is not the Divine in them. For there cannot be any good, which is good in and from itself, except from God; consequently, there cannot be anything just, truly honest, and truly human, in itself and from itself, except from God, and unless the Divine is in it. Consider whether any one in whom is hell, or who is a devil, can do what is just from what is just, or for the sake of what is just; similarly what is honest, or anything truly human. The truly human is what is from order and according to order, and what is from sound reason. And God is Order; and sound reason is from God. In a word, he who does not shun evils as sins is not a man. Every one who makes those precepts essentials of his religion becomes a citizen and inhabitant of heaven; whereas, he who does not so make them, but yet, in externals, lives according to them from natural, moral, and civil law, becomes a citizen and inhabitant of the world, but not of heaven.

[5] Most nations know those precepts, and also make them essentials of their religion, and live according to them, because God so wills and has commanded. By that means they have communication with heaven, and conjunction with God; therefore, also, they are saved. But most of those in the Christian world at this day do not make them essentials of their religion, but of their civil and moral life. They do not, however, externally act fraudulently and make unlawful gains, commit adulteries, openly persecute others from deadly hatred and revenge, nor bear false witness. But they do not refrain from these things because they are sins, and against God, but because they stand in fear of losing their life, their reputation, their function, their business, their possessions, their honour and gain, and their pleasure; wherefore if they were not restrained by those bonds, they would do these things. Because such people have formed for themselves no communication with heaven, nor conjunction with the Lord, but with the world and self only, they cannot be saved. Consider, now, when those external bonds are taken away – as is the case with every man after death – whether, if there were no internal bonds, which are the fear and love of God, thus of religion, to restrain and hold you back, you would not rush, like a devil, into thefts, adulteries, murders, false witnesses, and lusts of every kind, from the love and delight of them. That it is so, I have both seen and heard.

949. (v. 6) And there went out of the temple seven angels, having the seven plagues. That this signifies manifestation thence of all evils and the falsities therefrom, and of all falsities and the evils therefrom, which have devastated the church, is evident from the signification of angels, as denoting manifestations, as above (n. 869, 878, 883); and from the signification of seven, as denoting all and completely (see above, n. 257, 299); and from the signification of plagues, as denoting such things as destroy spiritual life, consequently, the church, which are lusts from evil love, and falsities (concerning which see above, n. 584); consequently, evils and the falsities therefrom, and falsities and the evils therefrom; and from the signification of the temple, as denoting the interior Word revealed, as treated of in the preceding article. From these things it is evident, that by the seven angels going out of the temple, having the seven plagues, is signified, that from the Word and its spiritual sense all evils and the falsities therefrom are made manifest, and falsities and the evils therefrom, which have devastated the church.

[2] It is said, evils and the falsities therefrom, and falsities and the evils therefrom; because the church with the Papists, and the church with the Reformed, are both meant. With the Papists evils and the falsities therefrom have devastated the Church; but with the Reformed, falsities and the evils therefrom. The evils with the Papists are evils from the love of ruling over everything in heaven and everything on earth, by means of the holy things of the church, that love being the source of all evils; and from those evils are falsities of every kind. But with the Reformed there are falsities and the evils therefrom. Falsities flow from the principle of man’s justification and salvation by faith alone, or by faith without good works; and when good works are separated from faith, evil works take their place. This is why these falsities and the evils therefrom with them have devastated the church, as is the case with evils and the falses therefrom with the Papists.

Continuation:-

As far as evils are removed as sins, so far goods flow in, and afterwards a man so far does goods, not from himself, but from the Lord. As:

[3] First. So far as he does not worship other gods, thus also, so far as he does not love himself and the world above all things, so far the acknowledgment of God flows in from the Lord; and then he worships God, not from himself but from the Lord.

Secondly. So far as he does not profane the name of God, thus also, so far as he shuns the lusts arising from the loves of self and of the world, so far he loves the holy things of the Word and of the church; for these are the name of God; and the lusts arising from the love of self and of the world profane them.

Thirdly. So far as he shuns thefts, thus also, frauds and unlawful gains, so far sincerity and justice enter, and he loves what is sincere and just, from sincerity and justice, and thence acts sincerely and justly, not from himself, but from the Lord.

Fourthly. So far as he shuns adulteries, thus also unchaste and filthy thoughts, so far conjugial love enters, which is the inmost love of heaven, in which love chastity itself resides.

Fifthly. So far as he shuns murders, thus also deadly hatred and revenge, which breathe out murder, so far the Lord enters with mercy and love.

Sixthly. So far as he shuns false witness, therefore also lies and blasphemies, so far truth from the Lord enters.

Seventhly. So far as he shuns the lust of possessing the houses of others, and hence also the love and lusts therefrom of possessing the goods of others, so far charity towards his neighbour enters from the Lord.

Eighthly. So far as he shuns the lust of possessing the wives of others, their servants, etc., and hence also the love and lusts therefrom of ruling over others – for the things recounted in this precept are man’s own – so far love to the Lord enters.

In these eight precepts are contained the evils which must be shunned, but in the two others – the third and fourth, are contained certain things which must be done, – that the Sabbath is to be hallowed, and that parents are to be honoured. But how these two precepts are to be understood, not by the men of the Jewish Church, but by the men of the Christian Church, will be explained elsewhere.

950. Clothed in linen pure and glistening white. That this signifies by means of Divine truth, or the Word from the spiritual sense, is evident from the signification of linen, as denoting truth; and when said of the Lord or of the Word, as denoting Divine truth. This is called pure because of its being genuine; and glistening white from the light in heaven, which light is glistening; for all things that are there are glistening white from it.

The Divine truth proceeding from the Lord is that which appears before the eyes of the angels as light, because the Divine truth enlightens their understanding, and that which does this is light before their eyes. Such is the Divine truth in heaven, and such is the Word in its spiritual sense. Whereas the Divine truth on earth is such as the Word is in the sense of the letter. In this there are but few genuine truths, such as are those in heaven, but there are appearance’s of truth. The natural man cannot receive any others. But still genuine truths, such as are those in heaven, lie stored up in the appearances of truth there; for they are those that are contained in the spiritual sense of the Word. From these things it is evident that by the angels going out of the temple, clothed in linen pure and glistening white, is signified that the evils and falsities that have devastated the church were made manifest by means of Divine truth, or the Word from its spiritual sense.

[2] There are many reasons why the spiritual sense of the Word is now disclosed. One is, that the churches in the Christian world have falsified all the sense of the letter of the Word, and this even to the destruction of the Divine truth in heaven, whereby heaven is closed. Therefore, in order that heaven may be opened, it has pleased the Lord to reveal the spiritual sense of the Word, wherein is Divine truth such as it is in heaven. For by means of the Word there, conjunction of man with the Lord, and thence with heaven, takes place. When the Word is so far falsified as to destroy its genuine truth, then conjunction perishes, and man is separated from heaven. Therefore, in order that he may again be conjoined with heaven, Divine truth such as it is in heaven has been revealed; and this is confirmed by the spiritual sense of the Word wherein is that Divine truth.

A second reason is, that the falsities that have inundated the church, and devastated it, cannot be dissipated except by genuine truth in the Word opened. Falsities and the evils therefrom, and evils and the falsities therefrom, can by no means be seen except from truths themselves. For falsities and evils, so long as genuine truths are not present, appear as in a kind of light.

They have light from what they confirm by reasonings from the natural man, and the sense of the letter, explained and applied according to appearances before that man. But when genuine truths are present, then falsities and evils first appear; for the light of heaven, which is in genuine truths, dissipates the delusive light of falsities, and turns it into darkness.

A third reason is, that the New Church, meant by the holy Jerusalem in the Apocalypse, is conjoined with heaven by means of the Divine truths of the Word contained in its spiritual sense. For the Word is conjunction, but it is then conjunction, when a man perceives the Word in the same way as the angels do.
That linen signifies truth will be seen in the following article.

Continuation concerning the First Precept:-

[3] Thou shalt not make to thyself other gods, involves also that men should not love themselves and the world above all things; for what a man loves above all things is his god.

There are two entirely opposite loves, the love of self and love to God, also the love of the world and the love of heaven. He who loves himself loves his proprium; and a man’s proprium is nothing but evil. Hence also he loves evil in its whole extent; and he who loves evil hates good, and thence also God. He who loves himself above all things immerses his affections and thoughts in the body, and, consequently, in his proprium, from which he cannot be raised by the Lord. And he who is immersed in the body and in his proprium is in bodily ideas, and in merely bodily pleasures, and, consequently, in thick darkness as to higher things. Whereas, he who is raised up by the Lord is in light. And he who is not in the light of heaven, but in thick darkness, since he sees nothing of God, he denies God, and acknowledges as God either nature, or some man, or idol, and also affects to be worshipped himself as a god. Consequently, it follows that he who loves himself above all things worships other gods. It is similar with him who loves the world, but in a less degree; for the world cannot be loved to such an extent as the proprium; therefore the world is loved from proprium and for the sake of proprium, because it is serviceable to it.

By the love of self is especially meant the love of ruling over others from the sole delight in ruling, and for the sake of position, and not from the delight of uses, and for the sake of the public good. And by the love of the world is especially meant the love of possessing worldly goods from the mere pleasure of possession, and for the sake of riches, and not from delight in the uses arising from them, and for the sake of good therefrom. Neither of these loves has any limit, and as far as scope is given, each rushes on endlessly.

sRef Lev@6 @10 S0′ sRef Lev@6 @11 S0′ sRef Lev@16 @32 S1′ sRef Ex@28 @43 S1′ sRef Lev@16 @4 S1′ sRef Ex@28 @42 S1′ 951. Because the seven angels that had the seven last plagues signify the manifestation of the evils and falsities that have devastated the church; and as this manifestation is made by means of the Divine truth in the Word, therefore those angels appeared clothed in linen pure and glistening white; for by this is signified genuine truth. All the angels also appear clothed according to their functions; for the garments in which they are clothed correspond to their ministries, and in general to their interiors. Angels who are wise from Divine truth appear in white garments of satin, lawn, or linen, because satin, lawn, and linen correspond to the truths in which they are. It is for this reason, also, that the garments in which Aaron and his sons ministered were linen; concerning this it is thus written in Moses:

“Thou shalt make for Aaron and his sons breeches of linen to cover the flesh of their nakedness, from the loins even to the thighs; they shall be upon them, when they enter into the tent of the assembly, and when they approach to the altar to minister in the holy place, lest they bear iniquity and die” (Exod. xxviii. 42, 43).

And in another passage:

“Aaron, when he shall enter into the holy place, shall put on the linen coat of holiness; shoes of linen shall be upon his flesh; he shall gird himself with a linen belt; and shall put on a mitre of linen” (Lev. xvi. 4).

Also:

That he should put on the same garments when he expiated the people (ver. 32).

Also:

When he took the ashes from the altar after the burnt-offering (Lev. vi. 22).

sRef Ezek@44 @18 S2′ sRef Ezek@44 @17 S2′ sRef Ezek@44 @15 S2′ [2] Similarly the priests were to minister in the new temple, in Ezekiel:

When “the priests the Levites, the sons of Zadok, shall enter at the gates of the inner court, they shall put on linen garments; no woollen shall come upon them; when they shall minister in the gates of the inner court and inward, mitres of linen shall be upon their head, and breeches of linen upon their loins” (xliv. 17, 18).

The reason why they put on linen garments when they ministered holy things was, that all holy administration is effected by means of Divine truth. For the priesthood, to which Aaron and his sons were appointed, represented the Lord as to Divine good; and this ministers all things by means of Divine truth. Divine truth also defends from falsities and evils that are from hell; therefore it is also said, “lest they bear iniquity and die,” which signifies, that otherwise falsities from hell would destroy them. These garments were called garments of holiness, because holiness is said of Divine truth.

Because linen garments were the garments of the ministry, therefore the priests wore an ephod of linen when they ministered, as we read concerning Samuel (1 Sam. ii. 18); concerning the priests whom Saul slew (1 Sam. xxii. 18); and also concerning David, when he went before the ark (2 Sam. vi. 14).

sRef John@13 @4 S3′ sRef John@13 @5 S3′ [3] Also concerning the Lord Himself in John:

Jesus “rose up from supper and laid aside his garments, and took a linen cloth, and girded himself, and put water into a basin, and began to wash the feet of the disciples, and to wipe them with the linen cloth with which he was girded” (xiii. 4, 5).

The washing of the disciples’ feet represented and thence signified purification from evils and falsities by means of Divine truth from the Lord. For all purification from evils and falsities is effected by means of Divine truth from the Lord; and this is signified by the linen cloth with which He girded Himself, and with which He wiped the disciples’ feet.

sRef Dan@10 @5 S4′ sRef Ezek@9 @3 S4′ sRef Ezek@9 @2 S4′ sRef Ezek@9 @11 S4′ sRef Ezek@40 @3 S4′ sRef Ezek@9 @4 S4′ [4] Besides these seven angels treated of in the Apocalypse, other angels also were seen in linen garments; as

The angel who set a mark on the foreheads of the men who sighed; and went in between the wheels of the cherubs, and took coals of fire and sprinkled upon the city (Ezek. ix. 3, 11; x. 2, 6, 7).

Also:

The angel who was seen by Daniel, clothed in linen, whose loins were girt with gold of Uphaz (Daniel x. 5; xii. 6, 7).

They appeared clothed in linen, because girded for the ministry. The angel who measured the new temple, whose appearance was of brass,

Was seen to have a linen thread in his hand, and a measuring reed (Ezek. xl. 3).

By measuring the temple is there described the New Church as to its quality, which is signified by the number of the measure. And all the quality of the church is known by means of Divine truth; this was why a linen thread was in his hand.

sRef Jer@13 @7 S5′ sRef Jer@13 @3 S5′ sRef Jer@13 @1 S5′ sRef Jer@13 @5 S5′ sRef Jer@13 @2 S5′ sRef Jer@13 @6 S5′ sRef Jer@13 @4 S5′ [5] Because linen signifies truth, and a girdle everything pertaining to it, for it is that which embraces and includes all things; and since, with the sons of Israel, there was no longer any truth remaining,

Therefore the prophet Jeremiah was commanded to buy himself a girdle of linen, and hide it in the cleft of a rock at the Euphrates; and at the end of many days it was marred, and profitable for nothing (xiii. 1-7).

By the girdle of linen is signified all the truth of doctrine from the Word. What is signified by its being hid in the cleft of a rock at the Euphrates, and there marred, may be seen above (n. 569).

sRef Isa@42 @3 S6′ [6] By linen is signified the truth of the church also in Isaiah:

“A bruised reed will he not break and smoking linen will he not quench, and he will bring forth judgment unto truth” (xlii. 3).

These words are spoken concerning the Lord. By the smoking linen which He will not quench is signified the small amount of truth from good with any one. The rest may be seen explained above (n. 627).

sRef Deut@22 @11 S7′ [7] By linen is also signified truth from the Word, properly the truth of the sense of its letter (Hos. ii. 5, 9). It was also a statute with the sons of Israel,

“That they should not wear a garment mixed with woollen and linen together” (Deut. xxii. 11).

The reason of this was, that woollen signifies good and linen truth, and because a man by his garments also has communication with the societies of heaven; and there are societies that are in good, and societies that are in truth. And a man must not have communication with different societies at the same time, for confusion would be the result. That this was the reason of that statute, no one has hitherto known; but it has been granted me to know this from the change of my garments. For on the laying aside of a linen garment, those in the spiritual world who were in truths have complained that they could not be present; and the same, on the garment being put on again, became present.

That there is such correspondence with the very garments of man has been hitherto unknown, but still it is evident from those passages that have been adduced above, namely, from the linen garments of Aaron and his sons; from the linen ephod which the priests and David had; from the linen in which the angels appeared clothed; and from the linen with which the Lord girded Himself and wiped the disciples’ feet. So also from the rest of the garments of Aaron and his sons, which were all representative; and from the signification of garments in general, as denoting truths clothing good; concerning which see above (n. 64, 65, 195, 271, 395, 475, 476, 637).

Continuation concerning the First Precept:-

[8] It is not believed in the world that the love of ruling from mere delight in ruling, and the love of possessing goods from the mere delight of possession, and not from delight in uses, conceal in themselves every kind of evil; and also a contempt and rejection of everything pertaining to heaven and the church; and this because a man from the love of self and the love of the world is stimulated to do good to the church, to his country, to society, and to his neighbour, placing honour in acting well, and looking for reward. Hence it is that such love is called by many the fire of life, and the incitement to great things. But it must be observed, that so far as these two loves regard uses in the first place, and self in the second, so far they are good. But so far as they regard self in the first place, and uses in the second, so far they are evil. For then a man does everything for the sake of self, and consequently from self; and then, in everything that he does, himself and his proprium are present; and this is intrinsically nothing but evil. But to regard uses in the first place, and self in the second, is to do good for the sake of the church, one’s country, society, and the neighbour. And the goods that a man does to these for their own sake are not from man, but the Lord. The difference between these two loves is like that between heaven and hell. A man does not know that there is such a difference, because from birth and nature he is in them, and because the delight in them continually flatters and favours him. Let him, however, know that the love of ruling from the delight in so doing, and not from delight in uses, is altogether diabolical, and may be called atheistical. For in proportion as a man is in that love, in the same proportion he does not, in his heart, believe in the existence of a God; and in the same proportion he derides, in his heart, everything pertaining to the church; indeed, he hates them; and from hatred persecutes all those who acknowledge God, especially those who acknowledge the Lord. The very delight of their life is to do evil, and do wicked and crimeful deeds of every kind. In a word, they are very devils. A man does not know this while he lives in the world, but he will know that it is so, when he comes into the spiritual world, as is the case immediately after death. Hell is full of such persons; where, instead of exercising dominion, they become slaves. They appear also there, when seen in the light of heaven, to be inverted, with the head downwards and the feet upwards, because they placed rule in the first place, and uses in the second. And that which is in the first place is the head, and that which is in the second constitutes the feet; and that which is the head is loved, but that which constitutes the feet is trodden under foot.

952. And girt about the breasts with golden girdles. That this signifies spiritual Divine good, containing truths in order and connection, is evident from the signification of a golden girdle, as denoting what contains in order and in connection. For a zone or girdle incloses the garments and contains them. The reason why it contains truths in order and connection is, that truths are signified by garments, especially by garments of linen. The reason why it is said to be spiritual good which contains is, that by the breast, which was girt about, is signified that good; and also by gold, of which the girdles were made. Similar things are signified where it is said that the

Son of man in the midst of the lampstands appeared girt about the paps with a golden girdle,

which may be seen explained above (n. 65).

That a zone or girdle signifies a common bond to contain all things in order and connection, may be seen in Arcana Coelestia, (9341, 9828).

What the girdle of the ephod signifies may be seen (n. 9837) and what the belt of Aaron’s coat (n. 9944). Similar things are also signified by a girdle or zone in other parts in the Word, as in Isaiah (xi. 5; xxiii. 10; Jer. xiii. 1-7).

Continuation concerning the First Precept:-

[2] He who supposes that he acknowledges and believes that there is a God, before he abstains from the evils mentioned in the Decalogue – especially from the love of ruling, from delight in it, and from the love of possessing the goods of the world, from the delight in so doing, and not from the delight in uses is deceived. A man may confirm himself, as much as possible, in the belief that there is a God, from the Word, from preaching, from books, from the light of reason; and he may, consequently, persuade himself that he believes; still he does not believe, if the evils arising from the love of self and of the world are not removed. The reason is, that evils and pleasure in them stand in the way, keep back and repel the goods from heaven and their delights, and confirmation therefrom. And before heaven confirms, there is only lip belief, which in itself is not faith, and not the faith of the heart, which is real faith. A lip faith is faith in externals; faith of the heart is faith in internals. When the internals are crowded with evils of every kind, then, the externals being removed, as is the case with every man after death, he rejects from them also the belief that there is a God.

sRef Rev@15 @7 S0′ sRef Rev@15 @8 S0′ 953. Verses 7, 8. And one of the four animals gave unto the seven angels seven golden vials full of the anger of God, who liveth unto ages of ages. And the temple was filled with smoke from the glory of God and from his power; and none could enter into the temple, till the seven plagues of the seven angels were consummated.

“And one of the four animals gave unto the seven angels seven golden vials full of the anger of God, who liveth unto ages of ages,” signifies, manifestation from the Lord by Divine truth, or the Word, of all the falsities of evil that have destroyed the spiritual life of the men of the church.

“And the temple was filled with smoke from the glory of God and from his power,” signifies, Divine truth, or the Word in the natural sense in light and power from the Divine truth in the spiritual sense; “and none could enter into the temple,” signifies, its being in obscurity before the understanding; “till the seven plagues of the seven angels were consummated,” signifies, before evils and falsities are rejected, and those who are in them cast into hell.

sRef Rev@15 @7 S0′ 954. (v. 7) And one of the four animals gave unto the seven angels seven golden vials full of the anger of God, who liveth unto ages of ages. That this signifies manifestation from the Lord by means of Divine truth, or the Word, of all the falsities of evil which have destroyed the spiritual life of the men of the church, is evident from the signification of the four animals, as denoting the inmost heaven (concerning which see n. 277, 322, 462), and as denoting the Word (n. 717); consequently, the Lord as to heaven and as to the Word; for heaven is heaven from the Lord, and in like manner the Word; and from the signification of the seven angels, as denoting manifestations by Divine truth, or the Word (see above, n. 949); and from the signification of the seven vials as denoting all falsities and evils. For by the seven vials similar things are signified as by the seven plagues (ver. 6), namely, evils and the falsities therefrom, and falsities and the evils therefrom (see above, n. 949). These are said to be full of the anger of God, who liveth unto ages of ages, because they lay waste the church, and destroy the spiritual life of the men of the church. These are the things signified by the anger of God. From these considerations it is evident, that by one of the four animals giving unto the seven angels seven golden vials full of the anger of God, who liveth unto ages of ages, is signified, manifestation from the Lord by means of Divine truth, or the Word, of all the falsities of evil that have destroyed the spiritual life of the men of the church. The reason why vials are mentioned instead of plagues is, that vials are things containing, and plagues are things contained; and, in the Word, the things containing are frequently mentioned instead of the things contained, because the things containing are ultimates, in order that the sense of the letter of the Word may be in ultimates; similarly, where cups and chalices are mentioned instead of wine. But we shall speak further upon this subject in the following chapter, where the seven vials and the seven plagues therein are treated of.

Continuation concerning the First Precept:-

[2] So far as a man resists his own two loves, which are the love of ruling from the sole delight of it, and the love of possessing the goods of the world from the delight of mere possession, and thus, so far as he shuns as sins the evils mentioned in the Decalogue, so far there flows in through heaven from the Lord [that which causes him to acknowledge] that there is a God, who is the Creator and Preserver of the universe, and also indeed that God is one. The reason why this then flows in is that when evils are removed, heaven is opened; and when heaven is opened, a man no longer thinks from himself, but by heaven from the Lord. This is the universal [principle] in heaven, embracing all others, that there is a God, and also that God is one. That, man from influx alone knows and, as it were, sees that God is one, is evident from the common confession of all nations, and from repugnance to think that there are several. The interior thought of man, which is the thought of his spirit, is either from hell or from heaven; it is from hell before evils are removed, but from heaven when they are removed. When it is from hell, then a man recognises only nature as God, and considers that the inmost of nature is what is called Divine. Such a man after death, when he becomes a spirit, calls any one a god who prevails in power, and he also seeks for power himself, in order that he may be called a god; all the evil have such madness lurking inwardly in their spirit. But when man thinks from heaven, as is the case when evils are removed, then he sees from the light from heaven that there is a God, and that He is one. Seeing from light from heaven is what is meant by influx.

sRef Rev@15 @8 S0′

955. (v. 8) And the temple was filled with smoke from the glory of God and from his power. That this signifies Divine truth, or the Word in the natural sense, in light and power from the Divine truth in the spiritual sense, is evident from the signification of the temple, as denoting Divine truth, or the Word in the natural sense, illuminated from the Divine truth in the spiritual sense (concerning which see above, n. 948); and from the signification of smoke, as denoting the understanding of the Word in the natural sense, of which we shall speak presently; and from the signification of the glory of God, as denoting the light of heaven, which is the Divine truth, in the spiritual sense (concerning which see n. 33, 288, 345, 874); and from the signification of the power (virtus) of God, as denoting Divine power (potentia); for in the natural sense of the Word there are glory and power (virtus), or light and power (potentia) from its spiritual sense, but not without that sense. Those are without that sense who do not regard the Word as holy, and to whom, therefore, the Divine truth therein is without light and power, whereas to those who regard the Word as holy, there are that light and power, the reason being that these are conjoined with heaven by means of the spiritual sense, although they are ignorant of this. It is evident, therefore, that by the temple being filled with smoke from the glory of God, and from His power, is signified, that the Word, in the natural sense, is in light and power from the Divine truth, in the spiritual sense.

[2] The reason why smoke signifies the understanding of the Word in the natural sense is, that the same is signified by smoke as by cloud; and that by cloud is signified the Word in the natural sense, may be seen (n. 36, 504, 594, 906). And because the same is here signified by smoke as by the smoke of the incense; and that the smoke of the incense also signifies the Word in that natural sense, may be seen (n. 494, 539, at the end). The reason of this signification of smoke is, that smoke is from fire; and by fire is signified love in both senses; and by holy fire, celestial love. The Word is similar in the sense of the letter illuminated and, as it were, enkindled from the spiritual sense, namely, that as to the understanding of it, the truth there is in obscurity, as from smoke, as it were, before the falsities and evils which overspread the light, and cause blindness, are dissipated; this is also meant by no one being able to enter into the temple, till the seven plagues of the seven angels were consummated.

sRef Isa@4 @5 S3′ sRef Isa@6 @4 S3′ sRef Rev@8 @4 S3′ [3] Divine truth in the natural sense is also signified by smoke in Isaiah:

“Jehovah shall create upon every dwelling-place of mount Zion, and upon the convocations thereof, a cloud by day; and a smoke and splendour of a flame of fire by night. For upon all the glory shall be a covering” (iv. 5).

Again:

“And the posts of the door were moved at the voice of the seraphim that cried; and the house was filled with smoke” (vi. 4).

Similarly by the smoke seen upon Sinai, when the law was promulgated; and elsewhere in the Word, by the smoking of the mountains when Jehovah descended; also by the smoking linen (Isa. xlii. 3); and by the smoke of the incense ascending from the prayers of the saints (Apoc. viii. 4).

Continuation concerning the First Precept:-

[4] When a man shuns evils and turns away from them because they are sins, he not only sees from the light of heaven that there is a God, and that He is one, but also that God is a Man. For he desires to see his God, and he cannot see Him otherwise than as a man. In this way the ancients before and after Abraham saw God. Similarly the nations in lands outside the church see God from an interior perception, especially those who are interiorly wise, although they are not so from knowledges. So also all infants, children, and the well-disposed simple see God; and also the inhabitants of all the earths see God. For they say, that what is invisible cannot enter into one’s belief, because no idea can be formed of it.

The reason is, that the man who shuns evils and turns away from them as sins thinks from heaven. And the whole heaven, and every one therein, is in no other idea concerning God than that He is man. Nor can he have any other, because the whole heaven is a man in the greatest form; and the Divine proceeding from the Lord makes heaven. Therefore it is impossible for the angels to think of God otherwise than according to that Divine form, which is the human form, for angelic thoughts pervade heaven.

That the whole heaven in the aggregate resembles one man may be seen in the work concerning Heaven and Hell (n. 51-87); and that the angels think according to the form of heaven, (n. 200-212) in that work.

[5] This idea of God flows in from heaven with all in the world, and resides in their spirit. But it appears as if it were exterminated in the church with those who are intelligent from the proprium. In fact, it is so exterminated as though it were an impossible idea. The reason is, that they think of God from space. But the same persons think differently when they become spirits; this has been made evident to me from much experience. For in the spiritual world an indeterminate idea of God is no idea. Therefore the idea is of some one who either sits on high, or elsewhere, and gives responses.

From the general influx from the spiritual world, men have received ideas of God as a man, these being various according to the state of perception. This is why the Triune God with us is designated as Persons; and why God the Father is shown in temples painted as a man, the Ancient of Days. It is also from general influx, that men both living and dead, who are called saints, are adored as gods by the common people in Christian Gentilism, and that the statues of them are loved. The case is the same with many nations elsewhere; and also with the ancients in Greece, in Rome, and in Asia, who had many gods, all of whom were seen by them as men.

These things are said, in order that it may be known, that to see God as a man is implanted in man’s spirit. That is called implanted, which is from general influx.

sRef Rev@15 @8 S0′ 956. And none could enter into the temple. That this signifies its being in obscurity as to the understanding of it, is evident from the signification of the temple, as denoting the Word; see above. Hence by not being able to enter the temple by reason of the smoke, is signified that the Word is in obscurity as to the understanding of it.

The reason why the Word is in obscurity, and therefore not understood is, that at the end of the church there are no truths; and therefore all things of the Word are falsified. Therefore before genuine truths are discovered, the Word is in obscurity before the understanding.

Continuation concerning the First Precept:-

[2] Because a man, from the general influx out of heaven, sees, in his spirit, that God is a man, it follows that those who belong to the church where the Word is, if they shun evils and turn away from them as sins, from the light of heaven in which they then are, see the Divine in the Lord’s Human, and the Trine in Him; and Himself as the God of heaven and earth. But those cannot see this, who, by intelligence from the proprium, have destroyed in themselves the idea of God as a man; nor do they see that God is one from the Trinity which they think of; they call Him one with their lips only.

Those, however, who are not purified from evils, and, therefore, are not in the light of heaven, do not, in their spirit, see the Lord as the God of heaven and earth, but some other instead. Some of them regard some one whom they believe to be God the Father; others, one whom they call God, because He prevails in power; others, some devil whom they fear because he can bring evil upon them; others, nature, as in the world; and others, no God at all.

It is said, in their spirit, because such are they when they become spirits after death, therefore what lay concealed in their spirit, in the world, is then made manifest. But all those who are in heaven acknowledge the Lord only. For the whole heaven is from the Divine which proceeds from Him, and has reference to Him as a man.

No one, therefore, can enter heaven unless he is in the Lord; for he enters into Him when he enters heaven. Others, if they enter, become mentally impotent and fall backwards.

sRef Rev@15 @8 S0′ 957. Till the seven plagues of the seven angels were consummated. That this signifies, before evils and falsities are rejected, and those who are in them cast into hell, is evident from the signification of being consummated, as denoting to be finished, but in this case, to be rejected; and from the signification of the seven plagues, as denoting all the evils and falsities which have devastated the church (concerning which see above, n. 949); and from the signification of the seven angels as denoting manifestation (concerning which also see n. 949). Thus by, till the seven plagues of the seven angels were consummated, is signified, before the evils and falsities that are made manifest are rejected. The reason why the same words also signify, before those who are in evils and falsities are cast into hell is, that they relate to the time before the Last Judgment was accomplished, and the good separated from the evil, and the good raised into heaven, and the evil cast into hell, that is before the new heaven and new earth existed. That before that time the Word was in obscurity as to the understanding of it, is signified by none being able to enter into the temple before the seven plagues of the seven angels were consummated.

[2] But this mystery must be further explained. The Divine truths that lie interiorly stored up in the Word could not be made known until after the Last Judgment was accomplished. The reason is, that the hells prevailed previous to this; since then the heavens prevail. And a man is in the midst between the hells and the heavens. Therefore when the hells prevail, then the truth of the Word is either perverted, despised, or rejected; but the contrary is the case when the heavens prevail. From these things it is evident why Divine truths are now first discovered, and the spiritual sense of the Word revealed.

This, then, is what is meant by the Word being in obscurity, as to the understanding thereof, before those who are in evils and in falsities are cast into hell.

Continuation concerning the First Precept:-

sRef Matt@28 @18 S3′ [3] The idea of God is the chief of all ideas. For a man’s communication with heaven and conjunction with the Lord are qualified by this idea. And hence such are his enlightenment, affection for truth and good, perception, intelligence, and wisdom; for these things are not from man, but from the Lord, according to conjunction with Him.

The idea of God is the idea concerning the Lord and His Divine. For no other is God of heaven and earth, as He Himself teaches in Matthew:

“All power is given unto me in heaven and in earth” (xxviii. 18).

But the idea concerning the Lord is more or less full, and more or less clear. It is full in the inmost heaven, less full in the middle, and still less full in the ultimate. Therefore those who are in the inmost heaven are in wisdom; those who are in the middle, in intelligence; and those who are in the ultimate, in knowledge. The idea is clear with the angels who are in the centre of the societies of heaven, and less clear with those who are round about, according to the degrees of distance from the centre. All in the heavens have places allotted them according to the fulness and clearness of their idea concerning the Lord; they are also in correspondent wisdom, and in correspondent happiness.

All those who have not an idea of the Divine concerning the Lord, as, for example, the Socinians and Arians, are under the heavens, and devoid of happiness.

Those who have a twofold idea, namely, of an invisible God and of a visible God under the human form, also dwell under the heavens. Nor are they received before they acknowledge one God, and Him as visible. Some in the place of a visible God see, as it were, something aerial, and this from the idea of God’s being called a spirit. If this idea with them is not changed into the idea of a man, thus of the Lord, neither are they accepted.

But those who have an idea of God, as of the inmost of nature, are rejected, because they are bound to have the idea of nature as God.

All nations that have believed in one God, and have had an idea concerning Him as a man, are received by the Lord.

From these considerations it is evident who they are that worship God Himself, and who they are that worship other gods; thus, those who live according to the first precept of the Decalogue, and those who do not.

THE APOCALYPSE.

CHAPTER XVI.

1. AND I heard a great voice out of the temple saying unto the seven angels, Go, and pour out the vials of the anger of God into the earth.

2. And the first went, and poured out his vial upon the earth and there came a great and noxious sore on the men who had the mark of the beast, and worshipped his image.

3. And the second angel poured out his vial into the sea and it became blood as of one dead; and every living soul in the sea died.

4. And the third angel poured out his vial into the rivers and the fountains of waters; and they became blood.

5. And I heard the angel of the waters say, Thou art just, O Lord, who is, and who was, and art holy, because thou hast judged these things.

6. Because they have shed the blood of saints and of prophets, and thou hast given them blood to drink; for they are worthy.

7. And I heard another out of the altar say, Even so, Lord God Almighty, true and just are thy judgments.

8. And the fourth angel poured out his vial into the sun and it was given unto him to scorch men with fire.

9. And men were scorched with great heat, and they blasphemed the name of God who hath power over these plagues, and they repented not to give him glory.

10. And the fifth angel poured out his vial upon the throne of the beast; and his kingdom became dark; and they gnawed their tongues for anguish.

11. And they blasphemed the God of heaven because of their anguish and their sores, and repented not of their works.

12. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared.

13. And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet three unclean spirits like frogs.

14. For they are spirits of demons, working signs to go forth to the kings of the earth, and of the whole world, to gather them together to the battle of that great day of God Almighty.

15. Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.

16. And he gathered them together into a place, called in the Hebrew, Armageddon.

17. And the seventh angel poured out his vial into the air and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

18. And there were voices, and lightnings, and thunders and there was a great earthquake, such as was not since there were men on the earth, so great an earthquake.

19. And the great city was divided into three parts, and the cities of the nations fell; and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his anger.

20. And every island fled, and the mountains were not found.

21. And great hail, as it were of the weight of a talent, came down from heaven upon men; and men blasphemed God because of the plague of hail; for the plague thereof was exceeding great.

sRef Rev@16 @2 S0′ sRef Rev@16 @1 S0′ 958. EXPLANATION.

VERSES 1, 2. And I heard a great voice out of the temple saying unto the seven angels, Go, and pour out the vials of the anger of God into the earth. And the first angel went, and poured out his vial upon the earth; and there came a great and noxious sore on the men who had the mark of the beast, and who worshipped his image.

“And I heard a voice out of the temple saying unto the seven angels,” signifies, manifestation by means of Divine truth from the Word of the evils and falsities that have devastated the church; “go, and pour out the vials of the anger of God into the earth,” signifies, the state of the devastated church.

“And the first went, and poured out his vial upon the earth,” signifies, manifestation of the state of the church in general; “and there came a great and noxious sore,” signifies, evil works therein, and the consequent falsifications of the Word; “on the men who had the mark of the beast, and who worshipped his image,” signifies, those who acknowledge faith alone, and the doctrine thereof, and live according to it.

sRef Rev@16 @1 S0′ 959. (v. 1) And I heard a voice out of the temple saying unto the seven angels. That this signifies manifestation by means of Divine truth from the Word of the evils and falsities that have devastated the church, is evident from the signification of a voice out of the temple, as denoting Divine truth from the Word; for a voice signifies Divine truth, as may be seen above (n. 261, 668); and the temple of the tabernacle of the testimony, out of which the voice came, signifies the Word, in which is Divine truth both natural and spiritual (n. 948); and from the signification of the seven angels, as denoting manifestations, as frequently shown above. And because by the seven vials or plagues, which they had, are signified the evils and falsities that have devastated the church, therefore the manifestations of all evils and falsities that have devastated the church are here signified by the seven angels. The subject treated of in the following verses is also concerning their manifestation.

Continuation:-

sRef John@1 @1 S2′ [2] In the preceding chapter, at the end of each article, we have treated concerning the first precept of the Decalogue. In the articles now following in this chapter we shall treat concerning the rest of the precepts of the Decalogue. And here, concerning the Second Precept.

Thou shalt not profane the name of God. It shall here first be stated what is meant by the name of God, and afterwards, what is meant by profaning it. By the name of God is meant all the quality by which God is worshipped. For God is in His own quality, and is His own quality; His essence is Divine love, and His quality is Divine truth thence united with Divine good; thus with us on earth it is the Word. Therefore also it is said in John:

“The Word was with God, and God was the Word” (i. 1).

And consequently, also, it is the doctrine of genuine truth and good from the Word; for worship is according to doctrine.

[3] Now because His quality is manifold – for it contains all things that are from Him – therefore many names are given to Him, and every name involves and expresses His quality in general and in particular. For, besides other names, He is called Jehovah, Jehovah Zebaoth, Lord, Lord Jehovih, God, Messiah or Christ, Jesus, Saviour, Redeemer, Creator, Former, Maker, King, and the Holy One of Israel, the Rock and the Stone of Israel, Shiloh, Schaddai, David, Prophet, Son of God, and Son of Man. All these names are those of the One God, who is the Lord; but still where they are mentioned in the Word, they signify some universal attribute or Divine quality distinct from the other Divine attributes or qualities.

Similarly, where He is called Father, Son, and Holy Spirit, three are not understood, but one God; or they are not three Divines, but one. And this Trine, which is one, is the Lord.

[4] Because every name signifies some distinct attribute or quality, therefore, by profaning the name of God, is not meant to profane the name itself, but His quality. The reason why quality is signified by name is also, because in heaven every one is named according to his quality. And the quality of God or the Lord is everything that is from Him by means of which He is worshipped. This is why in hell, since no Divine quality of the Lord is there acknowledged, the Lord cannot be named; and why His names can be pronounced by no one in the spiritual world unless His Divine is acknowledged; for all there speak from the heart, thus from the love and acknowledgment therefrom.

sRef Rev@16 @1 S0′ sRef Rev@15 @6 S1′ 960. Go, pour out the vials of the anger of God into the earth. That this signifies the state of the devastated church, is evident from the signification of the vials of the anger of God, as denoting the evils and falsities that have devastated the church, for the vials of the anger of God have a similar signification to that of the plagues in the preceding chapter (xv. 6), where it is said, that seven angels went out from the temple having seven plagues; and by the plagues there are signified evils and the falsities therefrom, and falsities and the evils therefrom that have devastated the church, as may be seen above (n. 949); similar things are signified by the anger of God; for the anger of God is said of the evils and falsities that devastate the goods and truths of the church, and from the signification of earth, as denoting the church (concerning which see n. 29, 304, 417, 697, 741, 752, 876).

The reason why by pouring out those vials into the earth is signified the state of the church thus effected is, that the vastations of the church in the Word are attributed to God, consequently, that they flow forth from heaven, although nothing of them is from God, but from man only. Still, however, it is so said in the sense of the letter of the Word because it appears to be so to men; and because that sense is the ultimate, therefore it consists of appearances.

sRef Jer@25 @16 S2′ sRef Jer@25 @15 S2′ sRef Jer@25 @28 S2′ [2] The reason why they are called vials is, that vials are vessels and vessels signify the same as their contents, as chalices, bowls, cups, with the wine or other liquor in them; and as the censers (acerrae et thuribula) for the incense, and several other vessels. The reason is, that the sense of the letter of the Word is the ultimate sense of Divine truth, and, therefore, consists of ultimates that are in nature; for ultimates are those things upon which interior or higher things are built and founded. That vials, chalices, cups, bowls, and dishes are mentioned for their contents, and therefore have a similar signification, is evident from the Word, for there they signify falsities from hell, and the drunkenness or insanity therefrom. They also signify temptations, and also truths from the Lord and the wisdom therefrom. That they signify falsities from hell, and insanity therefrom, is evident from the following passages.

In Jeremiah:

“Jehovah said, Take this cup of the wine of the anger of Jehovah out of my hand, and make all nations drink to which I send thee, that they may drink and stagger, and be mad, by reason of the sword. When they refuse to take the cup out of thine hand to drink, thou shalt say unto them, Thus saith Jehovah Zebaoth, drinking ye shall surely drink” (xxv. 15, 16, 28).

By the cup of wine here also is signified falsity from hell; by drinking is signified to appropriate to themselves; by being mad is signified to be spiritually insane, which takes place when falsity is called truth, and truth falsity. By the nations that shall drink are signified the evil, and, in the abstract sense, evils; for many nations that were to drink are there enumerated. But still those nations are not meant, but the evils signified by them; and it is evils that drink, that is, appropriate to themselves falsities. That the cup of wine signifies falsity, is also evident from its being said, that they may be mad by reason of the sword; for by sword is signified falsity destroying truth.

sRef Jer@51 @7 S3′ [3] In the same:

“A golden cup is Babel in the hand of Jehovah, making drunk the whole earth; the nations have drunk of her wine, therefore are the nations mad” (li. 7).

By the golden cup is signified falsity destroying good; by Babel is signified dominion by means of the holy things of the church over heaven, and over the souls of men, from which dominion profane falsities are derived; by making the earth drunk is signified to infatuate the church, so that any truth is no longer seen. Wine signifies such a falsity.

sRef Ezek@23 @33 S4′ sRef Ezek@23 @31 S4′ sRef Ezek@23 @34 S4′ sRef Ezek@23 @32 S4′ [4] In Ezekiel:

“Thou hast walked in the way of thy sister, therefore will I give her cup into thine hand. Thus saith the Lord Jehovih, Thou shalt drink of thy sister’s cup, deep and broad; thou shalt be for laughter and derision, ample to be taken; with drunkenness and sadness shalt thou be filled, with the cup of devastation and desolation, with the cup of thy sister Samaria, which thou shalt drink and press out; and thou shalt break the sherds thereof” (xxiii. 31-34).

These things are said concerning Jerusalem, by which is signified the celestial church as to doctrine; and by Samaria there, which is the sister, is signified the spiritual church, also as to doctrine. For the Jewish nation represented the Lord’s celestial kingdom; and the Israelitish nation His spiritual kingdom. But in this case by Jerusalem and Samaria is signified the church devastated as to all good and truth. The full devastation of the church with the Jewish nation is described by the cup of the sister deep and broad; and by their being filled with drunkenness and sadness; also by drinking the cup, pressing it out, and breaking the sherds thereof. It is called a cup of devastation and desolation, because devastation is said of good, and desolation of truth.

sRef Hab@2 @16 S5′ sRef Zech@12 @2 S5′ sRef Lam@4 @21 S5′ [5] In Zechariah:

“Behold I make Jerusalem a cup of trembling unto all the people round about” (xii. 2).

In Habakkuk:

“Thou shalt be satiated with ignominy for glory; drink thou also, that thy foreskin may be uncovered. The cup of Jehovah shall pass about to thee, that a shameful vomit may be upon thy glory” (ii. 16).

Cup denotes falsified truth, which in itself is falsity; and of which a shameful vomiting is said. Wherefore it is said, “upon thy glory,” glory signifying the Divine truth in the Word.

In Lamentations:

“Rejoice and be glad, O daughter of Edom, the cup shall also pass over to thee, thou shalt be made drunken and shalt be uncovered” (iv. 21).

Here also the cup has a similar signification.

sRef Ps@11 @6 S6′ sRef Ps@75 @8 S6′ [6] In David:

“Jehovah shall rain upon the impious, snares, fire, and brimstone, and a wind of storms; the portion of their cup” (Ps. xi. 6).

Again:

“There is a cup in the hand of Jehovah, and he hath mixed it with wine, he hath filled it with mixture, and poured out thence; but the dregs thereof all the impious of the earth shall suck out and drink them” (Ps. lxxv. 9).

By snares, fire, and brimstone are signified falsities and evils seducing, and by a wind of storms is signified the vehement assault of truth. These things are called the portion of a cup, because a cup, as containing, signifies them. By mixing and filling with mixture, is signified, to falsity truth and profane it.

[7] In all these passages the devastation of truth and good by falsities and evils is attributed to Jehovah. For it is said that they should take the cup of the anger of Jehovah out of His hand, that Jehovah mixed it with wine, and filled it with mixture; it is also called a cup in the hand of Jehovah. But, nevertheless, it is to be understood, that nothing of devastation is from Jehovah, but that it is entirely from man. The reason it is so said is, that the natural man only sees that God is angry, and punishes, condemns, and casts into hell those who despise and blaspheme Him, that is, those who do not give Him glory. But to think in this way is natural; therefore in the sense of the letter of the Word, which is natural, it is so said.

sRef Rev@18 @6 S8′ sRef Rev@16 @19 S8′ [8] Similar elsewhere in the Apocalypse:

“He who worshipped the beast, shall drink of the wine of the wrath of God mixed pure in the cup of His wrath” (xiv. 10).

“Great Babylon came into remembrance before God, to give unto her the cup of the wine of the wrath of his anger” (xvi. 19).

“A woman having a golden cup in her hand full of abominations and the uncleanness of whoredom” (xvii. 4).

“Double to her double, according to her works; in the cup in which she hath mingled, mingle to her double” (xviii. 6).

From these things it is evident what is signified by the seven vials of the angels, which they poured out into the earth, the sea, the rivers, the fountains of waters, the sun, upon the throne of the beast, the river Euphrates, and into the air, that is, that they denote states of devastation, which are thereby described.

sRef John@18 @11 S9′ sRef Matt@26 @44 S9′ sRef Matt@20 @23 S9′ sRef Matt@20 @22 S9′ sRef Matt@26 @42 S9′ sRef Matt@26 @39 S9′ [9] That a chalice or cup signifies temptations is evident from the following passages.

In the Evangelists:

Jesus said to the sons of Zebedee, “Ye know not what ye ask. Are ye able to drink of the cup which I shall drink of, and to be baptized with the baptism that I am baptized with? They said unto him, We are able. Then he said unto them, Ye shall drink indeed of my cup, and with the baptism that I am baptized with, ye shall be baptized” (Matt. xx. 22, 23; Mark x. 38, 39).

But these passages may be seen explained above (n. 83).

Again:

“Jesus said to Peter, The cup which my Father gave me, shall I not drink it?” (John xviii. 11).

In Gethsemane, Jesus said, “If it be possible, let this cup pass from me” (Matt. xxvi. 39, 42, 44; Mark xiv. 36; Luke xxii. 42).

That in these passages a cup or chalice signifies temptations is evident. Also in Isaiah (li. 17, 22); where it is also called the cup of the anger of God, and the cup of trembling.

sRef Matt@26 @27 S10′ sRef Matt@26 @28 S10′ [10] Because a cup signifies the same as wine, and wine, in the good sense, signifies Divine truth, therefore also this is signified by cup in the following passages.

In the Evangelists:

Jesus, “taking the cup and giving thanks, gave it to his disciples, saying, Drink ye all of it; for this is my blood, that of the new covenant” (Matt. xxvi. 27, 28; Mark xiv. 23, 24; Luke xxii. 17, 18).

Because by the Lord’s blood is signified the Divine truth proceeding from Him, and similarly by wine, consequently, by cup, therefore it is said, “This is my blood.” And because the Lord’s conjunction with the church is by means of Divine truth, therefore it is called, that of the New Testament or the New Covenant. That the Lord’s blood signifies Divine truth may be seen (n. 328, 329, 476, 748); and that Covenant signifies conjunction (n. 701).

sRef Ps@16 @5 S11′ sRef Ps@23 @5 S11′ [11] In David:

“Jehovah is the portion of my part and my cup. Thou sustainest my lot” (Psalm xvi. 5).

Again:

“Thou settest before me a table in the presence of mine enemies; thou anointest my head with oil; my cup shall abound” (Ps. xxiii. 5).

In these passages cup is for Divine truth; and because cup has this signification it is also called the

“Cup of salvation” (Ps. cxvi. 13).

And the

“Cup of consolations” (Jer. xvi. 7).

sRef Mark@9 @41 S12′ [12] In Mark:

“Whosoever of you shall give a cup of water to drink in my name, because ye are Christ’s, shall not lose his reward” (ix. 11).

By giving a cup of water to drink in my name, because they are Christ’s, signifies to teach truth from the love of truth, thus from the Lord, also to do it. The love of truth for the sake of truth is meant by giving a cup of water in the name of the Lord. By Christ also is meant the Lord as to Divine truths.

sRef Matt@23 @26 S13′ sRef Matt@23 @25 S13′ [13] In the Evangelists:

“Woe to you, Scribes and Pharisees, hypocrites! ye make clean the outside of the cup and platter, but within they are full of extortion and excess; purge first the inside of the cup and platter, that the outside may be clean also” (Matt. xxiii. 25, 26; Luke xi. 39).

The reason why the Lord mentioned the cup and platter is, that the thing containing signifies the same as what is contained; thus, the cup the same as wine, and the plate the same as meat. By wine is signified the truth of the Word and of doctrine; and by meat, the good of the Word and of doctrine.

The natural man or the natural mind is inwardly purified when falsities and evils are removed; but the contrary is the case when they are not removed. For as is the interior, such is the exterior, but not the contrary. For the interior flows into the exterior, and disposes it to agreement with itself, but not the reverse.

Continuation concerning the Second Precept:-

[14] Because by the name of God is meant what is from God, and which is God, and this is called Divine truth, and with us the Word; and since this is in itself Divine, and most holy, it is not to be profaned; and it is profaned when its sanctity is denied, as is the case when it is despised, rejected, and treated with contempt. When this is the case, then heaven is closed, and man is left to hell. For the Word is the only medium of conjunction of heaven with the church; therefore, when it is rejected from the heart, that conjunction is loosed; and then a man, because left to hell, no longer acknowledges any truth of the church.

There are two things by which heaven is shut to the men of the church. One is the denial of the Lord’s Divine, and the other is the denial of the sanctity of the Word. The reason is, that the Lord’s Divine is the all of heaven; and the Divine truth, which is the Word in the spiritual sense, constitutes heaven. It is therefore evident that he who denies the one or the other, denies the all of heaven, and that from which heaven is and exists; and that, consequently, he deprives himself of communication, and thence of conjunction, with heaven.

To profane the Word is the same as blaspheming the Holy Spirit; and this is remitted to no one. Wherefore, also, it is said in this precept, that he who profanes the name of God shall not be left unpunished.

sRef Rev@16 @2 S0′ 961 (v. 2) And the first went, and poured out his vial upon the earth. That this signifies manifestation of the state of the church in general, is evident from the signification of pouring out the vial upon the earth, as denoting manifestation of the state of the church in general, For by the seven angels is signified manifestation; and by the earth, the church, here as just above (n. 960).

sRef Rev@16 @2 S0′ 962. And there came a great and noxious sore. That this signifies evil works there, and consequent falsifications of truth, is evident from the signification of a sore, as denoting works that are done from man, thus from his proprium, and are evil; of these we shall treat presently. And that great is said of good, and, in the opposite sense, of evil, and noxious of what is falsified; therefore, by a great and noxious sore are signified evil works, and consequent falsifications of truth.

The reason why by sores are signified works from the proprium, and thence evils is, that from man’s proprium nothing but evil can be produced. For a man’s proprium is that into which he is born, and which he afterwards acquires by his own life. And because his proprium is thus, from its very birth, formed of mere evils, therefore a man must be, as it were, created anew, or regenerated, in order that he may be in good, and thus be received into heaven. When he is regenerated, then the evils from the proprium are removed, and in their place goods are implanted, and this is effected by truths. That evil works, and the falsifications of truths are with those who acknowledge faith alone in doctrine, and confirm it in life, is meant by what follows – that a great and noxious sore is upon the men who have the mark of the beast, and who worship his image.

That sores signify works from the proprium, is evident from the Word, where sores and wounds and various diseases are mentioned; as leprosies, fevers, hemorrhoids, and others; all of which correspond to lusts arising from evil loves, and thence signify them.

sRef Isa@1 @6 S2′ sRef Isa@1 @7 S2′ [2] What ulcers or wounds signify is further evident from the following passages.

In Isaiah:

“From the sole of the foot even to the head there is no soundness in it; the wound, and scar, and fresh bruise have not been pressed out, nor bound up, nor mollified with oil. Your whole land is a desert, your cities burned with fire” (i. 6, 7).

By these words it is declared that there is no good and, consequently, no truth in the church, but evil and the falsity therefrom. From the sole of the foot even to the head no soundness, signifies that both natural things and spiritual, these being the interiors of man and of his will, are destroyed. Wound and scar, and fresh bruise, signify evils of the will, and the falsities of the thought therefrom, continually abounding. Evils of the will are also evil works. Not bound up, nor mollified with oil, signifies not amended by repentance, nor tempered by good. Your land is a desert, your cities burned with fire, signifies the church devastated as to all truth, and the doctrinals thereof destroyed by a life according to lusts arising from an evil love.

sRef Hos@5 @13 S3′ [3] In Hosea:

“Ephraim saw his disease, and Judah his wound; and Ephraim went to Assyria, and sent to king Jareb, and he could not heal you; and he shall not cure you of your wound” (v. 13).

By Ephraim is signified the church as to the understanding of truth; in this case, as to the understanding of falsity. And by Judah is signified the will of good, here, the will of evil. By Assyria and king Jareb is signified the Rational perverted, as to good and as to truth. The signification of those words in a series is evident, that is, that a man from his own intelligence cannot amend the falsities arising from evils of the will; evil of the will, which also is evil of the life, being meant by wound.

sRef Ps@38 @4 S4′ sRef Ps@38 @5 S4′ [4] In David:

“Mine iniquities have passed over my head, my wounds stink and are corrupt, by reason of my foolishness” (Ps. xxxviii. 4, 5).

Here also wounds signify evils of the will, which are evil works; these are said to stink and to be corrupt by reason of foolishness, when the delight of the will and of thought therefrom is to do them.

sRef Isa@30 @26 S5′ [5] In Isaiah:

“In the day that Jehovah bindeth up the breach of his people, and healeth the wound of their plague” (xxx. 26).

By the breach of the people is signified falsity of doctrine; and by the wound of their plague, evil of life. The reformation of doctrine by means of truths is signified by Jehovah binding up the breach of His people; and reformation of the life by truths, is signified by healing the wound of their plague.

sRef Luke@16 @20 S6′ sRef Luke@16 @21 S6′ sRef Luke@10 @33 S6′ sRef Luke@10 @34 S6′ [6] “The Samaritan bound up the wounds of him who was wounded by robbers, and poured therein oil and wine” (Luke x. 33, 34).

This signified that those who are in the good of charity are desirous to amend the evils arising from falsities by means of truths from good. Thieves are those who infuse falsities, whence evils come; the Jews in particular. Wounds are those evils; oil is the good of love, and wine is the truth of the Word and of doctrine.

[7] But these things may be seen explained above (n. 376, 444). By

Lazarus who lay at the threshold of the rich man, full of sores (Luke xvi. 21),

are meant the nations, who were in falsities from ignorance of truth, and thence were not in goods. These are those who are thence called full of sores. By the rich man, at whose threshold he lay, is meant the Jewish nation, which might have been in truths from the Word which they possessed.

sRef Ex@9 @9 S8′ sRef Ex@9 @11 S8′ sRef Ex@9 @10 S8′ sRef Ex@9 @8 S8′ [8] That a sore breaking forth was one of the plagues in Egypt, is evident in Moses:

“Jehovah said unto Moses and unto Aaron, Take to you your hands full of ashes of the furnace, and let Moses sprinkle it toward heaven in the sight of Pharaoh, and it shall become dust upon all the land of Egypt. And they took the ashes of the furnace, and Moses sprinkled it towards heaven, and it became a sore breaking forth with boils in man and in beast. And the magicians could not stand before Moses on account of the sore, because the sore was upon the magicians and upon all the Egyptians” (Exod. ix. 8-11).

By Pharaoh and the Egyptians is signified the natural man obsessed by evils and falsities of every kind; and the love of dominion of the natural man over the spiritual, the spiritual man being there signified by the sons of Israel. By the miracles performed there, which were so many plagues, and also are called diseases, are signified so many evils and falsities infesting, devastating, and destroying the church with spiritual men. By the ashes of the furnace which Moses sprinkled toward heaven, are signified the falsities of lusts that are excited. By the dust in the land of Egypt, is signified damnation. By the sore breaking forth in boils, are signified the filthy things of the will together with blasphemies. But these things may be seen explained in detail in Arcana Coelestia (n. 7516-7532).

sRef Deut@28 @34 S9′ sRef Deut@28 @27 S9′ sRef Deut@28 @36 S9′ sRef Deut@28 @35 S9′ [9] Similar things are also signified by these words in Moses:

“Jehovah will smite thee with the sore of Egypt, and with hemorrhoids, and with the scab and the itch, that thou canst not be healed, with which thou shalt become insane from the beholding of the eyes. Jehovah shall smite thee with an evil sore upon the knees and upon the thighs, of which thou canst not be healed” (Deut. xxviii. 27, 34-36).

By the plagues named there are signified evils and falsities of various kinds arising from the filthy loves of the natural man, for they correspond thereto. For sores and wounds exist from injury to the flesh and blood, and evils and falsities from the injury to Divine Good and Divine truth; and flesh corresponds to good, and therefore in the Word signifies it; and blood, to truth, and hence signifies it.

[10] Because leprosy signifies the profanation of truth; and the profanation of truth is various, and is, consequently, light and grievous, exterior and interior, and according to the quality of the truth profaned, therefore also its effects are various, these being signified by the appearances in leprosy; which were tumours, sores of tumours, white pustules, reddenings, abscesses, burnings, cutaneous eruption, scurf, etc. (Levit. xiii. 1 to the end). Such things happened to the Jewish nation from correspondence, not only in their flesh, but also in their garments, houses, and vessels, on account of their profanations of the Word.

Continuation concerning the Second Precept:-

[11] Because by the name of God is meant the Divine truth, or the Word; and by its profanation denial of its sanctity, and thence contempt, rejection, and blasphemy, it follows that the name of God is interiorly profaned by a life contrary to the precepts of the Decalogue. For there is profanation interior and not exterior; and there is a profanation interior, and at the same time exterior. And there may be also somewhat of profanation which is exterior and not at the same time interior. Interior profanation is effected by the life, exterior by the speech. The interior profanation, by the life, becomes also exterior or by speech, after death. For then every one thinks and wills, and, as far as it is permitted, speaks and acts, according to his life; thus, not as he used in the world. In the world a man is accustomed to speak and act differently from his own life; he thinks and wills for the sake of the world, and to get fame. This is why, as was said, there is a profanation which is interior, and not at the same time exterior.

That there may be also somewhat of profanation which is exterior, and not at the same time interior, may result from the style of the Word, which is not at all the style of the world; and may consequently be to some extent despised from ignorance of its interior sanctity.

sRef Rev@16 @2 S0′ 963. On the men who had the mark of the beast, and worshipped his image. That this signifies, who acknowledge faith alone and the doctrine thereof, and live according to it, is evident from the signification of the beast, as denoting those who are in faith alone, or in faith separated from the goods of life, and who confirm it by reasonings from the natural man (concerning this see the thirteenth chapter preceding, from beginning to end); and from the signification of his mark, as denoting acknowledgment, reception, and testification thereof (concerning which see above, n. 838, 886); and from the signification of his image, as denoting the doctrine, and of worshipping him, as denoting to acknowledge in heart and life (concerning which see n. 827, 833). That such men are in evil works and falsifications of the Word was shown in the chapter concerning the dragon and the two beasts of the dragon; and is clearly evident from this, that they exclude good works from saving or justifying faith, teaching that faith justifies and saves without them. And because these are thus deemed unnecessary, they are omitted.

It is from an eternal statute or from the Divine order that where there are not good works there are evil works. These, therefore, are what are signified by the great and noxious sore in the earth, or in the church, in the case of those who are in faith alone both in doctrine and in life.

Continuation concerning the Second Precept:-

[2] He who abstains from profaning the name of God, that is, from profaning the sanctity of the Word by contempt, rejection, or any blasphemy, possesses religion. And according to the quality of his abstaining, such is his religion. For no one has religion, except from revelation, and revelation with us is the Word. Abstinence from profaning the sanctity of the Word must be from the heart, not from the mouth only. Those who abstain from the heart, live from religion; but those who abstain only from the mouth, do not live from religion; for the latter abstain either for the sake of self, or for the sake of the world, because the Word serves them as a means of acquiring honour and gain; or they abstain from some kind of fear. But the majority of these are hypocrites, and have no religion.

sRef Rev@16 @3 S0′ 964. Verse 3. And the second angel poured out his vial into the sea; and it became blood as of one dead; and every living soul in the sea died.

“And the second angel poured out his vial into the sea,” signifies the state of the church manifested as to the knowledges of truth in the natural man; “and it became blood as of one dead,” signifies that all were falsified; “and every living soul in the sea died,” signifies that there was no longer anything from the Word in the natural man from the spiritual.

sRef Rev@16 @3 S0′ 965. (v. 3) And the second angel poured out his vial into the sea. That this signifies the state of the church manifested as to the knowledges of truth in the natural man, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested (see above, n. 960, 961); and from the signification of the sea, as denoting the generals of truth in the natural man (see n. 275, 342, 511, 876, 931, 934); in the present case from the Word, from which the generals of truth are knowledges. Hence by the sea is signified the natural man as to the knowledges of truth from the Word; and also the knowledges of good therefrom; for the knowledges of good are also knowledges of truth; for to know that this is good, and that it is such a good, is truth; also, to see in the understanding various goods, and their differences, and also their opposites, which are called evils, in so far as these are knowledges, are truths. Nor are they essentially goods, except when they are felt as delightful, or not delightful, thus, when they are sensibly perceived, or from some kind of love.

sRef John@6 @29 S2′ sRef Ex@20 @8 S2′ sRef Ex@20 @9 S2′ sRef Ex@20 @11 S2′ sRef Ex@20 @10 S2′ sRef John@15 @5 S2′ sRef John@6 @28 S2′ [2] We now come to the explanation of the

Third Precept of the Decalogue, which is, that the Sabbath is to be sanctified.

The third and fourth precepts of the Decalogue refer to those things that are to be done, that is, that the Sabbath is to be sanctified, and parents to be honoured.

The rest of the precepts refer to those things that are not to be done; that is, that other gods are not to be worshipped; that the name of God is not to be profaned; that a man must not steal, must not commit adultery, must not bear false witness, must not covet the goods of others.

The reason why these two precepts are precepts to be done is, that the sanctity of the rest of the precepts depends upon them. For the Sabbath signifies the union of the very Divine and the Divine Human in the Lord, also His conjunction with heaven and the church; and, consequently, the marriage of good and truth with the man who is being regenerated.

Because the Sabbath signifies these things, therefore it was the principal representative of everything of worship in the Israelitish Church, as is evident in Jeremiah (xvii. 20-27), and elsewhere. The reason of its being the principal representative of everything of worship was, that the primary principle of everything of worship is the acknowledgment of the Divine in the Human of the Lord. For without that acknowledgment a man cannot believe and act except from himself, and to believe from himself is to believe falsities, and to act from himself is to do evils, as is also evident from the words of the Lord Himself in John:

The Lord answered those asking, “What shall we do that we might work the works of God? Jesus said, This is the work of God, that ye believe on him whom God hath sent” (vi. 28, 29).

And again:

“He who abideth in me, and I in him, the same bringeth forth much fruit; for without me, ye cannot do nothing” (xv. 3).

[3] That the Sabbath represented that union, and the holy acknowledgment of it, has been shown in many passages in Arcana Coelestia, that is, that the Sabbath, in the highest sense, signified the union of the very Divine and the Divine Human in the Lord; in the internal sense, the conjunction of the Lord’s Human with heaven and the church, in general, the conjunction of good and truth; thus, the heavenly marriage (n. 8495, 10,356, 10,730). Hence, that rest on the day of the Sabbath signified the state of that union, because the Lord then has rest; and also there is thereby peace and salvation in the heavens and on the earth. And, in the relative sense, that rest signified the conjunction of man with the Lord, because he has then peace and salvation (n. 8494, 8510, 10,360, 10,367, 10,370, 10,374, 10,668, 10,730). That the six days which precede the Sabbath, signified the labours and combats before union and conjunction (n. 8510, 8888, 9431, 10,361, 10,667).

[4] There are two states pertaining to a man who is being regenerated; the first, while he is in truths, and, by means of truths, is led to good and into good; the other, when he is in good. When a man is in the first state, he is then in combats or temptations; but when he is in the second state, he is then in the tranquillity of peace.

The former state is what is signified by the “six days of labour ” which precede the Sabbath; and the latter state by the rest on the Sabbath-day (n. 9274, 9431, 10,360). That there were also two states pertaining to the Lord; the first, when He was Divine truth, and from it fought against the hells and subjugated them; the other, when He was made Divine good by union with the very Divine in Himself.

The former state was signified, in the highest sense, by the
“six days of labour;” and the latter, by “the Sabbath” (n. 10,360). Because such things were represented by the Sabbath, therefore it was the principal representative of worship, and the holiest of all (n. 10,357, 10,372). That to do work on the day of the Sabbath, signified not to be led by the Lord, but by self; thus to be disjoined (n. 7892, 8495, 10,360, 10,362, 10,365). That the day of the Sabbath is not now representative, but that it is a day of instruction (n. 10,360 at the end).

sRef Rev@16 @3 S0′ sRef Matt@23 @9 S0′ 966. And it became blood as of one dead. That this signified that all were falsified, is evident from the signification of blood, as denoting Divine truth; and, in the opposite sense, Divine truth falsified (concerning which see n. 30, 328, 329, 476, 748). In this case, therefore, that all the knowledges of truth from the Word were falsified. The knowledges of truth from the Word are the truths of the sense of the letter, or the truths in the Word for the natural man, which also are Divine truths. These altogether falsified are signified by the sea becoming blood, as of one dead.

The Divine truths of the sense of the letter of the Word are said to be falsified, when they are perverted even to the destruction of interior Divine truth, or of Divine truth in the heavens. They then also appear in the heavens with man as the blood of one dead. That those who separate faith from the goods of life falsify the Word has been often shown above; and it is of such that these things are said, as is evident from the second verse of this chapter.

Concerning the Fourth Precept of the Decalogue, that parents are to be honoured.

This precept also was given, because the honour of parents represented and thence signified love to the Lord, and love towards the church. For father, in the heavenly sense, or the heavenly Father, is the Lord; and mother, in the heavenly sense, or the heavenly mother, is the church. Honour signifies the good of love; and length of days, which is the consequence, signifies the felicity of life eternal. This precept is thus understood in heaven, where no other father is known but the Lord, and no other mother but the Lord’s kingdom, which is also the church. For the Lord gives life from Himself, and by the church He gives spiritual nourishment. That in the heavenly sense of this precept, not any father in the world is meant, or indeed to be named, while man is in a heavenly idea, the Lord teaches in Matthew:

“Call no one your father on earth; for one is your Father, who is in the heavens” (xxiii. 9).

That Father signifies the Lord as to Divine Good may be seen above (n. 32, 200, 254, 297). That mother signifies the Lord’s kingdom, the church, and Divine truth may be seen in Arcana Coelestia (n. 289, 2691, 2717, 3703, 5580, 8897). That length of days signifies the felicity of eternal life, n. 8898 in the same work; and that honour signifies the good of love, n. 8897 there, and above, n. 288, 345.

From these things it is now evident that the third and fourth precepts involve mysteries concerning the Lord; that is, the acknowledgment and confession of His Divine, and the worship of Him from the good of love.

sRef Rev@16 @3 S0′ 967. And every living soul in the sea died. That this signifies that there was no longer anything from the Word in the natural man from the spiritual, is evident from the signification of the living soul in the sea, as denoting what has in itself spiritual life, of which we shall speak presently; and from the signification of the sea, as denoting the generals of truth in the natural man; and thence also the knowledges of truth from the Word; of which we have treated just above (n. 965). These knowledges, when they have not any life from the spiritual world or from heaven, are called dead.

By the living soul in the sea are meant fishes of various kinds, by which are signified the scientifics of the natural man, as may be seen above (n. 531); and the knowledges of truth from the Word with natural men are also meant. For with such these knowledges of truth from the Word are like scientifics of the world. The reason is, that with such they have no life in themselves from the spiritual; and yet knowledges from the Word, unless the spiritual from heaven flows into them, are not alive but dead.

[2] The knowledges of truth from the Word do not live with a man before the internal spiritual man is opened; and this is opened by the Lord when a man is being regenerated; and then by means of the spiritual man opened, the spiritual from heaven flows into the knowledges of truth and good from the Word in the natural man, and vivifies them. It vivifies them in such a way, that the knowledges of truth and good in the natural man become correspondences of the spiritual things in the internal spiritual man. And when they are correspondences, they are alive; for then, in the particular knowledges or truths, the spiritual is included, just as the soul in its body. Hence it is, that man after death comes into these spiritual things, and that the knowledges to which they corresponded serve them for a basis. But it is otherwise with those with whom the knowledges from the Word are not vivified.

The spiritual which flows from heaven into knowledges is the affection of truth, the affection of good, and the affection of bearing fruit. For it is spiritual heat, which is the love or affection of good; and spiritual light, which is the affection of truth. These are the spiritual things that flow into and vivify the knowledges of truth from the Word with those who are in a life of charity, and in faith therefrom. But these very knowledges with those who are in faith separated from a life of charity are dead. This, therefore, is the signification of every living soul in the sea dying.

Concerning the Fifth Precept, “Thou shalt not steal.”

sRef Ex@20 @15 S3′ [3] By thefts are not only meant manifest thefts, but also thefts not manifest; as unlawful usury and gains effected by fraud and craft under various pretences, so as either to appear lawful, or else done clandestinely, so as not to appear at all. Such gains are generally made by higher and lower administrators, of the goods of others, by merchants, also by judges who sell judgments, and thus make justice a purchaseable thing. These and many others are thefts, to be abstained from and to be shunned, and at length to be held in aversion, as sins against God, because contrary to the Divine laws contained in the Word; and contrary to this law, which is one amongst the fundamental laws of all the religions in the whole world. For these Ten Precepts are universals. They were given for the end, that while a man lives from them, he may live from religion. For by a life from religion man is conjoined with heaven, whereas by a life according to these precepts from obedience to civil and moral law, he is conjoined with the world, and not with heaven. And to be conjoined with the world and not with heaven is to be conjoined with hell.

sRef Rev@16 @7 S0′ sRef Rev@16 @6 S0′ sRef Rev@16 @4 S0′ sRef Rev@16 @5 S0′ 968. Verses 4-7. And the third angel poured out his vial into the rivers, and fountains of waters, and they became blood. And I heard the angel of the waters saying, Thou art just, O Lord, who is, and who was, and art holy, because thou hast judged these things. Because they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. And I heard another out of the altar, saying, Even so, Lord God Almighty, true and just are thy judgments.

“And the third angel poured out his vial into the rivers, and fountains of waters,” signifies the state of the church manifested as to the faculty of understanding the truths of the Word; “and they became blood,” signifies that it was destroyed through falsifications.

“And I heard the angel of the waters saying,” signifies the preaching of the Lord’s justice from His spiritual kingdom; “Thou art just, O Lord, who is, and who was,” signifies the Lord as to Divine good from eternity; “and art holy,” signifies as to Divine truth; “because thou hast judged these things,” signifies, by whom it was foreseen that these things would take place, and provided that the heavens, which are in Divine good and in Divine truth, might not suffer hurt.

“Because they have shed the blood of saints and prophets,” signifies, because they have falsified the truths of the Word, and of doctrine from the Word; “and thou hast given them blood to drink,” signifies that they are consequently in falsities of evil; “for they are worthy,” signifies that it is done to them as they themselves do.

“And I heard another out of the altar, saying,” signifies the preaching of the Lord’s justice from His celestial kingdom; “even so, Lord God Almighty, true and just are thy judgments,” signifies, that these things take place, because from Divine good and Divine truth all things are, live, and have efficacy.

sRef Ex@20 @15 S0′ sRef Rev@16 @4 S0′ 969. (v. 4) And the third angel poured out his vial into the rivers, and the fountains of waters. That this signifies the state of the church manifested as to the faculty of understanding the truths of the Word, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested (see above, n. 960, 961, 965); and from the signification of rivers, as denoting those things that pertain to intelligence, consequently, to the faculty of understanding (see n. 518); and from the signification of fountains of waters, as denoting the truths of the Word (see n. 483).

It is therefore evident, that by the third angel pouring out his vial into the rivers and the fountains of waters, is signified the state of the church manifested as to the faculty of understanding the truths of the Word.

Continuation concerning the Fifth Precept:-

[2] Man is so created, that he may be an image of heaven, and an image of the world; for he is a microcosm. Of his parents he is born an image of the world; and he is born again, that he may be an image of heaven. To be born again is to be regenerated; and he is regenerated by the Lord by means of truths from the Word, and by a life according to them.

A man is an image of the world as to his natural mind, and an image of heaven as to his spiritual mind. The natural mind, which is the world, is beneath; and the spiritual mind, which is heaven, is above. The natural mind is full of evils of every kind, as thefts, adulteries, murders, false witness, lusts, indeed, of blasphemies and profanations of God. These evils and many others have their seat in that mind; for the love of them is there, and thence the delight of thinking, willing, and doing them. These things are innate in that mind from the parents; for a man is born into and grows up in the things that are in that mind, he is only restrained by the bonds of civil law and moral law from doing them, and thereby from manifesting the tendencies of his depraved will.

Who is there that cannot see that the Lord cannot flow in from heaven with a man, and teach and lead him, before those evils are removed? For they oppose, repel, pervert, and suffocate the truths and goods of heaven that press, apply themselves, and endeavour to flow in from above. For evil is infernal and good is heavenly, and everything infernal burns with hatred against everything heavenly. It is therefore evident that, before the Lord can flow in from heaven with heaven and form man to the image of heaven, those various evils that have accumulated in the natural mind must necessarily be removed.

[3] Now, because the removal of evils is the first step to be taken before a man can be taught and led by the Lord, the reason is clear why in eight precepts of the Decalogue the evil works that are not to be done, but not the good works which are to be done, are recounted. Good does not exist together with evil, nor does it exist before evils are removed; the way is not opened from heaven into a man until this is done. For man is like a black sea, the waters of which must be removed on each side, before the Lord in cloud and fire can give a passage to the sons of Israel. The black sea also signifies hell; Pharaoh, together with the Egyptians, the natural man; and the sons of Israel, the spiritual man.

sRef Ex@20 @15 S0′ sRef Rev@16 @4 S0′ 970. And they became blood. That this signifies that it was destroyed through falsifications, is evident from the signification of blood, as denoting truth falsified (see above, n. 966). Therefore by the rivers and fountains becoming blood, is signified that the faculty of understanding the truths of the Word was destroyed through falsifications.

Every man indeed has the faculty of understanding truths for it is this faculty by which he is distinguished from beasts. This also is left with every man, even with the evil; for that is man’s spiritual, and the most essential means of his regeneration. For man is regenerated by the Lord by means of truths, which, unless he could understand them, could not be received, nor, consequently, could he be reformed; for to receive what cannot be understood leads to nothing.

That this is the case has also been confirmed by experience in the spiritual world. It was a subject of talk among spirits, whether every one has the faculty of understanding truths; and an infernal spirit was taken to witness whether he could understand the truths of heaven. It was found that he understood them when he heard them quite as well as a good spirit; but still that he did not wish to understand them, for he turned away from them, because they were opposed to the evils and the falsities therefrom that constituted his delight. And it was said that a man by that faculty has conjunction with the Lord, because it is proper to man.

The reason why that faculty is said to be destroyed through falsifications is, that those who have falsified the Word are not willing to understand actual truths; and these appear not to be able, although they are able, if they were but willing. For while their minds cling to opposites, they are rejected truths; and, as one deaf, they do not hear them. But when opposites are removed, it is like the ears of the deaf being opened.

These things are said in order that it may be known how it is to be understood that the faculty of understanding the truths of the Word is destroyed through falsifications.

Continuation concerning the Fifth Precept:-

[2] It was said above, that communication with heaven is not granted before evils and the falsities therefrom are removed, by which the natural mind is closed up; for these are like black clouds between the sun and the eye; or like a wall between the light (lux) of heaven, and the light (lumen) of a candle in a chamber. For a man is, as it were, shut up in a chamber, where he sees by the light of a candle, so long as he is in the light (lumen) of the natural man only; but as soon as the natural man is purified from evils and the falsities therefrom, then it is as if he saw the things which are of heaven from the light thereof through windows in that wall. For as soon as evils are removed, then the higher mind is opened, which is called the spiritual mind; and this, strictly considered, is a type or image of heaven. By means of this mind the Lord flows in and causes him to see from the light of heaven. And by this also he reforms, and at length regenerates, the natural man, implanting therein truths instead of falsities, and goods instead of evils. This the Lord does by means of spiritual love, which is the love of truth and good. A man then is placed in the midst between two loves – the love of evil and the love of good; when the love of evil recedes, the love of good succeeds in its place. The love of evil is removed solely by a life according to the precepts of the Decalogue, that is, by desisting from the evils there enumerated because they are sins; and, lastly, by shunning them as infernal.

[3] In a word, so long as man does not desist from evils because they are sins, the spiritual mind is shut; but as soon as he desists from evils because they are sins, the spiritual mind is opened, and with that mind heaven also. And heaven having been opened, a man comes into another light as to all things relating to the church, to heaven, and life eternal; although the difference between this light and that which preceded it can scarcely be noticed by him while he lives in the world. The reason is, that a man thinks in a natural manner in the world even concerning spiritual things; and spiritual things are included in natural ideas, until he passes from the natural into the spiritual world, where spiritual things are then revealed, perceived, and made clear.

sRef Ex@20 @15 S0′ sRef Rev@16 @5 S0′ 971. (v. 5) And I heard the angel of the waters saying. That this signifies the preaching of the Lord’s justice from His spiritual kingdom, is evident from the signification of the angel of the waters, as denoting the Lord’s spiritual kingdom. For by an angel, in the Word, is signified somewhat of the Lord, likewise a heavenly society, and also heaven. Here by the angel of the waters the heavens of which the Lord’s spiritual kingdom consists are signified, because waters signify truths, thus things spiritual. For the Divine truth in the heavens is called spiritual; but the Divine Good is called celestial.

All the heavens are divided into two kingdoms. One is called the spiritual kingdom, the other the celestial kingdom. The spiritual kingdom consists of the heavens and the angels there who are in Divine truth, those heavens being in the southern and northern quarters. But the celestial kingdom consists of the heavens and the angels there who are in Divine good; these heavens being in the eastern and western quarters. The spiritual kingdom, therefore, consisting of the heavens and the angels there who are in Divine truth, is meant by the angel of the waters; but the celestial kingdom consisting of the heavens and the angels there, who are in Divine Good, is meant by the angel out of the altar, treated of in the seventh verse which follows; for by the altar is signified Divine good.

That the angel of the waters preached the Lord’s justice, is evident from the things said by that angel, and which will be explained presently.

Continuation concerning the Fifth Precept:-

[2] So far as a man desists from evils, and shuns and turns away from them as sins, so far good flows in from the Lord. The good that flows in is the affection of knowing and understanding truths, and the affection of willing and doing goods. But a man cannot desist from evils by shunning and turning away from them of himself; for he is in evils from his birth, and, consequently, from his nature; and evils cannot of themselves shun evils, for this would be as though he were to shun his own nature, which is impossible. Therefore it must be the Lord, who is Divine Good and Divine truth, who causes a man to shun them. But a man ought, nevertheless, to shun evil as of himself; for what a man thus does as of himself becomes his own, and is appropriated to him as his own. But what he does not as of himself never becomes his own, and is never appropriated to him. What comes from the Lord to man must be received by him; and it cannot be received unless he is conscious of it, that is, as of himself; this reciprocity is necessary for reformation. This is why the Ten Precepts were given, and why it is therein commanded that a man shall not worship other gods; shall not profane the name of God; shall not steal; shall not commit adultery; shall not kill; shall not covet the house, wife, or servants, of others; thus, that man shall desist from doing those things even in thought, when the love of evil allures and incites; and that they are not to be done, because they are sins against God, and in themselves infernal.

So far, therefore, as a man shuns sins, so far the love of truth and good enters from the Lord; and this love causes a man to shun, and at length to turn away from those evils as sins. And because the love of truth and good puts those evils to flight, it follows that a man does not shun them from himself, but from the Lord; for the love of truth and good is from the Lord. If a man shuns them merely through fear of hell, evils are indeed removed, but still good does not succeed in their place; for when the fear departs, the evils return.

[3] It is given to man alone to think as of himself concerning good and evil; thus that good is to be loved and done, because it is Divine and remains to eternity; and that evil is to be hated and not to be done, because it is diabolical and remains to eternity. No beast has the power to think in this way. A beast can indeed do good and shun evil, but not of itself; but either from instinct, or from use, or from fear; but never from the thought that it is such a good, or such an evil; thus, from itself. Therefore, those who maintain that a man does not shun evils as of himself, nor do goods as of himself, but from imperceptible influx, or from the imputation of the Lord’s merit, also hold that a man lives like a beast, without the thought, perception, and affection of truth and good.

That this is the case has been made clear to me from much experience in the spiritual world. Every man after death is there prepared either for heaven or hell. Evils are removed from the man who is being prepared for heaven, and goods are removed from him who is being prepared for hell; all such removals are effected by the persons themselves. Similarly, those who do evils are brought by means of punishments to reject them as of themselves; if they do not reject them as of themselves, the punishments are of no avail. It was therefore made evident that those who hang down their hands, waiting for influx, or the imputation of the Lord’s merit, remain in the state of their evil, and hang down their hands to eternity.

[4] To shun evils as sins is to shun the infernal societies which are in them. And a man cannot shun them unless he holds them in aversion, and turns himself away from them. And from aversion a man cannot turn away from them unless he loves good, and, from that love, does not will evil. For he either wills evil or wills good; and so far as he wills good so far he does not will evil. And it is possible to will good by making the precepts of the Decalogue a part of his religion, and living in accordance with them.

[5] Because a man must desist from evils as sins as of himself, therefore these Ten Precepts were inscribed by the Lord on two tables, and they were called a Covenant. For this covenant is entered upon in the same way as covenants between two parties have to be entered upon, where one proposes and another accepts, and where he who accepts consents; if he does not consent, the covenant is not valid. To consent, in the present case, is to think, will, and do, as of himself.

When a man thinks in order to shun evil and do good as of himself, it is not the man who does this, but the Lord. The reason why it is the Lord who thus acts is for the sake of reciprocation and thence conjunction. For the Lord’s Divine Love is such that He desires what is His own to be a man’s. And whereas they cannot be a man’s, because they are Divine, He therefore causes them to be as it were a man’s.

Hence it is that reciprocal conjunction is effected; that is, that a man is in the Lord, and the Lord in him, according to the words of the Lord Himself in John (xiv. 20). This would not be possible were there not something as it were of man’s in the conjunction. What a man does as of himself, he does as of his will, his affection, his freedom, consequently, as of his life. Unless these were present on man’s part as his own, there would be no receptivity, because nothing re-active; nor, consequently, would there be any covenant or conjunction. In fact, there could never be any ground for imputing that he had done evil or good, or that he had believed truth or falsity; nor, consequently, would any one be in hell on account of evil works, nor in heaven from grace on account of good works.

sRef Rev@16 @5 S0′ sRef Ex@20 @15 S0′ 972. Thou art just, O Lord, who is, and who was. That this signifies the Lord as to Divine good from eternity, is evident from the signification of just, when predicated of the Lord, as denoting Divine good; for just, in the Word, is said of good, and holy of truth (see above n. 204); and from the signification of, who is, and who was, as denoting the Infinite and Eternal. For Is and Was is the same as Jehovah. And the Lord in the Word is called Jehovah from Divine good, and God from Divine truth. And Esse, when said of the Lord, is to be from Himself, which is in Himself; and Existere, when said of Him, is also to exist from Himself and in Himself. And the Existere, in the relative sense, is the Esse in all things of heaven and the church, which is effected by Divine truth. This Esse is meant by eternal; for eternal, when said of the Lord, is understood in heaven apart from any idea of time, thus different from the understanding of it in the world. For eternal in the angelic idea is the state of the Divine Existence, which yet makes one with the Divine Essence, which is Jehovah. The Infinite as to Esse is signified by the “Is” in Jehovah; and the Infinite as to Existere is signified by the “Was” in Jehovah. The Infinite Existere, which also is Eternal, is the proceeding Divine, from which is heaven and everything pertaining to it. The Divine Existere is also the Divine Esse; but it is called Existere with respect to heaven, where it is the all in all.

Continuation concerning the Fifth Precept:-

He who abstains from thefts, understood in a broad sense, in fact, he who shuns them from any other reason than religion and for the sake of life eternal, is not purified from them; for no other reason opens heaven. For the Lord, by means of heaven, removes evils with man, as by this He also removes the hells.

For example, administrators of goods higher and lower, merchants, judges, officers of every kind, and labourers, who abstain from theft, that is from unlawful modes of gain and usury, and also shun them, but only for the sake of reputation, and, consequently, of honour and gain, or for the sake of civil and moral laws, in a word, from any natural love or fear, thus because of external bonds alone, and not because of religion – such persons are still, as to their interior life, full of the desire to thieve and plunder, which also breaks out when external bonds are removed. This is the case with every one after death. Their sincerity and rectitude is merely a mask, disguise, and cunning.

sRef Rev@16 @5 S0′ sRef Ex@20 @15 S0′ 973. And art holy. That this signifies, and as to Divine truth, is evident from the signification of holy, as denoting Divine truth proceeding from the Lord; for this is meant in the Word by holy, and also by the Holy Spirit, which is therefore called the Spirit of Truth. That holy, in the Word, is said of truth and just of good, may be seen (n. 204); and that the Lord is alone the Holy One, because He is Divine truth itself (n. 204, 285, 328).

Continuation concerning the Fifth Precept:-

[2] Now so far as the genera and species of theft are removed, and the more they are removed, so far the genera and species of goods, to which they oppositely correspond, and which, in general, relate to what is sincere, right, and just, enter and take their place. For when a man shuns and turns away from unlawful gains of fraud and cunning, so far he wills what is sincere, right, and just, and, at length, he begins to love what is sincere, because it is sincere, what is right, because it is right, and what is just, because it is just. The reason he begins to love these things is, that they are from the Lord, and the love of the Lord is in them. For to love the Lord is not to love His Person, but to love those things that proceed from Him; for these are the Lord with man; thus also what is itself sincere, right, and just. Now because these things are the Lord, therefore so far as a man loves them, and thence acts from them, in so far he acts from the Lord; and so far the Lord removes what is insincere and unjust, even to the very intentions in which are their roots; and this takes place always with less repugnance and combat, thus with less labour than in the first attempts.

This is why a man thinks from conscience, and acts from integrity, not indeed the man of himself, but as of himself; for he then acknowledges from faith, also from perception. It seems to him, indeed, as if he thought these things, and did them of himself, when yet they are not from himself, but from the Lord.

sRef Ex@20 @15 S0′ sRef Rev@16 @5 S0′ 974. Because thou hast judged these things. This signifies, by whom it was foreseen that these things would take place, and was provided that the heavens, which are in Divine good and in Divine truth, might not suffer hurt, is evident from the signification of judging those things, as denoting to cause them to be done or come to pass, namely, those which follow, that because they have shed the blood of the saints and of the prophets, He gave them blood to drink. But because these things are said of the Lord, and the Lord never gives any one blood to drink, or gives what is signified by blood to drink, and yet these things, like many similar ones in the Word, are ascribed to the Lord in the sense of the letter, it follows that by these words is meant that it was foreseen by the Lord that such things would take place, and provided that no hurt should be done to the heavens, which are in Divine good and in Divine truth; for the Lord foresees evil and provides good. Such are the things signified by these words in the spiritual sense; or when the natural, which is the exterior, is put off, and the spiritual, which is the interior, is made manifest, consequently, when the thought of the natural man, which is according to appearances, is removed by the spiritual thought of the angels, which is according to the essence of the thing.

It is therefore evident what is the nature of the sense of the letter of the Word, and what that of its spiritual sense; also, what is the nature of human thought, and what that of angelic thought, that is, that they, nevertheless, agree like the internal and external, or like cause and effect, and that the effect or external with man is put off, and the cause or internal with the angels, who are attendant on man, is made known. This is why a holy internal from the angels flows into the external thought of the man who accounts the Word holy, although he is ignorant of it.

Continuation concerning the Fifth Precept:-

[2] When man begins to shun evils and to turn away from them because they are sins, then all the things that he does are good, and also can be called good works, with a difference according to the excellence of uses. For what a man does before he shuns evils as sins and turns away from them as sins are works from the man himself; and because the man’s proprium is in them, which is nothing but evil, and because they are done for the sake of the world, therefore they are evil works; but those works that a man does, after he shuns evils as sins and turns away from them, are works from the Lord. And because the Lord is in them, and with Him heaven, they are good works. The difference between works from man, and works from the Lord with man, does not appear to men, but is clear to the angels. The works which are done from man are like sepulchres whitened outwardly, which within are full of the bones of the dead. They are like plates and cups cleansed outwardly, in which are unclean things of every kind. They are like fruits inwardly rotten, yet outwardly fair. Or like nuts and almonds eaten away by worms within, while the shell remains untouched; or like a foul harlot with a fair face. Such are the good works from the man himself, for however good they may appear to be outwardly, they nevertheless within abound in impurities of every kind; for their interiors are infernal, while their exteriors seem heavenly. But as soon as a man shuns evils as sins and turns away from them, then his works are not only outwardly, but also inwardly good; and the more interior they are, the better they are; for the more interior they are, the nearer they are to the Lord. For they are then like fruits, which have a fine flavoured pulp, in the centre of which are sheaths of many seeds, from which new trees, even to whole gardens, may be produced. All the things in his natural man are as eggs, from which swarms of flying creatures may be produced, and successively fill a great part of heaven. In a word, when a man shuns evils and turns away from them as sins, then the works which he does are living, whereas those which he did before were dead. For what is from the Lord is living, and what is from man is dead.

sRef Rev@16 @6 S0′ sRef Ex@20 @15 S0′ 975. (v. 6) Because they have shed the blood of saints and of Prophets. That this signifies, because they have falsified the truths of the Word and of doctrine from the Word, is evident from the signification of blood, as denoting Divine truth (concerning which see n. 30, 328, 329, 476, 748) and from the signification of shedding it, as denoting to offer violence to Divine truth, which is to falsify it (seen. 329) and from the signification of saints, as denoting those who are in Divine truth from the Lord (see n. 204); but in the abstract sense, Divine truths from the Lord (n. 325); and because by saints are meant the Divine truths in the Word, therefore the Word is meant thereby; and from the signification of prophets, as denoting those who teach doctrine from the Word; and, in the abstract sense, the truths of doctrine from the Word (see n. 624). Hence, then, by shedding the blood of the saints and of the prophets, is signified to falsify the truths of the Word, and the truths of doctrine from the Word.

Continuation concerning the Fifth Precept:-

[2] It was said, that so far as man shuns evils as sins and turns away from them, so far he does good, and that the goods which he does are the good works meant in the Word, by reason of their being wrought in the Lord. Also, that these works are good, in so far as man turns away from the evils opposed to them, because they are so far done from the Lord, and not from man.

Works, however, are more or less good according to the excellence of uses, for works must be uses. The best are those that are done for the sake of uses to the church. In the quality of goodness follow those that are done for the sake of uses to one’s native country, and so on. Uses determine the good quality of works. The good quality of works also increases with man according to the plenitude of the truths from whose affection they are done. For a man who turns away from evils as sins desires to know truths, because truths teach uses and the quality of their good. Hence it is that good loves truth, and truth loves good, and that they desire to be conjoined. In proportion, therefore, as such a man learns truths from affection for them, in the same proportion he does goods more wisely and more fully; more wisely, because he knows how to distinguish uses, and to do them with judgment and justice; and more fully, because all truths are present in the performance of uses and form a spiritual sphere, which the affection of them produces.

sRef Rev@16 @6 S0′ sRef Ex@20 @15 S0′ 976. And thou had given them blood to drink. That this signifies that they are, consequently, in falsities of evil, is evident from the signification of drinking blood, as denoting to receive falsities; for by blood is signified truth falsified, and by drinking is signified to receive. And because falsified truth is the falsity of evil, therefore in this case by drinking blood, is signified to be in falsities of evil. The reason why falsified truth is the falsity of evil is, that evil falsifies truth.

Their being in the falsities of evil is here ascribed to the Lord, for it is said, Thou hast given them blood to drink, as if the Lord had done it from vengeance, although the Lord never avenges the evil done by man against Himself. It is therefore evident that an interior sense lies hidden in these words, and that it is manifest when the sense of the letter, which is that of apparent truth, is put off; for when this is done, the spiritual sense is manifest, which is, that the Lord did not give them blood to drink, but that man did this to himself; that is, that man, from the evil in which he is, has falsified the Word, and that, consequently, he is in the falsities of evil.

Continuation concerning the Fifth Precept:-

[2] [In confirmation of what has been said, take,] for example, judges. All those who make justice venal, by loving the office of judging for the sake of gain from judgments given and not for the sake of uses to their country, are thieves, and their judgments are thefts. Similarly, if they give judgment through friendship and favour, such judgments are thefts, for friendship and favour are also profits and gains. As long as such things are regarded as an end, and judgments as so many means to an end, all the things they do are evil, and are meant in the Word by evil works, and by not doing judgment and justice, by perverting the right of the poor, of the needy, of the fatherless, of the widow, and of the innocent. In fact, even if they do justice, and yet regard profit as the end, they indeed do a good work, but it is not good so far as they are concerned; for justice, which is Divine, is to them a means, and such gain is an end; and that which is regarded as the end is the all in all; whereas that which is put for the means is nothing, except so far as it is serviceable to the end. Wherefore, such judges, after death, continue to love what is unjust as well as what is just, and as thieves they are condemned to hell. I speak this from experience. These are they who do not abstain from evils as sins, but only because they fear the punishments of the civil law, and the loss of reputation, honour, function, and thus of gain.

[3] But it is otherwise with judges who abstain from evils as sins, and shun them because they are contrary to the Divine laws, and thus contrary to God. Such men regard justice as the end, and they venerate, esteem, and love it as Divine. They see, as it were, God in justice; because everything just, like everything good and true, is from God. They always unite justice with equity, and equity with justice, knowing that justice must pertain to equity in order to be justice, and that equity must pertain to justice in order to be equity, just as truth belongs to good, and good to truth. Because they regard justice as the end, therefore, in their case, to give judgments is to do good works. But these works, which are judgments, are more or less good, so far as they are concerned, in proportion as there is more or less of respect for friendship, favour, and gain in their judgments, also as there is more or less in them of the love of what is just for the sake of the public good, which is, that justice may reign among their fellow-citizens, and that those who live according to the laws may be in security. Such judges have life eternal in a degree according to their works; for they are judged just as they themselves had judged.

sRef Rev@16 @6 S0′ sRef Ex@20 @15 S0′ 977. For they are worthy. That this signifies, that it is done to them as they themselves do, is evident from the signification of being worthy, namely, that they are in falsities of evil, because they have falsified the truths of the Word and of doctrine; this being signified by its being given to them to drink the blood of the saints and of the prophets which they have shed, consequently, that it is done to them as they themselves have done. For it is according to order that one’s works do follow every one, and judge every one; and hence it is done to every one as he himself has done. This, therefore, is what is meant here by being worthy, or having so merited.

Continuation concerning the Fifth Precept:-

[2] There are, for example, the administrators of the goods of others, higher and lower. These, if they deprive their kings, their countries, or their masters, of their goods, either clandestinely by any arts, or under pretence by fraud, have no religion, and consequently no conscience. For they hold in contempt the Divine law concerning theft, and make it of no account. Such persons, although they frequent places of worship, are devout in hearkening to preachings, attend the sacrament of the Supper, pray morning and evening, and speak piously from the Word, yet, notwithstanding all this, nothing from heaven flows in, and nothing of heaven is in their worship, piety, or discourse, their interiors are full of thefts, rapines, robberies, and injustice, and so long as these evils are within, the way into their minds from heaven is closed; therefore the works which they do are all evil.

[3] But the administrators of goods, who shun unlawful gains and fraudulent profits, because they are against the Divine law concerning theft, have religion, consequently, also, conscience. The works, moreover, which they do are all good, for they act from sincerity for the sake of it, and from justice for the sake of it. They are also content with their own, feel cheerfulness of mind, and gladness of heart, as often as they bethink themselves that they have not been guilty of fraud. And after death they are welcomed by the angels and received by them as brothers, and are presented with goods abundantly. But it is quite different with evil administrators. These after death are cast out from societies, and afterwards ask for aid, and at length are sent into the caverns of robbers to labour there.

sRef Rev@16 @7 S0′ sRef Ex@20 @15 S0′ 978. (v. 7) And I heard another out of the altar saying. That this signifies the preaching of the Lord’s justice from His celestial kingdom, is evident from the signification of the angel from the altar, as denoting the Lord’s celestial kingdom; for by the altar is signified the Lord as to Divine Good, thus also the heaven which is in Divine Good; and this heaven, or those heavens, constitute the Lord’s celestial kingdom. That the altar signifies the Lord as to Divine good may be seen (n. 391, 490, 915).

The reason why the angel speaking out of the altar signifies the Lord’s celestial kingdom is, that by the angel of the waters speaking, treated of in the fifth verse, is meant the Lord’s spiritual kingdom (concerning which see above, n. 971).

Because the Lord’s justice is here preached from the heavens, and the heavens consist of two kingdoms – the spiritual and the celestial – therefore preaching is done from each kingdom; and one is meant by the angel of the waters, and the other by the angel of the altar.

Continuation concerning the Fifth Precept:-

[2] Take merchants also for example. Their works are all evil so long as they do not regard and thence do not shun unlawful gains and illicit usury, also fraud and cunning as sins; for such works cannot be done from the Lord, but from man himself. And their works are so much the worse as they are more interiorly skilled in knavery and cunning and in circumventing their companions. And their works are worse in the degree of their skill in effecting such things, under the pretence of sincerity, justice, and piety. The more pleasure a merchant finds in such things, the more do his works originate in hell. But if he acts sincerely and justly, in order to gain notoriety, and by this wealth, so as even to appear to act from the love of sincerity and justice, and does not act sincerely and justly from affection for or from obedience to the Divine law, he is nevertheless inwardly insincere and unjust, and his works are thefts. For, under the pretence of sincerity and justice, he desires to steal.

[3] That this is the case is clear after death, when a man acts from his interior will and love, and not from the exterior; for then he thinks and contrives nothing but cunning devices and robberies. And he withdraws himself from those who are sincere, and betakes himself either into forests or deserts, where he indulges in stratagems. In a word, all such become robbers.

It is different with those merchants who shun thefts of every kind as sins, especially the more interior and hidden kinds, which are carried out by acts of cunning and deceit. Their works are all good, because they are from the Lord; for the influx from heaven, that is, through heaven from the Lord, which affects these things, is not intercepted by the evils mentioned above.

To such, riches do no hurt, because they are to them means for uses. Uses are their tradings, by which they serve their country and their fellow-citizens. They are also enabled by riches to perform those uses to which the affection of good leads them.

sRef Ex@20 @15 S0′ sRef Rev@16 @7 S0′ 979. Even so, Lord God Almighty, true and just are thy judgments. That this signifies that these things take place, because from Divine Good and Divine truth are all essence, life, and power, is evident from the signification of Lord God, as denoting the Lord as to Divine Good and as to Divine truth. For the Lord is called Lord from Divine good, and God from Divine truth; and from the signification of Almighty, as denoting to be, to live, and to be able from Himself (see n. 43, 689, 939); hence also denoting that He is the Esse, the Life, and the power of all; for these things are the Lord from Himself, but are man from the Lord; and from the signification of Thy judgments, as denoting things accomplished, namely, those that are mentioned above in verse 6. That this is meant by judgments, is evident from verse 5, where it is said, Thou art just, O Lord, and holy, because Thou hast judged these things. These judgments are called true from the Divine truth, and are called just from the Divine Good; from these two all things are effected. That just is said of the Divine Good may be seen above (n. 972).

These words, “Even so, Lord God Almighty, true and just are thy judgments,” involve the same as the words in verse 5, namely, “Thou art just, O Lord, who is, and who was, and art holy, because thou hast judged these things.” The only difference is, that the latter were spoken from the Lord’s spiritual kingdom, but the former, from His celestial kingdom. “Even so,” is an expression confirmative of the statements from the spiritual kingdom; that they involve the same things, see above (n. 972, 973, 974).

Continuation concerning the Fifth Precept:-

[2] From what has been said above, it is now evident what is meant in the Word by good works, that is, all works that are done by man while evils are being removed as sins. For the works afterwards done are not done by man otherwise than as of himself, for they are done from the Lord. And the works done from the Lord are all good, and are called the goods of life, the goods of charity, and good works. For example: all the judgments of a judge who regards justice as the end, and venerates and loves it as Divine, and who also detests, as infamous, judgments given for the sake of rewards, friendship, or favour. In acting in this way he consults the good of his country by causing justice and judgment to reign therein as in heaven; and thus he consults the peace of all harmless citizens, and guards them from the violence of evil-doers; all these are good works. Also the various offices of administrators, and the dealings of merchants are all good works, when they shun unlawful gains as sins against the Divine laws.

When a man shuns evils as sins, he then daily learns what a good work is, and the love of doing good and the love of knowing truths for the sake of good grow with him. For so far as he knows truths, so far he can perform works more fully and more wisely, whence his works become more truly good.

Cease therefore to inquire in thyself, “What are the good works that I shall do, or what good shall I do that I may receive life eternal?” Only abstain from evils as sins, and look to the Lord, and the Lord will teach and lead thee.

sRef Rev@16 @8 S0′ sRef Rev@16 @9 S0′ 980. Verses 8, 9. And the fourth angel poured out his vial into the sun, and it was given unto him to scorch men with fire. And men were scorched with a great heat, and they blasphemed the name of God who hath power over these plagues; and they repented not to give him glory.

“And the fourth angel poured out his vial into the sun,” signifies the state of the church manifested as to love to God, thus to the Lord; “and it was given unto him to scorch men with fire,” signifies, the lusts of falsifying truths arising from the loves of self and of the world.

“And men were scorched with a great heat,” signifies the vehement lust of adulterating the truths and goods of the Word; “and they blasphemed the name of God,” signifies the falsification of the Lord’s Word, even to the destruction of the Divine truth in the heavens; “who hath power over these plagues,” signifies no fear of the Last Judgment from the Lord, and of the consequent condemnation and punishment of the evils and the falsities therefrom that have devastated the church; “and they repented not to give him glory,” signifies that they were not willing to turn by living according to the Lord’s precepts.

sRef Rev@16 @8 S0′ 981. (v. 8) And the fourth angel poured out his vial into the sun. That this signifies the state of the church manifested as to love to God, thus to the Lord, is evident from the signification of the angel pouring out his vial, as denoting the state of the church manifested, as above (n. 969). And from the signification of the sun, as denoting love to God, thus to the Lord (concerning which see above, n. 401, 412, 422, 425, 527, 708). The reason why the sun signifies love to God, thus to the Lord is, that the Lord appears before the angels in the heavens as a Sun, and His appearance as a Sun is from Divine love. For all love in the spiritual world corresponds to fire and flame, and because it corresponds it is also representatively shown by fire and flame, therefore the Lord’s Divine love appears as a Sun. Hence it is that the sun, in the Word, signifies the Lord, as to love towards all who are in heaven and in the world, and, in a reciprocal sense, love to the Lord.

By love to the Lord is signified the love or affection of doing His commandments, thus, the love of keeping the precepts of the Decalogue. For in proportion as a man from love, or from affection, keeps and does them, in the same proportion he loves the Lord. The reason is, that they are the Lord with man.

[2] Thus far five precepts of the Decalogue have been explained. The Sixth Precept, which is, “Thou shalt not commit adultery,” must now be explained.

Who is there at this day capable of believing that the delight of adultery is hell with man, and that the delight of marriage is heaven with him; consequently, that so far as a man is in the one delight, so far he is not in the other; because so far as a man is in hell, so far he is not in heaven? Who is there at this day who is capable of believing that the love of adultery is the fundamental love of all hellish and devilish loves, and that the chaste love of marriage is the fundamental love of all loves, heavenly and Divine; consequently, that so far as a man is in the love of adultery, so far he is in every evil love, if not in act, yet in endeavour? On the other hand, so far as a man is in the chaste love of marriage, so far he is in every good love, if not in act, yet in endeavour? Who is there at this day who is capable of believing that he who is in the love of adultery has no belief at all in the Word, consequently, none in the church, indeed, that in his heart he denies God? And, on the other hand, that he who is in the chaste love of marriage is in charity and faith and in love to God? Or who is capable of believing that the chastity of marriage makes one with religion, and the lasciviousness of adultery makes one with naturalism?

[3] The reason why these things are at this day unknown is, because the church is at its end, and devastated as to truth and good; and when the church is in such a condition, then the man of the church, by influx from hell, comes into the persuasion that adulteries are neither detestable nor abominations. And hence also he comes into the belief that marriages and adulteries do not differ in their essence, but only as to order, when, nevertheless, the difference between them is such as that between heaven and hell. That there is this difference between them will be seen in what follows. Hence it is that in the Word, in the spiritual sense, heaven and the church are meant by nuptials and marriages; and that hell and the rejection of all things of the church are meant in the Word, in the spiritual sense, by adulteries and whoredoms.

sRef Rev@16 @8 S0′ 982. And it was given unto him to scorch men with fire. That this signifies the lusts of falsifying truths arising from the evils of the loves of self and of the world, is evident from the signification of scorching, as denoting the lust of falsity, and for falsity (concerning which see n. 481); and from the signification of fire, as denoting love in both senses, that is, love to the Lord and love towards the neighbour; and, in the opposite sense, the love of self and the love of the world, and, consequently, the lust of evils of every kind. That the loves of self and of the world are the origins of all evils may be seen (n. 162, 171, 506, 510, 512, 517, 650, 653, 950, 951). And because those loves are the origins of all evils, and in their continuity are called cupidities, and also lusts, therefore by scorching men with fire, is signified the cupidity or lust of falsities from evils of every kind, and thence also for doing evil or hurt to others; for this is the delight of the life of those who are in the love of self and in the love of the world. It is from this delight that the continuations of those loves are called cupidities and lusts.

[2] It is scarcely known in the world that all those who are in the love of self are, according to the delight of that love, in the delight of injuring those who do not make one with them. That this is the case is quite evident in regard to the same persons after death, the delight of their life then being to injure and do evil to others, especially to the good, in any manner whatever. This, their delight, is the delight of hatred; for they hate, and from hatred persecute, all those who worship the Lord. This hatred is not manifested with them in the world, because of external bonds, which are fear of the punishment of the civil law, and of the loss of reputation, honour, gain, employment, pleasures, and of life. They are withheld and restrained, lest it should come forth to the sight of others; but it lies concealed in their spirit; and therefore after death, when a man becomes a spirit, and external bonds are taken away from him, it breaks out; and as far as the reins are loosened, he goes on even to murder. Such things also are signified by scorching men with fire.

[3] The reason why it is said that the angel poured out his vial into the sun, and that it was given him to scorch men with fire, and that by the sun is signified love to God; and by the scorching with fire, the lust of falsity and of doing evil is, also, that the loves and the lusts of falsity and evil therefrom come forth and are manifested, with the evil, by the influx of the love or affection of good and truth from heaven. For so far as heavenly loves and affections flow in with the evil, so far they are enkindled with the ardour and lust of doing evil and speaking falsity. The reason is, that every good of heaven with them is turned into evil, and every truth of heaven into falsity; for their interiors, which pertain to the will and the thought therefrom, are in a contrary direction to heavenly things; and whatever flows into that which is contrary is turned into the contrary. And if that which flows in becomes powerful it is turned into fury, and, if it prevails, into torment. As when good flows in powerfully into the evil, then the evil either rush into fury, or come into infernal torment; but when evil flows in powerfully with the good, then also the good come into anguish, and also into a certain torment of conscience.

[4] The inmost cause of these effects is, that the life of the affections and of the thoughts therefrom of all in the whole world, both the spiritual and the natural, proceed from one only fountain of life, which is the Lord; and because this life is received by every one according to the quality of his own life, thus according to the quality of his love, therefore, those who have turned heavenly love in themselves into infernal love, cannot but turn the influx of love from heaven into their own love, just as the heat and light of the sun flowing into objects of the earth are accustomed to do. Some of these by virtue of that influx emit a sweet-smelling odour, and some a foul odour, when, nevertheless, the heat and light in themselves are alike, and also are from one only source – the sun.

Continuation concerning the Sixth Precept:-

[5] Because adultery is hell with a man, and marriage is heaven with him, it follows, that so far as a man loves adultery, so far he removes himself from heaven, consequently, that adulteries close heaven and open hell. They do this in proportion as they are believed to be lawful, and are perceived to be more delightful than marriage. Wherefore, the man who confirms himself in adulteries, and commits them from leave and consent of his will, and turns away from marriage, closes heaven against himself, until at length he does not believe anything of the church or of the Word, and becomes altogether a sensual man, and, after death, an infernal spirit. For, as said above, adultery is hell, and therefore the adulterer is a form of it.

Because adultery is hell, it follows, that unless a man abstains from adulteries, and shuns and turns away from them as infernal, he closes heaven against himself, nor can he receive the least influx therefrom. He afterwards reasons that marriage and adultery are alike, but that marriage must be guarded in kingdoms for the sake of order and the education of the offspring; and that adulteries are not criminal, because children are also born from them, and that they cause no injury to women, because they can endure them, and that by them the procreation of the human race is promoted. They do not know that such and similar reasonings in favour of adulteries ascend from the Stygian waters of hell, and that the lustful and bestial nature of man, inhering in him from birth, attracts and absorbs them with delight, as a swine does what is excrementitious. That such reasonings, which at this day possess the minds of most men in the Christian world, are Stygian, will be seen in what follows.

sRef Rev@16 @9 S0′ 983. (v. 9) And men were scorched with great heat. That this signifies the lust of adulterating the truths and goods of the Word, is evident from the signification of great heat, as denoting lust of falsity and for falsity, thus the lust of adulterating the truths and goods of the Word (concerning which see n. 481). These things are said of those who are in faith separated from the goods of life, these being meant by those who have the mark of the beast, and who adore his image (ver. 2). These, because they separate from faith the very essential of the church, which is the good of life, and so preclude it from being a means of salvation, cannot but falsify all the truths of the Word. For those who remove life according to the Lord’s precepts, annihilate all things of the Word, for these are precepts of life. The precepts of faith, which are the truths of the Word, teach life.

Continuation concerning the Sixth Precept:-

sRef John@14 @20 S2′ [2] That marriage is heaven, and that adultery is hell, cannot be better seen than from the origin of these.

The origin of love truly conjugial is the love of the Lord towards the church, whence the Lord is called, in the Word, the Bridegroom and Husband; and the church, the bride and wife. From this marriage the church is a church in general and in particular. The church, in particular, is the man in whom the church is. Hence it is evident that the Lord’s conjunction with the man of the church is the very origin of love truly conjugial. But how that conjunction can be the origin shall also be told. The Lord’s conjunction with the man of the church is the conjunction of good and truth. From the Lord is good, and with man is truth, hence the conjunction which is called the heavenly marriage, from which marriage love truly conjugial exists between two married partners, who are in such conjunction with the Lord. Hence it is evident, first, that love truly conjugial is from the Lord alone, and exists in those who are in the conjunction of good and truth from the Lord. Because this conjunction is reciprocal, it is said by the Lord, that They are in him, and he in them (John xiv. 20).

[3] This conjunction or this marriage was thus established from creation. The man (vir) was created to be an understanding of truth, and the woman (foemina) to be an affection of good, consequently, the man is a truth, and the woman a good. When the understanding of truth, which is with the man, makes one with the affection of good, which is with the woman, there is a conjunction of the two minds into one. This conjunction is the spiritual marriage from which descends conjugial love. For when two minds are conjoined so as to be one mind, there is love between them; and this love, which is the love of spiritual marriage, when it descends into the body, becomes the love of natural marriage.

That this is the case every one may clearly perceive if he desires. Married partners, who interiorly as to their minds love each other mutually and reciprocally, also do the same as to their bodies. It is known that all love descends into the body from the affection of the mind, and that without such an origin no love exists.

[4] Now, because the origin of conjugial love is the marriage of good and truth, which marriage, in its essence, is heaven; it is evident that the origin of the love of adultery is the marriage of evil and falsity, which, in its essence, is hell. The reason why heaven is marriage is, that all who are in the heavens are in the marriage of good and truth. And the reason why hell is adultery is, that all who are in the hells are in the marriage of evil and falsity. It follows, therefore, that marriage and adultery are as opposite to each other as heaven and hell.

sRef Rev@16 @9 S0′ 984. And they blasphemed the name of God. That hereby is signified the falsification of the Lord’s Word, even to the destruction of the Divine truth in the heavens is evident from the signification of blaspheming, as denoting to falsify Divine truth even to its destruction in heaven (concerning which see n. 778); and from the signification of the name of God, as denoting Divine truth proceeding from the Lord, thus the Word (concerning which see n. 962). Hence by blaspheming the name of God is signified the falsification of the Word, even to the destruction of the Divine truth in the heavens. Concerning the falsification of the Word, even to the destruction of the Divine truth in heaven, see above (n. 778, 888, 914, 916 at the end, 950).

Continuation concerning the Sixth Precept:-

[2] Man is so created that he may be a spiritual and celestial love, and thereby an image and likeness of God. Spiritual love, which is the love of truth, is the image of God; and celestial love, which is the love of good, is the likeness of God. All the angels in the third heaven are likenesses of God, and all the angels in the second heaven are images of God.

Man cannot become the love which is an image or likeness of God except by the marriage of good and truth; for good and truth intimately love each other, and ardently desire to be united that they may be one. The reason is, that Divine Good and Divine truth proceed unitedly from the Lord; consequently, they must be united in an angel of heaven, and in a man of the church.

This union is by no means possible except by the marriage of two minds into one. For, as before said, man was created that he might be an understanding of truth, consequently, a truth; and woman was so created that she might be an affection of good, thus a good. In them, therefore, the conjunction of good and truth is possible. For conjugial love, which descends from that conjunction, is the veriest medium by which a man becomes the love that is the image or likeness of God. For the married pair who are in conjugial love from the Lord, love each other mutually and reciprocally from the heart, thus from what is inmost, and, hence, although they are apparently two, yet they are actually one. They are bodily two, but one as to life. This may be compared with the eyes, which are two as to the organs, but one as to sight; similarly with the ears, which are two as to the organs, but one as to hearing. So also the arms and the feet are two as to their members, but one as to use; the arms being one in action, and the feet one in walking. It is the same with the rest of the pairs with man; they also have reference to good and truth; the organ or member which is on the right to good, and that on the left to truth. It is similar with the husband and his wife, between whom there is love truly conjugial. They are two as to their bodies, but one as to life. Therefore, also, two conjugial partners, in heaven, are not called two angels but one. From these things it is clear that by marriage a man becomes a form of that love, and therefore a form of heaven, which is an image and likeness of God.

[3] Man is born into the love of evil and falsity, which love is the love of adultery, and cannot be turned and changed into spiritual love, which is an image of God, and still less into celestial love which is a likeness of God, except by the marriage of good and truth from the Lord; and not in fulness, except by the marriage of two minds and of two bodies.

It is therefore evident why it is that marriages are heavenly and adulteries infernal. For marriage is an image of heaven, and love truly conjugial an image of the Lord; while adultery is an image of hell, and the love of adultery an image of the devil. Conjugial love also appears in the spiritual world in form as an angel, and the love of adultery in form as a devil. Reader, treasure this up within thee, and inquire whether it be true, after death, when thou livest a man-spirit, and thou wilt see.

sRef Rev@16 @9 S0′ 985. Who hath power over these plagues. That this signifies, no fear of the Last Judgment from the Lord, and of the consequent condemnation and punishment of evils and the falsities therefrom that have devastated the church, is evident from the signification of having power, when said of God, whose name they blasphemed, as denoting the Lord as to the Last Judgment; and from the signification of plagues, as denoting evils and the falsities therefrom, and falsities and the evils therefrom that have devastated the church (concerning which see n. 949). The reason why it is the Lord as to judgment who is signified by Him that hath power over the seven plagues treated of in this chapter is, that the subject here treated of is the end of the church, when those plagues exist, that is, those evils and falsities, after which judgment takes place from the Lord. By the Last Judgment, also, all those who are in those plagues, that is, in the evils and falsities that have devastated the church, are cast into hell. Thus the New Church, which is then to be established, is purified of these. From these things it is evident what is signified by having power over these plagues.

Continuation concerning the Sixth Precept:-

[2] How profane and hence how much to be detested adulteries are, is evident from the sanctity of marriages. All things in the human body, from the head to the sole of the foot, as well interior as exterior, correspond to the heavens. Hence it is that man is a heaven in its least form, and also that angels and spirits are, in form, perfectly human, for they are forms of heaven. All the members consecrated to generation, in each sex, especially the uterus, correspond to the societies of the third or inmost heaven. The reason is, that love truly conjugial is derived from the Lord’s love towards the church, and from the love of good and truth, which love is the love of the angels of the third heaven. Wherefore, conjugial love which descends therefrom, as the love of that heaven, is innocence, which is the very esse of every good in the heavens. Hence embryos in the uterus are in a state of peace; and infants, after they are born, are in a state of innocence; the mother also being similarly affected towards them.

[3] Such being the correspondence of the genital organs in both sexes, it is evident that from creation they are holy, and, therefore, are solely consecrated to chaste and pure conjugial love, and are not to be profaned by the unchaste and impure love of adultery, by which a man converts heaven with him into hell; for as the love of marriage corresponds to the love of the highest heaven, which is love to the Lord from the Lord, so the love of adultery corresponds to the love of the lowest hell. The reason why the love of marriage is so holy and heavenly is, that it has its commencement from the Lord Himself in the inmost parts of man, and descends, according to order, even to the ultimates of the body, and thereby fills the whole man with heavenly love, and induces in him a form of the Divine love, which form is the form of heaven, and is an image of the Lord, as said above. But the love of adultery commences from the ultimates of man, and from an impure lascivious fire there; and, therefore, contrary to order, it penetrates towards the interiors, always into the things of man’s proprium, which are nothing but evil, and induces in them a form of hell, which is an image of the devil. Therefore the man who loves adultery and turns away from marriage is in form a devil.

[4] Because the organs of generation, in both sexes, correspond to the societies of the third heaven, and the love of a married pair to the love of good and truth, therefore also those members and that love correspond to the Word. The reason is, that the Word is Divine truth, united to the Divine Good proceeding from the Lord. Hence it is that the Lord is called the Word; and also that in every part of the Word there is the marriage of good and truth, or the heavenly marriage. That there is this correspondence is a mystery not yet known in the world, but it has been made known and proved to me by much experience. From this consideration, also, it is evident how holy and heavenly in themselves marriages are, and how profane and diabolical adulteries are. Hence also it is that adulterers make no account of Divine truths, nor, consequently, of the Word. Indeed, were they to speak from the heart, they would blaspheme the holy things that are in the Word. This is done by them when they become spirits after death, for every spirit is compelled to speak from the heart so that his interior thoughts may be revealed.

sRef Rev@16 @9 S0′ 986. And they repented not to give him glory. That this signifies that they were not willing to turn by living according to the Lord’s precepts, is evident from the signification of repenting, as denoting to turn from evils and the falsities therefrom; in the present case, before the Last Judgment comes upon them, and also condemnation and punishment; and from the signification of giving glory to the Lord, as denoting to live according to His precepts (concerning which see above, n. 874).

Continuation concerning the Sixth Precept:-

[2] Because all the delights which a man has in the natural world are turned into corresponding delights in the spiritual world, so are the delights of the love of marriage and the delights of the love of adultery. The love of marriage is represented in the spiritual world as a virgin, whose beauty is such as to inspire the beholder with the delights of life; but the love of adultery is represented in the spiritual world by an old woman, whose hideousness is such as to inspire the beholder with coldness and torpor in every delight of life. This is why, in the heavens, the beauty of the angels is according to the quality of their conjugial love, and that, in the hells, the hideousness of the spirits is according to the quality of their love of adultery. In a word, with the angels of heaven, according to conjugial love, there is vitality in their faces, their bodily gestures, and in their speech; but with the spirits of hell, according to the love of adultery, there is deadliness in their faces. The delights of conjugial love in the spiritual world are sensibly represented by the fragrance of fruits and flowers of various kinds. But the delights of the love of adultery are there sensibly represented by the foul smells exhaling from dunghills and putrid substances of various kinds. The delights of the love of adultery are also actually turned into such things, because all the delights of adultery are spiritual filth. This is why the brothels in the hells exhale stenches that excite vomiting.

sRef Rev@16 @11 S0′ sRef Rev@16 @10 S0′ 987. Verses 10, 11. And the fifth angel poured out his vial upon the throne of the beast; and his kingdom became dark; and they gnawed their tongues for anguish; and they blasphemed the God of heaven by reason of their anguish, and by reason of their sores; and they repented not of their works.

“And the fifth angel poured out his vial upon the throne of the beast,” signifies the state of the church manifested as to the doctrine of faith; “and his kingdom became dark,” signifies the church thence in absolutely dense falsities; “and they gnawed their tongues for anguish,” signifies that by reason of loathing they were not willing to perceive and to know genuine goods and truths.

“And they blasphemed the God of heaven,” signifies falsification of the Word; “by reason of their anguish, and by reason of their sores,” signifies from the loathing and nauseating of genuine truths and goods, arising from the falsities and evils in which those are who are in faith alone; “and they repented not of their works,” signifies that they were not willing to live according to the Lord’s precepts.

sRef Rev@16 @10 S0′ 988. (v. 10) And the fifth angel poured out his vial upon the throne of the beast. That this signifies the state of the church manifested as to the doctrine of faith, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested as above, and from the signification of the throne of the beast, as denoting the doctrine of faith. The reason why the doctrine of faith is signified by the throne of the beast is, that by throne is signified the church as to the truth which reigns therein, and by the beast is signified faith such as exists in that church; hence by the throne of the beast is signified the church as to the doctrine of faith. This also follows from this fact, that the fourth angel poured out his vial into the sun, which signifies the state of the church manifested as to love (see above, n. 981). Hence it follows that by the vial poured out by this angel upon the throne of the beast, is signified a manifestation of the state of the church as to faith. For love and faith constitute the church, but they constitute it only when they are one, and not two. But by the throne of the beast is meant such faith as is at this day in that church, which is a faith separated from the goods of life.

[2] The reason why the doctrine of faith is meant by the throne of the beast is, that by throne, in the highest sense, is meant heaven and the church as to Divine truth; and Divine truth in the Christian Church is called faith. It was different in the Ancient Churches, in which it was not known what faith is, because faith involves something that is not understood, but is yet to be believed as if it were truth. Such are almost all the things of the church and of its doctrine at this day. As, for example, what is to be believed concerning the Trinity, as that there are three persons in the Godhead; that the Lord was born from eternity; that the Holy Spirit proceeds from them, and that this proceeding is a Person which is Himself God; and yet that there are not three but one, and thus that the trinity is in unity, and the unity in trinity.

[3] Moreover, that faith without its life, which is from the goods of charity or from good works, saves; that to one who is justified by faith alone, all his works, even such as are evil, are pardoned, and that the law does not condemn him, because the Lord has taken away the condemnation by the fulfilling of the law, and by the passion of the cross; that this is only to be believed, and man will be saved.

There are also several other things that are to be believed as truths, and are said to belong to faith, although whether they are truths cannot be seen; as, for example, what is said concerning free choice, the faith of infants, and the flesh and blood in the Holy Supper; also the things to be remembered about the life of man after death and the Last Judgment, these being called things to be believed, although the understanding sees in them merely paradoxes that are beyond all faith. As, again, that a man, after death, is a kind of shadowy, spiritual, or formless ethereal phantom, which neither sees, hears, nor speaks; and that thus he either flits about in the air, or elsewhere, and waits for the judgment that is to come with the destruction of the whole universe, not only of the visible heaven, the sun, moon, and stars, but also of the earth; and that then all parts of the body left in the world by death will come together again and clothe the soul; and that thus man will recover his senses; besides other similar things. Because these cannot fall into the understanding, they cannot be called truths, but faith. Such a faith is meant by the throne of the beast.

sRef Dan@7 @9 S4′ sRef Ezek@26 @16 S4′ sRef Hag@2 @22 S4′ sRef Rev@13 @2 S4′ [4] Who cannot see that a man by such a faith may be induced to believe pure contradictions and falsities, provided they are laid down as dogmas by those placed in authority, and confirmed by others who, for various reasons, love to live in blind obedience? For by fallacies and sophisms falsities, even the most infernal, can be made to appear like truths, as, for example, that infernal falsity that nature is everything; that whatever appears is ideal; that man and beast differ but little, that neither live after death; that the Word is not holy; and other similar things. From which it is evident, that all blindness in spiritual things is induced by the faith of the present day.

This began and was brought to its utmost darkness by the Babylonish nation. From this darkness, indeed, the Reformed, who separated from that nation, came forth into some light by the reading of the Word, but not so far as to be able to see truths, as the ancients did. The reason was that they separated faith from life; and it is from life that a man has light, and not from any separated faith.

From these things it is now evident what is meant by the throne of the beast, just as previously,

By “the throne which the dragon is said to have given to the beast” (Apoc. xiii. 2; concerning which see above, n. 783).

Also,

By “the throne of Satan” (Apoc. ii. 13).

False doctrinals are also signified by thrones in other passages in the Word. As in Ezekiel:

“They shall come down from their thrones, all the princes of the sea, and shall cast away their mantles, and “shall be clothed with terrors” (xxvi. 16).

In Haggai:

“I will overturn the throne of the kingdoms, and I will destroy the strength of the kingdoms of the nations” (ii. 22).

In Daniel:

“I saw until the thrones were cast down, and the Ancient of days sat” (vii. 9).

Continuation concerning the Sixth Precept:-

[5] How intrinsically holy, that is, from creation, marriages are, may be seen from this fact, that they are the seminaries of the human race. And because as the angelic heaven is from the human race, they are also the seminaries of heaven. Consequently, that by marriages not only worlds, but also the heavens, are filled with inhabitants. And since the end of the whole creation is the human race, and thence heaven, wherein the Divine Itself may dwell as in its own, and as if in Itself, and since the procreation of the human race according to Divine order was instituted by means of marriage, it is manifest how intrinsically holy marriages are, thus from creation, and how sacredly they ought therefore to be regarded.

The earth, indeed, might equally be filled with inhabitants through fornication and adultery as by marriage, but not heaven. The reason is, that hell is from adulteries, and heaven from marriages. The reason why hell is from adulteries is, that adultery is from the marriage of evils and falsities, as a result of this hell in its whole extent is called adultery. The reason why heaven is from marriage is, because marriage is from the marriage of good and truth, as a result of which, heaven in its whole extent is called a marriage, as was shown above in its own article.

[6] By adultery is meant, where the love thereof, which is called the love of adultery, reigns, whether in wedlock or without it; and by marriage is meant, where the love thereof, which is called conjugial love, reigns. That the earth might equally be filled with inhabitants by fornication and adultery as by marriage will be further explained in the following article.

When the procreations of the human race result from marriages, in which the holy love of good and truth from the Lord reigns, then it is on the earths as in the heavens, and the Lord’s kingdom on the earths corresponds to the Lord’s kingdom in the heavens. For the heavens consist of societies arranged according to all the varieties of celestial and spiritual affections, from which arrangement exists the form of heaven, which far surpasses all forms in the universe. A similar form would exist on earth if the procreations there resulted from marriages in which love truly conjugial reigns; for then in proportion as from one parent many families successively descended, in the same proportion images of heavenly societies would exist in similar variety. Families would then be like fruit-bearing trees of various kinds, from which as many gardens would be produced, each containing its own species of fruits; these gardens, taken together, would present the form of a heavenly paradise. But these things are said by way of comparison, because trees signify the men of the church; gardens, intelligence; fruits, the good of life; and paradise, heaven.

It has been told me from heaven that such correspondence of the families on the earths with the societies in the heavens existed with the most ancient people, of whom the first church on this earth was formed. It was called by ancient writers the Golden Age, because love to the Lord, mutual love, innocence, peace, wisdom, and chastity in marriage then prevailed. And it was also declared from heaven that they then inwardly shuddered at adulteries as at the abominable things of hell.

sRef Rev@16 @10 S0′ 989. And his kingdom became dark. That this signifies the church therefrom in absolutely dense falsities is evident from the signification of a kingdom, as denoting the church as to truths (concerning which see n. 48, 684, 685); and from the signification of darkness, as denoting falsities (concerning which see n. 526); in the present case, absolutely dense falsities, because it follows, that they gnawed their tongues, and blasphemed the God of heaven by reason of their anguish and sores.

[2] That by faith alone, or by faith separated from good works, they have banished all the truths of the church, and that they have brought in absolute falsities in their place, has been everywhere shown above. Nor can it possibly be otherwise, when life is separated from faith, and thus shut out from religion.

Continuation concerning the Sixth Precept:-

That heaven is from marriages, and that hell is from adulteries, has been said above. It shall now be stated how this is to be understood. The hereditary evils into which a man is born are not from Adam because he ate of the tree of knowledge, but from parents through the adulteration of good and the falsification of truth; thus, through the marriage of evil and falsity, from which the love of adultery exists. The ruling love of the parents is carried over and transmitted into the offspring and becomes part of their nature. If the love of the parents is that of adultery, it is also the love of evil for falsity, and of falsity for evil. From this origin man derives all evil, and through evil he is subject to hell. From these things it is evident that, through adulteries, a man is subject to hell, unless he is reformed of the Lord by means of truths, and by a life according to them. Nor can any one be reformed unless he shuns adultery as infernal and loves marriage as heavenly. Thus, and in no other way, is hereditary evil broken, and rendered milder in the offspring.

[3] It is, however, to be observed that, although a man may be born a hell from adulterous parents, yet still he is born not for hell, but for heaven. For it is provided by the Lord that no one should be condemned to hell on account of hereditary evils, but on account of the evils that the man has actually made his own by his life, as is evident from infants after death, all of whom are adopted by the Lord, educated under His auspices in heaven, and saved. From this it is clear that every man, although from innate evils he is a hell, yet is born not for hell, but for heaven.

The case is similar with every man born from adultery, if he does not become an adulterer himself. By becoming an adulterer is meant to live in the marriage of evil and falsity by thinking evils and falsities from delight in them, and by doing them from the love of them; every man who acts in this way becomes an adulterer. It is also a matter of Divine justice that no one suffers punishments because of the evils of his parents, but on account of his own; therefore it is provided by the Lord that after death a man’s hereditary evils shall not recur, but his own evils; and it is because of those evils that recur that a man is then punished.

sRef Rev@16 @10 S0′ 990. And they gnawed their tongues for anguish. That this signifies, that by reason of loathing they are not willing to perceive and to know genuine goods and truths, is evident from the signification of gnawing their tongues, as denoting not to be willing to perceive and know genuine goods and truths (of which we shall speak presently), and from the signification of anguish, as denoting loathing.

The reason why by gnawing their tongues is signified not to be willing to perceive and know genuine goods and truths is that by the tongue is signified the perception of truth, and by gnawing the tongue its retention. For the tongue signifies various things, because it is the organ both of speech and taste; and, as the organ of speech, it signifies confession, thought, doctrine, and religion; and, as the organ of taste, it signifies the natural perception of good and truth; whereas the smell corresponds to the spiritual perception of good and truth. For the tongue tastes and relishes meat and drink; and by meat and drink are signified goods and truths, which nourish the natural mind. Not to be willing to have that perception, or not to be willing to perceive genuine goods and truths, is signified by gnawing their tongues.

These things are said concerning those who separate faith from the goods of life, for they comprise everything of the church, or of religion, in one article of faith, by which they say that a man is justified. And because a man is justified and saved by this one article only, it follows that all other things of faith, which are the truths of the church, are loathed by them, so that they do not wish to perceive or to know them. For they say in their heart, “To what will these conduce, when this alone saves, that God the Father sent the Son, who has redeemed me from hell by the passion of the cross? Therefore the works of the law neither condemn nor save me, but to think and believe this with confidence.” This, now, is why they are not willing to perceive or to know genuine truths and goods because of loathing. The reason why they also nauseate them is, that those who are in faith alone are inwardly opposed to the goods and truths of heaven and the church; also, because they must be inwardly thought of, for they transcend their material ideas. This nausea and this loathing are here signified by anguish.

Continuation concerning the Sixth Precept:-

[2] It was said above, that the difference between the love of marriage and the love of adultery is like that between heaven and hell. There is a similar difference between the respective delights, for delights derive all their quality from the loves in which they are. The delights of the love of adultery derive their qualities from the delights of doing evil uses, thus of doing evil; and the delights of the love of marriage from the delights of doing good uses, thus of well-doing. According, therefore, to the delight that the evil have in doing evil, such is the delight of their love of adultery, because the love of adultery descends therefrom. That such is the case can scarcely be believed, but nevertheless it is so. It is therefore evident that the delight of adultery ascends from the lowest hell. But, on the contrary, the delight of the love of marriage, because it is from the love of the conjunction of good and truth, and from the love of doing good, is a heavenly delight. It descends also from the inmost or third heaven, where love to the Lord from the Lord reigns.

[3] Hence it is evident that the difference between these two delights is like that between heaven and hell. Yet, what is wonderful, it is believed that the delight of marriage and the delight of adultery are similar, when nevertheless the difference between them is such as above stated. But the difference can be discerned and perceived by none but those who are in the delight of conjugial love. He who is in this delight plainly feels that in the delight of marriage there is nothing impure and unchaste, thus nothing lascivious; and that in the delight of adultery there is nothing but what is impure, unchaste, and lascivious. He feels that unchastity ascends from beneath, and that chastity descends from above. But he who is in the delight of adultery cannot feel these things, because what is infernal he feels as heavenly. From these things it follows, that the love of marriage, even in its ultimate act, is purity itself and chastity itself; and that the love of adultery, in its acts, is impurity itself and unchastity itself.

Because the delights of both loves appear to be outwardly alike, although inwardly they are altogether unlike, since they are opposites, it is therefore provided by the Lord that the delights of adultery shall not ascend into heaven; also, that the delights of marriage shall not descend into hell. Still, there is some correspondence of heaven with prolification in adulteries, though none with delight in them.

sRef Rev@16 @11 S0′ 991. (v. 11) And they blasphemed the God of heaven. That this signifies the falsification of the Word, is evident from the signification of blaspheming when said of God, as denoting to falsify the Word even to the destruction of the Divine truth in the heavens (concerning which see n. 778); and from the signification of the God of heaven, as denoting the Divine truth proceeding from the Lord. This is meant here and in other parts of the Word by the God of heaven, because the whole heaven consists of that Divine. This is why the angels are called gods, and that they signify Divine truths from the Lord, and why also the Lord is called the Word, which is Divine truth. Hence now by their blaspheming the God of heaven, is signified the falsification of the Word, even to the destruction of the Divine truth in the heavens.

Continuation of the Sixth Precept:-

[2] It was said that conjugial love, which is natural, descends from the love of good and truth, which is spiritual. This spiritual, therefore, is in the natural love of marriage as a cause in the effect. From the marriage of good and truth, therefore, the love of bearing fruit exists, that is to say, good by means of truth, and truth from good; from this love the love of producing offspring descends, in which is every delight and pleasure.

On the other hand, the love of adultery, which is natural, exists from the love of evil and falsity, which is spiritual; and hence this spiritual is in the natural love of adultery as a cause in the effect. From the marriage, therefore, of evil and falsity by love, the love of bearing fruit exists, that is, the evil by falsity, and falsity from the evil. And from this love descends the love of producing offspring in adulteries, in which is their every delight and pleasure.

[3] The reason why in the love of producing offspring there is every delight and pleasure is, that everything delightful, pleasurable, blessed, and happy, in the whole heaven, and in the whole world, is brought together from creation into the effort, and thence into the act, of producing uses; and these joys increase in an ascending degree to eternity, according to the goodness and excellence of the uses. It is evident therefore whence comes the pleasure in producing offspring which surpasses every other pleasure. The reason is that its uses, which is the procreation of the human race, and thence of heaven, surpasses all other uses.

[4] Thence also is the pleasure and delightfulness of adultery. But because prolification thereby corresponds to the production of evil by means of falsity, and of falsity from evil, therefore that pleasure and delight by degrees decreases and becomes vile, until at length it is turned into loathing and nausea.

Because the delight of the love of marriage is a heavenly delight, and the delight of adultery an infernal delight, as said above, thence it is that the delight of adultery is from a kind of impure fire, which counterfeits the delight of the love of good as long as it lasts; but, in itself, it is the delight of the love of evil, this being, in its essence, the delight of hatred against good and truth. And because its origin is therefrom, there is no love between an adulterer and an adulteress except the love of hatred; and this is of such a nature that they can be in conjunction in externals, but not in internals. For in externals it is fiery, but in internals cold; therefore, also, the ardour is extinguished after a short time, and cold succeeds, either with impotence, or with aversion, as for something filthy.

[5] It has been also granted me to see that love in its essence. It was of such a kind that interiorly it was deadly hatred, whilst outwardly it appeared like something fiery arising from dunghills and putrid and foul matters. And as that fire, together with its delight, burnt out, so by degrees the life of mutual speech and conversation ceased, and gave rise to hatred, first under a species of contempt, afterwards of aversion, then of rejection, and at length of abuse and of fighting. And what was wonderful, although they hated each other, yet they could come together by turns, and then feel the delight of hatred as the delight of love; but this arose from an irritation of the flesh.

[6] What is the quality of the delight in hatred, and thence in doing evil with those who are in hell, can neither be described nor believed. To do evil is the joy of their heart, and this they call their heaven. Their delight in doing evil derives all its quality from hatred of good and truth, and a vengeance in regard to them. Being incited, therefore, with a deadly and devilish hatred, they rage against heaven, especially against those who are therefrom and who adore the Lord. For they desperately burn to kill them, and because they cannot kill their bodies, they desire to destroy their souls. It is, therefore, the delight of hatred, which, becoming fiery in the extremes, and infused into the lusting flesh, becomes at that moment the delight of adultery; the soul, in which hatred lies concealed, then being withdrawn.

It is from this that hell is called adultery; and it is from this that adulterers are violently unmerciful, savage, and cruel. This, now, is the infernal marriage.

[7] Because adultery is fiery in externals, but cold in internals, and because thus the internal does not produce the external, as is the case in marriage, but they mutually act against each other, therefore it is that a man feels indifferent if the woman is eager, and more so if she solicits the act. For the internal, which is cold, then becomes effort, flows into what is fiery in the externals, and extinguishes it, and so rejects it as unfit. And farther, the lust of violating, which also enkindles such impure fire, then perishes.

sRef Rev@16 @11 S0′ 992. Because of their anguish and because of their sores. That this signifies from the loathing and nauseating of genuine goods and truths, arising from the evils and falsities in which those are who are in faith alone, is evident from the signification of anguish, as denoting the loathing of genuine goods and truths, arising from the falsities in which those are who are in faith alone (concerning which see n. 990), and from the signification of sores, as denoting nausea from evils of the life. That by sores are signified the evil deeds from man’s proprium, and thence the falsifications of truth and good, may be seen above (n. 962). The reason why nausea is signified is, that pain from the sores is meant, because of which they blasphemed the God of heaven; but still pain on that account is not meant, but an utter distaste for truths and the goods from them.

Continuation concerning the Sixth Precept:-

[2] It has been said that the love of adultery is a fire enkindled from impurities, which soon burns out and is turned into cold, and into an aversion corresponding to hatred. But it is quite different with the love of marriage. This is a fire enkindled from the love of good and truth, and from the delight of well-doing, thus from love to the Lord and from love towards the neighbour. This fire, which from its origin is heavenly, is full of innumerable delights – as many as are the delights and blessednesses of heaven. It has been told me that the delights and pleasantness of that love, which are alternately manifested, are so many and so great that they cannot be numbered and described. They are also multiplied and continually increased to eternity. Those delights originate from this fact, that conjugial partners desire to become one as to their minds, and that heaven, from the marriage of good and truth from the Lord there, acts in such a union.

[3] I will here relate some particulars concerning the marriages of angels in heaven. They say that they are in continual potency; that afterwards there is never any weariness, much less sadness, but alacrity and cheerfulness of mind. That conjugial partners mutually pass the night in each other’s bosoms, as if they had been created as one; that effects are constantly open, so that they are never deficient where they desire, because without these their love would be as the source of a fountain stopped up. The effect opens that source, and makes it continuous, and also conjunction, so that they may become as one flesh as it were, for the vitality of the man adds itself to the vitality of the wife, and causes union. They say, that the delights arising from the effects cannot be described in any language in the natural world, and can be thought only by means of spiritual ideas, and even these cannot exhaust it. These things have been told me by the angels.

sRef Rev@16 @11 S0′ 993. And they repented not of their works. That this signifies that they were not willing to live according to the Lord’s precepts, is evident from the signification of repenting, as denoting to live a different life, and from the signification of their works, as denoting evils from falsities. For those who separate faith from works by saying that works, being man’s, are not good, and that they are merit-seeking, thus not to be conjoined with faith, which is spiritual and justifying, do evils from falsities. For from a false principle a man cannot do anything good, and where good is not there is evil. It is different when man lives according to the Lord’s precepts, which are, that evils must be abstained from, and that goods must be done. Therefore by not repenting of their works, is signified that they were not willing to live according to the Lord’s precepts.

Continuation concerning the Sixth Precept:-

[2] That love truly conjugial contains in itself so many ineffable delights as to exceed all number and expression is evident from this, that it is the fundamental of all loves celestial and spiritual, because by it a man becomes love; for from it one conjugial partner loves another, as good loves truth, and truth loves good, or, representatively, as the Lord loves heaven and the church. Such love cannot exist except by a marriage, in which the man is truth, and the wife is good.

When a man has become such a love by marriage, then also he is in love to the Lord, and in love towards the neighbour, consequently, in the love of all good, and in the love of all truth; for from a man as love there cannot go forth anything but loves of every kind. This is why conjugial love is the fundamental love of all the loves of heaven. And because it is the fundamental love of all the loves of heaven, it is also a fundamental of all the delights and joys of heaven, for every delight and joy is from love. From these things it follows, that heavenly joys, in their order and degrees, derive their origin and cause from conjugial love.

[3] From the felicities of marriages it may be inferred in regard to the infelicities of adulteries, that the love of adultery is the fundamental of all infernal loves, which are intrinsically not loves, but hatreds; consequently, that from the love of adultery flow hatreds of every kind, both against God and the neighbour, in general, against every good and truth of heaven and the church; therefore every kind of infelicity is associated with it. For, as before said, from adulteries a man becomes a form of hell, and from the love thereof he becomes an image of the devil.

That from marriages, in which there is love truly conjugial, all delights and felicities increase even to the delights and felicities of the inmost heaven; and that all undelights and infelicities in marriage, in which there is the love of adultery, increase in direfulness; even to the lowest hell, may be seen in the work concerning Heaven and Hell (n. 386).

sRef Rev@16 @16 S0′ sRef Rev@16 @15 S0′ sRef Rev@16 @14 S0′ sRef Rev@16 @13 S0′ sRef Rev@16 @12 S0′ 994. Verses 12-16. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared. And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits like unto frogs. For they are the spirits of demons, working signs to go forth to the kings of the earth, and of the whole world, to gather them together to the battle of that great day of the Almighty. Behold I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together unto a place called in the Hebrew Armageddon.

“And the sixth angel poured out his vial upon the great river Euphrates,” signifies the state of the church as to things rational, and thence as to intelligence; “and the water thereof was dried up,” signifies that falsities were removed; “that the way of the kings from the rising of the sun might be prepared,” signifies that Divine truth from the Lord may flow in.

“And I saw out of the mouth of the dragon, and out of the mouth of the beast,” signifies from the thought, reasoning, religion, and doctrine of those who are in faith alone, and in the confirmations of it from the natural man; “and from the mouth of the false prophet,” signifies from the doctrine of faith separated from life, and of justification thereby, confirmed from the Word falsified; “three unclean spirits like unto frogs,” signifies reasonings from mere falsities against Divine truths. “For they are spirits of demons,” signifies false reasonings from hell; “working signs,” signifies persuading by means of fallacies and sophistries; “to go forth to the kings of the earth, and of the whole world, to gather them together to the battle,” signifies to excite dissensions and combats against truths, with all those who are of the church; “of that great day of the Almighty,” signifies the last state of the church, when the Advent of the Lord and the Last Judgment take place.

“Behold I come as a thief,” signifies the Advent of the Lord and the Last Judgment; “blessed is he that watcheth,” signifies the happy state of those who look to the Lord; “and keepeth his garments,” signifies and who live according to His Divine truths; “lest he walk naked,” signifies that he may not be without truths, and thence without good; “and they see his shame,” signifies nor thence in filthy loves.

“And he gathered them together unto a place called in the Hebrew Armageddon,” signifies the state of combat from falsities against truths, arising from the love of self with the men of the church.

sRef Rev@16 @12 S0′ 995. (v. 12) And the sixth angel poured out his vial upon the great river Euphrates. That this signifies the state of the church manifested as to things rational, and thence as to intelligence, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested, as has been shown frequently above. And from the signification of Euphrates, as denoting the Rational (concerning which see above, n. 569). It is called a great river, from the intelligence which man has from the Rational, for a river signifies intelligence (see n. 518).

For all the intelligence of the natural man is from his Rational, this being the medium between the Spiritual and the Natural, and, therefore, it first receives influx from the spiritual world and transmits it into the Natural. Hence it is, that before the spiritual mind, which is called the spiritual man, can be opened, and afterwards influx pass into the natural mind, the Rational must be cultivated; and this is done by means of scientifics, which are natural and moral truths, and by means of the knowledges of truth and good from the Word. The rational mind is opened from below by these; but as soon as the spiritual mind is opened, and influx thence takes place, the rational mind is opened from above, and thus the Rational, as a medium, affording a passage, the natural mind, in which are scientifics and knowledges, is thereby subordinated to the spiritual mind, thus to heaven and the Lord.

Continuation concerning the Sixth Precept:-

[2] Love truly conjugial is from the Lord alone. The reason of this is, that it descends from the love of the Lord towards heaven and the church, and, consequently, from the love of good and truth. For it is the Lord from whom good is, and it is heaven and the church in which truth is. It follows, therefore, that love truly conjugial in its primary essence is love to the Lord.

This is why no one can be in love truly conjugial, and in its pleasantness, delights, blessings, and joys, except the man who acknowledges the Lord alone, that is, the Trinity in Him. He who approaches the Father as a person by Himself, or the Holy Spirit as a person by Himself, and these not in the Lord, does not possess conjugial love.

The genuine Conjugial especially exists in the third heaven, because the angels there are in love to the Lord, acknowledge Him alone as God, and do His commandments. To do the commandments, with them, is to love Him. The commandments of the Lord are, to them, the truths in which they receive Him. There is conjunction of the Lord with them, and of them with the Lord; for they are in the Lord because in good, and the Lord is in them, because in truths. This is the heavenly marriage, from which love truly conjugial descends.

sRef Rev@16 @12 S0′ 996. And the water thereof was dried up. That this signifies that falsities were removed is evident from the signification of waters, as denoting truths, and, in the opposite sense, falsities (concerning which see n. 518), in the present case falsities, because it follows, that the way of the kings from the rising of the sun might be prepared, by which is signified, that Divine truth from the Lord might flow in, and from the signification of being dried up, as denoting to be removed.

The state of man as to the Rational is here described. It is the Rational from which man is enabled to see and understand truths; and so far as he can see truths, so far falsities from evils do not oppose. For the power to understand truths is given to every man, even to the evil (see above, n. 874, 970). But the reason why a man neither sees nor understands them is, that he loves evil, and this brings in falsity; and afterwards, when truth falls into falsity, truth cannot then appear in its own light, for it is blunted, obscured, suffocated, and rejected. But falsities from evils neither enter, nor thus oppose, in the first age of man; but they enter in the second and third, when he no longer thinks from the memory alone or from a master, but from his own understanding. For the Rational, wherein is the understanding, is opened successively as a man grows up. From these things it is evident that falsities, in the meanwhile, are removed, and that knowledges of good and truth from the Word then enter; these a man also sees in a certain light, apart from falsities. But that rational sight is afterwards perverted by reasonings from fallacies and from falsities, is signified by the three unclean spirits like frogs, out of the mouth of the dragon, and of the beast, and of the false prophet, which are treated of in what follows.

The proximate sense of the words, that the water of the river Euphrates was dried up that the way of the kings from the rising of the sun might be prepared, is, that a passage might be given from the church, where the Divine truths are, which the dragon, the beast, and the false prophet were desirous of perverting. For the Euphrates was a boundary on one side of the land of Canaan, and separated it from Assyria; and by the land of Canaan is signified the church, and by Assyria the Rational.

Continuation concerning the Sixth Precept:-

[2] Because love truly conjugial, in its first essence, is love to the Lord from the Lord, it is also innocence.

It is innocence to love the Lord as one’s Father, by doing His commandments, and desiring to be led by Him, and not by oneself, thus, as an infant. Because innocence is that love, it is the very esse of all good; and hence a man has so much of heaven in himself, or he is so much in heaven, as he is in conjugial love, because he is so far in innocence.

Because love truly conjugial is innocence, therefore playfulness between conjugial partners is like the playfulness of little children with each other, and they are such, so far as they love each other, as is evident with all during the first days after the marriage, when their love emulates love truly conjugial.

The innocence of conjugial love is meant in the Word by the “nakedness” at which Adam and his wife did not blush, because there is nothing lascivious, and therefore there is no more shame, between conjugial partners than between little children when they are naked together.

sRef Rev@16 @12 S0′ 997. That the way of the kings from the rising of the sun might be prepared. That this signifies that Divine truth from the Lord might flow in, is evident from the signification of the way of the kings, as denoting the influx of Divine truth. For way signifies influx, and kings signify truths. The reason why it is an influx of Divine truth which is meant is, that it is called the way of the kings from the rising of the sun; for by ways are signified influx, because all influx from one society to another, thus from the Lord, takes place by ways opened in the spiritual world, and because by the rising of the sun is signified where the Lord is, thus, from the rising of the sun, is from the Lord.

That the Lord is the Sun of heaven, and that hence by the sun, in the Word, is meant the Lord as to love, may be seen above (n. 401, 412, 527). That by the east, and by the rising of the sun, is meant where the Lord is (see n. 422), and that by kings are signified Divine truths (n. 29, 31, 553, 625). What is meant by these words, in a proximate sense, was mentioned above, namely, that a way might be opened from the land of Canaan, by which is signified the Spiritual of the church, to Assyria, by which is signified the Rational of the church. The river Euphrates separated and divided those lands. Hence by the way of the kings from the rising of the sun, is signified a passage from the church. That this should be opened, is meant in that sense by the water of the Euphrates being dried up.

[2] Something shall now be said concerning the influx of Divine truth from the Lord with men. From the Lord as a Sun proceed both heat and light, but the heat is Divine Good, and the light is Divine truth. The light, which is Divine truth, flows in and enters with every angel of heaven, and also with every man in the world, and gives internal sight, which is that of the understanding. For every man as to his spirit, although not as to the body, has the faculty of receiving that light, that is, of understanding Divine truth. But that faculty is opened, as the man grows up, and cultivates and forms his Rational, according to order, by sciences, and by the knowledges of good and truth. But the heat, which is Divine Good, does not flow in with angels and with man in the same way as the light, which is Divine truth. The reason is, that a man is born into evils of every kind, and evils offer opposition. Therefore these are first to be removed before the heat, which is Divine Good, can flow in; and they are removed by regarding them as sins against God, and shunning them, the Lord being implored for aid. So far, therefore, as a man thus receives Divine Good, so far he comes into the light of understanding Divine truth. For the way by which Divine truth comes into a man who is reformed is the good of the will, and thence of his life.

[3] When a man, however, is not in Divine Good, but in evil, he still has the faculty of receiving light, or of understanding Divine truth, but only so far as he is in a state separated; if he is not in a state separated then he does not so understand it. A man is in a state separated when he is kept only in the thought of the understanding, and not at the same time in the affection of his will. But in this state a man is not reformed, because that light does not then affect his life, that is to say, Divine truth is not implanted. But a man is in a state not separated, when he is kept in thought from the understanding, and at the same time in affection from the will. In this state he neither receives the light nor understands Divine truth, if he is not at the same time in Divine Good as to the affection of the will; for in this state the evils of the will, and thence the falsities of the thought, stand in the way and extinguish the light. But concerning these two states of man more will be said in the following article.

Continuation concerning the Sixth Precept:-

[4] Because conjugial love is primarily love to the Lord from the Lord, and thence also innocence, therefore conjugial love is also peace, like that which exists in the heavens with the angels. For as innocence is the very esse of all good, so peace is the very esse of all delight from good; consequently, it is the very esse of all joy between conjugial partners. Now, because all joy pertains to love, and conjugial love is the fundamental love of all the loves of heaven, therefore, peace itself dwells principally in conjugial love.

That peace is bliss of heart and soul arising from the conjunction of the Lord with heaven and the church, thus also from the conjunction of good and truth, when all dissension and combat of evil and falsity with good and truth has ceased, may be seen above (n. 365). And because conjugial love descends from these conjunctions, therefore also all the delight of that love descends and derives its essence from heavenly peace.

This peace also shines forth as heavenly bliss from the faces of conjugial partners in the heavens, because they are in that love and from that love mutually regard each other. Such heavenly bliss, which intimately affects the delights of the loves, and is called peace, can exist with none but those who can intimately be joined together, thus as to their very hearts.

sRef Rev@16 @13 S0′ 998. (v. 13) And I saw out of the mouth of the dragon, and out of the mouth of the beast. That this signifies, from the thought, reasoning, religion, and doctrine of those who are in faith alone, and in confirmations thereof from the natural man, is evident from the signification of the mouth, as denoting thought, reasoning, religion, and doctrine (concerning which see n. 580, 782, 794); and from the signification of the dragon, as denoting those who are in faith alone, both as to doctrine and as to life (concerning which see n. 714, 715, 716, 737); and from the signification of the beast, as denoting those who by reasonings from the natural man confirm faith alone (see n. 773). For there were two beasts, one out of the sea, the other ascending out of the earth; and by the beast out of the sea is meant that faith confirmed by reasonings from the natural man; and by the beast out of the earth is meant that faith confirmed from the literal sense of the Word, and thence its falsification. But, in this case, the beast ascending out of the sea is meant; thus, faith confirmed by reasonings, because it is added, from the mouth of the false prophet. And by the false prophet is signified the same as by the beast out of the earth, namely, faith alone confirmed by the Word; thus, the doctrine of falsity from falsified truths.

[2] By these and the following words is described how the doctrine concerning faith alone has rendered obtuse, and almost extinguished, the power of understanding Divine truth, which every man has from the Lord, so far as falsities from evil do not prevent influx and prevent anything from heaven being perceived. For a man is like a garden which receives light, but not heat, equally in winter and summer. According as it receives heat, it flourishes and bears fruit. So, with man, he can equally receive light, that is, understand Divine truth, whether he is evil or good; but still he cannot flourish and become fruitful, that is, be wise and do works that are good, except so far as he receives heat, that is, the good of love.

[3] It is believed by many that, because the learned are well acquainted with the Word and doctrine from the Word, they are more intelligent and wiser than others. But they have no more intelligence and wisdom than agrees with their spiritual heat, that is, their good of love. For it is according to this that the faculty of understanding truths is opened and vivified; but this very faculty is as it were covered over and obliterated by the evils of the love of the proprium. That such persons have, nevertheless, the intellectual faculty, however covered over and obliterated, I have frequently heard testified by experience. For spirits, who were wholly in falsities from evil, and in their heart denied a Divine influx into all the things of the understanding of truth and of the will of good, thus the Divine Providence, and thence confirmed in themselves that all things are the result of nature and their own prudence, although they had, so to speak, no faculty of understanding truths when they thought about them in themselves; yet, when they heard from others that the Divine is everything, and the natural is merely the instrument of an artificer, they then understood these things as clearly as those who taught them, and like others who have confirmed themselves in that Divine truth. But immediately they ceased to pay attention, they fell back into things of a contrary kind, and no longer understood them, because they rendered them obscure by the falsities they had confirmed. It was evident, therefore, that the faculty of understanding truth, or of receiving light from heaven, dwells in all, yet that they only receive so far as by their life they are in the good of love; just as a garden, which admits light from the sun equally in winter as in summer, yet flourishes and bears fruit so far, at the same time, as it receives heat from the sun, as is the case in spring and summer.

Continuation of the Sixth Precept:-

[4] Man has intelligence and wisdom in the measure and quality of the conjugial love with him. The reason is, that conjugial love descends from the love of good and truth, as an effect from its cause, or as the natural from its spiritual; and from the marriage of good and truth the angels of the three heavens also have all their intelligence and wisdom. For intelligence and wisdom is nothing but the reception of light and heat from the Lord as a Sun, that is, the reception of Divine truth conjoined with Divine Good, and of Divine Good conjoined with Divine truth; thus, it is the marriage of good and truth from the Lord.
That it is so has been quite evident from the angels in the heavens. When separated from their conjugial partners, they are indeed in intelligence, but not in wisdom, whereas when they are with their conjugial partners, they are also in wisdom. And I wondered at this, that as they turn their faces to each other they are in a state of wisdom, for the conjunction of truth and good is effected in the spiritual world by aspect (aspectus). And the wife there is good, and the man there is truth, therefore, as truth turns itself to good, so truth becomes living.

By intelligence and wisdom is not meant cleverness in reasoning about truths and goods, but the faculty of seeing and understanding truths and goods; this faculty a man has from the Lord.

sRef Rev@16 @13 S0′ 999. And out of the mouth of the false prophet. That this signifies the doctrine of faith separated from life, and of justification by it, confirmed from the Word falsified, is evident from the signification of the false prophet, as denoting the doctrine of falsity from the falsified truth of the Word. This is signified by the false prophet, because by a prophet is meant the doctrine of truth from the Word, and, in the highest sense, the Word, as may be seen above (n. 624). Hence the contrary is meant by a false prophet. Moreover, the false prophet here has the same signification as the beast ascending out of the earth; for it is said, out of the mouth of the beast, and of the false prophet. For there were two beasts, by which the dragon is further described, one seen ascending out of the sea, the other out of the earth. And by the beast out of the sea is signified confirmations of faith separated from life, by reasonings from the natural man; but by the beast out of the earth are signified confirmations from the Word, of faith separated from life, and the consequent falsification thereof. And as it is thence made a doctrine of the church, and as that doctrine teaches the separation of faith from life, and justification by that separated faith, therefore, this other beast is meant by the false prophet.

Continuation concerning the Sixth Precept:-

From love truly conjugial there is power and protection against the hells, because against the evils and falsities which ascend from the hells. The reason is, that by conjugial love man has conjunction with the Lord, and the Lord alone can prevail over all the hells. Also, because by conjugial love man possesses heaven and the church. Wherefore, as the Lord continually protects heaven and the church from the evils and falsities that rise up from the hells, so He protects all those who are in love truly conjugial, because heaven and the church are with these only. For heaven and the church are the marriage of good and truth, from which is conjugial love, as said above.

Hence it is, that man by conjugial love has peace, which is inmost joy of heart, arising from security of every kind against the hells, and from protection against the infestations of evil and falsity therefrom.

sRef Rev@16 @13 S0′ 1000. Three unclean spirits like frogs.

That this signifies reasonings from mere falsities against Divine truths, is evident from the signification of unclean spirits, as denoting the falsities of evil from hell. For all in the hells are unclean from the falsities of evil, because all unclean things exist from falsities from evil, and all clean things from truths from good; and from the signification of three, as denoting all things and what is full, and as being said of truths or of falsities (concerning which see n. 435, 506, 532, 658); hence also by three is signified entirely and absolutely, in this case, absolute falsity, and from the signification of frogs, as denoting reasonings from falsities. That these are signified by frogs follows not only from their croaking but also from their living in marshy and putrid ponds, by which also infernal falsities are signified. For those who reason from falsities against Divine truths dwell in hells which appear to be like marshes and stinking ponds. And those who are there, when seen in the light of heaven, are like frogs, some in a larger, some in a smaller form, according to their conceit arising from reasoning more or less acute. They are also more or less unclean, according to their reasonings against the more interior and more important Divine truths.

sRef Ex@8 @6 S2′ sRef Ex@8 @2 S2′ sRef Ex@8 @5 S2′ sRef Ex@8 @14 S2′ sRef Ex@8 @7 S2′ sRef Ex@8 @8 S2′ sRef Ex@8 @13 S2′ sRef Ps@105 @30 S2′ sRef Ex@8 @12 S2′ sRef Ps@105 @29 S2′ sRef Ex@8 @4 S2′ sRef Ex@8 @11 S2′ sRef Ex@8 @3 S2′ sRef Ex@8 @10 S2′ sRef Ex@8 @9 S2′ [2] That frogs signify reasonings from mere falsities against Divine truths, is evident from the miracle of the frogs in Egypt. For all the miracles performed there signify the plagues or evils with which those are affected after death, who, by the scientifics of the natural man, fight against spiritual goods and truths, and endeavour to destroy them. For by Pharaoh and by the Egyptians were represented and thence signified natural men; and by the sons of Israel, whom they infested and desired to drive back into servitude, were represented and thence signified spiritual men. Thus also by the Egyptians were represented and signified the things pertaining to the natural man, and by the sons of Israel, those pertaining to the spiritual man. The things pertaining to the natural man have reference to evils and falsities, evils to the love, and falsities to the doctrine thereof; and the things that pertain to the spiritual man have reference to the goods that belong to love, and to the truths pertaining to the doctrine thereof.

That by frogs are there signified the reasonings of the natural man from falsities against the truths of the spiritual man, is evident from the description of that miracle in Moses:

That he caused the river to bring forth frogs in abundance; and they went up and came into the house of Pharaoh, and into his bed-chamber, and upon his bed, and into the house of his servants, and of his people, and into the ovens and the kneading troughs. And that after they were dead, they were gathered into heaps, and the land stank (Exod. viii. 1, 14).

That frogs here signify the reasonings of the natural man from falsities against Divine truths, is evident from the explanation of all those words in the Arcana Coelestia (n. 7345-7357, 7379-7409).

Also in David:

“He turned their waters into blood, and killed their fish; he caused frogs to come forth upon their lands, into the chambers of their kings” (Ps. cv. 29, 30).

[3] This treats of the plagues in Egypt. By the waters turned into blood are signified truths falsified; by the fishes killed are signified that the scientific truths and knowledges of the natural man perished. By the frogs coming forth upon the land are signified the reasonings of the natural man from falsities; the chambers of the kings signify interior truths, which they perverted by reasonings from falsities, inner chambers denoting the interiors, and kings denoting truths. Similar things are signified by the frogs coming up into the house of Pharaoh, into his bed-chamber, and his bed. From these things it is now evident what is signified by the three unclean spirits like frogs, which went forth out of the mouth of the dragon, of the beast, and of the false prophet.

Continuation concerning the Sixth Precept:-

[4] Those who are in love truly conjugial, after death, when they become angels, return into their youth and adolescence. The males, however worn out with age, become young men; and the wives, however worn out with age, become young women. Each conjugial partner returns into the prime of life and into the joys of the age in which conjugial love begins to intensify life with new delights, and to inspire with joyous activity for the sake of prolification. Into this state, first exteriorly, afterwards more and more interiorly to eternity, a man (homo) comes who had shunned adulteries as sins, and was initiated by the Lord into conjugial love in the world.

Because they are always growing more interiorly young, it follows that love truly conjugial increases and enters into the delights and joys provided for it from the creation of the world. These are the delights and joys of the inmost heaven, arising from the love of the Lord towards heaven and the church, and thence from the mutual love of good and truth; from this love every joy in the heavens is derived.

The reason why a man (homo) thus grows young in heaven is, that he then enters into the marriage of good and truth. And there is in good an effort of continually loving truth, and in truth there is an effort of continually loving good; and then the wife is good in form, and the man is truth in form. It is from that effort that a man (homo) puts off all severity, senile harshness, mournfulness, and want of vitality, and puts on the activity, gladness, and freshness of youth, from which the effort receives life and becomes joy.

[5] It has been told me from heaven that they have then a life of love, which can only be described as being the life of joy itself.

That a man (homo) who lives in the world in love truly conjugial comes after death into the heavenly marriage, which is that of good and truth, springing from the marriage of the Lord with the church, is quite clear from this fact, that from marriages in the heavens, although married partners are there united as on earth, children are not born, but instead of children, goods and truths, and thence wisdom, as said above. This is why by births, nativities, and generations in the Word, in its spiritual sense, are meant spiritual births, nativities, and generations, and by sons and daughters, the truths and goods of the church, and other things, but of a similar kind, by daughters-in-law, mothers-in-law, and fathers-in-law. From these things it can also be clearly seen that marriages on earth correspond to marriages in the heavens, and that a man after death comes into the correspondence, that is, from natural corporeal marriage into spiritual heavenly marriage, which is heaven itself, and the joy of heaven.

sRef Rev@16 @14 S0′ 1001. (v. 14) For they are the spirits of demons. That this signifies false reasonings from hell, is evident from the signification of the unclean spirits like frogs, as denoting reasonings from mere falsities against Divine truths (concerning which see just above, n. 1000); and from the signification of demons, as denoting reasonings which are from hell. For in hell those are called demons who are in the desire of falsifying truths, which is chiefly effected by reasonings. Hence by demons and demoniacs, in the abstract sense, are signified lusts and falsities, as is evident from the passages in the Word, where they are mentioned.

As in Lev. xvii. 7; Deut. xxxii. 17; Isa. xiii. 21; xxxiv. 14; Ps. cvi. 37; Matt. iv. 24; viii. 16, 28, 31; ix. 32, 33; x. 8; xii. 22; xv. 22; Mark i. 32, 34, 39; Luke iv. 33-38, 41; viii. 2, 26-40; ix. 1, 37-42, 49; xiii. 32; Apoc. ix. 20; xviii. 2.

Continuation concerning the Sixth Precept:-

The angels derive all their beauty from conjugial love, thus each angel derives it according to that love. For all the angels are forms of their affections, because, in heaven, it is not allowed to feign with the face things that have no relation to the affection, therefore their faces are types of their minds. Whilst, therefore, they have conjugial love, they also have love to the Lord, mutual love, the love of good, the love of truth and the love of wisdom. These loves with them fashion their faces, and show themselves as the fires of life in their eyes, to which, moreover, innocence and peace are added, this completing their beauty. Such forms are the forms of the inmost angelic heaven, and they are forms truly human.

sRef Rev@16 @14 S0′ 1002. Working Signs. That this signifies persuasions by means of fallacies and sophistries, is evident from the signification of signs, as denoting testifications and persuasions, and thereby also confirmations (concerning which see n. 708, 804); in this case persuasions by fallacies and sophistries, because the subject treated of is those who by means of reasonings confirm faith separated from life. And because this is done by means of fallacies and sophistries, by which the simple are persuaded, therefore by working signs are here signified persuasions and confirmations by means of fallacies and sophistries. That persuasions are effected by means of fallacies was shown above, where the beast ascending out of the sea was treated of (xiii. 1-13). By it also were signified confirmations by reasonings from the natural man.

The reason why such things are signified by signs is, that it is said that they were to go away to the kings of the earth, and of the whole world, to gather them to the battle, which signifies to excite dissensions and combats against truths in the whole church.

Continuation concerning the Sixth Precept:-

[2] From the things so far adduced a conclusion may be formed as to what good arises from chastity in marriage; consequently, what the good works of chastity are that are done by a man who shuns adulteries as sins against God. The good works of chastity are those which concern either the married partners themselves, or their offspring and posterity, or the heavenly societies. The good works of chastity that concern the married partners themselves are spiritual and celestial loves, intelligence and wisdom, innocence and peace, power and protection against the hells, and against the evils and the falsities therefrom; and they are manifold joys and felicities to eternity. All these are possessed by those who live in chaste marriage, according to what has been said before.

The good works of chastity that concern the offspring and posterity are, that so many and such great evils do not become innate in families. For the ruling love of parents is transmitted into the offspring and sometimes into late posterity, and becomes their hereditary nature. This is broken and mitigated with parents who shun adulteries as infernal, and love marriage as heavenly.

[3] The good works of chastity that relate to the heavenly societies are, that chaste marriages are the delights of heaven; that they are its seminaries; and that they are its securities. They afford delights to heaven by means of communications; they are seminaries of heaven by means of progeny, and they are securities to heaven by power against the hells; for diabolical spirits, at the presence of conjugial love, become furious, insane, mentally impotent, and cast themselves into the deep.

sRef Rev@16 @14 S0′ 1003. To go away to the kings of the earth, and of the whole world, to gather them together to the battle. That this signifies to excite dissensions and combats against truths with all those who belong to the church, is evident from the signification of kings, as denoting those who are in truths from good, and, abstractly, truths from good (see n. 29, 31, 553, 625); and from the signification of the earth and of the world, as denoting the church as to truth and good, thus the whole church (see n. 741); and from the signification of battle, as denoting dissension concerning truths and goods, also spiritual combats (see n. 573, 734). From these things it is evident that, by going away to the kings of the earth, and of the whole world, to gather them together to the battle, is signified to excite dissensions and combats against truths with all those who belong to the church.

[2] That the church has come into disputes about truths and goods, and into contentions against them, and at length into dissensions by faith alone, is perfectly evident from this: That when that faith was received, the understanding was no longer allowed to examine them; for that faith implies that a thing must be believed, however it may appear to the understanding. And when the understanding is debarred from faith, enlightenment is impossible; and this being the case, blindness and stupidity enter into everything of the church. In this state there exists mere disputation about the meaning of the Word, which may be used to confirm anything whatever. This is why the church has been divided into so many ecclesiasticisms, and why there are so many heresies in these.

That these dissensions and disputations about truths and goods are from hell, is signified by the spirits of demons working signs to go away to the kings of the earth, and of the whole world, to gather them together to the battle.

Continuation concerning the Sixth Precept:-

[3] From the goods enumerated and described that follow chaste marriages, a conclusion may be formed as to the evils that follow adulteries, for these evils are the opposites of those goods. That is to say, instead of the spiritual and celestial loves which those have who live in chaste marriages, there are infernal and diabolical loves with those who are in adulteries. Instead of the intelligence and wisdom which those have who live chastely in marriage, there are insanities and follies with those who are in adulteries. Instead of the innocence and peace which those have who live in chaste marriages, there are deceit and absence of peace with those who are in adulteries. Instead of the power and protection against the hells which those have who live chastely in marriage, there are the very demons, and the hells with those who live in adulteries. Instead of the beauty which those have who live chastely in marriage, there is ugliness, horrible according to the quality of those who live in adulteries. Their final lot is, that from the extreme impotence, into which they at length come, they become void of all the fire and light of life, and dwell solitary in wildernesses, as if sluggish and weary of life.

sRef Rev@16 @14 S0′ 1004. Of that great day of God Almighty. That this signifies the latter state of the church, when the Advent of the Lord and the Last Judgment take place, is evident from the signification of the great day of God Almighty, as denoting the last state of the church, when the Advent of the Lord and the Last Judgment take place (concerning which see n. 413). Frequent mention is made in the Word of the great day, the day of Jehovah, the day of anger and wrath, the day of vengeance, the terrible day; and in these passages the last state of the church, and then the Advent of the Lord and the Last Judgment are meant.

Continuation concerning the Sixth Precept:-

[2] Love truly conjugial is possible only between two, as is the Lord’s love towards heaven, which is one from Him and in Him; or towards the church, which like heaven is one from Him and in Him. All those who are in the heavens and also in the church must be one by mutual love from love to the Lord. An angel in heaven, or a man in the church, who does not make one with the rest, belongs neither to the one nor the other.

Moreover, in the whole heaven, and in the whole world, there are two things to which all others have reference. These two are called good and truth; from these united into one, all things in heaven and in the world have existed and subsist. When they are one, then good is in truth, and truth is in good; and truth belongs to good, and good to truth. Thus the one acknowledges the other mutually and reciprocally, as an agent its proper re-agent, and interchangeably. From this universal marriage the conjugial love between husband and wife is derived. The husband is so created as to be the understanding of truth, and the wife is so created as to be the will of good; consequently the husband is truth, and the wife is good; thus both are truth and good in their form, which form is man (homo), and the image of God. And because it is from creation that truth should belong to good, and good to truth, thus also mutually and interchangeably, therefore there cannot be one truth united to two different goods, and the reverse; nor can there be one understanding united to two different wills, and the reverse. Thus neither can there be one man (homo), who is spiritual, united to two different churches; nor, similarly, one man (vir) intimately united to two women. Intimate union is like that of the soul and heart. The soul of the wife is the man, and the heart of the man is the wife. The man communicates and unites his soul to the wife by actual love; it is in his seed, and the wife receives it in her heart. Hence the two become one, and then everything in general and particular in the body of the one looks each to that which is mutual in the body of the other. This is the genuine marriage, which is possible only between two. For it is from creation that all things pertaining to the man, both mind and body, should each have that which is mutual in the mind and body of the wife; and thence that the least particulars should mutually look to each other, and desire to be united.

[3] From this aspect and effort conjugial love exists. All things in the body, called members, viscera, and organs, are nothing else but natural corporeal forms corresponding to the spiritual forms of the mind. Consequently, all things of the body, in general and particular, have such correspondence with all things of the mind, in general and particular, that whatever the mind wills and thinks, the body instantly brings out into act and according to its wish. When, therefore, two minds act as one, then also the two bodies are potentially so united that they are no more two but one flesh. To will to become one flesh is conjugial love, and that love is according to the quality of that will.

[4] It is allowed to confirm this by a wonderful thing in the heavens. There are married partners there who are in such conjugial love that both can be one flesh, and also are one when they will so to be, then they appear as one man. I have seen and discoursed with them, and they said, that they have one life, and that they are as the life of good in truth, and the life of truth in good; and that they are like the pairs in man – the two hemispheres of the brain encompassed with one meninx, the two ventricles of the heart within a common covering, and also the two lobes of the lungs, which, although they are two, yet are one as to life and as to the activities of life, which are uses. They said that their life, thus conjoined, is full of heaven, and that it is the very life of heaven, with its infinite beatitudes, because heaven also is such from the marriage of the Lord therewith. For all the angels of heaven are in the Lord, and the Lord in them.

[5] They said, moreover, that it is impossible for them to think from any intention of a secondary wife or woman, because this would be to turn heaven into hell. Therefore if an angel merely thought of such a thing he would fall from heaven. They added also that natural-minded spirits do not believe unions such as theirs to be possible, because with those who are merely natural, there is no marriage from a spiritual origin, which is that of good and truth, but only marriage from a natural origin. Consequently, there is no union of minds (mentes), but only a union of bodies from a lustful disposition in the flesh, and this lust is from a universal law impressed upon and thus implanted from creation in everything animate and inanimate. This law is, that everything in which there is power wills to produce its like, and to multiply its species to infinity and to eternity. Because the posterity of Jacob, who were called the sons of Israel, were merely natural men, and consequently their marriages were not spiritual but carnal, therefore, on account of the hardness of their hearts, it was allowed them to take several wives.

sRef Rev@16 @15 S0′ 1005. (v. 15) Behold, I come as a thief. That this signifies the Advent of the Lord, and the Last Judgment then, is evident from the signification of coming as a thief, when said of the Lord, as denoting His Advent, and the Last Judgment then; similarly as in other parts of the Word:

As Matt. vi. 19, 20; xxiv. 42, 43; Obad. ver. 5; Joel ii. 9; Hos. vii. 1.

The reason why this is signified by coming as a thief is, that it is attributed to the Lord that He takes away the knowledges of good and truth, and devastates the church, as a thief takes away wealth, and despoils a house. Also, that the church is then in night and in darkness, that is, in falsities from evil; and the last state of the church is also called night, and the falsities of evil then prevailing are called darkness; a thief comes in the night when it is dark. Hence the comparison of the Advent of the Lord and the Last Judgment with a thief, as may be seen also above (n. 193).

Continuation concerning the Sixth Precept:-

[2] That adultery is hell, and, consequently, abominable, any one may understand from the fact that divers semen is mingled in the womb of one woman. In a man’s semen lies the inmost of man’s life, and thence the commencement of a new life; it is holy from this fact. To make this common with the inmost initiaments of others, as is done in adulteries, is profane. Hence it is that adultery is hell, and that hell in general is called adultery. Because from such mingling nothing but putridity – also from the spiritual origin – can exist, it follows that adultery is abominable.

[3] Thence in the brothels in hell there appear foul things of every kind; and when light from heaven is let into them, adulteresses with adulterers are beheld like swine, lying in their own filth; and what is wonderful, they, like swine, are in their delights whilst in the midst of filth. But those brothels are kept closed, because when opened, a stench is exhaled that excites vomiting.

It is different in chaste marriages. In these the life of the man, by means of the seed, adds itself to the life of the wife, whence comes the intimate union from which they are not two but become one flesh. And according to such union conjugial love increases, and with it every good of heaven.

sRef Rev@16 @15 S0′ 1006. Blessed is he that watcheth. That this signifies the happy state of those who look to the Lord, is evident from the signification of blessed, as denoting to be in a happy state; and from the signification of watching, as denoting to procure for oneself spiritual life (concerning which see n. 187). And this is procured by man’s looking to the Lord, because the Lord is life itself, and from Him alone is life eternal.

While a man is in life from the Lord, he is in wakefulness but when he is in life from himself, he is then in sleep. Or, what is the same, whilst man is in spiritual life, he is then in wakefulness, but when he is in natural life separated from spiritual, then he is in sleep; and what he then sees resembles what he sees in a dream. To live this life is also meant by sleeping and slumbering in the Word.

As Matt. xiii. 25; xxxv. 5, 6; Mark iv. 26, 27; xiii. 36; Isa. v. 27; Jer. li. 39, 57; Ps. xiii. 4; lxxvi. 7; and elsewhere.

Hence it is evident what is signified by watching.

Continuation concerning the Sixth Precept:-

[2] It must be known, however, that there are adulteries more or less infernal and abominable. The adulteries arising from the more grievous evils and the falsities therefrom are also the more grievous, and those from the milder evils and the falsities therefrom are milder. For adulteries correspond to the adulterations of good, and thence the falsifications of truth, adulterations of good being intrinsically evils, and falsifications of truth being intrinsically falsities; according to correspondences therewith the hells are arranged into genera and species. Cadaverous hells are formed of those who delighted in the violation of wives; excrementitious hells of those who took delight in the deflorations of virgins; direful slimy hells, of those whose delight was in varieties and a change of harlots; and filthy hells, of the rest. Sodomitic hells are formed of those who were in evils from the love of ruling over others from sole delight in ruling who find no delight in use.

From those who have separated faith from good works, both in doctrine and in life, adulteries like those as of a son with a mother, or with a mother-in-law, breathe forth. From those who have studied the Word only for the sake of glory, and not for spiritual uses, there exhale adulteries like those of a father with a daughter-in-law. From those who believe that sins are remitted through the Holy Supper, and not by repentance of life, adulteries like those of a brother with a sister breathe forth. From those who altogether deny the Divine, there exhale abominations with beasts, and so on.

The reason why such hells are formed of these is because of the correspondence with the adulterations or defilements of good and truth.

sRef Rev@16 @15 S0′ 1007. And keepeth his garments. That this signifies who live according to His Divine truths, is evident from the signification of garments, as denoting truths covering good (concerning which see n. 64, 65, 195, 271, 395, 637). Hence by keeping the garments, is signified to live according to truths; in this case, according to the Lord’s Divine truths in the Word.

Continuation concerning the Sixth Precept:-

In a word, from every conjunction of evil and falsity in the spiritual world there issues forth a sphere of adultery, but only from those who are in falsities of doctrine and in evils of life; but not from those who are in falsities of doctrine and yet are in goods of life; for with the latter there is no conjunction of evil and falsity, but only with the former.

But this flows especially from priests who have taught falsely and lived wickedly; for these have both adulterated and falsified the Word. By such, although they were not adulterers in the world, adultery is nevertheless excited, but an adultery called sacerdotal adultery, which is nevertheless distinguishable from other adulteries. Hence it is evident that the origin of adulteries is the love and consequent conjunction of evil and falsity.

sRef Rev@16 @15 S0′ 1008. Lest he walk naked. That this signifies that he may not be without truths, and hence without goods, is evident from the signification of naked, as denoting to be without truth, and thence without good (concerning which see n. 240). For those who are without truths are also without goods, because all good is procured by means of truths. And, moreover, good without truth is not good; neither is truth without good, truth; for in order that truth may exist, it must be conjoined to good, and in order that good may exist, it must be conjoined to truth. There is indeed such a thing as truth without good and good without truth; but still truth without good is dead, so also is good without truth. For truth has its esse from good, and good its existere by means of truth. From these things it is evident that by walking naked, is signified to be without truths, and thence without goods. That to walk, signifies to be and to live may be seen, n. 787.

Continuation concerning the Sixth Precept:-

[2] The reason why adulteries are held in less abhorrence with Christians than with the Gentiles, in fact, than with some of the barbarous nations is, that in the Christian world, at this day, there is no marriage of good and truth, but a marriage of evil and falsity. For the religion and doctrine of faith separated from good works is a religion and doctrine of truth separated from good; and truth separated from good is not truth, but when interiorly examined is falsity. And good separated from truth is not good, but when interiorly examined is evil. Hence there is in the Christian religion a doctrine of falsity and evil, from which origin the lust of and inclination to adultery from hell flows. This is why adulteries are believed to be allowable, and are practised without shame in the Christian world. For, as said above, the conjunction of evil and falsity is spiritual adultery, from which according to correspondence natural adultery exists. For this reason adulteries and whoredoms, in the Word, signify the adulterations of good and the falsifications of truth. Hence Babylon is called the whore in the Apocalypse; also, Jerusalem in the Word of the Old Testament, and the Jewish nation was called by the Lord an adulterous nation, and from their father the devil. But on this subject see from the Word (n. 141).

sRef Rev@16 @15 S0′ 1009. And they see his shame. That this signifies, nor thence in filthy loves, is evident from the signification of shame, as denoting filthy loves. For by shame (pudor) is meant that part of the body which is covered by the breeches, and is the region of the genitals, which are called pudenda, from scandals and adulteries. The nakedness of these is meant by walking naked. And because the genitals of both sexes correspond to the loves of heaven in general, and correspond when they are clothed, therefore they correspond to the loves of hell when they are not clothed, or naked. For garments signify truths clothing, and the flesh of that region of the body signifies the good of love; and good without truth is not good, neither is truth without good truth (concerning which see just above, n. 1008); and where the good of love is not there is evil, or filthy love.

Because the nakedness of that part of the body signifies filthy love, or the lasciviousness of adultery, therefore Aaron had breeches made of linen, which were upon his flesh when he ministered (Exod. xxviii. 42, 43; xxxix. 28). Breeches of linen signify truths covering.

Continuation concerning the Sixth Precept:-

[2] He who abstains from adulteries from any other motive than that they are sins, and against God, is still an adulterer. As, if any one abstains from them from fear of the civil law and its punishment; from fear of the loss of fame, and thence of honour; from fear of diseases from them; from fear of upbraidings at home from his wife, and thence of intranquillity of life; from fear of chastisement from the servants of the injured husband; from poverty or from avarice; from infirmity arising either from abuse or from age, or from impotence, or from disease; indeed, if he abstains from them on account of any natural or moral law, and does not also abstain on account of the Divine law, he is nevertheless interiorly unchaste and an adulterer. For he, nevertheless, believes that they are not sins, and, consequently, he says interiorly that they are lawful, and so he commits them in spirit, although not in the body; therefore after death, when he becomes a spirit, he speaks openly in favour of them, and commits them without shame.

It has been granted me in the spiritual world to see maidens who accounted whoredoms as wicked, because contrary to the Divine law; and also maidens who did not account them wicked, but nevertheless abstained from them because of the ill-fame attending them, which would turn away their suitors. I saw the latter encompassed with a dusky cloud in their descent to the abodes below; but I saw the former encompassed with a shining light in their ascent to the abodes above.

sRef Rev@16 @16 S0′ sRef Rev@12 @17 S1′ sRef Rev@13 @7 S1′ 1010. (v. 16) And gathered them into a place called, in the Hebrew, Armageddon. That this signifies a state of combat from falsities against truths, arising from the love of self with the men of the church, is evident from the signification of gathering them together into a place, namely, to battle, as denoting to dispose them for combat from falsities against truths. The reason why a state of combat is denoted is, that place signifies the state of a thing; and the reason why it is from falsities against truths is, that it is meant that the dragon gathered them together. For in chapter xii. it is said:

That the dragon went to make war with the rest of the seed of the woman, who keep the commandments of God, and have the testimony of Jesus Christ (ver. 17).

And concerning the beast ascending out of the sea in chapter xiii.:

That it was given him to make war with the saints and to overcome them (ver. 7).

And here now the place where they were to be gathered together and enter upon the battle is named.

It is believed that by Armageddon is meant Megiddo, where Josiah, king of Judah, fighting against Pharaoh, was overthrown (see 2 Kings xxiii. 29, 30; 2 Chron. xxxv. 20-24; and also Zech. xii. 11). But what is there signified by Megiddo, in the spiritual sense, is not yet known, therefore it shall be stated. By Armageddon is signified the love of honour, rule, and super-eminence. This love is also signified by Megiddo in the old Hebrew tongue, as is evident from the signification of that word in Arabic. Nor is anything else meant by Armageddon in the heavens; for all the places mentioned in the Word signify things and states.

[2] The reason why the love of honour, rule, and super-eminence denotes the last state of the church, when falsities are about to fight against truths is, that this love is about to rule in the church at its end; and when this love rules then also falsity from evil rules and overcomes truth. For this love more than all others extinguishes the light of heaven, and induces the darkness of hell; for that love is the very proprium of man. And a man cannot by any power be drawn away from his proprium and raised towards heaven as long as this love rules. And the proprium in which this love altogether immerses a man is nothing but evil and falsity. That a man from this love is in thick darkness as to all things of heaven and the church, consequently, in utter falsities, does not appear to the man who is in it, because their natural light (lumen) appears to be so bright that spiritual light is extinguished; but that bright light is the result of a false light (lumen), for it is enkindled by the love of glory, thus, by the love of self-intelligence, which intelligence, seen in heaven, is insanity and foolishness. When, therefore, this love rules in the church, it is all over with it; for neither the understanding of truth, nor the will of good any longer exists with any one. For honour, rule, and super-eminence afford the highest pleasure, and are felt as the greatest good, and the latter are the end for the sake of which all other things are considered. And, in this case, all goods and truths, as well civil and moral as spiritual, serve as means that are loved only for the end and according to the degree in which they serve it. And if they do not serve, they are accounted as vile and rejected. So also with respect to all uses, civil, moral, or spiritual. It is otherwise when uses are regarded as the end, and a man does not attribute glory and honour to his own person, but to the uses themselves, according to their excellence. Then honour, rule, and super-eminence are the means, and they are esteemed only so far as they are serviceable to uses as means. From these things the meaning of Armageddon is in some measure evident.

[3] It has also been shown me to the life, that this love has vastated the church, and adulterated all its goods and truths, not only in the kingdoms of Babylon, but in all other kingdoms. For almost every one at this day, when he comes, after death, into the spiritual world, takes with him from the natural world the desire to be honoured, to rule, and to be above others, and there are very few who love uses for the sake of uses. For their desire is, that uses may serve, and that honour, which is not a use, may command; and when this rules, which, separated from use, is nothing, no lot or inheritance can be given them in the heavens, where uses alone rule. For the kingdom of the Lord is a kingdom of uses. For when these rule, then the Lord rules, because uses are goods, and all good is from the Lord. This now is the state of the church made manifest as to things rational; this state is signified by the sixth angel pouring out his vial upon the great river Euphrates, and is the subject now treated of.

Continuation concerning the Sixth Precept:-

[4] Thus far concerning adulteries. What adultery is shall now also be stated. Adulteries are all the whoredoms that destroy conjugial love. The whoredom of a husband with the wife of another, or with any woman, whether she is a widow, a virgin, or a harlot, is adultery, when this is done from disgust, or from aversion to marriage. So also the whoredom of a wife with a married man, or with a single man, when this is done for a similar reason. Also the whoredoms of any man, not married, with the wife of another, and of any woman, not married, with the husband of another, are of adultery, because they destroy conjugial love, by turning their minds from marriage to adultery. The delights of varieties, although with harlots, are also the delights of adultery; for the delight of variety destroys the delight of marriage.

The delight of the defloration of virgins without marriage as the end is also the delight of adultery; for those who are in that delight afterwards desire marriage only for the sake of defloration, which being accomplished, they loathe marriage.

In a word, all whoredom which destroys what is conjugial, and extinguishes its love, is adultery, or pertains to adultery. What, however, does not destroy what is conjugial, nor extinguish the love thereof, is fornication gushing forth from a certain instinct of nature towards marriage, which from various causes cannot yet be entered into.

sRef Rev@16 @17 S0′ sRef Rev@16 @18 S0′ 1011. Verses 17, 18. And the seventh angel poured out his vial into the air, and there came a great voice out of the temple of heaven, out of the throne, saying, It is done. And there were voices, and lightnings, and thunders, and a great earthquake, such as was not since there were men on the earth, so great an earthquake.

“And the seventh angel poured out his vial into the air,” signifies the state of the church manifested as to all things of thought; “and there came a great voice out of the temple of heaven, out of the throne, saying, It is done,” signifies manifestation out of heaven from the Lord that it is consummated, and thus that the Last Judgment is at hand.

“And there were voices, and lightnings, and thunders,” signifies reasonings, darkening of the understanding, and the conclusions formed from falsities from evils; “and a great earthquake,” signifies the state of the church entirely changed; “such as was not since men were on the earth,” signifies that it was more inverted than hitherto in the countries, where the church is; “so great an earthquake,” signifies so that the church was no more.

sRef Rev@16 @17 S0′ 1012. (v. 17) And the seventh angel poured out his vial into the air. That this signifies the state of the church manifested as to all things of thought, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested, as above; and from the signification of the air, as denoting thought, in this case everything of thought, because it is the last state of the church that is here described; therefore on the manifestation of that state, it is said, “It is done, that is, consummated.”

The reason why the air signifies thought is, that respiration, which takes place by means of the air, corresponds to the thought of the understanding, as the motion of the heart corresponds to the affection of the will. That the respiration of the lungs corresponds to thought is quite clear from the fact that their operation is simultaneous and synchronous. For as a man thinks so he breathes. If he thinks tacitly he also breathes tacitly, and, on the contrary, if he thinks forcibly. If he thinks intensely and interiorly in himself, he then by degrees checks respiration, and also suspends it. Thus a man varies the state of his respiration in accommodation to every state of his thought. The reason is, that a man has two lives – the life of the understanding and the life of the will; and all the things of the body correspond to those two lives of the mind. Thus, in general, the life of the respiration corresponds to the life of the understanding and of the thought therefrom; and the life of the motion of the heart corresponds to the life of the will and of the love therefrom. These two lives are also meant by soul and heart in the Word, where it is said, with the whole soul and the whole heart, which signifies with the whole understanding and the whole will; or, with every thought of faith, and every affection of love. These things are said, in order that it may be known, that by the air is signified thought, because breathing takes place by its means.

[2] The reason why the vial was, lastly, poured out into the air is, that everything in a man closes in his thoughts. For such as a man is as to the church and the goods and truths of the church, also as to love; in a word, such as he is as to his spiritual, moral, and civil life, such is he as to thought. And this may especially be observed in the spiritual world; for when any angel comes out of his own society into one not his own, his breathing then labours, because he does not think from a similar affection. This also is why an infernal spirit when he ascends into an angelic society experiences difficulty and pain in breathing, and comes into fancifulness and blindness of thought. From these things it is evident that such as a man is, such is his thought.

sRef Matt@5 @22 S3′ sRef Matt@5 @24 S3′ sRef Matt@5 @21 S3′ sRef Matt@5 @25 S3′ sRef Matt@5 @23 S3′ sRef Matt@5 @26 S3′ [3] In what follows some things shall now be related concerning the Seventh Precept, which is, “Thou shalt not kill.”

All the precepts of the Decalogue, like everything in the Word, involve two internal senses, besides the highest, which is the third; one which is proximate, and is called the spiritual-moral sense; another which is more remote, and is called the celestial-spiritual sense. The proximate sense of this precept, “Thou shalt not kill,” which is the spiritual-moral sense, is, that thou shalt not hate thy brother or thy neighbour, and thence not treat him with contempt and ignominy; for thus thou dost damage and destroy his good name and honour, from which is his life amongst his brethren, called civil life. Consequently, he will afterwards live in society as dead, being numbered amongst the vile and wicked, with whom no one will hold any intercourse. This, when done from enmity, hatred, or revenge, is murder. This proceeds, and is estimated by many in the world, in a way similar to that of the life of the body. He, therefore, who does this, is as guilty before the angels in the heavens as if he had killed his brother. For enmity, hatred, and revenge breathe out murder, and would do this unless restrained and held in by the fear of the law, of resistance, and of reputation. Still these three are efforts to murder; and every effort is as an act, for it goes forth into act when fear is removed. These things the Lord teaches in Matthew:

“Ye have heard that it was said by them of old time, Thou shalt not kill, and whoso shall kill shall be liable to judgment. But I say unto you, that whoso is angry with his brother rashly, shall be liable to judgment; and whoso shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to the gehenna of fire” (v. 21-26).

This may be seen explained above (n. 693, 746).

[4] But the more remote sense of this precept, “Thou shalt not kill,” which is called the celestial-spiritual sense, is, Thou shalt not take away from a man the faith and love of God, and thus his spiritual life, this being murder itself. For from this life a man is a man, the life of the body serving thereto as the instrumental cause to its principal cause.

From this spiritual murder comes moral murder. Therefore he who is in the one is also in the other; for he who desires to take away man’s spiritual life hates him if he cannot take it away; for he hates his faith and love, and thus the man himself.

These three, namely, spiritual murder, which is that of faith and love; moral murder, which is that of good name and honour; and natural murder, which is that of the body, follow in a series, one from the other, as cause and effect.

sRef Rev@16 @17 S0′ 1013. And there came a great voice out of the temple of heaven, out of the throne, saying, It is done. That this signifies manifestation out of heaven from the Lord, that it is consummated, and thus that the Last Judgment is at hand, is evident from the signification of a great voice, saying, as denoting manifestation; and from the signification of the temple, as denoting heaven as to Divine truth, by which all manifestation is effected (concerning which, see n. 220, 391, 915); and from the signification of the throne, as denoting where the Lord is as to judgment (see n. 253, 267, 462, 477); and from the signification of its being done, as denoting to be consummated, that is, that there is no longer any good and truth, thus, no longer any church, because all things are devastated. From these things it is evident, that by a great voice coming out of the temple of heaven, out of the throne, saying, “It is done,” is signified manifestation out of heaven from the Lord, that it is consummated, and that the Last Judgment is at hand.

This was said after the seventh angel poured out his vial into the air, which signifies that all the things of man’s thought are turned away from heaven, whence there is no longer any communication of the men of the church with heaven; and when this communication is broken, the Last Judgment then comes. For so long as there is communication of heaven with the church, all things are held together in connection; but when communication perishes, it is like a house that falls when the foundation is taken away; nevertheless, a new house is then built instead of it by the Lord; a house is the church.

Continuation concerning the Seventh Precept:-

[2] Because all in hell hate the Lord, and, consequently, heaven – for they are opposed to goods and truths – therefore hell is murder itself, or the origin of murder. This is the case, because a man is a man from the Lord by the reception of good and truth; therefore, to destroy good and truth is to destroy the human itself, thus to kill the man.

[3] That those who are in hell are such is not yet known in the world, because with those who are of hell, and, therefore, come into hell after death, there appears to be no hatred of good and truth, nor of heaven, and still less of the Lord. For every one while he lives in the world is in external things, which are taught and learnt from childhood to counterfeit things that are honourable and becoming, just and equitable, good and true. But, nevertheless, hatred lies concealed in their spirit, and this according to the degree of the evil of their life. And because hatred is in the spirit, it therefore breaks out when the externals are laid aside, as is the case after death.

[4] This infernal hatred of all who are in good, because it is hatred of the Lord, is deadly. This is especially evident from their delight in doing evil, which is such as to exceed in degree every other delight; for it is a fire burning with the lust of destroying souls. It was also discovered that this delight is not from hatred of those whom they attempt to destroy, but from hatred of the Lord Himself.

Now because a man is a man from the Lord, and the Human which is from the Lord is good and truth, and because those who are in hell, from hatred of the Lord, are in the lust of killing the Human, which is good and truth, it follows, that it is from hell that murder itself proceeds.

sRef Rev@16 @18 S0′ 1014. (v. 18) And there were voices, and lightnings, and thunders. That this signifies reasonings, darkness of the understanding, and conclusions of falsities from evils, is evident from the signification of voices, lightnings, and thunders, when said of those who belong to the church, with whom there is no longer any good of love or truth of faith, as denoting reasonings, darkness of the understanding, and conclusions formed from falsities from evils (concerning which see above, n. 702, 704). That such things are signified by voices, lightnings, and thunders, in the Word, is from the appearances of these in the spiritual world amongst those who are not in the good of love and in the truths of faith, but who nevertheless talk with each other about them. Such discourse, which is reasoning, is signified by voices; the conflict of truth and falsity, by lightnings, and the consequent rejection of truth and good, by thunders. And because such things are from correspondence in the spiritual world, it follows that similar things in the natural world correspond, and that, consequently, such things as we have mentioned are thereby signified.

Continuation concerning the Seventh Precept:-

[2] From what has been said above, it is evident that all those who are in evils of life, and in falsities therefrom, are murderers, for they are enemies and haters of good and truth. For evil hates good, and falsity hates truth. An evil man does not know that he is in such hatred until he becomes a spirit, then hatred is the very delight of his life. Therefore from hell, where all the evil are, there constantly exhales a delight of doing evil from hatred; but from heaven, where all the good are, there continually breathes forth a delight of doing good from love. Hence two opposite spheres meet each other in the midst between heaven and hell, and mutually fight against each other. In this mid-region is a man while in the world. If he is then in evil, and in falsities therefrom, he passes into the regions of hell, and thence comes into the delight of doing evil from hatred. But if he is in good, and truths therefrom, he passes over to the regions of heaven, and thence comes into the delight of doing good from love.

[3] The delight of doing evil from hatred, which exhales from hell, is the delight of killing. But because they cannot kill the body, they desire to kill the spirit; and to kill the spirit is to deprive it of spiritual life, which is the life of heaven.

From these things it is clear that the precept, “Thou shalt not kill,” involves also, that thou shalt not hate thy neighbour, also, that thou shalt not hate the good of the church and its truth; for if thou hatest good and truth, then thou hatest thy neighbour, and to hate is to desire to kill.

Hence it is that the devil, by whom is meant hell in its whole extent, is called by the Lord “A murderer from the beginning.”

sRef Rev@16 @18 S0′ 1015. And there was a great earthquake. That this signifies the state of the church entirely changed, is evident from the signification of an earthquake, as denoting a change of the state of the church (concerning which see n. 400, 499); for the earth signifies the church, and the quaking thereof a change of state; and its being called great, signifies that its state was entirely changed.

Continuation concerning the Seventh Precept:-

sRef Matt@5 @24 S2′ sRef Matt@5 @21 S2′ sRef Matt@5 @22 S2′ sRef Matt@5 @23 S2′ sRef Matt@5 @26 S2′ sRef Matt@5 @25 S2′ [2] Because hatred, which is the desire to kill, is the opposite of love to the Lord, and also of love towards the neighbour, and these loves make heaven with a man, it is evident that hatred, being thus opposite, makes hell with him. Nor is infernal fire anything else but hatred. Therefore, also, the hells appear as if in a fire of a dusky red according to the quality and degree of the hatred, and in a fire of dusky flame according to the quality and degree of revenge from hatred.

Because hatred and love are diametrically opposite to each other, and since hatred thence constitutes hell with a man, just as love constitutes heaven with him, therefore the Lord thus teaches:

“If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Be kindly disposed towards thine adversary, whilst thou art in the way with him; lest thine adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing” (Matt. v. 21-26).

By being delivered to the judge, and by the judge to the officer, and being cast into prison by him, is described the state of the man who is in hatred after death, from his having hated his brother in the world. By the prison is meant hell; and by paying the uttermost farthing is signified the punishment which is called the fire everlasting.

sRef Rev@16 @18 S0′ 1016. Such as was not since there were men on the earth. That this signifies that it was manifestly more inverted than ever before in the countries where the church is, is evident from the signification of the earthquake being such, as denoting the state of the church changed more than hitherto, thus manifestly inverted; and from the signification of the men who were upon the earth, as denoting with those who belong to the church, thus who are in the countries where the church is. The subject here treated of is especially the state of the church with the Reformed, not with the Babylonians, these being treated of afterwards. That the state of the church has been turned into its contrary, is evident from this, that at this day it is not known what good and truth are, nor, indeed, what love and faith are; for love they call faith; works they call faith; good they call faith; truth they call faith; and yet they do not at all see whether the received faith, in which everything of the church is included, is the faith of truth, because it consists of mere incomprehensibilities.

Continuation concerning the Seventh Precept:-

[2] Because hatred is infernal fire, it is clear that it must be removed before love, which is heavenly fire, can flow in, and by the light from itself give life to a man; and that infernal fire cannot possibly be removed, unless he knows the origin of hatred, and what it is, and afterwards turns away from it and shuns it.

Hatred of the neighbour is hereditarily in every man, for every one is born into the love of self and of the world. Wherefore, he conceives hatred, and from it he is inflamed against all those who do not make one with him, and favour him, especially against those who oppose his lusts. For no one can love himself above all things, and, at the same time, love the Lord; and no one can love the world above all things, and, at the same time, love his neighbour, because no one can serve two masters at the same time; he is bound to despise and hate the one, while he honours and loves the other. Hatred especially prevails with those who are in the love of ruling over all; with the rest it is enmity.

[3] What hatred is shall also be stated. Hatred has in itself a fire, which is the endeavour to kill men; that fire is shown by anger. There is, as it were, a hatred and an anger thence prevalent with the good against evil. This, however, is not hatred but aversion to evil. Nor is it anger, but a zeal from good, in which heavenly fire inwardly lies concealed. For they turn away from evil, and are as if they were angry at their neighbour, in order that they may remove the evil, and thereby consult for the good of their neighbour.

sRef Rev@16 @18 S0′ 1017. So great an earthquake. That this signifies that the church was no more, is evident from what has been said, so far, in this chapter concerning the church, and before concerning faith alone, which at this day constitutes the church.

Continuation concerning the Seventh Precept:-

When a man abstains from hatred, and turns away from it, and shuns it as diabolical, then flow in through heaven from the Lord, love, charity, mercy, and clemency; and then, for the first time, the works which he does are the works of love and charity, whereas the works which he previously did, however good they might appear to be in the external form, were all works of the love of self and of the world, wherein hatred lurked on that account if not rewarded.

So long as hatred is not put away, so long a man is merely natural, and such a man remains in all his hereditary evil. Nor can he become spiritual before hatred, with its root, which is the love of ruling over all, is removed. For the fire of heaven, which is spiritual love, cannot flow in so long as the fire of hell, which is hatred, opposes and shuts it out.

sRef Rev@16 @19 S0′ 1018. Verse 19. And the great city was divided into three parts, and the cities of the nations fell; and great Babylon came into remembrance before God, to give unto her the cup of the wine of the wrath of his anger.

“And the great city was divided into three parts,” signifies that everything of the doctrine of truth from the Word was dissipated; “and the cities of the nations fell,” signifies similarly everything of the doctrine of good from the Word; “and great Babylon came into remembrance before God,” signifies that hitherto the church with the Reformed and its devastation was treated of; and that what follows is concerning the church with the Papists and its devastation; “to give unto her the cup of the wrath of his anger,” signifies devastation by the dire falsities of evil.

sRef Rev@16 @19 S0′ 1019. (v. 19) And the great city was divided into three parts. That this signifies that everything of the doctrine of truth from the Word was dissipated, is evident from the signification of a city, as denoting doctrine (concerning which see n. 223). The reason why all things of doctrine from the Word are denoted is, that it is called a great city. And the reason why everything of the doctrine of truth is denoted is, that it follows that the cities of the nations fell, whereby are signified everything of the doctrine of good; for doctrine treats of the truths that are predicated of faith, and of goods that are predicated of love. Therefore is it said, the doctrine of truth and the doctrine of good. It is also evident from the signification of being divided into three parts, as denoting to be dissipated. The reason why being divided into three parts denotes to be dissipated is, that three signifies all, whole, and full; and when these are divided, dissipation follows. That three signifies all, whole, and full, and is said of truths, may be seen above (n. 532). The same is signified by being divided into three parts in Ezekiel (v. 2).

[2] The explanation of the Eighth Precept of the Decalogue, “Thou shalt not bear false witness,” now follows.

By bearing false witness, in the proximate sense, is signified to lie against the neighbour by accusing him falsely. But, in the internal sense, to call what is just unjust, and what is unjust just, and to confirm it by falsities is signified; and, in the inmost sense, to falsify the truth and good of the Word is signified; and, on the other hand, to verify the falsity of doctrine, by confirming it by fallacies, appearances, fictions, scientifics, falsely applied, sophisms and similar things. Such confirmations, and the persuasions resulting therefrom, are false testimonies, for they are false declarations.

It is therefore evident that not only the false witness before a judge is here meant, but also the judge himself who makes what is just unjust, and the reverse, in perverting the right; for he equally with the witness himself acts the part of a false witness. Also every man who causes what is straight to appear crooked, and what is crooked to appear straight. The same is the case with the prelate who falsifies the truth of the Word, and perverts the good thereof. In a word, every falsification of truth, as well spiritual as moral and civil done from an evil heart, is false witness.

sRef Rev@16 @19 S0′ 1020. And the cities of the nations fell. That this signifies similarly everything of the doctrine of good from the Word, is evident from the signification of a city, as denoting doctrine, as shown just above. Hence cities denote doctrinals, or all things of doctrine; and from the signification of nations, as denoting those who are in the good of love, and, in an abstract sense, goods (see n. 175, 331, 625); and from the signification of falling, as denoting to be dissipated. For when cities fall, they perish; and when doctrine falls, then the truths thereof are dissipated.

Continuation concerning the Eighth Precept:-

[2] When a man abstains from false testimonies – understood in a moral and spiritual sense – shuns them and turns away from them, as sins, then from the Lord, through heaven, the love of truth and the love of justice flow in. And when a man thence loves truth and justice, he loves the Lord; for the Lord is truth itself and justice itself. And when a man loves truth and justice, it may then be said that truth and justice love him, because the Lord [loves him]. Hence his discourses become discourses of truth, and his works become works of justice.

sRef Rev@16 @19 S0′ 1021. And great Babylon came into remembrance before God. That this signifies that hitherto the church with the Reformed, and its devastation, was treated of; but that what follows is concerning the church with the Papists, and concerning its devastation, is evident from the signification of Babylon, as denoting the church with the Papists, because as by Babylon is signified the love of ruling over heaven and earth by means of the holy things of the church, and this is a dominating love with the Papists, principally. That by those words is also meant, that hitherto the church with the Reformed, and its devastation, was treated of, is evident from the things that precede and follow. In those which precede, the subject treated of is the dragon and the two beasts, by which the church with the Reformed was described; and by the seven angels pouring out the seven vials its devastation was described, as is also clear from the thirteenth verse of this chapter. In those which follow, the church with the Papists is described, in chapter xvii., by the woman sitting upon the scarlet beast, and in chapter xviii., its devastation.

It is therefore evident, that by great Babylon coming into remembrance before God, is signified that hitherto the church with the Reformed, and its devastation, was treated of, and that what follows is concerning the church with the Papists and its devastation.

The Ninth Precept, “Thou shalt not covet thy neighbour’s house,” is here to be treated of:

[2] There are two loves from which all lusts, like streams from their fountain, spring and perpetually flow. Those loves are called the love of the world and the love of self. Lust is a love continually willing; for what a man loves, this he continually covets. But lusts pertain to the love of evil, whereas desires and affections pertain to the love of good.

Now because the love of the world and the love of self are the fountains of all lusts, and all evil lusts are forbidden in these two last precepts, it follows that the ninth precept forbids the lusts flowing from the love of the world, and the tenth precept, the lusts from the love of self.

By not coveting a neighbour’s house is meant not to covet his goods, which, in general, are possessions and wealth, and not to appropriate them to oneself by evil arts. This lust is of the love of the world.

sRef Rev@16 @19 S0′ 1022. To give unto her the cup of the wrath of his anger. That this signifies its devastation by the dire falsities of evil, is evident from the signification of a cup, as denoting falsity from hell, which is the falsity of evil (concerning which see n. 960); and as it appears as if God were angry and wrathful on account thereof, it is called the cup of the wrath of the anger of God, wrath on account of falsity, and anger on account of evil. Therefore by giving her that cup is signified to devastate; for the falsity of evil from hell devastates all the good and truth of the church. That the church meant by Babylon is thus devastated will be seen in the two following chapters.

Concerning the Tenth Precept, “Thou shalt not covet (or desire) thy neighbour’s wife, his man-servant, or his maid-servant, his ox, or his ass.”

[2] These lusts extend to what are man’s own, since the wife, the man-servant, the maid-servant, the ox, and the ass are in his house. And by those things in a man’s house, in the spiritual internal sense, are meant what are his own; that is to say, by the wife is meant the affection of spiritual truth and good; by the man-servant and maid-servant, the affection of rational truth and good serving the spiritual, and by the ox and the ass, the affection of natural good and truth. These affections are signified by such things in the Word. But whereas to covet and desire those affections is to will and to covet the subjection of the man to one’s own power and authority, therefore it follows, that by the lusts of those things are meant those of the love of self, that is, of the love of ruling; for thereby a man makes the things belonging to his neighbour his own.

[3] From those things it is evident that the lust of the ninth precept is that of the love of the world; and that the lusts of this precept are those of the love of self. For, as said before, all lusts pertain to love; for it is the love which covets. And as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth precept has reference to the love of the world, and that the lusts of this precept have reference to the love of self, particularly to the love of ruling.

That from these two loves all evils and the falsities therefrom take their rise may be seen above (n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016); and in the Doctrine of the New Jerusalem (n. 65-83).

sRef Rev@16 @20 S0′ sRef Rev@16 @21 S0′ 1023. Verses 20, 21. And every island fled, and the mountains were not found. And a great hail, as it were, the weight of a talent, came down from heaven upon men; and men blasphemed God because of the plague of hail; for the plague thereof was exceedingly great.

“And every island fled,” signifies that there was no longer any truth of faith; “and the mountains were not found,” signifies that there was no longer any good of love.

“And a great hail, as it were, the weight of a talent, came down from heaven upon men,” signifies falsities in the highest degree infernal, destroying all the understanding of truth with the men of the church; “and men blasphemed God because of the plague of hail,” signifies falsification thence of the Word; “for the plague thereof was exceedingly great,” signifies the total destruction of genuine truth.

sRef Rev@16 @20 S0′ 1024. (v. 20) And every island fled. That this signifies that there was no longer any truth of faith, is evident from the signification of an island, as denoting the church as to the truths of the natural man, which are called scientific truths, also, the knowledges of good and truth (concerning which see n. 406); in this case the church as to the truths of faith; for the truths that are called truths of faith are the truths of the natural man; and that these are no more is signified by every island fled.

The reason why an island denotes the church as to the truths of faith is, that an island is land encompassed by the sea. And by land is signified the church; and by sea the scientific and knowledge in general, which pertains to the natural man.

By islands, in the Word, are also signified the churches with the Gentiles, with whom there are only appearances of truth, these being truths more remote from genuine truths. The reason of this signification was, that the islands of the sea were far removed from the land of Canaan, which was the terra firma; by which the church which was in genuine truths was signified.

Concerning the Precepts of the Decalogue in general:-

[2] The precepts of the Decalogue are called the ten words or Ten Precepts, because by ten are signified all; consequently, by the Ten Words are signified all the things of the Word, and therefore all the things of the church, in a summary.

The reason why they are all the things of the Word and all the things of the church in summary is, that in each precept there are three interior senses, each sense for its own heaven, for there are three heavens. The first sense is the spiritual-moral sense, this is for the first or ultimate heaven; the second sense is the celestial-spiritual sense, which is for the second or middle heaven; and the third sense is the Divine-celestial, which is for the third or inmost heaven. There are also as many internal senses in everything contained in the Word; for the Word is from the Lord, who is in its supreme things. It was sent down, in order, through the three heavens even to the earth, and thence was accommodated to each heaven; consequently, also the Word is in each heaven, and almost with every angel, in its own sense; it is read by them daily, and there are also preachings from it, just as on the earth.

[3] For the Word is Divine truth itself, thus Divine wisdom proceeding from the Lord as a Sun and appearing in the heavens as light. The Divine truth is the Divine that is called the Holy Spirit; for it not only proceeds from the Lord, but also enlightens man, and teaches him, as is said concerning the Holy Spirit.

Because the Word, in its descent from the Lord, has been accommodated to the three heavens, and the three heavens are conjoined, like inmost things with ultimates by media, thus also the three senses of the Word, it is therefore evident, that the Word was given, in order that the three heavens may be conjoined one with another; and also that there may be a conjunction of the heavens with the human race, for whom the literal sense is given, this being purely natural, and therefore the basis of the other three senses. That the Ten Precepts of the Decalogue are all the things of the Word in a summary can be seen only from those precepts in their three senses, such as above described.

sRef Rev@16 @20 S0′ 1025. And the mountains were not found. That this signifies that there was no longer any good of love, is evident from the signification of mountains, as denoting the church as to the good of love (concerning which see n. 405, 510, 850). The reason why mountains denote the church as to the good of love is, that the earth signifies the church; and the angels who are in love to the Lord inhabit mountain lands in the spiritual world. Hence mountains signify the church as to the good of love to the Lord.

These dwell upon mountains in the spiritual world because they are interior angels; and interior things in the spiritual world correspond to higher things, and actually become higher. This is why the Lord, being in the inmost, is called the Highest, and is said to dwell in the highest.

Concerning the Precepts of the Decalogue in general:-

[2] What these three senses are in the Precepts of the Decalogue may be further seen from the following summary exposition. The first precept, “Thou shalt not worship other gods besides me,” in the spiritual moral sense involves, that thou shalt not worship any other thing or any other person as Divine. It is said no other thing, that is, not to ascribe to nature anything Divine of itself; nor to any other person, namely, any vicar of the Lord; or any saint. In the celestial-spiritual sense it involves that thou shalt acknowledge only one God, and not several, according to their characters, as did the ancients, and as some pagans do at this day, or according to the works of each, as do the Christians at this day, who set up one God of creation, one of redemption, and one of enlightenment.

[3] The same precept in the Divine-celestial sense involves that the Lord alone is to be acknowledged and worshipped; and the Trinity in Him, namely, the Divine itself from eternity, meant by the Father; the Divine Human born in time, meant by the Son of God, and the Divine proceeding from both, meant by the Holy Spirit.

These are the three senses of the first precept in their order.

[4] From this precept, considered in its threefold sense, it is evident that in it are contained and included, in summary, everything concerning the Divine as to Essence. In the other precept, “Thou shalt not profane the name of God,” in its three senses are contained and included everything concerning the Divine as to quality. For by the name of God is signified His quality, which, in a primary sense, is the Word; from the Word, doctrine, and from doctrine, worship of the lips and of the life. In the second sense, it is the Lord’s kingdom on the earth and the Lord’s kingdom in the heavens; and in the third sense, it is the Lord’s Divine Human; for this is the quality of the Divine Itself. That the Lord’s Divine Human, in the highest sense, is the name of God, may be seen above (n. 224).

In the rest of the precepts there are similarly three internal senses for the three heavens. But of these, the Lord willing, we shall treat elsewhere.

sRef Rev@16 @21 S0′ 1026. (v. 21) And a great hail, as it were, the weight of a talent, came down from heaven upon men. That this signifies falsities in the highest degree infernal, destroying all understanding of truth with the men of the church, is evident from the signification of hail, as denoting infernal falsity, destroying all the truth and good of the church (concerning which see n. 503, 704). That hail is called great and, as it were, the weight of a talent, because falsities in the greatest degree infernal are meant. The quality of the falsities is compared with a talent; because a talent, in the computation of numbers, and in the weighing of silver, was the greatest sum. And by silver is signified truth, and, in the opposite sense, falsity; and by weight is signified what is heavy from evil, thus in the highest degree infernal. For falsity from evil is heavy and falls of itself into hell. And the above is evident from the signification of falling from heaven upon men, as denoting from hell, destroying the understanding of truth with the men of the church. For by men are signified the men of the church as to the understanding of truth; or, what is the same, the understanding of truth possessed by the men of the church is signified.

[2] The reason why to fall from heaven signifies to be from hell is, that the falsity here signified by a great hail does not come down from heaven, but rises up from hell. Hail does indeed fall from heaven in the spiritual, as in the natural world; for it is the rain that descends from heaven, congealed into hail from the cold which ascends from hell; the cold thence being the privation of heat or of heavenly love. Consequently, it follows that hail, as hail, does not descend from heaven, but that it is from hell. The case is similar with the rain of sulphur and fire from heaven. Rain signifies Divine truth from heaven, but hail Divine truth turned into infernal falsity; this takes place on its descent from heaven.

Concerning the Precepts of the Decalogue in general:-

[3] Because from the Lord as a Sun proceeds Divine truth united to Divine good, by which heaven and the world were made (John i. 1, 3, 10), it follows, that it is from this fact that everything in heaven and everything in the world have reference to good and to truth, and to their conjunction, in order that they may be something.

In these Ten Precepts are contained everything of Divine Good, and everything of Divine truth, and in them is also the conjunction thereof. But this conjunction is a mystery; for it is like the conjunction of love to the Lord and love towards the neighbour. Divine Good pertains to love to the Lord, and Divine truth to love towards the neighbour. For when a man lives according to Divine truth, that is, loves his neighbour, then the Lord flows in with Divine Good, and conjoins Himself to him.

[4] For this reason there were two tables, on which those Ten Precepts were written, and they were called the Covenant, which signifies conjunction. And they were afterwards placed in the ark, not one by the side of the other, but one above the other, for a testimony of the conjunction between the Lord and man. Upon one table were written the precepts of love to the Lord, and upon the other the precepts of love towards the neighbour. The three first precepts involve love to the Lord, and the six last precepts involve love towards the neighbour; while the fourth precept, which is, “Honour thy father and mother,” is the mediating precept; for by father is there meant the Father in the heavens, and by mother is meant the church, which is the neighbour.

sRef Rev@16 @21 S0′ 1027. And men blasphemed God because of the plague of the hail. That this signifies the falsification of the Word thence, is evident from the signification of blaspheming God, as denoting to falsify the Word (see above, n. 778, 991); and from the signification of the plague of hail, as denoting falsity in the highest degree infernal (see just above), whence comes the falsification of the Word.

Concerning the Precepts of the Decalogue in general:-

[2] Something shall now be said as to how conjunction takes place by means of the precepts of the Decalogue.

The Lord alone conjoins a man to Himself, and not a man himself to the Lord; and the Lord conjoins a man to Himself by this, that he knows, understands, wills, and does those precepts. When he does them, then there is conjunction; but if he does not, he ceases to will them; and when he ceases to will, he ceases also to understand and know them. For what is willing, if a man does not act when it is possible for him so to do. Is it a mere idea? Therefore it follows that conjunction takes place when a man does the precepts of the Decalogue.

But it was said that the Lord alone conjoins a man to Himself, and not a man himself to the Lord; and that conjunction is effected by doing. Hence it follows that the Lord with man does these precepts.

[3] But any one may see that a covenant cannot be entered into, and conjunction effected by its means, unless there is something reciprocal in a man, so that he may not only consent, but also receive. For this end the Lord has endowed man with freedom to will and act as of himself; and that freedom is such that he does not know when he thinks what is true, and does what is good – but that it is within himself, and thus from himself. It is this reciprocity on man’s part that brings about conjunction. But because that freedom is from the Lord, and continually from Him, therefore a man must in every respect acknowledge that to think and understand what is true, and to will and to do what is good, is not from himself, but from the Lord, according to what was said upon this subject above (n. 946, 971, 973).

[4] Wherefore when a man conjoins himself to the Lord by the six last precepts, as of himself, then the Lord conjoins Himself to him by the three first precepts, which are, that man acknowledges a God, believes in the Lord, and keeps His name holy. Belief in these things is not with man, however he may suppose that it is, unless he abstains from the evils mentioned in the other table, that is, in the last six precepts, as being sins.

These are the things pertaining to the covenant on the Lord’s part and on man’s part, by which there is a reciprocal conjunction, which is, that man is in the Lord, and the Lord in man (John xiv. 20).

sRef Rev@16 @21 S0′ 1028. For the plague thereof was exceeding great. That this signifies the total destruction of genuine truth, is evident from the signification of the plague of the hail, as denoting the falsification of the Word, according to what was said above. Hence by the plague thereof being exceeding great is signified a more grievous falsification, which is, that the Word is falsified, even to the destruction of all genuine truth. How the Word is falsified even to the destruction of genuine truth, and heaven thereby closed against man, may be seen (n. 719, 778, 888, 914, 916, 950).

Concerning the Precepts of the Decalogue in general:-

[2] It is said by some, that he who sins against one precept of the Decalogue sins also against the rest, thus that he who is guilty of one is guilty of all. But how this agrees with the truth shall be explained. He who transgresses one precept, by assuring himself that it is not a sin, and thus commits it without fear of God, rejects the fear of God, because he is not afraid to transgress the rest of the precepts, although he may not do so in act.

[3] As, for example, whoever does not account frauds and illicit gains, which in themselves are thefts, as sins, neither regards as sins the committing of adultery with the wife of another, the hating of a man even to murder, the lying against him, the coveting his house, and other things belonging to him. For he denies that anything is a sin, when in one precept he casts out the fear of God from his heart. Hence he is in communion with those who similarly transgress the rest of the precepts. He is as an infernal spirit who is in the hell of thieves; and although he is not an adulterer, a murderer, or a false witness, yet he is in communion with such, and may be persuaded by them to believe that such things are not evils, and may also be led to commit them. For he who becomes an infernal spirit by the transgression of one precept, no longer believes it to be a sin to do anything against God, or anything against his neighbour.

[4] But the contrary is the case with those who abstain from the evil of one precept, and shun, and afterwards turn away from it, as a sin against God. Because such fear God, they come into communion with the angels of heaven, and are led by the Lord to abstain from the evils of the other precepts, and to shun them, and at length to turn away from them as sins. And if they happen to have sinned against them, still they repent, and thus by degrees are withdrawn from them.

THE APOCALYPSE.

CHAPTER XVII.

1. AND there came one of the seven angels having the seven vials, and talked with me, saying unto me, Come hither; I will show thee the judgment of the great whore that sitteth upon many waters:

2. With whom the kings of the earth committed whoredom, and the inhabitants of the earth have been made drunk with the wine of her whoredom.

3. And he carried me away, into a wilderness, in the spirit and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns.

4. And the woman was arrayed in crimson and scarlet, and decked with gold and precious stone and pearls, having a golden cup in her hand full of the abominations and uncleanness of her whoredom.

5. And upon her forehead a name written, Mystery, Babylon the great, the mother of the whoredoms and abominations of the earth.

6. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus; and when I saw her, I wondered with a great wonder.

7. And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

8. The beast which thou sawest was, and is not, and is about to ascend out of the abyss, and go into perdition; and they that dwell on the earth shall wonder; they whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, but yet is.

9. This is the mind that hath wisdom. The seven heads are seven mountains, on which the woman sitteth.

10. And they are seven kings; five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.

11. And the beast that was, and is not, he is the eighth, and is of the seven, and goeth into perdition.

12. And the ten horns which thou sawest are ten kings, who have received no kingdom as yet; but they receive power as kings one hour with the beast.

13. These have one mind, and shall deliver up their power and authority to the beast.

14. These shall fight with the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings and those that are with him are called, and chosen, and faithful.

15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.

16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall devour her flesh, and burn her with fire.

17. For God hath put into their hearts to do his mind, and to come to one mind, and give their kingdom unto the beast, until the words of God shall be consummated.

18. And the woman whom thou sawest is the great city, which hath a kingdom over the kings of the earth.

sRef Rev@17 @0 S0′ 1029. EXPLANATION.

BECAUSE in this and the following chapter the subject treated of is Babylon, therefore, before we proceed to the explanation of these chapters, it shall be shown what is meant by Babylon in general and particular; also what its quality is in the beginning, and what it becomes afterwards, by degrees.

By Babylon or Babel is meant the church consisting of those who by the holy things of the church aspire to dominion over the whole world, and this by means of dominion over the souls of men, claiming to themselves the power of saving whomsoever they will; and who at last seek and appropriate to themselves dominion over heaven and hell. And for this purpose they derive and transfer to themselves all the Lord’s power, as if given to them by Him.

The church consisting of such is, in its beginning, not the same as it becomes in process of time. In the beginning they are zealous, as it were, for the Lord, the Word, for love and faith, and especially for the salvation of men. But in that zeal lies hidden the fire of ruling, which in process of time, and as dominion increases, breaks out, and in the degree in which it comes out into act, the holy things of the church become the means, and dominion itself the end. And when dominion becomes the end, then the holy things of the church are used as a means to that end, that is, to themselves. And then they not only make the salvation of souls dependent on their own power, but also appropriate to themselves all the Lord’s Divine power. And when they do this, they then pervert all the good and all the truth of the church, and thus profane the holy things of the church. These things are Babylon.

[2] That this is the case has been shown me to the life. In the spiritual world there were those who affected a similar dominion. And because they knew that all power belonged to the Lord alone, they assumed, as it were, a zeal for Him, for heaven, and for the church, and laboured with all their power to worship the Lord alone, and to keep all things of the Word holy. They also arranged that sanctity and integrity should prevail in all. But it was permitted to be known that in that zeal an ardent desire to rule over all others was hidden; they believed that those things that they arranged would be accepted by the Lord. But, in fact, as soon as they obtained dominion, by degrees the end was revealed, which was not that the Lord but that they themselves might rule, and thus that the Lord might serve them, and not they the Lord; they were indignant if they were not allowed as gods to dispose everything according to their will. Indeed, it was seen that they made light of the Lord, and even rejected Him, if the power was not granted them of doing everything according to their own pleasure, and unless every decision of theirs was assented to. It was also seen that they were desirous, under any pretence, to transfer His Divine power to themselves if they dared, but they were afraid of being cast down into hell if they did so. By this it was shown how Babylon begins, and how it ends. One could, therefore, conclude, that while dominion becomes the end, and the holy things of the church the means, the worship of God is turned, under various pretences, into the worship of men, so that they themselves are actually gods, and the Lord is not really God, but is merely called so for the sake of form.

[3] Now, because dominion by means of the holy things of the church over the souls of men, over heaven, and over the Lord Himself, is inwardly profane, it follows that it is infernal. For the devils in hell covet nothing more than to exercise dominion over heaven, and over the Lord Himself; this they also attempt under various pretences. But while they are making the attempt, they are swallowed up by hell. Since, in the world, those who cast down the Lord from the seat of His kingdom, and place themselves upon it, are, in heart, like devils, it is evident that the church consisting of these must, in process of time, be devastated as to all the good and all the truth thereof; this is its end.

That they are devils is clear from the same in the spiritual world. Those who have exercised the Divine power of the Lord in the world speak, after death, in most holy terms concerning the Lord, and worship Him with every kind of external devotion. But when their interior states are seen (for these may be uncovered and seen in the spiritual world), it is seen that they are profane, because atheistical, and full of diabolical craftiness. Hence it was manifested that their holy externals served them as means to dominion as an end.

A conversation once arose among the spirits whether any devil in hell could do the same. Therefore one of the worst was called thence, and he was told that he should have dominion over many, if he could worship the Lord with sanctity, and acknowledge His Divine to be equal to that of the Father, and perform at the same time all things belonging to worship. On hearing that he could have dominion over many, he immediately became interiorly cunning, assumed a holy external, and worshipped the Lord more reverently than many angels, becoming angry with all those who did not adore Him. But as soon as he observed that dominion was not granted him, he became enraged against the Lord Himself, and not only denied His Divine and also the Divine of the Father, but cast reproaches upon both; for he was an atheist.

[4] That such is the nature of Babylon at this day is quite clear from this, that under the pretence of the keys being given to Peter, they have transferred to themselves all the Divine power of the Lord, having shut up Divine truth from the people by taking away the Word, and have given to the dictates of the Pope a sanctity equal, indeed actually superior, to that of the Word. They teach but little, if anything, about the fear and worship of God, but the fear and worship of themselves, and also the worship of holy things for the sake of themselves. It is therefore clear that Babylon at its end is the church void and empty of all the good of love to God, and of all the good of love towards the neighbour, and consequently of all truth. Consequently, it is no longer a church but an idolatry; and therefore it differs very little from the Gentilism of the ancients, who worshipped Baal, Ashtaroth, Baalzebub, and others; and yet had temples, stated feasts, altars, sacrifices, incense, drink-offerings, and other things, similar to those of the Jewish Church. These things are stated concerning Babylon at its beginning, and at its end, in order that it may be known why it is that Babel, in the Word, is sometimes exalted even to heaven, and sometimes cast down even to hell.

sRef Dan@2 @35 S5′ sRef Dan@2 @34 S5′ sRef Dan@2 @43 S5′ sRef Dan@2 @44 S5′ sRef Dan@2 @31 S5′ sRef Dan@2 @38 S5′ sRef Dan@2 @32 S5′ sRef Dan@2 @33 S5′ [5] That such is the nature of Babel is quite evident from the description and representation of it in the prophets, and especially in Daniel. First, from the statue of King Nebuchadnezzar, in Daniel:

Nebuchadnezzar the king saw in his dream a statue standing before him; “the head thereof was of fine gold, the breast and arms of silver, the belly and thighs of brass, the legs iron, and the feet part iron and part clay.” Afterwards “a stone was cut out without hands, which smote the statue upon its feet, which were of iron and clay, and brake them in pieces, and then the iron, the clay, the brass, the silver, and the gold, were bruised together, and became like the chaff of the summer threshing-floor, so that the wind carried them away, and their place was no more found. But the stone which smote the statue became a great rock” (ii. 31-35).

From the interpretation of this dream by Daniel, it is evident that the state of the church which becomes Babylon, is there described from its beginning to its end. The reason why it is Babylon which is described is, that those things were seen by the king of Babel in a dream; and he also saw a statue over against him. It is also openly declared to the king by Daniel,

“Thou art this head of gold” (ver. 38).

The successive states of that church even to the last are described by the head, the breast, the arms, the belly, the thighs, the legs, and the feet of this statue; also by the gold, the silver, the brass, the iron, and the clay, of which the statue consisted from top to bottom. From these things it is evident that this church in its beginning was full of wisdom from the good of love to the Lord. For the head, which is highest, signifies wisdom; and gold the good of love to the Lord. That the last state of that church would be one which was destitute of all the good of love and of all wisdom, is signified by the toes of its feet being part iron and part clay. For this is thus interpreted by Daniel:

“Whereas thou sawest iron mingled with miry clay, they shall mingle themselves by the seed of man; but they shall not cleave one to the other, even as iron is not mixed with clay” (ver. 43).

The seed of man signifies Divine truth, thus the truth of the Word; and by this no coherence is effected, because it is falsified at the end of the church by being applied to the worship of men. The destruction of this church is described by the stone breaking in pieces all parts of the statue. By the stone is signified Divine truth; and the Lord as to Divine truth, by the rock which the stone became. Its destruction is the Last Judgment. The New Church, which will then be established by the Lord, is described by these words:

“The God of the heavens shall cause a kingdom to arise which shall not perish for ever, and his kingdom shall not be left to another people. It shall break in pieces and consume all those kingdoms, but itself shall stand for ever” (ver. 44).

sRef Dan@4 @30 S6′ sRef Dan@4 @37 S6′ sRef Dan@4 @13 S6′ sRef Dan@4 @11 S6′ sRef Dan@4 @14 S6′ sRef Dan@4 @10 S6′ sRef Dan@4 @12 S6′ sRef Dan@4 @15 S6′ sRef Dan@4 @16 S6′ sRef Dan@4 @17 S6′ [6] By kingdom, in this and other parts of the Word, is signified the church; similarly, by a man, in whose form the statue was.

The church which afterwards became Babylon is also described by the tree seen by King Nebuchadnezzar in a dream, in Daniel:

“I saw, and behold, a tree in the midst of the earth, and the height thereof was great; the tree grew and became strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth; the leaf thereof was beautiful, and the flower thereof much, the beast of the field had shadow under it, and in its boughs dwelt the birds of heaven, and all flesh was fed from it. But behold, a watcher and a holy one came down from heaven, crying with might, saying thus: Hew down the tree, and cut off its branches, and disperse the flower thereof, let the beasts flee from under, and the birds from its branches; but leave the stump of its root in the earth, and in a band of iron and brass, in the herb of the field, and let it be wet with the dew of heaven, and let its portion be with the beast in the grass of the earth; they shall change his heart from a man’s, and the heart of a beast shall be given to him, while seven times shall pass over him, until they who live shall know that the Lord is the Most High in the kingdom of man” (iv. 10-17).

That King Nebuchadnezzar, consequently Babel itself, is meant by that tree, and all belonging to it, is openly declared in verses 20, 21, 22. And that the things heard befell the king, namely, that he was driven out from man, dwelt with the beasts of the field, ate grass like the oxen, until seven times had passed over him, is evident from verses 32, 33, 34 of that chapter. That these things came upon him because of the love of self, and the pride of his own dominion, is clear from these words of his:

“Is not this great Babel that I have built for the house of the kingdom, by the might of my strength, and for the glory of mine honour?” (ver. 30).

And afterwards when he was restored:

“I Nebuchadnezzar, honouring the King of the heavens, all whose works are truth, and his ways judgment; and those who walk in pride, he is able to abase” (ver. 37).

By that state of Nebuchadnezzar is described the state of those, after death, who exalt themselves as gods over everything of the church; namely, that they are driven out from man, that they are no longer like men with respect to understanding; that they become beasts, and eat grass as oxen; and that their hairs grow like the eagles’, and their nails like birds’ claws; which signifies that they are utterly sensual; that instead of being intelligent they are foolish; and instead of being wise they are insane. To eat grass, to have hair like the eagles’, and nails like birds’ claws, signifies to become sensual.

sRef Dan@7 @5 S7′ sRef Dan@7 @3 S7′ sRef Dan@7 @6 S7′ sRef Dan@7 @4 S7′ sRef Dan@7 @7 S7′ [7] The successive states of the church, which at last became Babylon, are also described by the four beasts ascending out of the sea, in Daniel:

It was seen by him, that four beasts ascended out of the sea, “the first like a lion, but it had wings like an eagle, but the wings were plucked out, and it was lifted up from the earth and raised up on the feet as a man, and the heart of a man was given to it. Afterwards, another beast, a second, like to a bear, and it raised itself up on one side, and it had three ribs in its mouth between its teeth, and they said thus unto it, Arise, devour much flesh. After these, behold, another like a leopard, which had four wings like birds upon the back, and four heads; and dominion was given to it. Afterwards a fourth beast, terrible and formidable, and exceeding strong, which had great iron teeth; and devoured, and brake in pieces, and trampled on the residue with its feet” (vii. 3-7).

That by these beasts also are described the successive states of the church, from its first to its last, may be seen above (n. 316, 556, 650, 780, 781). That in the first state they were in truths, and thence in intelligence, is signified by the lion, which had the wings of an eagle, and which afterwards appeared as a man, and a man’s heart was given to it. That in the last state they are in falsities of every kind from evil, is signified by the fourth beast, which was terrible, and which devoured and brake in pieces, and trampled on the residue with its feet. Concerning this beast several other things are mentioned in verses 23-25.

sRef Dan@7 @14 S8′ sRef Dan@7 @27 S8′ sRef Dan@7 @13 S8′ [8] That the church which has become Babylon will then be destroyed, and a new church be established, which will worship the Lord, is meant by these words:

“I looked and, behold, with the clouds of the heavens, one like the Son of man. To him was given dominion, glory, and a kingdom, that all peoples, nations, and tongues, might worship him. His dominion is the dominion of an age, which shall not pass away; and his kingdom that which shall not perish. And the kingdom and dominion, and the majesty of the kingdoms under all the heavens, shall be given to the people of the saints of the Most High, whose kingdom is the kingdom of an age; and all dominions shall worship him, and obey him” (vers. 13, 14, 27).

By the Son of man is meant the Lord as to the Divine Human, and as to the Word. That a church is to be established by Him, which will worship Him, is meant by dominion being given to Him, and glory and a kingdom, and His dominion being the dominion of an age which shall not pass away; and the church to be established by Him is meant by the kingdom given to the people of the saints. The reason why this will come to pass, when the church is made Babylon, that is, becomes so devastated that there is no longer any good nor any truth remaining in it, is because then is its end; thus, when there is no longer any church. This end is meant by the end of Babylon. Not that their idolatrous worship in the world is to be destroyed together with them. For this will continue; not, however, as the worship of any church, but as the worship of paganism. Therefore also after death these same persons come amongst the Pagans, and no longer among Christians. But from those who have not worshipped the Pope, nor the saints and graven images, but the Lord, a new church is formed by the Lord.

sRef Dan@3 @5 S9′ sRef Dan@3 @2 S9′ sRef Dan@3 @1 S9′ sRef Dan@3 @4 S9′ sRef Dan@3 @7 S9′ sRef Dan@3 @6 S9′ sRef Dan@3 @3 S9′ sRef Dan@6 @7 S9′ sRef Dan@6 @8 S9′ sRef Dan@6 @9 S9′ [9] The Babylonish idolatry is described in Daniel:

By the high statue which king Nebuchadnezzar set up, and concerning which an edict was published, that all should fall down and worship it; and that those who did not, should be cast into the midst of a burning fiery furnace (iii. 1-7).

The same is also described in the same prophet:

By the decree published by Darius the Mede, that no one should ask a petition from any god, or any man, but from the king; and that whosoever asked anything from god or man within thirty days, should be cast into a den of lions (vi. 8-10).

By these things Babel or Babylon is described as to dominion over holy things, and as to the arrogating of Divine power. And their destruction is described by all those who persuaded Darius to make that statute being cast into the den of lions, and devoured.

sRef Dan@5 @29 S10′ sRef Dan@5 @17 S10′ sRef Dan@5 @27 S10′ sRef Dan@5 @28 S10′ sRef Dan@5 @31 S10′ sRef Dan@5 @30 S10′ sRef Dan@5 @13 S10′ sRef Dan@5 @16 S10′ sRef Dan@5 @15 S10′ sRef Dan@5 @24 S10′ sRef Dan@5 @21 S10′ sRef Dan@5 @22 S10′ sRef Dan@5 @23 S10′ sRef Dan@5 @20 S10′ sRef Dan@5 @19 S10′ sRef Dan@5 @18 S10′ sRef Dan@5 @25 S10′ sRef Dan@5 @26 S10′ sRef Dan@5 @3 S10′ sRef Dan@5 @4 S10′ sRef Dan@5 @5 S10′ sRef Dan@5 @2 S10′ sRef Dan@5 @23 S10′ sRef Dan@5 @14 S10′ sRef Dan@5 @1 S10′ sRef Dan@5 @10 S10′ sRef Dan@5 @11 S10′ sRef Dan@5 @12 S10′ sRef Dan@5 @9 S10′ sRef Dan@5 @7 S10′ sRef Dan@5 @8 S10′ sRef Dan@5 @6 S10′ [10] Babel is also described in Daniel:

By Belshazzar the king, his nobles, his wives, and his concubines, drinking wine out of the vessels of gold and silver, which Nebuchadnezzar his father brought from the temple of Jerusalem, and at the same time praising their gods of gold and silver, of brass, of iron, of wood, and of stone, when the writing upon the wall appeared to him; after which the king was slain that same night (v. 1, to the end).

By these things was represented, and thence signified, the profanation of the holy things of the church by those who belong to Babylon, and who extend their dominion even to heaven; for it is said:

Thou exaltedst thyself above the Lord of the heavens, when they brought the vessels of his house before thee (ver. 23).

From these passages in Daniel it is evident, that by Babylon or Babel, in the Word, is meant the love of dominion over the world, and over heaven, and over the Lord Himself; and that the church of the Lord becomes successively Babylon; and that as it becomes Babylon, so it is devastated as to all the good of love and as to all the truth of faith; and that the end of it is, that it is no longer a church. And when it is no longer a church, it is reckoned among the idolatrous nations, with the exception of those who worship the Lord, account the Word holy, and admit instruction from it.

sRef Isa@14 @20 S11′ sRef Dan@2 @37 S11′ sRef Isa@14 @21 S11′ sRef Isa@14 @19 S11′ sRef Dan@2 @38 S11′ sRef Isa@14 @4 S11′ sRef Isa@14 @18 S11′ sRef Isa@14 @22 S11′ sRef Isa@14 @25 S11′ sRef Dan@4 @10 S11′ sRef Dan@4 @22 S11′ sRef Isa@14 @22 S11′ sRef Isa@14 @23 S11′ sRef Isa@14 @24 S11′ sRef Isa@14 @17 S11′ sRef Isa@14 @8 S11′ sRef Isa@14 @7 S11′ sRef Isa@14 @9 S11′ sRef Isa@14 @11 S11′ sRef Isa@14 @10 S11′ sRef Isa@14 @6 S11′ sRef Isa@14 @4 S11′ sRef Isa@14 @5 S11′ sRef Isa@14 @3 S11′ sRef Isa@14 @1 S11′ sRef Isa@14 @2 S11′ sRef Isa@14 @12 S11′ sRef Isa@14 @13 S11′ sRef Isa@14 @14 S11′ sRef Isa@14 @15 S11′ sRef Isa@14 @16 S11′ [11] Babel or Babylon is also described, in Isaiah:

“Jehovah will have compassion on Jacob, and again choose Israel, to set them in their land. It shall come to pass in the day that Jehovah shall give thee rest from thy sorrow, that thou shalt declare this parable concerning the king of Babel. How hath the exactor ceased, the lust of gold ceased. Jehovah hath broken the staff of the wicked, the rod of them that rule,” whence “all the earth is at rest and is quiet; they break forth into singing; even the oaks shall rejoice on account of thee, the cedars of Lebanon, saying, Since thou art laid down no feller hath come upon us. Hell beneath is moved on account of thee, to meet thee in thy coming; it hath stirred up Rephaim on account of thee, all the mighty of the earth; it hath made to rise from their thrones all the kings of the nations; all they shall answer and say unto thee, Art thou also become weak like us? art thou become like to us? Thy magnificence is let down into hell, the tumult of thy psalteries; the worm is spread under thee, and the grubs over thee. How art thou fallen from heaven, O Lucifer, son of the morning, thou art cut down to the earth, thou art weakened beneath the nations; and yet thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars” of heaven, “and I will sit in the mount of the assembly, in the sides of the north, I will ascend above the heights of the cloud, I will become like unto the Most High; but yet thou art cast down to hell, to the sides of the pit. They that see thee consider thee. Is this the man that moveth the earth, that maketh the kingdoms tremble, that hath made the world into a wilderness, and destroyed the cities thereof? Thou art cast forth from thy sepulchre, as an abominable shoot, the raiment of the slain that are thrust through with the sword, who descend unto the stones of the pit, as a carcase trodden under foot. Thou shalt not be joined with them in the sepulchre, for thou hast destroyed thy land, thou hast slain thy people; the seed of the malicious shall not be named for ever. Prepare the slaughter for his sons, for the iniquity of their fathers, that they may not rise and possess the earth, and fill the faces of the earth with cities. I will arise against them, saith Jehovah Zebaoth, and I will cut off from Babel the name and the residue, and the son and the grandson. I will make thee a heritage for the bittern, and into lakes of waters, and I will sweep her with the besom of destruction. And I will break Asshur in my land, and upon my mountains will I tread him under foot” (xiv. 1-25).

All these things are said of Babel, and not of any devil, who was created an angel of light, and who, having become rebellious, was cast into hell, and from his primeval state was called “Lucifer, son of the morning.” That Babel is here described is plain from verses 4 and 22 of this chapter, where the king of Babel and Babel are mentioned, for it is said:

“Thou shalt declare this parable concerning the king of Babel”;

and afterwards:

“I will cut off from Babel the name and the residue.”

It must be observed that by a king, in the Word, is signified the same as by his kingdom. The reason why Babel is called Lucifer, the son of the morning, is that, as said above, Babel, in the beginning, is the church which is zealous for the Lord, for the good of love, and for the truths of faith; although inwardly, in the zeal of her pastors, there lies hidden a fire of ruling by means of the holy things of the church, over all those whom they can subdue to themselves. Hence it is that Babel is called “Lucifer, the son of the morning.” For the same reason he is also called

“King of kings,” into whose hand are given all things.

And also is called

The head of the statue which was gold (Dan. ii. 37, 38).

Then also

“The tree in the midst of the earth, great in height” (Dan. iv. 7, 19).

sRef Dan@7 @4 S12′ sRef Isa@13 @19 S12′ [12] Babel in its beginning is also meant by

“The lion which had the wings of an eagle, and which afterwards appeared as a man, and a man’s heart was given unto it” (Dan. vii. 4).

And is called

“The ornament of the kingdoms and the glory of the magnificence of the Chaldeans” (Isa. xiii. 19).

It is also mentioned amongst

Those that know Jehovah (Ps. lxxxvii. 4).

Now because by Babel, in its beginning, is signified such a church, therefore the king of Babel is here called “Lucifer, the son of the morning;” Lucifer from the light of truth then, and son of the morning (aurora), from the first beginning of the light or of day. For the morning is the church in its beginning. But still, in that chapter, is described this church as to its state in the end, when Babylon is become a whore; which is its state, when there is no longer any good of love, or any truth of faith remaining. This its state is what is meant by the destruction and damnation thereof to hell. Their destruction spoken of in the Word is no other than that, after death, those are cast down into hell who have arrogated to themselves Divine power, and have exercised it; and for that purpose have kept the people of the earth in dense darkness or blindness, and in idolatrous worship, especially those who have led men away from the worship of the Lord.

[13] Because these are the things described in that chapter, the passages which have been quoted shall be briefly explained:- Jehovah shall have compassion upon Jacob, and shall again choose Israel, to set him in their land, signifies a new church to be established by the Lord after the end of Babylon. In that day thou shalt declare this parable concerning the king of Babel, and shalt say, How hath the exactor ceased, the lust of gold ceased, signifies liberation from the spiritual captivity and servitude, in which those were who were under the dominion of that [church]. Jehovah hath broken the staff of the wicked, the rod of them that rule, signifies that they have no longer any power by means of truths from good, because they are in mere falsities from evil. Such is their impotence in the spiritual world. All the earth is at rest, they break forth into singing, even the oaks shall rejoice on account of thee, the cedars of Lebanon, saying, Since thou art laid down no feller hath come upon us, signifies that those who are in the knowledges of good and truth will no longer be infested by them. The land is a new church, which will be at rest from them. The oaks and the cedars of Lebanon are the knowledges of good and truth in the external and internal senses; the feller not coming upon them denotes no more infestation. Hell beneath is moved on account of thee, to meet thee in thy coming; it hath stirred up Rephaim on account of thee, all the mighty of the earth; it hath made to rise from their thrones all the kings of the nations, signifies the delight of revenge of those who are in hell. All they shall answer and say, Art thou become weak like us? art thou become like unto us? And thy magnificence cast down into hell, the tumult of thy psalteries, signifies that the delight is from the consideration, that it is become like to them, and in like manner in the falsities of evil. How art thou fallen from heaven, O Lucifer, son of the morning, thou art cut down to the earth, thou art weakened beneath the nations, signifies scorning because it is such, although in the beginning it was in heaven, because in the good of love and in the truths of faith. These things are said by those who are in hell, because nothing is more delightful to those who are there than to draw any one down from heaven, and to destroy by the falsities of evil. But yet thou hast said in thine heart, I will exalt my throne above the stars of heaven, and I will sit in the mount of the assembly, in the sides of the north, I will ascend above the heights of the cloud, I will become like to the Most High. These are also words of scorning upon the pride of their dominion, that still they reach to heaven, and arrogate to themselves Divine power, and thereby subject all things of heaven and all things of the church to their own will, in order that they may be worshipped and adored as gods. The mount of the assembly at the sides of the north, denotes where there is ascent into the heavens. Above the stars and above the heights of the cloud, denotes over Divine truth, stars denoting the knowledges of good and truth, and the heights of the cloud the interior truths of the Word. But notwithstanding thou art cast down to hell, to the sides of the pit, those who see thee consider thee. Is this the man that moveth the earth, that maketh the kingdoms tremble, hath made the world into a wilderness, and destroyed the cities thereof? is a continuation of the scorning of those who are in hell, and also of the glorying thence that it is cast down from heaven. The sides of the pit are the places in hell where are mere falsities of evil. By the earth, the kingdoms, and the world, is signified the church; and by cities are signified doctrinals. Thou art cast forth from thy sepulchre as an abominable shoot, the raiment of the slain, thrust through with the sword, who descend to the stones of the pit, as a carcase trodden under foot, signifies the state of their damnation. The garment of them that are slain, thrust through with the sword, and the carcase trodden under foot, signify the damnation of the profanation of truth. Thou shalt not be joined with them in the sepulchre, for thou hast destroyed thy land, thou hast slain thy people; the seed of the malicious shall not be named for ever, signifies more grievous damnation than of the rest, on account of having extinguished all things of the church. Prepare the slaughter for his sons for the iniquity of their fathers, that they may not arise and possess the earth, and fill the faces of the earth with cities, signifies the destruction of them for ever. I will cut off from Babel the name and the residue, and the son and the grandson, signifies total destruction, because they have no longer any thing of good or of truth. I will make thee a heritage for the bittern, and pools of waters, and I will sweep her with the besom of destruction, signifies the infernal falsity by the destruction of truth. I will break Asshur in my land, and upon my mountains will I tread him under foot, signifies that in the New Church there shall not be any reasonings from falsities against truths and goods. The things in this chapter may be seen more particularly explained in other parts of this work, as n. 208, 223, 304, 331, 386, 405, 539, 589, 594, 608, 659, 687, 697, 724, 727, 730, 741, 768, 811.

sRef Isa@13 @20 S14′ sRef Isa@13 @21 S14′ sRef Isa@13 @22 S14′ sRef Isa@13 @19 S14′ [14] Again:

“So shall Babel be the ornament of kingdoms and the glory of the magnificence of the Chaldeans; as the overthrow of God, Sodom and Gomorrah, it shall not be inhabited for ever; it shall not be dwelt in even to generation and generation; so that the Arab shall not tarry there, nor the shepherds cause to lie down. But the Ziim shall be there, and their houses shall be filled with Ochim, and the daughters of the owl shall dwell there, and satyrs shall dance there; the Iim also shall answer in her palaces, and the dragons in the palaces of their delights; her time is near to come, and her day shall not be drawn out” (xiii. 19-22).

The subject treated of in the whole of that chapter is the total devastation of all things of the good, and of all things of the truth of the church, with those who are of Babylon. By so shall Babel be, in the literal sense, is meant the great city called Babel; but, in the spiritual sense, is meant the church which became Babylon. Babel is called the ornament of the kingdoms, and the glory of the magnificence of the Chaldeans, from the wisdom of that church in its beginning, as said before; but, in general, by Babel or Babylon is meant the church in which all the goods of love are destroyed and at last profaned; and by Chaldea, the church in which all the truths of faith are destroyed and at last profaned. Hence it is that it is called the overthrow of God, Sodom and Gomorrah; Sodom also signifying the destruction of all good by the love of self, and Gomorrah the destruction of all the truth therefrom. It shall not be inhabited for ever; it shall not be dwelt in even to generation and generation, signifies the destruction thereof to eternity; not to be inhabited for ever having respect to the destruction of good, and not to be dwelt in to generation and generation, having respect to the destruction of truth. For those who destroy good and truth, and afterwards in place of them embrace evil and falsity, cannot be reformed. It is otherwise with those who are in evils and falsities, but have not destroyed good and truth, as is the case with the Gentiles who are ignorant of good and truth. The Arab shall not tarry there, and the shepherds shall not cause to lie down, signifies that the church will become such a wilderness, the Arab denoting those who live in a wilderness, but do not continue there, because there is no corn or fruit, as is the case also with the flock of the shepherds, when there is no pasture. The Iim shall lie down there, and the houses shall be filled with Ochim, signifies infernal falsities and the evils pertaining to them, the Iim denoting infernal falsities, and the Ochim infernal evils; and the house is the mind of those who are of such a quality. The daughters of the owl shall dwell there, and satyrs shall dance there, signifies that falsified truths and adulterated goods are there. Falsified truths are the daughters of the owl, and adulterated goods are the satyrs; and to dance denotes the joy from the filthy love which has adulterated the good of love. The Iim, shall answer in her palaces, and the dragons in the palaces of her delights, signifies those adulterations and falsifications in their doctrines.

sRef Jer@51 @8 S15′ sRef Jer@51 @7 S15′ sRef Jer@51 @6 S15′ sRef Jer@50 @40 S15′ sRef Jer@50 @39 S15′ sRef Jer@51 @37 S15′ sRef Jer@51 @25 S15′ sRef Jer@51 @26 S15′ sRef Isa@47 @11 S15′ sRef Isa@47 @8 S15′ sRef Isa@47 @10 S15′ sRef Isa@47 @9 S15′ sRef Jer@50 @38 S15′ sRef Jer@50 @37 S15′ sRef Jer@50 @35 S15′ [15] Babel is similarly described in other passages in the prophets. As in Jeremiah:

“O sword against Babel, O sword against her treasures, that they may be spoiled; a drought upon her waters, that they may be dried up, because it is a land of graven images, and they glory concerning horrible things; therefore the Ziim with the Iim shall dwell there, and the daughters of the owl shall dwell therein; she shall not sit any more for ever, nor shall she inhabit even to generation and generation; according to the overthrow of God, Sodom and Gomorrah, and the neighbouring cities thereof, a man shall not dwell there, neither shall the son of man abide therein” (l. 35, 37-40).

In the same:

“Flee out of the midst of Babel, and deliver a man his soul, lest ye be cut off for the iniquity thereof; a cup of gold is Babel in the hand of Jehovah, making drunken the whole earth. The nations have drunk of her wine, therefore they are insane. Babel hath fallen suddenly, and is broken in pieces. Behold I am against thee, destroying mountain, saith Jehovah, that destroyest the whole earth. And I will stretch out my hand against thee, and will roll thee down from the rocks, and I will make thee for a mountain of combustion. Neither shall they take from thee a stone for a corner. Babel shall become heaps, a dwelling of dragons, a stupor and hissing, no inhabitant” (li. 6, 7, 8, 25, 26, 37).

In Isaiah:

“Hear now,” Babel, “sitting securely, saying in her heart, I am, and there is no one else besides me. I shall not sit a widow, neither shall I know bereaving. But these two things shall come to thee in a moment, in one day, bereaving and widowhood. They shall come full upon thee, for the multitude of thy sorceries, and for the great abundance of thine enchantments. For thou hast trusted in thy wickedness, not seeing me. Thy wisdom and thy science hath seduced thee, while thou hast said in thine heart, I am, and there is none besides me. Therefore evil shall come upon thee, which thou knowest not to deprecate, and calamity shall fall upon thee, which thou shalt not be able to expiate; and there shall come upon thee suddenly a devastation that thou shalt not know” (xlvii. 8-11).

Thus is described the destruction of Babel not only there, but also in the whole of chapter xlvii. of Isaiah, also in the whole of chapters l. and li. of Jeremiah; also in Isaiah xxi. 8, 9, and in David (Ps. cxxxvi. 1, 8, 9).

The adulteration of good and falsification of truth by the Jews is also described by their whoredoms in Egypt, and afterwards with the daughters of Asshur; and lastly with the daughters of Babel and the Chaldeans (Ezek. xix. 1, to the end; xxiii. 1, to the end). And by whoredoms in Egypt is meant the falsification of truth from the natural man, which is effected by fallacies, appearances, and scientifics. By their whoredom with the daughters of Asshur is signified the falsification of truth from the rational man, which is effected by reasonings and sophistries from fallacies, appearances, and scientifics. By their whoredom with the daughters of Babel and with the Chaldeans is signified the adulteration of good and profanation of truth.

sRef Jer@25 @8 S16′ sRef Jer@25 @9 S16′ sRef Jer@25 @10 S16′ sRef Jer@25 @11 S16′ sRef Jer@25 @2 S16′ sRef Jer@25 @3 S16′ sRef Jer@25 @1 S16′ sRef Jer@25 @7 S16′ sRef Jer@25 @6 S16′ sRef Jer@25 @5 S16′ sRef Jer@25 @4 S16′ [16] When, therefore, the sons of Israel altogether departed from the statutes, that were representative of the spiritual things of the church by which they had communication with heaven, then they were all given into the hands of the king of Assyria. For there was no longer any representative church with them, and, consequently, no communication with heaven. Concerning their prevarications, and concerning their transportation by the king of Assyria into his cities, and also into Babel, see 2 Kings xvii. 1, to the end.

It came to pass similarly with the Jews, who, when they had so adulterated and profaned all the statutes, judgments, and laws, which represented the good of love and the truth of faith, that there was no longer anything of good and truth remaining, and when their church, consequently, became Babylon, then into the hands of Nebuchadnezzar king of Babel were given not only their kings and princes, and the whole people, but also all the treasures of the house of Jehovah, and afterwards all the golden vessels thereof; and, moreover, the temple itself was burned.

Concerning which see 2 Kings xxiv. 1-20; xxv. 1-26; also Isa. xx. 17, 18; xxxix. 6, 7; Jer. xx. 4, 5; xxi. 4-10; xxv. 1-12; xxvii. 6-22; xxviii. 1-16; xxix. 1-21; xxxii. 1-5; xxxiv. 1-17, 18-22; xxxv. 11; xxxviii. 17-23; xxxix. 2-28; xli. 1-12; lii. 1, to the end.

Their transgressions were

That they filled Jerusalem with innocent blood (2 Kings xxiv. 4);

That they burned incense to Baal; made drink offerings to other gods; set up abominations in the house of Jehovah; built high places to Baal in the valley of Hinnom; delivered up their sons and daughters to Molech (Jer. xxxii. 29-35);

by all of which is signified the profanation of the holy things of the church, the same kind of profanation that is also signified by Babel. Therefore, lest the land, by which the church was signified, should any longer be profaned by them, and also that Babel might thence fully put on its representation, it was said to them by Jeremiah that they should freely give themselves into the hands of the king of Babel; and that if they did not so give themselves up, but remained in the land, they should die by the sword, by famine and by pestilence (Jer. xxv. 1-11).

[17] But because the Lord should be born in that nation, and manifest Himself where the church then was, and where His Word was, therefore that nation, after a captivity of seventy years, was brought back from Babel, and the temple rebuilt. But still no other church remained with them, except that which was like the church Babylon, as is evident from many things which the Lord Himself said concerning that nation, and by the manner in which they received Him. Therefore Jerusalem was at last destroyed, and the temple burnt with fire.

[18] It must be observed in general, that every church at its beginning is like a virgin, but in process of time it becomes a whore. For by degrees it enters into the life of evil, and thence embraces the doctrine of falsity, as it gradually begins to love self and the world; and then from being a church it becomes either Babylon or Philistea, Babylon with those who love themselves above all things, and Philistea with those who love the world above all things. For as these two loves increase, so, the men of the church adulterate and falsify the goods and truths of the Word, which is from being a virgin to become a harlot.

That the first church after the Deluge would also have become Babylon, unless the Lord, by the dispersal of their religion, had impeded the attempt, is represented and signified by the tower reaching even to heaven, which the posterity of Noah began to build, treated of in Genesis (xi. 1-9), and explained as to the particulars in Arcana Coelestia (n. 1283-1328).

After having thus shown from the Word what is signified in general and specifically by Babel or Babylon, we are now prepared to pass on to the explanation of those things that are foretold in this and the following chapter concerning its destruction.

sRef Rev@17 @1 S0′ sRef Rev@17 @2 S0′ 1030. Verses 1, 2. And there came one of the seven angels having the seven vials, and talked with me saying unto me, Come, I will show thee the judgment of the great whore that sitteth upon many waters; with whom the kings of the earth have committed whoredom, and the inhabitants of the earth have been made drunk with the wine of her whoredom.

“And there came one of the seven angels having the seven vials, and talked with me,” signifies the state of the church with the Papists, made manifest; “saying unto me, Come, I will show thee the judgment of the great whore,” signifies their religious persuasion, in which all the good and truth of the church is adulterated and profaned; “that sitteth upon many waters,” signifies ruling over all things of the Word, and thence over the holy things of the church.

“With whom the kings of the earth have committed whoredom,” signifies that they have falsified all the truths of the church; “and the inhabitants of the earth have been made drunk with the wine of her whoredom,” signifies that from falsifications those who belong to the church are made insane.

sRef Rev@16 @19 S0′ sRef Rev@17 @1 S0′ 1031. (v. 1) And there came one of the seven angels having the seven vials, and talked with me. That this signifies the state of the church with the Papists, made manifest, is evident from the signification of the angel having the vial, as denoting manifestation of the state of the church from the Lord, as above (n. 869, 878, 883). The reason why it denotes manifestation concerning the state of the church with the Papists is, that in this and the following chapters Babylon is treated of, by which is meant the religious persuasion of the Papists.

The reason why one of the seven angels came is, that by the seven angels having the seven vials, in the preceding chapter, is meant the manifestation of the state of the church with the Reformed, and now here with the Papists. Therefore also when the seventh angel poured out his vial, it said:

“And great Babylon came into remembrance before God, to give her the cup of the wine of the wrath of his anger” (xvi. 19).

sRef Rev@17 @1 S0′ sRef Rev@17 @5 S1′ 1032. Saying unto me, Come, I will show thee the judgment of the great whore. That this signifies their religious persuasion, in which all the good and truth of the church is adulterated and profaned, is evident from the signification of judgment, as denoting all that concerns their religious persuasion, and at length the damnation thereof; and from the signification of the great whore, as denoting the adulteration and profanation of the good and truth of the church, as may be seen above (n. 141, 161, 817, 881). The reason why these things are meant by the great whore is, that Babylon is thereby understood, as is evident from the fifth verse of this chapter, where it is said: “Upon the forehead of the whore was a name written, Mystery, Babylon the great, the mother of the whoredoms and abominations of the earth.” And by Babylon is signified the adulteration and profanation of good and truth, as shown many times above in article 1029.

[2] The reason why Babylon is called the great whore, and the mother of the whoredoms and abominations of the earth is, that the love of ruling over all things of the world, and also over all things of heaven and the church, and at last over the Lord Himself, cannot but entirely turn Divine truths into falsities, and Divine goods into evils; thus, the church into a religious persuasion, in which all its good and truth is adulterated and profaned. For, by that love, a man altogether turns himself away from the Lord, and turns towards himself alone. Consequently he can no longer be led by the Lord, but is led by his proprium; and to be led by this is to be led by hell. For a man is led either from heaven, or from hell; he cannot be led by both at the same time. And he is led from heaven, when he is led by the Lord, and from hell, when he is led by self. For a man is so created that he can be raised out of his proprium, and think in that state of elevation; and he is raised above his proprium, and thinks in that state of elevation, when he is thus raised by the Lord; and this takes place when he acknowledges the Lord, and His Divine power over heaven and earth. For by that confession and belief of the heart, he has conjunction with the Lord; and when conjunction takes place, then the Lord keeps under His view the interiors of his mind, or of his understanding and will, which takes place by raising him out of his proprium; and when he thinks in that state, he thinks truth from the Lord and does good from Him.

[3] The contrary is the case when a man seeks dominion over the world, over heaven, and over the Lord; for he then immerses the interiors of his mind, which are those of his thought and will, in his proprium, and when he is immersed in his proprium, he thinks and wills from hell, consequently falsities and evils. The reason is, that a man’s proprium is nothing but evil, for it is his hereditary evil itself. Such therefore are the Babylonians. Therefore they have adulterated and profaned all the goods and truths of the church.

This is now why Babylon is called a whore, and the mother of the whoredoms, and abominations of the earth.

sRef Rev@17 @1 S0′ 1033. That sitteth upon many waters. That this signifies ruling over all things of the Word, and thence over the holy things of the church, is evident from the signification of sitting, as denoting to subject to her judgment, and to bring under her jurisdiction, and thus to rule; whence it is that sitting in judgment is spoken of, and sitting upon a throne, as may be seen above (n. 687); and from the signification of waters, as denoting truths (concerning which see n. 71, 483, 518, 854); in this case all things of the Word, because it is said, many waters, and concerning the whore, which is Babylon, by which is meant the adulteration and profanation of the Word, from which is all the good and truth of the church. The reason why by many waters are also signified the holy things of the church is, that all holy things have reference to the goods and the truths of the Word.

sRef Rev@17 @15 S2′ sRef Jer@51 @12 S2′ sRef Jer@51 @13 S2′ [2] Similar things are signified by dwelling upon many waters, in Jeremiah:

“Jehovah shall do that which he spake against the inhabitants of Babel. O thou that dwellest upon many waters, upon many treasures, thine end is come, the measure of thy gain” (li. 12, 13).

Because many waters signify the truths of the Word, and hence the holy things of the church, it is also here added, upon many treasures, for by treasures are signified divine truths in the Word. That many waters here also signify the holy things of the church will be clear from the explanation of verse 15, where it is said: “The waters which thou sawest, where the whore sitteth, are peoples and multitudes, nations and tongues.” By peoples, multitudes, nations, and tongues are there meant all things of the church; because by earth in the Word, is signified the church; and hence by those who are upon the earth, are signified all things thereof. But more will be said upon this subject in the explanation of that verse.

That the Babylonians have subjected the truths of the Word and the holy things of the church to their judgment, jurisdiction, and dominion, is evident from this, that they persuade the people that they alone understand the Word, and none that are not inaugurated into the ministry. And by this means they subject all things of the Word, and thence all things of the church, to their own dominion.

[3] The Word, in the sense of the letter, is also such, that it may be used to confirm any heresy whatever. For the literal sense, consisting of appearances of truth, holds enclosed in it the genuine truths of heaven, which are called spiritual truths; and unless these truths are revealed and laid bare, that is, unless they are taught in the doctrines of the church, the appearances in them may be used and perverted to favour any falsity whatever, and even to favour evil. For the genuine truths of the Word are like a man; and the appearances of truth, of which the sense of the letter consists, are like his garments; from these alone a judgment cannot be favoured as to who the man is and what he is. If a man were considered from his clothes alone, a king might be called a servant, and a servant a king; also a good man might be called an evil man, and an evil man a good man, and so on. Thus those who arrogate to themselves dominion over all things of the church and heaven, can apply the sense of the letter of the Word, in a thousand ways, to favour such dominion. And this they do quite easily, because all things of the church that are called holy, they regard as above the human understanding; and when this is believed, and no real truth is taught, infernal falsities may be called truths, and diabolical evils called goods. In fact, the simple may be persuaded that the edicts of the Pope are equally holy, indeed, more holy than the precepts of the Word, although the latter are from heaven, while the former, for the most part, are from hell. For every edict respecting the government, faith, and worship of the church that has dominion in the world for an end, however it may appear in the external form, and sound as if from the Word, is from hell. But every precept of the Word, because it looks to the salvation of souls by the Lord as the end, is from heaven.

From these things it is evident that by sitting upon many waters, when said of Babylon as a whore, is signified to rule over all things of the Word, and thence over the holy things of the church.

sRef Rev@19 @19 S0′ sRef Rev@17 @12 S0′ sRef Rev@18 @10 S0′ sRef Rev@17 @9 S0′ sRef Rev@17 @10 S0′ sRef Rev@18 @3 S0′ sRef Rev@17 @18 S0′ sRef Rev@18 @9 S0′ sRef Rev@17 @2 S0′ sRef Rev@1 @5 S0′ sRef Rev@1 @6 S0′ sRef Dan@7 @24 S0′ sRef Rev@5 @10 S0′ 1034. (v. 2) With whom the kings of the earth have committed whoredom. That this signifies that they have falsified all the truths of the church, is evident from the signification of committing whoredom, as denoting to falsify (concerning which see n. 141, 161, 817, 881); and from the signification of the kings of the earth, as denoting the truths of the church, kings denoting truths, and the earth denoting the church. Kings are mentioned very frequently in the Word, and it is believed that kings or their kingdoms are thereby meant, whereas all those who are in truths from good from the Lord are meant in the Word by them; and, in the abstract sense, in which consists the spiritual sense, truths from good. That these things are meant by kings may be seen above (n. 29, 31, 553, 621, 625), which is further evident from the following passages in the Apocalypse:

“Jesus Christ, the Prince of the kings of the earth, who hath made us kings and priests” (i. 5, 6).

Again:

“The Lamb hath made us kings and priests, that we might reign upon the earth” (v. 10; also xvi. 12, 14).

[2] Because by kings are signified truths from good, they also signify, in the opposite sense, falsities from evil. For most expressions in the Word have also an opposite sense. Such is the signification of kings in the following parts of this chapter:

The seven heads of the beast “are also seven kings, five have fallen, and one is, and the other is not yet come, and when he doth come he must abide but a short time” (ver. 11).

Also:

“The ten horns which thou sawest are ten kings” (ver. 12).

As also:

“The woman is the great city, which reigneth over the kings of the earth” (ver. 18).

Similarly in the following passages, where it is said,

That the beast, the kings of the earth, and their army, made war with him that sat on the white horse (Apoc. xix. 18).

From these things it is evident what is signified by the kings of the earth committing whoredom with the whore sitting upon many waters, namely, the falsification of the truths of the church by those who belong to Babylon. Similarly in the following passages, where it is said,

That the kings of the earth committed whoredom with that woman, “and the merchants of the earth waxed rich, from the abundance of her delicacies.”

Likewise:

“The kings of the earth, who have committed whoredom, and lived delicately with her, shall weep over her and bewail her” (Apoc. xviii. 3, 9, 10).

Similar things are signified by the kings in Daniel:

That the ten horns of the fourth beast “are ten kings, which shall arise from that kingdom, and another after them, who shall be diverse from the former, who shall humble three kings” (vii. 24).

[3] The reason why kings signify those who are in truths from good, and, abstractedly, truths from good is, that the Lord is called king from Divine truth, and priest from Divine good; and hence the heaven where Divine truth reigns is called “His throne.” This is why the angels in the heavens, and men on earth, who are in truths from good from the Lord, are called sons of the king, also sons of the kingdom, and heirs; therefore these are they who are meant by kings where the Lord is called the “King of kings,” as in verse 14 of this chapter, and in chapter xix. 16, and elsewhere.

sRef Rev@17 @2 S0′ 1035. And the inhabitants of the earth have been made drunk with the wine of her whoredom. That this signifies that those who belong to that church are insane from falsifications, is evident from the signification of being made drunk, as denoting to be insane in spiritual things (concerning which see n. 376); and from the signification of wine, as denoting spiritual truth (concerning which also see n. 376); from the signification of whoredom, as denoting the falsification of truth (concerning which see just above); and from the signification of the inhabitants of the earth, as denoting those who belong to the church. That by the earth, in the Word, is signified the church, has been frequently shown above. From these things it is now evident, that by the inhabitants of the earth being made drunk with the wine of her whoredom, is signified that those who belong to that church are insane from falsifications.

[2] As to the insanity, signified by inebriation and by drunkenness in the Word, it is not from falsities, but from truths falsified. The reason is, that truth from heaven acts into the understanding, and at the same time falsity from hell, whence arises dissension in the mind and an insanity like that of a drunkard in the world. But this insanity only has place with those who are in evil, and have confirmed the falsities of evil by the Word. For all things of the Word are truths, and communicate with heaven, and falsities of evil are from hell. But from the falsities that are not from evil, spiritual drunkenness does not take place; for those falsities do not pervert and destroy the spiritual truths that lie inwardly concealed in the truths of the literal sense, for they do not thence hatch evil therefrom, as do falsities from evil.

sRef Jer@51 @7 S3′ [3] Falsities not from evil may be compared to waters that are not pure, which, when drunk, do not induce drunkenness; but falsities from evil may be compared to wine and strong drinks which induce drunkenness. Therefore, also, that insanity is said in the Word to be caused by wine, which is called the wine of whoredom, and the wine of Babel, in Jeremiah:

“A cup of gold is Babel in the hand of Jehovah making drunken the whole earth; the nations have drunk of her wine, therefore the nations are insane” (li. 7).

sRef Rev@17 @3 S0′ sRef Rev@17 @4 S0′ sRef Rev@17 @5 S0′ 1036. Verses 3, 4, 5. And he carried me away into a wilderness, in the spirit; and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in crimson and scarlet, and decked with gold and precious stones, and pearls, having a golden cup in her hand full of the abominations and uncleanness of her whoredom. And upon her forehead a name written, Mystery, Babylon the great, the mother of the whoredoms and abominations of the earth.
“And he carried me away into a wilderness, in the spirit,” signifies into a place appearing in vision, which corresponded to the state of that religious persuasion; “and I saw a woman sitting upon a scarlet beast,” signifies the dominion of that religious persuasion over the holy things of the Word; “full of names of blasphemy,” signifies which are adulterated and falsified; “having seven heads,” signifies and profaned; “and ten horns,” signifies the power of the Word from truths.
“And the woman was arrayed in crimson and scarlet,” signifies the appearance of that religious persuasion in externals, as if it were from heavenly good and truth, when notwithstanding, in internals, it is from diabolical evil and falsity; “and decked with gold and precious stones,” signifies the appearance of the religious persuasion in externals, as if it were from spiritual good and truth, although, in the internals, it is from infernal evil and falsity; “and pearls,” signifies the appearance in externals, as if it were in the knowledges of good and truth; “having a golden cup in her hand full of the abominations and uncleanness of her whoredom,” signifies doctrine from goods and truths profaned; “and upon her forehead a name written, Mystery, Babylon the great,” signifies in heart the love of dominion over the world and heaven, to which the holy things of the Word, of the church, and of worship, serve as means.

“The mother of the whoredoms and abominations of the earth,” signifies the religious persuasion from which are the adulterations of good and truth, and profanations of the holy things of the church.

sRef Isa@13 @20 S0′ sRef Isa@14 @17 S0′ sRef Isa@13 @22 S0′ sRef Rev@17 @3 S0′ sRef Isa@13 @21 S0′ sRef Isa@13 @19 S0′ 1037. (v. 3) And he carried me away into a wilderness, in the spirit. That this signifies into a place appearing in vision, which corresponded to the state of that religious persuasion, is evident from the signification of a wilderness, as denoting a state of the church in which there is no longer any good and truth (concerning which see n. 730); but whereas the church in which there is no longer any good and truth is not a church, therefore it is called a religious persuasion (religiosum); and from the signification of, in the spirit, as denoting in vision; for what John saw in the spirit he saw in vision. To see in vision is to see such things as exist with the angels in heaven, which are representative and thence significative of things spiritual. These, when they appear to a man, do not appear before the sight of his body, but before the sight of his spirit. For his spirit has eyes equally as his body; but the eyes of his spirit see the things in the spiritual world, because all the things that appear there are from a spiritual origin; and the spiritual man sees spiritual things with the understanding, and with the eyes the same things in a form like the natural. But the eyes of the body see those things that are in the material world, because all the things that appear there are from a natural origin, and the material man sees natural things with the understanding, and with the eyes the same things in a material form. When, therefore, the eyes of their spirits were opened in the case of the prophets, they then saw such things, as represented and thence signified the Divine-celestial and Divine-spiritual things of the church, and also sometimes such things as represented and thence signified what was to take place in the churches in the future. These are the things that John saw.

The reason why he now saw a wilderness is, that by a wilderness is signified a state of the church devastated of all good and truth; and this state corresponds to the church which was become Babylon. Therefore also Babel, in many passages in the Word, is described as a wilderness. As in the following:

Art thou “he who hath made the world into a wilderness and destroyed the cities thereof?” (Isa. xiv. 17).

Babel shall be “as the overthrowing of Sodom and Gomorrah; it shall not be inhabited for ever; it shall not be dwelt in even to generation and generation; so that the Arab shall not tarry there. The daughters of the owl shall dwell there, and satyrs shall dance there” (Isa. xiii. 19-22).

And also in Jeremiah (l. 37-40; li. 2, 25, 26, 37, 41-43), and elsewhere.

sRef Rev@17 @8 S0′ sRef Rev@17 @11 S0′ sRef Rev@17 @16 S0′ sRef Rev@17 @17 S0′ sRef Rev@17 @3 S0′ 1038. And I saw a woman sitting on a scarlet beast. That this signifies the dominion of that religious persuasion over the holy things of the Word, is evident from the signification of a woman, as denoting the church (concerning which see n. 555, 707, 721, 730); in this case Babylon, which is not a church but a religious persuasion, devastated of all the truth and good of the church – that it is Babylon which is understood by this woman is manifestly evident from the fifth verse of this chapter – and from the signification of sitting, as denoting to rule; see just above (n. 1033); and from the signification of the scarlet beast, as denoting the Word as to the holy things thereof, which the woman, which is Babylon, profaned by dominion over them.

That by the scarlet beast is signified the Word as to the holy things thereof, which are profaned by Babylon, is evident from the following parts of this chapter, where it is said:

It was, and is not, and is about to ascend out of the abyss, and to go into destruction (vers. 8, 11).

And afterwards:

That the ten horns of the beast were ten kings, who had hatred against the whore, and would make her devastated and naked, and devour her flesh, and burn her with fire, and would give the kingdom to the beast (vers. 16, 17).

From these words, in the spiritual sense, it is evident, that by the scarlet beast is signified the Word as to the holy things thereof.

[2] The reason why the Divine Word can be signified by a beast is, that many of the holy things of the church are signified by beasts in the Word:

As the cherubs, seen as four beasts, in Ezekiel (i. and x.).

And the four beasts, or the four animals, which also were cherubs, were seen by John, sitting and standing before the throne, in the Apocalypse (iv. 6-10; v. 6-12; vii. 11; xiv. 3).

And by these, as cherubs, is signified Providence and defence that the Lord may not be approached except by the good of love; and thence also they signify the Word in the letter, because this is for a defence (concerning which see above, n. 277, 278, 717). And, moreover, all the beasts which were sacrificed, as oxen, heifers, goats, she-goats, kids, rams, sheep, and lambs, signified holy things of the church, as is evident from the things shown above (n. 277, 283, 362, 552, 650, 781, 817). Hence it is, that men from charity are called sheep; indeed, the Lord Himself, from Divine innocence, is called a Lamb, and from Divine power a Lion.

These things are mentioned in order that it may not appear wonderful, that by the beast is here signified the Word; but the Word in the letter, wherein it is natural. Beast also, in a general sense, in the Word, signifies the natural as to affection. The reason why the beast was seen of a scarlet colour is, that scarlet signifies truth from a heavenly origin, such as is the truth of the Word in the sense of the letter or natural sense, which is meant by what is holy in it. Something nearly similar is signified.

By the whore seen sitting upon many waters (ver. 1 of this chapter);

Also:

Upon many treasures (in Jer. li. 13).

For by many waters and many treasures are there signified the truths of the Word, and thence the holy things of the church, which are adulterated (see above, n. 1033). The signification of scarlet will be seen in the explanation of the verse following.

sRef Rev@17 @3 S0′ 1039. Full of names of blasphemy. That this signifies, which are adulterated and falsified, is evident from the signification of name, as denoting the quality of a thing and of a state (concerning which see n. 102, 148, 676, 695, 841); hence by full of names is signified the quality of the holy things of the Word; and from the signification of blasphemy, when said of the Word, as denoting the adulteration and falsification thereof (concerning which see n. 778).

sRef Rev@17 @3 S0′ 1040. Having seven heads. That this signifies, and profaned, is evident from the signification of the head, as denoting intelligence and wisdom; and in the opposite sense, insanity and stupidity, and also cunning (concerning which see n. 553, 715). And because the heads were those of the scarlet beast, by which is signified the Word as to its holy things (concerning which see above, n. 1038), and seven of them were seen; therefore by the seven heads are signified the holy things of the Word profaned. For the number seven signifies what is holy, and in the opposite sense what is profane.

By the head of this beast, in the proximate sense, is signified the Word as to the understanding thereof, and thence as to the intelligence and wisdom in it and from it. But when the truths and goods thereof, from which are intelligence and wisdom, are falsified and adulterated, then by its heads, when seven were seen, are signified the holy things of the Word profaned.

That this is signified by the seven heads, is evident also from the ninth and tenth verses of this chapter, where it is said: “The seven heads are seven mountains, on which the woman sitteth; and these are seven kings;” by which is signified the profanation of the good of love and of the truth of faith.

sRef Rev@17 @16 S0′ sRef Rev@17 @3 S0′ sRef Rev@17 @17 S0′ sRef Rev@17 @12 S0′ 1041. And ten horns. That this signifies the power of the Word from truths, is evident from the signification of horns, as denoting the power of truth against falsity; and, in the opposite sense, the power of falsity against truth (concerning which see n. 316, 567, 776). In this case, the power of truth from the Word against falsity, because it is afterwards said:

“The ten horns, which thou sawest, are ten kings; these shall hate the whore, and shall make her desolate and naked, and shall devour her flesh, and burn her with fire; for God hath put into their hearts to give their kingdom unto the beast” (vers. 12, 16, 17).

From this it is clear that by the ten horns which the scarlet beast had, is signified the power of truth, thus of the Word, against falsities; for it is said that they shall hate the whore, and burn her with fire; and by the whore is signified the truth of the Word falsified, which in itself is falsity, and which cannot be hated and burned but by the truth of the Word in its power, thus, by those who are in truths from the Word, and account the Word only as holy, and acknowledge it as Divine truth, without regard to the dictates of the Pope. But upon this subject more will be said in what follows. The reason why there were seen ten horns is, that by ten is signified much, thus, by ten horns, much power.

sRef Rev@17 @4 S0′ 1042. (v. 4) And the woman was arrayed in crimson and scarlet. That this signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, although in internals it is from diabolical evil and falsity, is evident from the signification of the woman, as denoting the religious persuasion among the Papists; and from the signification of being arrayed, as denoting to be in externals; for garments denote things external that cover – hence being arrayed, denotes the appearance in externals; and from the signification of crimson, as denoting good from a celestial origin, and also the evil that is the opposite of this, which is called diabolical evil, of which we shall speak presently. And from the signification of scarlet, as denoting truth from a celestial origin, and also the falsity that is the opposite of this, which is called diabolical falsity. That those goods and truths differ from the goods and truths that are from a spiritual origin, and similarly the evils and falsities that are their opposites, which are called infernal evils and falsities, will be seen in the following article.

sRef Ezek@23 @6 S2′ sRef Luke@16 @19 S2′ sRef Ezek@23 @12 S2′ [2] The reason why the woman, who is the whore and Babylon, is thus described is, that those who are in evils and falsities therefrom are described in the Word from their external appearance; thus, such as they are in the eyes of the men who worship them. The reason why they are thus described is, that the sense of the letter of the Word consists of appearances. But the spiritual sense puts off those appearances, and presents interior things naked, without garments, which, when they appear, do so in quite another form. As in the present case, the woman outwardly appearing clothed in purple and scarlet is, in the internal form, called the mother of the whoredoms and abominations of the earth. Just as it is said of

The rich man clothed in crimson and fine linen, who notwithstanding was cast into hell (Luke xvi. 19).

And also concerning the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are said to be

Clothed in blue, officers and leaders, horsemen riding upon horses (Ezek. xxiii. 6, 12).

And so in other passages. Babylon here described as a whore appears in the world, splendidly clothed, but still abominable, because full of uncleanness.

[3] Before it is confirmed from the Word that crimson and scarlet signify goods and truths from a celestial origin, something shall first be said about those goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as the heat of the sun with its light in the time of spring. But the angels who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive the Divine good more than the Divine truth of the Lord are called celestial angels, because these constitute the kingdom of the Lord which is called the celestial kingdom. But the angels who receive the Lord’s Divine truth more than His Divine good are called spiritual angels, because of these consists the Lord’s spiritual kingdom. It is therefore evident that goods and truths are of a twofold origin – from a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; whereas those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbour. The difference is like that between what is higher and what is lower, or between what is interior and what is exterior; consequently, as between those things that are in a higher or interior degree, and those that are in a lower or exterior. What is the nature of this difference is evident from what is said in the work on Heaven and Hell concerning the three degrees of the heavens, and thence of the angels; and also of their intelligence and wisdom (n. 33, 34, 38, 39, 208, 209, 211, 435).

sRef Luke@16 @19 S4′ sRef Lam@4 @5 S4′ sRef Ezek@27 @7 S4′ [4] That crimson in the Word signifies that good, and scarlet that truth, is evident from the passages in the Word where they are mentioned. As in Ezekiel:

“Fine linen of needlework from Egypt was thy expansion; blue and crimson from the isles of Elisha was thy covering” (xxvii. 7).

This is spoken of Tyre, by which is signified the church as to the knowledges of truth and good. Blue and crimson denote those knowledges from a celestial origin. By covering and expansion are signified the externals of that church.

In Luke:

“There was a certain rich man, who was clothed in crimson and fine linen, and fared sumptuously every day” (xvi. 19).

By the rich man is meant the Jewish nation, and the church there, called rich from the knowledges of good and truth from the Word, which they possessed, crimson having relation to the knowledges of good, and fine linen to the knowledges of truth, both from a celestial origin.

In Lamentations:

“Those that fed delicately are devastated in the streets; those that were brought up upon scarlet, embrace the dunghill” (iv. 5).

To be brought up upon scarlet denotes to be instructed from infancy in truths from celestial good.

sRef Num@4 @8 S5′ [5] Because the tent of the assembly represented heaven, and the garments of Aaron the holy things of heaven, and crimson and scarlet signified the goods and truths of heaven, therefore, the curtains and veils of the tent, also the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine-twined linen. As, for example,

Upon the curtains of the tabernacle (Exod. xxvi. 1).
Upon the veil before the ark (Exod. xxvi. 8).
Upon the covering for the door of the tent (Exod. xxvi. 36).
Upon the covering at the gate of the outer court (Exod. xxvii. 16).
Upon the ephod (Exod. xxviii. 6).
Upon the belt (Exod. xxviii. 8).
Upon the breastplate of judgment (Exod. xxviii. 15).
Upon the borders of the cloak of the ephod (Exod. xxviii. 33).

Because double-dyed signified the truth of celestial good,

A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of badgers’ skin (Numb. iv. 8).

For the inmost things of the celestial kingdom were signified by those things that were upon the table, which were the bread, but the exterior things by those that covered them; these have reference to truths from good.

sRef Num@15 @38 S6′ sRef Gen@38 @30 S6′ sRef Gen@38 @28 S6′ sRef Josh@2 @18 S6′ sRef Num@15 @39 S6′ sRef Josh@2 @21 S6′ [6] Because truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by scarlet, therefore it was used for the sake of remembrance, as when it was ordered,

That the sons of Israel should make for themselves a fringe upon the borders of their garments, and should put upon the fringe of the borders a scarlet thread, that by it they might remember all the precepts of Jehovah, and do them (Numb. xv. 38, 39).

For the same reason also it was a custom in ancient times, when significatives were in use, to tie a scarlet thread, in order to remember a thing. As we read concerning Perez, the son of Tamar,

That the midwife tied scarlet upon his hand (Gen. xxxviii. 28, 30).

And concerning the harlot Rahab,

That she tied in the window a scarlet thread, that the searchers might remember their promise (Jos. ii. 17, 21).

sRef Lev@14 @51 S7′ sRef Lev@14 @50 S7′ sRef Lev@14 @5 S7′ sRef Lev@14 @52 S7′ sRef Lev@14 @6 S7′ sRef Lev@14 @49 S7′ sRef Lev@14 @7 S7′ sRef Lev@14 @4 S7′ [7] Because all purifications from evils take place by means of truths from the Word, therefore

In the cleansings they made use of cedar-wood, scarlet, and hyssop (Lev. xiv. 4-7, 49-52);

And the scarlet from a red cow for the waters of expiation and separation (xix. 6).

The reason of such significations of crimson and scarlet is from their colours. For there are colours in heaven far more brilliant than in the world, that have their origin in the light there. And because red colour originates there from something fiery or flamy, and what is fiery and flamy there is from the good of love, hence crimson signifies good from a celestial origin. But scarlet, which derives its colour from what is flaming and white together, and the white from light signifies truth, therefore that colour signifies the truth of celestial good.

sRef Isa@1 @18 S8′ [8] As most things in the Word have an opposite sense, so also have crimson and scarlet; then they signify evils and falsities, the opposites of those goods and truths. As in Isaiah:

“Though your sins were as scarlet, they shall become white as snow; though they were red like crimson, they shall be as wool” (i. 8).

Because by scarlet is signified truth, the same as by snow; and by crimson is signified good, the same as by wool; and since by scarlet and crimson, in the opposite sense, is signified falsity and evil, therefore, because falsity and truth, and evil and good, have an opposite correspondence to each other, it is said, “Though your sins were as scarlet, they shall become white as snow, and though they were red like crimson, they shall be as wool.”

sRef Rev@17 @4 S0′ 1043. And decked with gold and precious stone. That this signifies the appearance of that religious persuasion in externals, as it were from spiritual good and truth, although, in internals, it is from infernal evil and falsity, is evident from the signification of gold, as denoting spiritual good, and the evil that is the opposite of it, which is called infernal evil. That gold signifies good, see n. 242. And from the signification of precious stone, as denoting truth from a spiritual origin, and also the falsity that is the opposite of it, which is called infernal falsity. That a precious stone denotes truth from a spiritual origin, see n. 717.

[2] Some observations were made above concerning good and truth from a celestial origin, and concerning good and truth from a spiritual origin. Something shall now be said concerning the evil and falsity which are their opposites.

As the heavens are distinguished into two kingdoms – the celestial and the spiritual – so also are the hells distinguished into two dominions, the opposites of those kingdoms. The dominion the opposite of the celestial kingdom is called diabolical, and the dominion the opposite of the spiritual kingdom is called infernal. Those dominions are distinguished in the Word by the names Devil and Satan. The reason why there are two dominions in the hells is, that the heavens and the hells are the opposites of each other; and opposite must altogether correspond to opposite in order that there may be equilibrium. For the existence and subsistence of all things, both in the natural world and in the spiritual world, depend upon a perfect equilibrium between two opposite agents, which, while they clearly act against each other mutually, do so by force, but when not manifestly, they act by effort. By equilibrium all things are kept together in both worlds, and without it all things would perish. The equilibrium in the spiritual world is between good from heaven and evil from hell, and thence between truth from heaven and falsity from hell. For so it is continually ordered by the Lord, that all the genera and species of good and truth in the heavens should have their opposites in evils and falsities of correspondent kinds in the hells. Thus goods and truths from a celestial origin have for their opposites the evils and falsities that are called diabolical; and similarly goods and truths from a spiritual origin have for their opposites the evils and falsities that are called infernal.

[3] The equilibriums derive their cause from this, that the same Divine goods and Divine truths that the angels in the heavens receive from the Lord, the spirits in the hells turn into evils and falsities. All angels, spirits, and men are held by the Lord in equilibrium between good and evil, and thence between truth and falsity, in order that they may be in freedom, and so be withdrawn from evil to good, and from falsity to truth, easily and as of themselves, while yet of the Lord. Hence it is that they are also led in freedom from good to evil, and from truth to falsity, and this also as of themselves, although it is from hell.

sRef Rev@17 @4 S0′ 1044. And pearls. That this signifies the appearance in externals as if they were in the knowledges of good and truth, although, in internals, they are in the knowledge of evil and falsity, is evident from the signification of pearls, as denoting the knowledges of good and truth, of which we shall speak presently. Hence, in the opposite sense, by pearls is signified the knowledge of evil and falsity, whence came their craftiness and malice.

That the Babylonian nation is such, namely, that they are desirous to appear holy, and thence to possess all good and truth, and the knowledges thereof, consequently, to be intelligent above all others in the world, although they have neither the good nor the truth, nor the knowledges thereof, and thence have no intelligence and wisdom in spiritual things. That they have not these, indeed, that they are insane as to these things, is plainly seen in the spiritual world, where the interiors of every man are opened and thence made manifest. These in the case of the monks, and even the Jesuits, who were reputed to be more intelligent than others, appeared so empty and void, that they did not know even a single truth that leads to heaven. They have been examined, and were found to be such.

[2] The reason why they appear in externals to be in goods, in true knowledges, intelligence and wisdom is, that they have subjected to their dominion all the holy things of the Word, of the church, and of worship; and because they consequently speak from authority with the common people, persuading them that the mysteries of heaven are in their hands, and that their Pope utters his edicts from inspiration just as the Prophets and Apostles did. And this, also, they can declare in a haughty manner, because they speak from the authority of dominion over souls, and over heaven and hell. And this also is believed by the common people from a belief in the sanctity of their instructors, without repugnance of heart, since they are kept, for that end, in gross darkness about spiritual things; in this darkness they impart to them spurious goods, and unmeaning truths, which they call Divine and heavenly. Indeed, so great is the darkness in which the common people are kept, that they are able to breathe into them diabolical and infernal evils and falsities, and cause such to believe them to be celestial and spiritual goods and truths. For in this and no other way could they be worshipped as deities, and subject the earth and the possessions thereof to their rule and disposal. Such are the things that lie concealed inwardly in them, while outwardly they appear to be clothed in crimson and scarlet, and decked with gold, precious stone, and pearls.

sRef Matt@13 @45 S3′ sRef Matt@13 @46 S3′ [3] That pearls signify the knowledges of good and truth, is evident from the following passages. In Matthew:

“The kingdom of the heavens is like unto a merchantman seeking beautiful pearls, who, when he had found one precious pearl, went and sold all that he had, and bought it” (xiii. 45, 46).

By the kingdom of the heavens is meant both heaven and the church. By the merchant-man are meant those who procure to themselves the goods and truths, by which heaven and the church [may be attained]. By pearls are signified the knowledges of good and truth; for these are the truths of the natural man. By one precious pearl is meant knowledge concerning the Lord and concerning His Divine. And by his going and selling all that he had, and buying it, is signified that he put away the proprium in order to receive life from the Lord.

sRef Matt@7 @6 S4′ [4] In the same:

“Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample on them with their feet, and turn again and rend you” (vii. 6).

By dogs are signified lusts and appetites. By swine are signified filthy loves, such as are those in the hells of adulterers. These being in the infernal marriage, which is that of falsity and evil, altogether reject goods and truths, and the knowledges thereof, and, moreover, treat them with ignominy and contempt. Therefore it is said, “Cast not your pearls before swine, lest they trample on them with their feet, and turn and rend you.” To trample with the feet, denotes to reject altogether as dirt; and to turn and rend, denotes to treat with ignominy and contempt.

sRef Rev@18 @11 S5′ sRef Rev@18 @12 S5′ [5] By pearls are signified the knowledges of good and truth also in the following passages in the Apocalypse:

“The merchants of the earth shall weep and wail over Babylon, that no one buyeth their merchandise any more; merchandise of gold and silver, and of precious stones and pearls” (xviii. 11, 12).

Also:

“The twelve gates” of the wall of the New Jerusalem were “twelve pearls; each gate was one pearl” (xxi. 21).

Because by the gates for the New Jerusalem are signified those things pertaining to doctrine from the Word that introduce a man into the church, and these are the knowledges of truth and good from the Word, therefore the gates were seen to be of pearls.

sRef Rev@17 @4 S0′ 1045. Having a golden cup in her hand full of the abominations and uncleanness of her whoredoms. That this signifies doctrine from goods and truths profaned, is evident from the signification of a cup, as denoting falsity from hell. For the signification of a cup is the same as that of wine; and by wine is signified truth from heaven, and, in the opposite sense, falsity from hell (see n. 887, 960, 1022). And because a cup signifies truth or falsity; and the doctrine of every church is either that of truth or of falsity – for all the truth or falsity of the church is contained in doctrine – therefore by a cup is also signified doctrine, and by a golden cup, the doctrine of falsity from evil.

sRef Matt@23 @27 S2′ sRef Jer@51 @7 S2′ sRef Matt@23 @26 S2′ sRef Matt@23 @25 S2′ [2] Similarly in Jeremiah:

“A golden cup is Babel in the hand of Jehovah, making drunken the whole earth” (li. 7).

It is called a golden cup for the same reason that the woman is said to be clothed in crimson and scarlet, and decked with gold, precious stones, and pearls, namely, from appearance in externals, although, in internals, it is as a cup full of abominations and uncleanness. For it is as the Lord says of the externals and internals with the scribes and Pharisees:

“Woe to you, scribes and Pharisees, who make clean the outside of the cup and platter, but within they are full of extortion and excess. And ye make yourselves like to whitened sepulchres, which indeed appear beautiful outwardly, but within are full of bones of the dead and all uncleanness” (Matt. xxiii. 25-27).

It is also evident from the signification of abominations, as denoting the profanations of good, of which we shall speak presently; and from the signification of the uncleanness of whoredom, as denoting the profanation of truth. For whoredom signifies the falsification of truth, as above, hence the uncleanness thereof signifies profanation.

[3] As to the profanations signified by abominations, they are the perversions of the holy things of the church; thus, the turning of its goods into evils, and its truths into falsities. They are called abominations, because the angels abominate them; for so far as they were the holy things of the church, from goods and truths from the Word, they ascend into heaven; but so far as they were applied to evils, and thus profaned, they carry with them that which is infernal, concealed within. Consequently, they are perceived as things dead, in which there once was a living soul, and therefore heaven abominates and detests them.

sRef Ezek@16 @10 S4′ sRef Ezek@16 @9 S4′ sRef Ezek@16 @11 S4′ sRef Ezek@16 @8 S4′ sRef Ezek@16 @7 S4′ sRef Ezek@16 @18 S4′ sRef Ezek@16 @17 S4′ sRef Ezek@16 @13 S4′ sRef Ezek@16 @12 S4′ sRef Ezek@16 @14 S4′ sRef Ezek@16 @16 S4′ sRef Ezek@16 @15 S4′ sRef Ezek@16 @6 S4′ sRef Ezek@16 @2 S4′ sRef Ezek@16 @3 S4′ sRef Ezek@16 @5 S4′ sRef Ezek@16 @4 S4′ sRef Ezek@16 @59 S4′ sRef Ezek@16 @58 S4′ sRef Ezek@16 @41 S4′ sRef Ezek@16 @60 S4′ sRef Ezek@16 @63 S4′ sRef Ezek@16 @62 S4′ sRef Ezek@16 @61 S4′ sRef Ezek@16 @40 S4′ sRef Ezek@16 @39 S4′ sRef Ezek@16 @38 S4′ sRef Ezek@16 @55 S4′ sRef Ezek@16 @57 S4′ sRef Ezek@16 @53 S4′ sRef Ezek@16 @54 S4′ sRef Ezek@16 @42 S4′ sRef Ezek@16 @51 S4′ sRef Ezek@16 @50 S4′ sRef Ezek@16 @52 S4′ sRef Ezek@16 @45 S4′ sRef Ezek@16 @44 S4′ sRef Ezek@16 @43 S4′ sRef Ezek@16 @46 S4′ sRef Ezek@16 @49 S4′ sRef Ezek@16 @48 S4′ sRef Ezek@16 @47 S4′ sRef Ezek@16 @37 S4′ sRef Ezek@16 @28 S4′ sRef Ezek@16 @27 S4′ sRef Ezek@16 @26 S4′ sRef Ezek@16 @29 S4′ sRef Ezek@16 @32 S4′ sRef Ezek@16 @31 S4′ sRef Ezek@16 @30 S4′ sRef Ezek@16 @25 S4′ sRef Ezek@16 @20 S4′ sRef Ezek@16 @19 S4′ sRef Ezek@16 @56 S4′ sRef Ezek@16 @21 S4′ sRef Ezek@16 @24 S4′ sRef Ezek@16 @23 S4′ sRef Ezek@16 @22 S4′ sRef Ezek@16 @33 S4′ sRef Ezek@16 @34 S4′ sRef Ezek@16 @36 S4′ sRef Ezek@16 @35 S4′ [4] That such things are meant by abominations in the Word, is evident from the account of the abominations of Jerusalem. Thus in Ezekiel:

As that she took off the garments of her adorning which were given to her, and made herself variegated lofty places, and played the harlot upon them.
That of the gold and silver given to her, she made herself images of a male, with which she also committed whoredom.
That the oil, the incense, the bread, fine flour, and honey, which were given to her, she made into an odour of rest.
That they sacrificed their sons and their daughters.
That she committed whoredom first in Egypt, and afterwards with the sons of Asshur, and lastly with the Chaldeans. Besides several other things which are there called abominations (xvi. 2-63).

By all these things are signified the profanations of the Word, of the church, and of worship. Similarly in other passages where abominations are either recounted or spoken of:

As Jer. vii. 9, 10; xvi. 18; xxxii. 35; Ezek. v. 11; vii. 19, 20; viii. 6-18; xi. 21; xiv. 6; xx. 7, 8; Deut. vii. 25, 26; xii. 31; xviii. 9, 10; Matt. xxiv. 15; Mark xiii. 14; Dan. ix. 27; xi. 31; and elsewhere.

sRef Rev@17 @5 S0′ 1046. (v. 5) And upon her forehead a name written, Mystery, Babylon the great. That this signifies, in heart the love of dominion over the world and heaven, to which the holy things of the Word, of the church, and of worship, serve as means, is evident from the signification of a name written upon the forehead, as denoting her quality as to love. For by name is signified the quality of a thing or state, and by forehead is signified love. That name denotes the quality of a thing or state may be seen (n. 102, 148, 676, 695, 841, 892); and that the forehead corresponds to the good of love (n. 497, 852); and from the signification of mystery, as denoting that which lies hid in the heart, and does not appear before the common people. That this is the love of dominion over the world and over heaven, to which the holy things of the church are subservient as means, and that the cupidity and rule of that love is Babylon, has been shown many times in the premises to this chapter (n. 1029). And because that love devastates the church of all truths and goods, therefore this also is meant by Mystery, Babylon the great.

sRef Rev@17 @5 S0′ 1047. Mother of the whoredoms and abominations of the earth. That this signifies a religious persuasion from which are the adulterations of good and truth, and profanations of the holy things of the church, is evident from the signification of a mother, as denoting the church, but, in this case, the religious persuasion which, in the general sense, is meant by Babylon; and from the signification of whoredoms, as denoting the adulterations of good and falsifications of truth (concerning which see n. 141, 161, 817, 881); and from the signification of abominations, as denoting profanations (see n. 1044); and from the signification of the earth, as denoting the church; in this case, as to the holy things thereof. That earth in the Word signifies the church may be seen (n. 29, 304, 413, 417, 697, 741, 742, 876).

Concerning Profanations:-

[2] As to profanations, they are of many kinds. The most grievous is, when the truths and goods of the Word, of the church, and of worship, are acknowledged, and the life is in accordance with them, but afterwards are denied, and the life is contrary to them; or even when they are not denied, and yet the life led is contrary to them. This profanation brings about a conjunction and coherence of good with falsity, also of truth with evil; whence it comes to pass that a man is in heaven and in hell at the same time; the consequence of which is, that while heaven wills to have its own, and hell to have its own, and yet they cohere, each is taken away. Hence the man’s own life perishes, and he becomes like a brute animal, raving continually, and is carried away by phantasy on every hand, like a dragon in the air; and who also sees in phantasy flakes and chaff as giants and crowds, and looks upon a small vessel as if it were the universe, and so on.

[3] Because such have no longer any human life, therefore they are not called spirits, but somewhat profane, nor are they named “he” or “she,” but “it.” And when they are seen in the light of heaven they seem to be like calcined skeletons.

But this kind of profanation is rare, since provision is made by the Lord to prevent a man from entering into the faith of truth and into the life of good, unless he can be constantly kept therein even to the last of his life. But concerning this and other kinds of profanation more will be said in the following articles.

sRef Rev@17 @6 S0′ 1048. Verse 6. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus; and, when I saw her, I wondered with great wonder.

“And I saw the woman drunken with the blood of the saints,” signifies a religious persuasion inducing insanity from the falsities of evil from which violence is offered to Divine truths; “and with the blood of the witnesses of Jesus,” signifies violence offered to those truths of the Word which teach that the Lord alone is to be worshipped; “and, when I saw her, I wondered with great wonder,” signifies a stupendous vision, in which were mysteries of heaven that were unknown to him.

sRef Rev@17 @6 S0′ 1049. (v. 6) And I saw the woman drunken with the blood of the saints. That this signifies a religious persuasion inducing insanity from the falsities of evil from which violence is offered to Divine truths, is evident from the signification of the woman, as denoting the religious persuasion which, in a general sense, is meant by Babylon, as above, n. 1042; and from the signification of being drunken, as denoting to be insane in spiritual things from the falsities of evil (concerning which see above, n. 376, 1035), and from the signification of the blood of the saints, as denoting Divine truths; in the present case, violence offered to them, because it is implied that blood was shed. That blood signifies Divine truth may be seen (n. 30, 328, 329, 476, 748). And that the shedding of blood signifies the offering of violence to Divine truths (n. 329). It is said, the blood of the saints, because the Divine truths of the Word are called holy, and because by saints, in the spiritual sense, are not meant saints, but holy things. For the spiritual sense of the Word is without the idea of person, place, and time; its natural sense is different.

[2] How those two senses differ from each other may be plainly seen in many passages of the Word, as in this, where it is said that the woman was seen drunk with the blood of the saints, and the blood of the witnesses or martyrs of Jesus. By which words, in the natural sense, is meant that Babylon shed the blood of the saints, and the blood of those who testified concerning the Lord. Whereas by those words, in the spiritual sense, is meant that Babylon offered violence to Divine truths, and also to the testification of the Lord. That this sense is contained in those words may also be seen or concluded from this, that the modern Babylon has not killed the saints, or the witnesses of the Lord; for it adores the saints idolatrously, and the Lord with supreme although external sanctity, but the Pope with internal sanctity.

It is therefore evident that these are not the things to be understood, but that something more interior lies concealed in these words; that is, that they have offered violence to Divine truths, and also to the Lord’s Divine power; for they have offered violence to Divine truths by falsifying, adulterating, and profaning the Word; that they have offered violence to the Lord’s Divine power by transferring it to themselves, is well known.

Continuation concerning Profanation:-

[3] It was said that the most grievous kind of profanation is, when the truths of the Word are acknowledged in faith, and confirmed in the life, and a man afterwards recedes from faith and lives wickedly, or if he does not recede from faith, yet still lives wickedly. He, however, is not guilty of profanation who in childhood, and even to adolescence, is in faith and in a life according thereto, and, afterwards, in manhood recedes from faith and from the life of faith. The reason is, that the faith of childhood is that of the memory, and the faith of his teacher in him, whereas the faith of manhood is that of the understanding, and thence a man’s own.

This faith may be profaned if a man recedes from it and lives contrary to it, but not the former. For nothing enters a man’s life and affects it, but what comes into the understanding and thence into the will; and a man does not think from his own understanding and act from his own will until he arrives at adult age. Before this he thought merely from knowledge, and acted only from obedience. These do not become part of his life, and therefore cannot be profaned. In a word, whatever a man thinks, speaks, and does, from the understanding, the will assenting to it, belongs to his life, or becomes part of his life; and this, if it is holy, is profaned by his receding from it.

But the profanations of this kind are more grievous and lighter according to the quality of the truth and of the faith therefrom, and according to the quality of the good and of the life therefrom, and according to the quality of the recession from them; there are, therefore, many specific differences in this profanation.

sRef Rev@17 @6 S0′ 1050. And with the blood of the witnesses of Jesus. That this signifies violence offered to those truths of the Word that teach that the Lord alone is to be worshipped, is evident from the signification of blood, as denoting the Divine truth of the Word, and the violence offered to it, as said just above; and from the signification of the witnesses of Jesus, as denoting those who in heart acknowledge the Lord, and worship and adore Him alone. That to bear witness is to acknowledge in heart, and that the testimony of Jesus is the acknowledgment of the Lord’s Divine in His Human, and that He alone is to be worshipped and adored, may be seen (n. 10, 27, 228, 392, 635, 649, 749).

That violence is offered by the Babylonians to the truths of the Word that teach concerning the Lord is quite clear from this, that they have transferred the Lord’s Divine power to the Pope, as His vicar, and, together with it, worship and adoration; and that for this end they have separated the Lord’s Divine from His Human, in order that they might say that they have not taken His Divine, but His human power, not desiring to know that the Divine power consists principally in the power of saving the human race; this power the Babylonians, nevertheless, appropriate to themselves. But upon this subject more will be said elsewhere.

Continuation concerning Profanation:-

[2] The reason for such a horrible state of profanation after death shall also be disclosed. Man has two minds, a natural and a spiritual. The natural mind is opened to him by the knowledges and cognitions of truth and good; and the spiritual mind is opened by a life according to them. And this takes place with those who know, acknowledge, and believe the truths of the Word, and live according to them. The spiritual mind is opened with no others. When this mind is opened, then the light of heaven, which is Divine truth, flows in thereby into the natural mind, and there disposes truths according to correspondences. When, therefore, a man departs into a contrary state, and either in faith or life denies the truths of the Word, which before he had acknowledged, then the things in the natural mind no longer correspond with those in the spiritual mind; consequently, heaven from its light flows in through the spiritual mind into things that do not correspond, and into things that are the opposites of it, in the natural man. From this a phantasy exists so direful that they seem to themselves to fly in the air like dragons, while flakes of snow and chaff appear to them to be giants and crowds, and a little ball as if it were the whole globe, and many similar things.

The reason, therefore, is that they have heaven in the spiritual mind, and hell in the natural mind. And when heaven, in the spiritual mind, acts into hell, in the natural mind, then such things appear. Because the understanding is hereby destroyed as to everything pertaining to it, and with the understanding the will also, the man is no longer a man. This is why a profane person is no longer called “a man,” nor “he” or “she,” but “it,” for it is a brute.

sRef Rev@17 @6 S0′ 1051. And, when I saw her, I wondered with great wonder. That this signifies a stupendous vision, in which were mysteries of heaven, unknown to him, is evident from the signification of wondering at those things which he saw with great wonder, as denoting to be in astonishment concerning the vision, in which lay concealed mysteries unknown to him. Therefore the angel said to him, I will declare to thee the mystery of the woman, and of the beast that carrieth her.

Continuation concerning Profanation:-

[2] This kind of profanation exists especially with those who acknowledge the Lord and His Divine, also the Word and its sanctity. The reason is, that the Lord alone, by means of truths from the Word, opens heaven to the man who lives according to them, and if heaven is not opened, this profanation cannot exist.

It is therefore clear that the Gentiles, who are ignorant of the Lord, and know nothing of the Word, cannot be the subjects of such profanation. Neither can the Jews; for they deny the Lord from their childhood. Neither is heaven opened to them by the Word. Also, neither can the impious, who have been such from their childhood. For, as stated, those alone profane who believe well and live well, and afterwards believe and live wickedly. Besides this kind of profanation, there are others, respecting which we shall treat in the articles following.

sRef Rev@17 @8 S0′ sRef Rev@17 @7 S0′ 1052. Verses 7, 8. And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast, which thou sawest, was, and is not, and is about to ascend out of the abyss, and go into perdition; and they that dwell on the earth shall wonder; they whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, but yet is.

“And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns,” signifies manifestation of all things.

“The beast, which thou sawest, was, and is not,” signifies the Word which, in the beginning, was received in the church and read, and afterward, taken away from the people and not read; “and is about to ascend out of the abyss, and go into perdition,” signifies its being acknowledged as Divine, but still rejected; “and they that dwell on the earth shall wonder,” signifies those of that religious persuasion who reject the Word; “they whose names were not written in the book of life from the foundation of the world,” signifies there are those who do not acknowledge the Lord’s Divine power over heaven and earth, but as transferred to some vicar, and from him to his vicars; “when they behold the beast that was, and is not,” signifies when they know that the Word was received, but still rejected; “but yet is,” signifies that still it is, because it is Divine, and not rejected, except by the profane.

sRef Rev@17 @7 S0′ 1053. (v. 7) And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. That this signifies manifestation of all things is evident without explanation. But what is signified by each particular, as by wondering, by the mystery of the woman, by the scarlet beast, by the seven heads, and by the ten horns, has been stated in the previous pages, and will be further explained in those which follow.

Concerning the second kind of Profanation:-

[2] There is another kind of profanation of things holy which takes place with those who have domination for their end, and the holy things of the Word, of the church, and of worship, as the means.

It is according to Divine Order that heaven and the church should be the end, consequently, their holy things, and that domination should be a means to promote this end. For when such holy things are the end, and domination the means, then the Lord is worshipped and adored; but when domination is the end, and holy things the means, then, instead of the Lord, man is worshipped and adored. For the means regard the end as servants look to their lord; and the end looks to the means as a lord to his servants. As a lord, therefore, esteems and loves his servants according to the compliance which they give to his will, so also the man who has domination for an end, esteems and loves the holy things of the Word, of the church, and of worship, according as they show compliance with his end, which is domination. And, on the other hand, as a lord lightly esteems and rejects his servants, and takes others in their place, if they do not serve at command, so also the man, who has domination for an end, lightly esteems and rejects the holy things of the church, and if they are not subservient to his end, takes other things in their place.

[3] It is therefore evident that holy things, with those who have domination for an end, are of no account except so far as they are subservient to the end. And, also, that if they are subservient to the end with them, yet they are not holy but profane. The reason is, that the end, when it is domination, is the man himself. And since it is the love of self, it is his proprium; and a man’s proprium, strictly, is nothing but evil, indeed, it is profane; and the end unites the means to itself, in order that they may be one.

In this kind-of profanation are all those who perform sacred ministries, and by means of the holy things of the church seek their own honour and glory, from which they rejoice in heart, and not from the use, which is the salvation of souls.

sRef Rev@17 @8 S0′ 1054. (v. 8) The beast, which thou sawest, was, and is not. That this signifies the Word, which, in the beginning, was received in the church and read, and afterwards taken away from the people and not read, is evident from the signification of the scarlet beast, as denoting the Word in the letter as to its holy things (concerning which see n. 1038); and from the signification of was, as denoting that in the beginning it was received in the church and read; and from the signification of, is not, as denoting that afterwards it was taken away and not read.

That such things are meant by these words is evident from this, that it was really the case with the Word, that, in the beginning, they acknowledged it as Divine, taught from it, and read it before the people, and afterwards, as they extended dominion over the church and over heaven, they acknowledged it indeed to be Divine, but ceased to teach from it as before; for they forbade the people to read it. And instead of doctrine from it, they delivered their doctrine from the Papal chair as Divine, and instituted Divine worship in masses not understood by the common people. They also preached the adoration of the Pope and of dead men, whom they call saints, instead of the Lord, whom before they had preached. It is therefore evident that it is the Word that is meant by the scarlet beast, which was, and is not, and is about to ascend out of the abyss, and go into perdition.

That Babylon in the beginning was a church which adored the Lord, and preached Divine truth from the Word; and afterwards indeed retained the adoration of the Lord, but the external, which is formal; while the internal, which is essential, they transferred to the Pope as His vicar, and, consequently, to the ministering body as vicars under him, may be seen above (n. 1029).

Continuation concerning the second kind of Profanation:-

[2] Those who are in this kind of profanation cannot but adulterate the goods of the Word, and falsify its truths, and so pervert the holy things of the church. For they do not agree with the end, which is the domination of man over them. For they are Divine things which cannot so serve. Hence it is, that from the necessity that the means should agree with the end, goods are turned into evils, truths into falsities, and thereby holy into profane things; and this in an increasing degree, as the dominion, which is the end, becomes enlarged.

[3] That this is the case is quite evident from Babylon at the present time, to which the holy things of the Word, of the church, and of worship, are means, and domination is the end. For in proportion as they have enlarged their domination, they have weakened the sanctity of the Word, and actually exalted the sanctity of the Pope’s dictates above it. They have claimed to themselves power over heaven, indeed, over the Lord Himself, and have instituted the idolatrous worship of men, both living and dead; and this, until they have caused nothing of Divine Good and Divine truth to be left.

[4] That the holy things of the Word, of the church, and of worship are so changed is of the Lord’s Divine Providence. Not that it is of His Providence that it should so come to pass; but it is of His Providence that, because man wills to rule by means of holy Divine things, and also does rule, they should therefore adopt falsity in the place of truth, and evil in the place of good. Otherwise they would have defiled holy things, and have rendered them abominable before the angels; this is not done when they are no longer.

For example, as has been done with the Holy Supper instituted by the Lord, in their separating the bread and the wine, and giving the bread to the people, and drinking the wine themselves. For bread signifies the good of love to the Lord, and wine the truth of faith in Him; and good separated from truth is not good, nor is truth separated from good truth. For truth is truth from good, and good is good in truth. And so in other cases.

sRef Rev@17 @8 S0′ 1055. And is about to ascend out of the abyss, and go into perdition. That this signifies its being acknowledged as Divine for the sake of form, but nevertheless rejected, is evident from the signification of ascending out of the abyss, when said of the Word with those who belong to Babylon, as denoting to be received and acknowledged as Divine for the sake of form; of which we shall speak presently. And from the signification of going into perdition, as denoting not to be acknowledged but rejected.

That this is the case with the Word with those who belong to Babylon is known. For it is acknowledged as Divine because of the Lord’s words to Peter concerning the keys; because of the historicals concerning the passion, concerning Mary, and concerning the Apostles; besides some passages which they can pervert to favour their dominion. For since all those things are from the Word, and their religion is founded upon them, therefore if the Word were not acknowledged as Divine, the religion itself would fall, and they could no longer exercise dominion over holy things, nor, indeed, be called Christians. But that the Word is, notwithstanding, rejected by them is also known. For it is not read by the common people, and but little by the monks, who teach it. Many also invalidate its sanctity, as is evident from their writings and discourses, because the things that are therein do not agree with the dictates and bulls of the Pope, and because Babel is there described to the life and condemned to hell. These are the causes of the rejection thereof, from which it is evident, that the Word is only acknowledged as Divine for the sake of form.

That such things are signified by these words becomes quite evident, when by the scarlet beast is understood the Word; and by the whore or woman sitting thereon is understood the religious persuasion which regards dominion as an end, and the holy things of the Word, of the church, and of worship as the means.

Continuation concerning the second kind of Profanation:-

[2] Those who are in the love of self, and thence in the love of ruling, and who covet, acquire, and afterwards exercise domination by means of the holy things of the Word, of the church, and of worship, are those who profane. For the delight of the love of ruling for the sake of themselves, that is, for the sake of eminence, and thence of being venerated, and, as it were, adored, is an infernal delight, which also reigns in hell. For in hell every one wishes to be the greatest, whereas in heaven every one desires to be the least. And to rule over things sacred from an infernal delight is to profane them.

[3] But this other kind of profanation of the holy things of the church is not like the former. Those are guilty of the former kind, with whom communication with heaven has taken place by the opening of their spiritual mind. But the other kind of profanation pertains to those with whom the spiritual mind has not been opened, and communication thus effected with heaven. For as long as the delight of the love of ruling exists in a man, so long that mind cannot be opened, nor is communication with heaven possible with him. The lot of these profaners, after death, also differs from the lot of the former. The former, as said, are in a perpetual delirium of phantasy; but these hate the Lord, heaven, the Word, the church, and all the holy things thereof. Into this hatred they come because their dominion is taken away from them; so their state is changed into the contrary.

They appear, as it were, fiery, and their hell, as it were, to be on fire; for infernal fire is nothing else but the lust of ruling from the love of self. They are amongst the worst, and are called devils, whereas the rest are called satans.

sRef Rev@17 @8 S0′ 1056. And they that dwell on the earth shall wonder. That this signifies those of that religious persuasion who reject the Word, is evident from the signification of them that dwell on the earth, as denoting those who are of that religious persuasion. For by the earth is signified the church; but, in this case, that religious persuasion, because the church is not there. For the church is only where the Lord is worshipped and the Word is read.

That those who reject the Word are meant is evident from what follows; that is, that they are those whose names are not written in the Book of Life from the foundation of the world; and that they are those who saw the beast, which was, and is not, but yet is. For by the beast is signified the Word, as was said above. Therefore their wonder is, that the Word still is, although it was, and is not.

Concerning the second kind of Profanation:-

[2] The love of ruling by the holy things of the church as a means, entirely closes the interiors of the human mind from inmost to outmost, according to the quality and quantity of that love. But in order that it may be known how they are closed, something shall first be said concerning the interiors of the human mind.

Man has a spiritual mind, a rational mind, a natural mind, and a sensual mind. By the spiritual mind he is in heaven, and is a heaven in its least form. By the natural mind he is in the world, and is a world in its least form. Heaven with man communicates with the world in him through the rational mind; and with the body through the sensual mind. After man’s birth the sensual mind is first opened; afterwards the natural mind; and, as he studies to become intelligent, the rational mind; and, as he studies to become wise, the spiritual mind. But afterwards, as he becomes wise, the spiritual mind becomes with him as the head, and the natural mind as the body, to which the rational mind serves for conjunction, as the neck to the head, and then the sensual mind is like the sole of the foot.

[3] All these minds with infants are so disposed by the Lord, through an influx of innocence from heaven, that they may be opened. But with those who, from their youth, begin to be inflamed with the lust of ruling by the holy things of the church, as means, the spiritual mind is entirely closed, and also the rational mind; lastly, the natural mind, down to the sensual mind, as it is said in heaven, even to the nose. And thus they become merely sensual men; these are the most stupid of all in spiritual things, and thence in rational things; and the most cunning of all in worldly matters and those of a civil kind. That they are so stupid in spiritual things, they themselves do not know, because in heart they do not believe those things, and because they believe cunning to be prudence, and malice to be wisdom.

All of this kind, however, differ according to the quality and quantity of the lust of ruling and of its exercise also, according to the quality and quantity of persuasion that they are holy; and according to the quality of the good and truth from the Word, which they profane.

sRef Rev@17 @8 S0′ 1057. They whose names are not written in the book of life from the foundation of the world. That this signifies that they are those who do not acknowledge the Lord’s Divine power over heaven and earth, but as transferred to some vicar, and from him to his vicars, is evident from the signification of names not written in the book of life, as denoting those who are not received in heaven (concerning which see n. 199, 222, 299). And because those who do not acknowledge the Lord’s Divine power over heaven and earth are not received in heaven, therefore these are they who are meant; and from the signification of the foundation of the world, as denoting from the establishment of the church. By the foundation of the world, in the literal or natural sense, is meant the creation of the world; but in the internal spiritual sense the establishment of the church is meant. For the spiritual sense treats of spiritual things; and the natural sense of the natural things that pertain to the world. Hence it is that by the creation of heaven and earth, in the first chapter of Genesis, in the spiritual sense, is described the new creation or establishment of the first and Most Ancient Church on this earth. That this is described by the creation of heaven and earth in the first chapter of Genesis may be seen in the Arcana Coelestia, where the things in that chapter are explained. Moreover, by creating, in the Word, is signified to reform, and by Creator, the Lord as Reformer and Saviour. That to create signifies to reform, and that by the creation of heaven and earth in the first chapter of Genesis is described, in the spiritual sense, the establishment of the Most Ancient Church, may be seen above (n. 294, 739).

sRef John@17 @24 S2′ sRef Luke@11 @50 S2′ sRef Matt@25 @34 S2′ sRef Zech@12 @1 S2′ [2] The establishment of the church is also meant by the foundation of the world in these passages in the Word:

“The king shall say to them on the right hand, Come and possess as a heritage the kingdom prepared for you from the foundation of the world” (Matt. xxv. 34).

Jesus praying said, “Father, because thou hast loved me before the foundation of the world” (John xvii. 24).

Jesus said, “The blood of all the prophets, shed from the foundation of the world, shall be required of this generation” (Luke xi. 30).

That the establishment of the church is meant by the foundation of the world, is evident from the passages in the Word where it is said to found the earth, the founding of the earth, and the foundation of the earth, by which is not meant the foundation or creation of the earth, but the establishment or creation of the church upon the earth. As in Zechariah:

“Jehovah who stretcheth out the heavens, and layeth the foundations of the earth, and formeth the spirit of man in the midst of him” (xii. 1).

Here by stretching out the heaven, and founding the earth, is not meant the stretching out of the visible heaven, and founding the habitable earth, but the church as to its internals, which are called spiritual, and as to its externals, which are called natural. To found the latter and stretch out the former is to establish; therefore it is also said, forming the spirit of man in the midst of him, which signifies his reformation and regeneration.

sRef Isa@48 @12 S3′ sRef Isa@51 @13 S3′ sRef Isa@48 @13 S3′ [3] In Isaiah:

“Attend to me, O Jacob and Israel, my hand hath founded the earth, and my right hand hath spanned the heavens” (xlviii. 12, 13).

By founding the earth with the hand, and spanning the heavens with the right hand, are signified similar things to those explained just above, as is evident from the preceding and following parts of the chapter, where the establishment of a new church by the Lord is treated of.

In the same:

“Hast forgotten Jehovah thy Maker, who stretcheth out the heavens, and foundeth the earth” (li. 13).

Here also by the heavens and the earth is signified the church as to its internal or spiritual things, and as to its external or natural things and by stretching out and founding is signified to establish.

sRef Isa@51 @17 S4′ sRef Ps@89 @11 S4′ sRef Isa@51 @16 S4′ [4] In the same:

“I will put my words into thy mouth, and with the shadow of my hand will I cover thee, to plant the heavens, and to found the earth, and to say unto Zion, Thou art my people; awake, awake, arise, O Jerusalem” (li. 16, 17).

Here by planting the heavens and founding the earth, is evidently meant to establish the church; for this is said unto the prophet, that the word should be put in his mouth, and that he should be covered with the shadow of the hand to plant the heavens and to found the earth. By a prophet the earth cannot be founded, but the church. Therefore also it is added, “To say unto Zion, thou art my people;” also, “Awake, awake, arise, O Jerusalem.” For by Zion and by Jerusalem, in the Word, is meant the church.

In David:

“The heaven and the earth are thine; the world and the fulness thereof thou hast founded them” (Psalm lxxxix. 11).

Here in like manner by heaven and the earth is signified the church, by the world the church as to good; and by the fulness thereof are signified all the goods and truths of the church.

sRef Isa@24 @18 S5′ sRef Ps@24 @2 S5′ sRef Ps@24 @3 S5′ sRef Isa@40 @21 S5′ [5] Again:

“Jehovah hath founded the earth and the world upon the seas, and established them upon the rivers. Who shall ascend into the mountain of Jehovah, and who shall stand in the place of his holiness?” (Psalm xxiv. 2, 3).

That the establishment of the church is described by founding the earth and the world upon the seas, and establishing them upon the rivers, may be seen above (n. 304, 518, 741). That the establishment of the church is signified, is evident from what follows here, namely, who shall ascend into the mountain of Jehovah, and who shall stand in the place of His holiness? By the mountain of Jehovah is understood Zion; whereby is signified, where the Lord reigns by means of Divine truth; and by the place of [His] holiness is meant Jerusalem, where the temple was, by which is signified the church as to doctrine. From these things it is evident, that by the foundation of the world is signified the establishment of the church. For the same is meant by the world, as by heaven and the earth. And it is said, “To found the earth;” because by the earth is signified the church on earth, and upon this heaven is founded as to its holy things.

Hence, also, it is evident what is signified by the foundations of the earth in the following passages.

In Isaiah:

“Have ye not known, have ye not heard, hath it not been declared to you from the beginning, have ye not understood the foundations of the earth?” (xl. 21).

In the same:

“The foundations of the earth are corrupted” (xxiv. 18).

Likewise in Isa. lviii. 12; Jer. xxxi. 37; Micah vi. 2; Ps. xviii. 8, 16; lxxxii. 5; and elsewhere).

Continuation concerning the second kind of Profanation:-

[6] The reason why profaners of this kind are stupid and foolish in spiritual things, but cunning and ingenious in worldly things is, that they make one with the devils in hell.

And because, as said above, they are merely sensual, and thence are in their own proprium, which draws its delight of life from the unclean effluvia exhaled from effete things in the body, and exhaled from dunghills, from these also arise their conceit and pride when things are in their delight.

[7] That it arises from these is evident from their delights, after death, when they live as spirits; for then in preference to the most fragrant odours they love the rank stenches that arise from the air discharged from the belly, and from latrines, which smell to them more fragrant than thyme. By the breath and touch of these the interiors of the mind are closed, and the exteriors belonging to the body are opened, whence arise their eagerness in worldly matters, and their dulness in spiritual things. In a word, the love of domination by means of the holy things of the church corresponds to filth, and the delight of it to an unspeakable stench, which to the angels is most horrible. Such is the exhalation from their hells when they are opened, but because of the oppression that arises, and on account of swooning that sometimes follows, they are kept closed.

sRef Rev@17 @8 S0′ 1058. When they behold the beast, which was, and is not. That this signifies the knowledge that the Word was received, but still rejected, is evident from the signification of seeing, as denoting to know and cognise (concerning which see n. 260, 529); and from the signification of the beast, as denoting the Word (see n. 1038); and from the signification of, which was, and is not, as denoting that it was received, and yet rejected (concerning which see n. 1054, 1055, 1056).

Concerning the third kind of Profanation:-

[2] In this kind of profanation are those who adore Divine things with devout gestures and pious lips, and yet in heart and spirit deny them, thus, who outwardly and before the world venerate the holy things of the Word, of the church, and of worship, and yet, at home and in secret, deride them. Such persons, when they are in a holy external, whether they teach in the temple or speak with the common people, do not know but that what they say is so, but as soon as they return into themselves, they think the contrary. Because these are such, they can counterfeit angels of light, although they are angels of darkness. It is therefore evident that this kind of profanation is a hypocritical one. They are not unlike gilded images made of dirt; fruits inwardly putrified, but beautiful in the skin; or nuts inwardly consumed by worms, but whole in the shell. From which it is evident that their internal is diabolical, and consequently their holy external profane.

sRef Isa@14 @22 S3′ sRef Isa@14 @4 S3′ [3] Such are many of the rulers in the Babylon of the present day, and many of a certain society therein, as they themselves know, who claim to themselves dominion over the souls of men, and over heaven. For to believe, as they do, that power is granted to them to save and admit into heaven, and to acknowledge in heart that there is a God, are two opposites. The reason is, that a man must look to the Lord, and supplicate Him, in order to be saved and admitted into heaven. But the man who believes that that power is given to him looks to himself, and believes the things that are the Lord’s to be in himself. And to believe this, and at the same time to believe that there is a God, or that God is in him, is not possible. To believe that God is in him, while he thinks that he is above the holy things of the church, and heaven in his power, is to be like Lucifer. He who is inflamed with the fire of ruling over all things, if he thinks that God is in him, cannot but think this from himself; and to think from himself that God is in him, is to think that God is not in him, but that he himself is God; as also is said of Lucifer in Isaiah (xiv. 13, 14), by whom is there meant Babylon, as is clear from verses 4 and 22 of the same chapter.

[4] Such a man also of himself shows what he is. He breaks out when power is given him, and this by degrees according to his elevation. Hence it is evident that such persons are atheists, some avowedly, some clandestinely, and some ignorantly. And as they regard domination as an end, and the holy things of heaven and the church as means, they counterfeit angels of light in face, gestures, and discourse, and thus profane holy things.

sRef Rev@17 @8 S0′ 1059. But yet is. That this signifies that still it is, because it is Divine, and is not rejected except by the profane, is evident from the signification of the beast, of which this is said, as denoting the Word. That this still is, and that it is commonly acknowledged as Divine, and its sanctity equal to that of the dictates and bulls of the Pope, is known. But, nevertheless, that it is rejected by those who, in heart, deny Divine truths, thus by those who profane the holy things of the church, has been shown above.

Why it is said, But yet is, is a mystery which has reference to those who acknowledge the Word as Divine, of whom we shall speak in the explanation of verses 16 and 17 of this chapter.

Continuation concerning the third kind of Profanation:-

[2] Those who are in this kind of profanation, which is hypocritical, differ in this, that there are those who have less, and those who have more ability to conceal the interiors of their minds, lest they should be made manifest, and to frame the exteriors, that is, the features, so as to appear holy.

These after death, when they become spirits, appear encompassed with a bright cloud, in the midst of which is something black, like an Egyptian mummy. But when they are raised up into the light of heaven, that bright cloud becomes diabolically dusky, not from transparency, but transpiration, and the infection therefrom.

Such therefore, in hell, are black devils. The differences in this kind of profanation are known from a more or less hideous and horrifying blackness.

sRef Rev@17 @11 S0′ sRef Rev@17 @9 S0′ sRef Rev@17 @10 S0′ 1060. Verses 9-11. This is the mind that hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And they are seven kings; five are fallen, and one is, the other is not yet come; and when he cometh, he must continue a short space; and the beast that was, and is not, he is the eighth, and is of the seven, and goeth into perdition.

“This is the mind that hath wisdom,” signifies the understanding of these things in the natural sense from the spiritual. “The seven heads are seven mountains, on which the woman sitteth,” signifies the goods of the Word adulterated and profaned by those who from that religious persuasion are in dominion.

“And they are seven kings,” signifies also the truths of the Word falsified and profaned by them; “five are fallen,” signifies that it is not here spoken of the rest of the truths profaned, but only of the two which are the heads of religion; “and one is,” signifies the adulterated truth, that the Lord’s power over heaven and over earth, thus over men to save them, is transferred to their supreme [ruler], and thence to the rest who are under him; “the other is not yet come; and when he cometh, he must continue a short time,” signifies the profaned truth, that the Lord’s power over heaven and over earth, assumed by them, is said not to be Divine, when nevertheless it is Divine.

“And the beast that was, and is not, he is the eighth, and is of the seven, and goeth into perdition,” signifies that the truth is also profaned, that the Word is Divine, and yet it is rejected.

sRef Rev@17 @9 S0′ sRef Rev@13 @18 S1′ 1061. (v. 9) This is the mind that hath wisdom. That this signifies the understanding of those things in the natural sense from the spiritual, is evident from the signification of this is the mind, as denoting the understanding of those things; and from the signification of having wisdom, as denoting him who can perceive what is represented, and thence signified, by the vision – especially by the scarlet beast and its seven heads and ten horns. But in the non-personal sense, by having wisdom is meant the explanation of the thing represented in the natural sense from the spiritual; thus, the explanation of what the seven mountains and seven kings denote, which are signified by the seven heads. For the explanation given by the angel, that the seven heads are seven mountains upon which the woman (sitteth), and that they are seven kings, five of whom have fallen, and one is, and the other not yet come, with the rest of the things that follow, is not an explanation in the natural sense from the spiritual; but is an explanation in a sense merely natural, in which the spiritual sense lies concealed, which is to be unfolded; and it is unfolded, when the signification of the seven mountains, the seven kings, the five that have fallen, and the one which is, and so on, is explained. This, therefore, is meant by having wisdom. As also above:

“Here is wisdom. Let him that hath intelligence compute the number of the beast” (xiii. 18).

The reason why the angel did not explain the vision in the natural sense from the spiritual is, that the explanation also makes the Word in the letter; and the Word in the letter must be natural, in every particular of which the spiritual sense must be stored up; otherwise the Word would not serve the heavens for a basis, nor the church for its conjunction with heaven. Hence it is that in other parts also of the Word, as in Daniel, and the rest of the prophets, where angels explain visions, they explain them in a sense merely natural, and not at all in the natural sense from the spiritual. The natural sense from the spiritual is here given, when it is explained what the seven mountains, the seven kings, and the rest signify; namely, that mountains signify the goods of the Word, and seven mountains these profaned; and that kings signify the truths of the Word, and the seven kings those profaned. This is the natural sense from the spiritual, which is called the internal sense, likewise also the spiritual-natural sense.

Concerning the fourth kind of Profanation:-

[2] The fourth kind of profanation is to lead a life of piety, by frequenting churches, hearkening devoutly to sermons, attending the Sacrament of the Supper, and other things pertaining to worship, as appointed; by reading the Word at home, and sometimes books of devotion; and by praying customarily, morning and evening, and yet making the precepts of life in the Word, and especially in the Decalogue, of no account; by acting insincerely and unjustly in trade and in judgments, for the sake of gain or of friendship; committing whoredom and adultery when lust enkindles and allows; burning with hatred and revenge against those who do not indulge them in their gain or honour; lying and speaking evil of the good, and good of the evil, and so on. When a man does these things, and is not yet purified from them by aversion and detestation, and still worships God devoutly, as said above, then he is guilty of profanation; for he mixes his internals which are impure with the externals which are pious, and defiles the latter.

For there can be nothing external which does not proceed and exist from internals, actions and speech being a man’s externals; the thoughts and volitions his internals. A man cannot speak except from thought, nor act except from the will. When the life of the thought and will is filled with cunning, malice, and violence, it cannot but be that those things, as interior crimes of life, will flow into the speech and actions of worship and piety, and defile them as filth defiles waters.

[3] This worship is what is meant by Gog and Magog (Apoc. xx. 8), and is thus described in Isaiah:

“What is to me the multitude of sacrifices, the meat offerings, the incense, the Sabbaths, the new moons, the stated feasts, and prayers, when your hands are full of blood. Wash you, make you clean, put away the wickedness of your works, cease to do evil” (i. 11-17).

This kind of profanation is not hypocritical like the former; because the man who is in it believes that he shall be saved by external worship separate from internal, and knows not that the worship by which he may be saved is external from internal.

sRef Rev@17 @9 S0′ 1062. The seven heads are seven mountains, upon which the woman sitteth. That this signifies the goods of the Word adulterated and profaned by those who are in dominion from that religious persuasion, is evident from the signification of the seven heads of the beast, as denoting the holy things of the Word profaned (concerning which see n. 1040); and from the signification of seven mountains, as denoting the goods of the Word adulterated and profaned. That by mountains are signified the goods of love, and, in the opposite sense, the evils of the love, may be seen (n. 405, 510, 850, 1025). And that seven is said of what is holy, and, in the opposite sense, of what is profane (n. 1040). Hence by the seven mountains are signified the goods of love, which also are the goods of the Word, adulterated and profaned. And from the signification of, upon which the woman sitteth, as denoting where there is dominion from that religious persuasion.

That by the woman is signified the religious persuasion of those who are of Babylon may be seen above (n. 1038). And that to sit signifies to rule may be seen above (n. 1033, 1038), where it is explained concerning the woman that she sitteth upon many waters, and upon the scarlet beast.

The reason why it is dominion from that religious persuasion that is meant is, that those who are in dominion over the holy things of the church, and exercise that dominion, are the persons meant by this woman, who is called a whore, and the mother of the whoredoms and abominations of the earth; and not those who worship according to that religious persuasion, and are not in dominion. For these, while they live according to the statutes of the Pope, and acknowledge him for the Lord’s vicar, and comply with the holy things of worship according to their institution, are not unlike well-disposed pagans, who know simply that the truths which their ministers and monks teach them are good and holy. And this is the more readily admitted, because they do not read the Word; some, because it is taken away from them, and some, because having been persuaded, they depend upon the teaching of the monks, and believe that these and no others understand the Word.

[2] But those of the people who look to the Lord, and to the Pope only as to the head of the church, and have some affection for truth, though they are indeed in Babylon, still they are not of it. For after death they can be withdrawn from the vanities and idolatries of that religious persuasion, and be brought to worship and adore the Lord; and they also receive truths from the Lord through the Word, or through those who teach it. Therefore also many societies, which are so many churches, were instituted from them by the Lord after the Last Judgment, of which we shall speak in what follows.

As to the seven mountains upon which the woman was seen sitting, it is supposed that they are the seven mountains of Rome, where the Papal chair is. But admitting that Rome also is meant, still by the seven mountains are signified the goods of the Word adulterated and profaned; for the Word is everywhere spiritual, and this is its spiritual. That by the seven mountains are signified the goods of the Word adulterated and profaned, is evident also from what follows presently, where it is said, that by the seven heads of the beast are also signified seven kings; and by seven kings, in the spiritual sense, are signified the truths of the Word falsified and profaned.

Concerning the fourth kind of Profanation:-

[3] Those who give themselves up wholly to a life of piety, continually walk in pious meditations, pray frequently upon their knees, and discourse continually concerning salvation, faith, and love, and yet do not shun frauds, adulteries, hatred, blasphemies, and similar things, as sins against God, and do not fight against them, are those of this kind whose profanation is the greater. For by the impurities of their minds they defile the piety of their lips, especially if they abdicate the world, and lead solitary lives.

Of this kind, those are guilty of greater profanation who are such, and yet defend their vices – as adulteries and lust as pertaining to nature and their pleasure – by reasonings and by the Word falsely interpreted. Such persons make themselves first secure, afterwards blameless, and at length holy; and so, under the veil of sanctity, they enter into impurities, with which they pollute both themselves and their garments.

sRef Rev@17 @10 S0′ 1063. (v. 10) And they are seven kings. That this signifies also the truths of the Word falsified and profaned by them, is evident from the signification of kings, as denoting the truths of the Word (see n. 29, 31, 625, 1034). And from its being said seven, as relating to what is holy, and in the opposite sense to what is profane. Whence it follows, that by seven kings are signified the truths of the Word falsified and profaned. The reason why they are signified by seven kings is, that by the seven mountains, mentioned just above, are signified the goods of the Word adulterated and profaned. For in the Word where good is treated of, truth is also treated of, because of the heavenly marriage, which is the marriage of good and truth in all its details (concerning which see above, n. 238, 660, 775).

sRef Rev@17 @10 S2′ sRef Rev@17 @12 S2′ sRef Rev@17 @9 S2′ sRef Rev@17 @11 S2′ [2] He who does not know that by kings, in the Word, are signified truths, can never know what is meant by kings in many passages in the Word.

As in Daniel, where it is also said that the heads and horns of the beasts are kings or kingdoms. As also in the Apocalypse (xvi. 12, 14; xviii. 3; xix. 19; xxi. 24), and elsewhere.

And in this chapter:

The seven heads are seven kings. Five are fallen, and one is, and the other is not yet come; and the beast that was, and is not, he is the eighth king, and is of the seven, and goeth into perdition. And the ten horns are ten kings, which have not yet received a kingdom; and more things that follow.

For if kings were here meant by kings, it could not be conjectured what is meant by such words. But when it is known, that by kings are signified the truths of the Word and the truths of the church therefrom, it is quite evident what is meant. But in this case, also, by the numbers are not meant so many truths, but such truths as are signified by the number in the spiritual sense. For if seven truths were signified by seven kings, and five truths by the five kings who fell, also ten truths by the ten kings and as many horns, then there could be no spiritual sense involved. Therefore in every case it must be observed that all numbers, in the Word, signify the qualities of the things described.

Continuation concerning the fourth kind of Profanation:-

[3] In this kind of profanation are those especially who read the Word, and have knowledge concerning the Lord; because from the Lord through the Word are all the holy things that are capable of being profaned; the things not therefrom cannot be profaned. That is called profane which is opposed to what is holy, and which offers violence to what is holy, and destroys it. It therefore follows that those who do not read the Word, and do not approach the Lord, as is the case with the Roman Catholics, are not in this kind of profanation; still less, those who have no knowledge of the Lord, or of the Word, as is the case with the Gentiles.

Those who are in this kind of profanation, after death, appear, at first, with a face of human colour, around which float many wandering stars. And those of this kind, who were Prelates, sometimes appear to have a shining mouth. But when they are brought into the light of heaven, the stars and the shining of the mouth disappear, and the colour of the face is turned into black; and the same is the case with their garments. But the blackness of these profaners is of a blueish tinge, whereas the blackness of the former kind of profaners is of a reddish colour. This is because the latter profane the goods of the Word and of the church, but the former, the truths thereof. For red, as being derived from the sun, signifies good, and blue, as being derived from the sky, signifies truth.

sRef Rev@17 @10 S0′ 1064. Five are fallen. That this signifies that it is not here spoken of the rest of the truths profaned, but only of the two which are the heads of religion, is evident from the signification of five are fallen, as denoting that the rest are not here treated of. For by five, in the Word, when it follows ten, is signified some persons or some things; also, the persons remaining, or the things remaining, and also few persons or few things. But when it does not follow ten, it signifies many persons or many things (concerning which signification of its number, see n. 548).

That by five are fallen is signified that it is not spoken of the rest, is evident also from these words which follow:

“One is, the other is not yet come; and when he shall come, he must continue a short space;”

this signifies that what is here said is concerning the two truths profaned, which are the heads of the rest. And, moreover, concerning the other in the verse following, in these words:

“And the beast which was, and is not, he is the eighth, and is of the seven;”

from which it is evident that, both by these and the former words, is signified that it is to be explained of those profaned truths alone, and not of the rest.

[2] Wherefore now by the five that are fallen are signified the rest [of the truths] of that religious persuasion that are profaned; for by these are meant five kings of the seven. And by seven kings are signified all the truths of the Word falsified and profaned by them, as may be seen just above (n. 1063). The two profaned truths, therefore, which are the heads of the rest, and are here treated of, are, that they have transferred to themselves the Lord’s Divine power and have rejected the Word. The transferring of the Lord’s Divine power to themselves is signified by the one king who is, and by the other who is to come; and their having rejected the Word, by the beast which is the eighth king, and yet among the seven.

Concerning the fifth kind of Profanation:-

[3] This kind is not like the rest treated of; for it consists in jesting from the Word and about the Word. For those who jest from the Word do not regard it as holy, and those who jest about the Word account it as worthless, when, notwithstanding, the Word is the very Divine truth of the Lord with men, and the Lord is present in the Word, and also heaven. For the particulars of the Word communicate with heaven, and through heaven with the Lord. Therefore to jest from the Word, and about the Word, is to sprinkle the holy things of heaven with the dust of the earth.

sRef Rev@17 @10 S0′ 1065. And one is. That this signifies the adulterated and profaned truth, that the Lord’s power over heaven and over earth, thus, over men to save them, is transferred to their supreme [head]; and from him to the rest under him, is evident from the series of things in the internal sense. For when by seven kings are signified all the truths of the Word profaned, and when by five are fallen is signified that it is not here said of the rest of the truths, or that they are passed by, but only of the two that are of the heads of the rest, namely, of the Lord’s power over heaven and earth, and of the Word, it follows, that by one king who is, and by the other who is to come, is signified transference of the Lord’s power to their supreme [head]; and that by the beast, which is the eighth king, is signified the acknowledgment of the Word as Divine, and its rejection, notwithstanding.

[2] That they have transferred the Lord’s power over heaven and over earth, thus over men to save them, to their supreme [head], and from him to the rest under him, is known. From which it is evident that with all the heart and mind they aim to be as gods over the earth; consequently, to be adored with Divine worship. That their supreme [head] is adored as a god instead of the Lord, is evident from their veneration of him upon the knees, from the holy kissing of his shoes, as well also of his footsteps. And this veneration, or rather adoration, follows from this, that he can open heaven by the keys of Peter, and thus grant heaven to whomsoever he pleases; and, also, by the same means shut heaven, thus cast whomsoever he pleases into hell. Nor is this enough. They also aim at dominion over the earth, for which purpose they scrape together and bring into their monasteries, which are so many treasuries, the wealth of the kingdoms of the world under various pretences of sanctity, and thereby not only subject the souls of men, but also their substance to themselves; consequently, not only the things of heaven, with men, but also those of the world, with them. For they know that he who possesses the souls of men, and their wealth besides, may possess men like a god, and can transfer to himself a sort of Divine worship.

It is therefore evident that those who belong to the Babylon of the present day affect with all the heart and mind to be gods, and to be adored with Divine worship. But although they affect this, yet they deny that they have transferred anything Divine to themselves; upon which we shall speak in the following article.

CONCERNING THE WORD.

[3] Something shall be said concerning the Word and its sanctity, by way of Appendix in the articles which now follow.

It was said of old that the Word is from God, divinely inspired, and therefore holy, but still up to this time it is not known wherein its Divinity consists. For the Word in the letter appears to be like ordinary literature, written in a strange style, neither so sublime nor so lucid as that of the world. It is from this that the man who worships nature for God, or above God, and thence thinks from himself and his own proprium and not from the Lord out of heaven, may easily fall into error about the Word, and into contempt for it, saying in his heart when he reads it, What is this? What is that? Can this be Divine? Can God, who has infinite wisdom, speak in this manner? Where and whence is its sanctity, except from the religious [system], to whose ministers it is serviceable? And other similar things.

But that they may know that the Word is Divine, not only as to every sense, but also as to every expression, its internal sense, which is spiritual, is revealed, and is contained in its external sense, which is natural, as the soul in its body. This sense can testify of the Divinity, and consequent holiness, of the Word, and can convince even the natural man that the Word is Divine, if he is willing to be convinced.

sRef Rev@17 @10 S0′ 1066. The other is not yet come, and when he cometh, he must continue but a short space. That this signifies the profaned truth, that the Lord’s power over heaven and over earth, assumed by them, is said not to be Divine, when nevertheless it is Divine, is evident from the signification of the other king of the two who were remaining after five of the seven were fallen, as denoting here the other truth profaned, but still one with the former; with this difference, that the Lord’s power over heaven and earth, which they have transferred to themselves, is not Divine, when, nevertheless, it is Divine. And because it is Divine, and yet is denied to be so, it is said that that king, that is, that truth profaned, is not yet come; and that when it shall come, it must continue but a short space; by which is signified that that power is Divine, although it is said that it is not Divine. Why this is signified by that other king is, because he acts as one with the former king; only with this difference, whether that power is Divine or not. That he acts as one with the former with this difference, is evident from the verse following, in which the beast is said to be the eighth king, and yet of the seven. Therefore, when the beast is said to be a king of the seven, it follows that those two who remain after the five of the seven who are fallen, and who are called the one and the other, have respect to one thing, or to one truth profaned; and that the other truth profaned is what is signified by the beast, so far as that is said to be one king of the seven.

[2] As to the thing itself, it is known that they say that the power over heaven, and over the souls of men to save them, is not Divine, because it was the power of the Lord’s Human transferred to Him from God the Father, and from the Lord to Peter. But these things they say for fear the common people should withdraw from them. That still that power is Divine clearly appears from this, that after God created the universe, the primary [object] of the Divine power is to liberate men from hell, and to save them. For a man is not saved in a moment, because he is reformed and regenerated by the Lord by successive degrees, from infancy even to the last period of his life in the world, and afterwards to eternity, and no human power can contribute to this at all.

That a man is thus reformed and regenerated by the Lord they do not know, because they do not desire to know. Therefore they persuade themselves that salvation is instantaneous, and only admission into heaven; this, however, is absolutely false. But upon this subject more will be said elsewhere.

Continuation concerning the Word:-

[3] In brief, the Word is Divine truth itself which gives wisdom to angels and enlightens men. Because Divine truth proceeds from the Lord, and what proceeds from Himself is Himself, just as light and heat proceed from the sun, and are the sun, or of the sun outside of it; and because the Word is Divine truth, it is also the Lord, as it is called in John (i. 1-3, 14). Because the Divine truth, which is the Word, in its descent into the world from the Lord, has passed through the three heavens, therefore it has become accommodated to every heaven, and lastly also to men in the world. It is from this that, in the Word, there are four senses, one outside the other from the highest heaven even to the world; or one within the other from the world even to the highest heaven. Those four senses are called the celestial, the spiritual, the natural from the celestial and spiritual, and the merely natural. This being for the world, that for the ultimate heaven, the spiritual for the second heaven, and the celestial for the third.

These four senses differ much from one another, so that when one is beside the other they are not recognised [as the same Word]; but still they make one when one follows the other. For one follows from the other as the effect from the cause, and as what is posterior from what is prior. Therefore, as the effect represents the cause and corresponds to the cause, so does the posterior sense to the prior. Hence it is that all four senses make one by correspondences.

[4] From these things it follows that the ultimate sense of the Word, which is the literal sense, and the fourth in order, contains in itself the three interior senses, which are for the three heavens; that these three senses are unfolded and shown in the heavens, while a man upon earth reads the Word with reverence; that hence it is the literal sense of the Word, from which and by which communication is effected with the heavens; also, from which and by which a man has conjunction with the heavens; that the literal sense of the Word is the basis of the Divine truth in the heavens, and that Divine truth without such a basis would be as a house without a foundation; and that the wisdom of the angels without that foundation would be like a house in the air; that it is the literal sense of the Word in which the power of Divine truth consists; that it is the literal sense of the Word by which man receives enlightenment from the Lord, and by which answers are made when man desires enlightenment; that it is the literal sense of the Word from which everything of doctrine on earth is to be confirmed; that Divine truth in the literal sense of the Word is in its fulness; that Divine truth in the literal sense of the Word is in its holiness.

sRef Rev@17 @11 S0′ 1067. (v. 11) And the beast which was, and is not, he is the eighth, and is of the seven, and goeth into perdition. That this signifies that the truth also is profaned, that the Word is Divine, by its being nevertheless rejected, is evident from the signification of the beast, as denoting the Word (concerning which see above, n. 1038); and from the signification of which was, and is not, as denoting that the Word in the beginning was received and read, but afterwards taken away and not read (concerning which also see above, n. 1054); and from the signification of he is also the eighth, and is of the seven, as denoting that the good and truth are profaned; that the Word to them is Divine, of which we shall speak presently. And from the signification of going into perdition, as denoting acknowledgment for the sake of form, and still rejection (concerning which see above, n. 1055). From these things it is evident that by those words is signified that truth of good profaned, that the Word is Divine, when notwithstanding it is rejected.

That it is received and acknowledged as Divine, is chiefly owing to their religion being founded on the keys given to Peter, of which the Word treats. But that it is nevertheless rejected is known, for it is taken away from the common people, is not read in the temples, and an equal degree of sanctity and inspiration is attributed to the edicts of the Pope as to the Word. But because these disagree with the Word it is, in general, weakened, indeed, blasphemed, by making it allowable to alter it according to the state of the church. It is therefore evident that the truth, that the Word is Divine, is profaned by them.

[2] That these things are signified by these words is evident from this, that by the beast treated of in this chapter is signified the Word; and it is called the eighth king, and still is of the seven. The reason why it is called the eighth king is, that by king is signified truth, and by the number eight good, and by seven the truth of good profaned. For the Word is truth conjoined with good; wherefore there is in every particular of it a marriage of good and truth.

When these things are signified by those words, then their sense is clearly evident. Otherwise no one could perceive, nor indeed conjecture, what is meant by the beast being the eighth king, and yet of the seven, and by going into perdition; for to be the eighth, and yet to be of the seven, would be a contradiction. Neither likewise could any one perceive or conjecture what is meant by the seven kings, of whom five have fallen, and one is, and the other cometh. Also what is signified by what is said of the beast, that it was, and is not, but yet is. And afterwards, that the ten kings shall deliver up their power to the beast, and shall devastate the whore. These things would continue for ever mysteries deeply hid from mankind, if it had not been revealed, that by the things recorded in this chapter is described the quality of Babylon as to the Word.

Continuation concerning the Word:-

[3] That the Word is Divine truth itself, which gives wisdom to angels and enlightens men, cannot be perceived, or seen, except by a man who is enlightened. For the Word in its literal sense seems to a worldly man, whose mind is not raised above the sensual sphere, to be so simple, that hardly anything could be simpler. But still Divine truth, such as is in the heavens, and from which angels derive their wisdom, lies concealed therein as in its sanctuary. For the Word in the letter is like the secret place covered with a veil in the midst of a temple within which lie mysteries of heavenly wisdom, such as the ear hath not heard. For in the Word and in every detail of it there is a spiritual sense, and in this a Divine celestial sense, which, considered in itself, is the Divine truth itself in the heavens, which gives wisdom to angels and enlightenment to men. The Divine truth in the heavens is light proceeding from the Lord as a Sun, which is Divine love. And because Divine truth proceeding from the Lord is the light of heaven, it is also Divine wisdom. It is this that enlightens both the minds and the eyes of the angels, and it also enlightens the minds but not the eyes of men, and enables them to understand truth, and also to perceive good, when they read the Word from the Lord and not from themselves. For a man is then in consort with the angels, and inwardly in a perception like the spiritual perception of the angels; and that spiritual perception which is enjoyed by a man-angel flows into the natural perception proper to him in the world, and enlightens it. Hence the man who reads the Word from the affection of truth has enlightenment through heaven from the Lord.

sRef Rev@17 @12 S0′ sRef Rev@17 @14 S0′ sRef Rev@17 @13 S0′ 1068. Verses 12-14. And the ten horns which thou sawest are ten kings, who have received no kingdom as yet; but they receive power as kings one hour with the beast. These have one mind, and shall deliver up their power and authority to the beast. These shall fight with the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and those that are with him, are called, and chosen, and faithful.

“And the ten horns which thou sawest are ten kings,” signifies the truths of the Word as to power; “who have received no kingdom as yet; but they receive power as kings one hour with the beast,” signifies with those who have not thus acknowledged the Lord’s power over heaven and earth as transferred to man, and who have attributed Divine sanctity to the Word, and not so to the edicts of the Pope.

“These have one mind, and shall deliver up their power and authority to the beast,” signifies agreement that the Word is the Divine truth, on which the church as to its doctrine must depend.

“These shall fight with the Lamb, and the Lamb shall overcome them,” signifies that they shall have a contest with those who are meant by the whore about the sanctity of the Word, and the Lord’s power to save men; and that the Lord will rescue those who are willing to be led of Him by the Word, and not by the woman, the whore; “for he is Lord of lords, and King of kings,” signifies because the Lord is good itself and truth itself, and thence almighty; “and those that are with him, are called, and chosen, and faithful,” signifies that those who love the Lord, and the neighbour, and have the faith of charity, are in the truth concerning the Lord’s Divine power and the Divine sanctity of the Word.

sRef Rev@17 @12 S0′ 1069. (v. 12) And the ten horns which thou sawest are ten kings. That this signifies the power of the truths of the Word, is evident from the signification of horns, as denoting the power of truth (concerning which see n. 316, 567, 776, 1041); there were ten horns, because ten signifies many persons and also many things, also all persons and all things, as may be seen above (n. 675). Hence by ten horns, when said of the truths of the Word, is signified all power. And from the signification of ten kings, as denoting the truths of the Word and thence of the church, of which we have spoken frequently above.

In these three verses, and also in verses 16 and 17, what is signified by the ten horns of the beast is explained, that is, those Divine truths, which the Babylonish nation has profaned, the chief of which are, that the Lord has power over heaven and over earth, and that the Word alone is holy and Divine. For these two truths make the Lord’s church itself on earth; the church being a church from the worship of the Lord and the reading of the Word. For the Lord reforms men and the Word teaches how they are to live, that they may be reformed by the Lord. If, therefore, these two truths are not acknowledged and received, the church itself must perish; for upon these two truths the church is founded.

Hence it is that it came to pass, of the Lord’s Divine Providence, that some churches separated themselves from the Babylonish [church]; these acknowledge the Lord’s Divine power over heaven and earth to be equal to the power of God the Father, and also attribute Divine sanctity to the Word alone. This was provided by the Lord, lest the Christian Church in Europe should fall utterly. That these things are signified by the ten horns which are ten kings will be seen from what follows.

Continuation concerning the Word:-

sRef Matt@1 @20 S2′ sRef Matt@1 @18 S2′ sRef Matt@1 @19 S2′ sRef Matt@1 @21 S2′ sRef Matt@1 @25 S2′ sRef Luke@1 @33 S2′ sRef Luke@1 @34 S2′ sRef Luke@1 @30 S2′ sRef Luke@1 @31 S2′ sRef Luke@1 @32 S2′ sRef Matt@1 @24 S2′ sRef Matt@1 @22 S2′ sRef Luke@1 @35 S2′ sRef Matt@1 @23 S2′ [2] Because the Word is Divine truth, and this proceeds from the Lord’s Divine Esse as light from the sun, it follows that the Lord is the Word, because He is Divine truth. The reason why the Lord is the Word, because He is Divine truth, and that this proceeds from His Divine Esse, which is Divine love is, that the Divine love was in Him while in the world, as the soul in the body. And because from Divine love proceeds Divine truth like light from the sun, as was said, therefore the Lord’s Human in the Word was Divine truth proceeding from the Divine love which was in Him.

That the Divine itself, which is called Jehovah, and the Father, which is Divine love, was in the Lord from conception, is evident in the evangelists Matthew and Luke. In Matthew from these words:

When Mary the mother of Jesus was espoused to Joseph, “before they came together, she was found with child of the Holy Spirit.” And the angel said to Joseph in a dream, “Fear not to take unto thee Mary thy spouse, for that which is begotten in her is of the Holy Spirit.” This came to pass that it might be fulfilled, which was spoken of the Lord through the prophet; Behold a virgin shall be with child, and shall bring forth a son. And Joseph “knew her not, till she had brought forth her first-born son, and he called his name Jesus” (i. 18-25).

And in Luke in these words:

The angel said unto Mary, “Behold, thou shalt conceive in the womb, and shalt bring forth a son, and thou shalt call his name Jesus; He shall be great, and shall be called the Son of the Highest. But Mary said unto the angel, How shall this be, seeing I know not a man? The angel said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; wherefore also, the holy thing which shall be born of thee, shall be called the Son of God” (i. 30-55).

Because He was conceived of Jehovah, therefore in the Word He is so often called the Son of God, and Jehovah is called His Father. And Jehovah as to His Being (Esse) is Divine love; and as to His Manifestation (Existere) He is Divine good united with Divine truth.

[3] From these things it may be seen what is meant by the

Word which was with God, and which was God; and also which was the light which enlighteneth every man (John i. 1-10),

namely, that it was Divine truth proceeding from the Lord; thus, the Lord as to His Existere. That the Lord as to His Existere was Divine truth, and that this was His Divine Human, because this existed from His Divine Esse, as the body from the soul, is openly testified in these words in John:

“The Word was made flesh and dwelt among us, and we saw his glory, the glory as of the only begotten of the Father” (ver. 14 of the same chapter).

The Word is the Divine truth, which also is glory. Flesh is the Divine Human. The only begotten of the Father is the existent or proceeding from the Divine Esse in Him.

sRef Rev@17 @12 S0′ 1070. And have received no kingdom as yet; but they receive power as kings one hour with the beast. That this signifies with those who have not thus acknowledged the Lord’s power over heaven and earth to be transferred to man, and who have attributed Divine sanctity to the Word, and not so to the edicts of the Pope, is evident from the signification of kings, as denoting the truths of the Word; in this case those two primary truths treated of in the verses just preceding; and from the signification of kingdom, as denoting the church, in this case the church which is called Babylon, where those two truths are profaned; and yet by those who [are here signified] by the kings who have not yet received a kingdom, they are not profaned, but received; and from the signification of one hour, as denoting some part. For by hour, in the Word, as by times in general and in particular, is signified a thing as to the quality of its state. Here, therefore, by one hour is signified some part, consequently, that they reigned in some small degree with the woman, the whore. From these observations, therefore, this sense results, that these two primary truths of the church, namely, that the Lord’s power over heaven and over the church, consequently, over the souls of men to save them, is transferred to some man, and that the word of the Pope is of equal power and sanctity with the Word, are not acknowledged, thus not profaned. That this sense is contained in those words may be clearly seen from what follows, namely, that they shall deliver up their power to the beast, by which is signified that they shall attribute Divine sanctity to the Word. Also that the Lamb shall fight with them, and that the Lamb shall overcome them, by which is signified that they will acknowledge that the Lord has the power of saving; thus, that dominion over heaven, the church, and the souls of men belongs to the Lord, and not to the Pope.

[2] It has been stated above that there are two things that make the church, the acknowledgment and faith that the Lord has the power of saving, and that the Word is Divine; and that where those two are not acknowledged and believed there the church is not. The reason is, that the Lord reforms man, and imparts to him faith and love; and the Word teaches the way by which a man must go to the Lord, that he may receive faith and love from Him. Unless these two truths, therefore, are acknowledged in the church it is not a church. But lest the church in Europe should altogether perish, it was provided by the Lord that not only within the kingdom of Babylon, but also outside of it, there should be societies which, being in those two primary truths that are the pillars and the foundations of the church itself, should not make one with the Babylonians. Within Babylon are those who are in the kingdom of France, and many in Holland, England, Scotland, and Ireland, who have not taken away from the Lord the power of saving men, nor Divine sanctity from the Word, and attributed both the former and the latter to some vicar, as is evident from the contest of the Gallican church with the Roman, which has so long continued, and still continues. These are the things chiefly treated of in verses 12, 13, and 14 of this chapter.

Because outside the kingdoms of Babylon there are churches that give all the power of saving to the Lord, and none to the Pope, and acknowledge the Word alone to be Divine, and have entirely withdrawn from papal dominion, and are thence called Protestants and Reformed, therefore these are also treated of in this chapter. For they are those of whom it is said, that they shall hate the whore, and make her desolate and naked, and also shall devour her flesh, and burn her with fire, and who shall give their kingdom to the beast (vers. 16 and 17). But of those we shall speak presently.

Continuation concerning the Word:-

[3] But because the world is ignorant how it is to be understood that the Lord is the Word (John i. 1, 2, 14), it must be further explained.
It is known in the church that God is good itself and truth itself; and, hence, that all the good pertaining to angels and to men is from God, and also all truth. Now because the Lord is God, He is also Divine Good and Divine truth; and this is what is meant by the Word, which was with God, and which was God; and also which was the light that enlighteneth every man also; which was made flesh, that is, a man in the world.

That the Lord was the Divine truth, which is the Word, while in the world, He Himself teaches in many passages where He calls Himself the Light; also where He calls Himself the Way, the Truth, and the Life; and where He says that the Spirit of Truth proceeds from Him. The Spirit of Truth is the Divine truth. When the Lord was transfigured He represented the Word; by His face, which shone like the sun, the Divine good thereof, and by His garments, which were bright as the light and white as snow, the Divine truth. Moses and Elias, who then spoke with the Lord, also signified the Word, Moses, the historical Word, and Elias, the prophetical Word. Moreover, by all things of the Lord’s passion the nature of the violence which the Jewish nation offered to the Word was represented.

The Lord also from Divine truth, which He is, is called God, King, and Angel; and is also meant by the rock in Horeb, and by the rock spoken of concerning Peter. From these things it is evident that the Lord is the Word, because Divine truth. The Word in the letter, which is with us, is the Divine truth in ultimates.

sRef Rev@17 @13 S0′ 1071. (v. 13) These have one mind, and shall deliver up their power and authority to the beast. That this signifies agreement that the Word is the Divine truth, on which the church as to its doctrine must depend, is evident from the signification of having one mind, as denoting agreement; and from the signification of delivering up their power and authority to the beast, as denoting acknowledgment that the Word is the Divine truth, on which the church as to its doctrine must depend. For by the beast is signified the Word, as may be seen above (n. 1038); and, by delivering up to it power and authority, is signified to acknowledge it as Divine truth, from which is the doctrine of the church.

It was said above that the Gallican church acknowledges the Word as Divine truth, and attributes Divine inspiration to the particulars of the Word, and to the edicts of the Pope not an equal [Divine inspiration] as to those things that are the means of salvation. And also others in Europe; and this has come to pass of the Lord’s Divine Providence, lest the Christian Church should be entirely destroyed. The reason is, that by means of the Word man has communication and also conjunction with heaven, and by means of heaven with the Lord; and because no communication and conjunction with heaven and with the Lord can possibly exist by means of the utterances and edicts of the Pope, since they have not for their end the salvation of souls, but domination. And all edicts and statutes which have domination for their end, especially over the things of heaven and the church, have communication, and cause conjunction, with hell. From these things it is evident what is signified by the ten kings who delivered up their power and authority to the beast.

Continuation concerning the Word:-

[2] But because it cannot but transcend the apprehension that the Lord as to the Human in the world was the Word, that is, Divine truth, according to these words in John:

“And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father” (i. 14);

therefore, as far as possible, it shall be again explained to the apprehension. It may be said of every regenerate man that he is his own truth and his own good, because the thought of his understanding is from truths, and the affection of his will from goods. Therefore, whether it is said that a man is his own understanding and his own will, or that a man is his own truth and his own good, it amounts to the same.

[3] The body merely obeys; for it speaks what man thinks from the understanding, and does what he wills from affection. Thus the body and these [things] mutually correspond to each other, and make one, like the effect and its efficient cause; and, taken together, they constitute the Human. As it may be said of the regenerate man, that he is his own truth and his own good, so it may be said of the Lord as Man, that He is Truth itself or Divine truth, and good itself or Divine Good.

From these things, then, the truth becomes clear that the Lord as to His Human in the world was Divine truth, that is, the Word; and that, consequently, everything He said was Divine truth, which is the Word; and that, afterwards, when He went to the Father, that is, when He was made one with the Father, the Divine truth proceeding from Him is the Spirit of Truth, which goes forth and proceeds from Him, and at the same time from the Father in Him.

sRef Rev@17 @14 S0′ 1072. (v. 14) These shall fight with the Lamb, and the Lamb shall overcome them. That this signifies that they shall have a contest with those meant by the whore about the sanctity of the Word, and the Lord’s power to save men; and that the Lord will rescue those who are willing to be led of him by means of the Word, and not by the woman, the whore – this is evident from the signification of fighting with the Lamb, as denoting to have contention about the sanctity of the Word, and about the power of the Lord to save men. For those who contend about these things fight with the Lord, but not against the Lord; for the Lord is the Word, and the Lord is salvation – and from the signification of, and the Lamb shall overcome them, as denoting that He shall rescue those who are willing to be instructed and led of Him by the Word. That these are they whom the Lord conquers, is evident from what follows in this verse, that those who are with Him are called, and chosen, and faithful.

These are all in the kingdoms subject to the papal dominion who only call the Pope the Head of the Church, and not in such a sense a vicar as to put him in the place of the Lord in the world, with the power of opening and shutting heaven at will, because this power is Divine, which cannot be transferred to any man; also, that it is not allowable for the Pope to change the holy things of the Word, and issue new edicts that do not agree therewith. These are those here meant.

Continuation concerning the Word:-

[2] That the Word is holy and Divine from inmost to outmost, is not evident to the man who leads himself, but to the man whom the Lord leads. For the man who leads himself sees only the external of the Word, and judges of it from its style; but the man whom the Lord leads judges of the external of the Word from the holiness which is in it.

The Word is like a garden, which may be called a heavenly paradise, in which are dainties and delicacies of every kind; dainties from the fruits, and delicacies from the flowers; in the midst of which are trees of life, and near them fountains of living water. But round about are trees of the forest, and near them rivers. The man who leads himself judges of that paradise, which is the Word, from its circumference, where are the trees of the forest; but the man whom the Lord leads judges of it from the midst thereof, where are the trees of life. The man whom the Lord leads is actually in the midst of it and looks to the Lord; but the man who leads himself actually sits down in the circumference and looks outwards on the world.

[3] The Word is also like a fruit in which, inwardly, there is nutritious pulp, and in the midst of it seed-cases, in which is a prolific principle which germinates in good earth. The Word also is like a very beautiful infant wrapped up in swaddling clothes, all except the face, the infant being itself in the inmost heaven, the swaddling clothes in the lower heavens, and the general covering thereof on the earth. Because the Word is such, it is holy and Divine from inmost to outmost.

sRef Rev@17 @14 S0′ 1073. For he is Lord of lords, and King of kings. That this signifies, because the Lord is Good itself and Truth itself, and thence almighty, is evident from this, that the Lord is called Lord from Divine good, and King from Divine truth.

There are two things that proceed from the Lord – Divine Good and Divine truth. These two proceed from the Lord united, but are received by the angels in heaven not so united. In the highest or third heaven, Divine Good is received more than Divine truth; in the middle or second heaven Divine truth is received more than Divine Good. Therefore the third heaven is called the Lord’s dominion, and the second heaven is called the Lord’s kingdom; and, hence, also the angels in the third heaven are called sons of the Lord, thus also lords; and the angels in the second heaven are called sons of the kingdom, and sons of the king, thus also kings. The latter and the former angels are meant by lords and by kings, when the Lord is called Lord of lords, and King of kings. As also, when He is called God of gods, the Lord is meant by God, and the angels by gods. But in general, by lords, in the spiritual sense, are meant all those who are in the good of love to the Lord from the Lord; and by kings those who are in the doctrine of truth from that love, whether they are in the heavens or on the earth.

Now because all the good of love and of the charity therefrom, and all the truth of doctrine and of the faith therefrom, is imparted to man from the Lord by means of the Word – and those know this who attribute the Divine power of saving men to the Lord, and Divine sanctity to the Word – therefore, it is here said that the Lamb shall overcome them, because He is Lord of lords, and King of kings; that is, because the Lord alone is Divine good and Divine truth, and, thence, also the Word.

Because the Lord performs all things from Divine Good by means of Divine truth, therefore also by Lord of lords and King of kings is meant the Lord as Almighty.

Continuation concerning the Word:-

[2] That the Word is of such a quality is, because in its origin it is the Divine Itself proceeding from the Lord which is called Divine truth; and this, in its descent to men in the world, has passed through the heavens, in order, according to three degrees. And in every heaven it is written in accommodation to the wisdom and intelligence of the angels there, and lastly, is brought down from the Lord through the heavens to men; and is there written and promulgated in a manner accommodated to their understanding and apprehension. This, therefore, is its literal sense, in which Divine truth lies in distinct order, such as it is in the three heavens. From this it is evident that all the wisdom of the angels who are in the three heavens is included in our Word from the Lord; and in its inmost, the wisdom of the angels of the third heaven, which to man is incomprehensible and ineffable, because full of mysteries and treasures of Divine verities. These lie stored up in all and every part of our Word. And because Divine truth is the Lord in the heavens, therefore also the Lord Himself is present, and may be said to dwell in all and every part of His Word, as in His heavens. Just as He Himself said concerning the ark of the covenant, in which only the Ten Precepts inscribed on two tables – the first-fruits of the Word – were deposited. For He said that there He would speak with Moses and Aaron, that there He would be present, that He would dwell there, and that it was His Holy of holies, and also His dwelling-place, as in heaven.

sRef Rev@17 @14 S0′ 1074. And those that are with him, are called, and chosen, and faithful. That this signifies that those who are in love to the Lord, in love towards the neighbour, and in the faith of charity, are in the truth concerning the Lord’s Divine power, and concerning the Divine sanctity of the Word; this is evident from the signification of being called, when by the Lord, as denoting those who are in love to the Lord; and from the signification of chosen, as denoting those who are in love towards the neighbour; and from the signification of faithful, as denoting those who are in the faith of charity. That these are meant by the called, chosen, and faithful, is evident from the Word, where the called, chosen, and faithful are mentioned; and from this, that the angels of the third heaven, who are in love to the Lord, are named “the called”; the angels of the second heaven, who are in love towards the neighbour, are named “the chosen,” and the angels of the first heaven, who are in the faith of charity, are named “the faithful.”

Now because in the Lord’s church on earth there are those who are of the third, of the second, and of the first heaven, and who therefore, after death, become angels of those heavens, therefore it is, that by the called, the chosen, and the faithful are meant all those in the kingdoms under the dominion of the Pope who attribute to the Lord the power of saving men, and to the Word alone Divine sanctity and inspiration; and in these two essentials withdraw from the vicarious authority of the Pope.

Continuation concerning the Word:-

sRef John@6 @63 S2′ sRef John@6 @27 S2′ sRef John@4 @14 S2′ sRef Matt@4 @4 S2′ [2] Because the Divine truth, in passing from the Lord Himself through the three heavens even to men in the world, is written, and becomes the Word, in every heaven, therefore the Word is the union of the heavens with one another, and the union of the heavens with the church in the world. For the Word is the same everywhere, differing only in perfection of glory and wisdom according to the degrees in which the heavens are. Hence it is, that something holy and Divine from the Lord through the heavens flows in with the man in the world who acknowledges the Lord’s Divine and the sanctity of the Word when he reads it; and that such a man can be instructed and receive wisdom from the Word as from the Lord Himself, or from heaven itself, so far as he loves it, and thus be nourished with the same food as the angels, and in which there is life, according to these words of the Lord:

“The words that I speak unto you, are spirit and life” (John vi. 63).

“The water which I will give you, shall become a fountain of water, springing up unto life eternal” (John iv. 14).

“Man doth not live by bread only, but by every word that proceedeth out of the mouth of God” (Matt. iv. 4).

“Labour for the meat which endureth unto life eternal, which the Son of man will give unto you” (John vi. 27).

Such is the Word.

sRef Rev@17 @15 S0′ 1075. Verse 15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples and multitudes, and nations and tongues.

“And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples and multitudes, and nations and tongues,” signifies the doctrinals from the Papal Consistory, in general, thus all other [doctrinals], that they are falsities and evils interior and exterior.

sRef Rev@17 @15 S0′ 1076. (v. 15) And he saith unto me, The waters which thou sawest, where the whore sitteth. That this signifies the doctrinals from the Papal Consistory in general, thus all other [doctrinals], is evident from the signification of waters, as denoting the truths of the Word, and thence of the church, consequently, doctrinals, (concerning which see n. 71, 483, 518, 854); in this case, truths falsified and profaned, because they are those upon which the whore sitteth, by whom is signified Babylon, where all the holy things of the church are profaned; and from the signification of where the whore sitteth, as denoting where the dominion of Babylon is. For by the whore is signified the church which became Babylon by the profanation of all things of good and truth (concerning which see above, n. 1032; and by sitting is signified to rule; see also above, n. 1033, 1038, 1062). And because by the waters are signified the doctrinals that are in Babylon, and these go forth from the Papal Consistory, therefore, by the waters where the whore sitteth, are signified the doctrinals that are from the Papal Consistory; in this case, all other [doctrinals], except the two which were treated of above; for this is the series of things from verses 12-17. In verses 12-14 the subject treated of is the two truths profaned, which are the primary [truths] of the church – concerning the Lord’s Divine power over heaven and the church, and the Divine sanctity of the Word; and that within the kingdom of Babylon there are many who have not profaned, because they have not accepted them. But in verse 15 the subject treated of is goods and truths profaned, in general, thus concerning all other [truths]. But in verses 16 and 17, those are treated of who are outside Babylon, who have acknowledged the Lord’s Divine power over the holy things of the church, and also the Divine sanctity of the Word. They are those who are called the Reformed. This is the series of things contained in the internal sense from verses 12 to 17.

Continuation concerning the Word:-

[2] It was said that Divine truth proceeds from the Lord, and that the Word is thence; and through the Word wisdom to angels and men. But so long as it is unknown how Divine truth proceeds from the Lord, such may be said, but cannot be understood. Divine truth, which is the same as Divine wisdom, proceeds from the Lord like light and heat from the sun. The Lord is Divine love itself; and love in the heavens, from correspondence, appears like fire; and the Divine love of the Lord as a Sun, ruddy and shining like the sun of the world. From that Sun, which is high above the heavens where the angels are, and which is Divine love, proceeds heat and light; and the heat therefrom is Divine Good, and the light therefrom Divine truth. The reason why the heat is Divine Good is, that all the heat of life proceeding from love is felt as good, for it is spiritual heat. And the reason why the light is Divine truth is, that all light proceeding from love is felt as truth, for it is spiritual light. Therefore the understanding from that light sees truths, and the will from that heat feels goods. Hence it is that, in the Word, by heavenly fire is meant love, and by heavenly light wisdom.

[3] The case is similar with men and with angels. Every angel and every man is his own love, and the sphere flowing out from his love encompasses every man and every angel. That sphere consists of the good of his love and of the truth of his love; for the love produces both, as fire does heat and light. From the will of men and angels it produces good, and from their understanding it produces truth. This sphere has an extension into the heavens in every direction according to the quality and quantity of the love if the man or angel is good; but into the hells in every direction if the man or angel is evil.

But the sphere of the love of men and angels has a finite extension only into a few societies of heaven or hell; whereas the sphere of the Lord’s love, because it is Divine, has an infinite extension, and creates the heavens themselves.

sRef Rev@17 @15 S0′ 1077. Are peoples and multitudes, and nations and tongues. That this signifies, which are falsities and evils interior and exterior, is evident from the signification of peoples, as denoting those who are in truths, and, in the opposite sense, those who are in falsities (see n. 175, 331, 625); and from the signification of multitudes, as also denoting those who are in truths or in falsities; for multitudes are people of an inferior sort; and from the signification of nations, as denoting those who are in goods, and, in the opposite sense, those who are in evils (see n. 175, 331, 452, 455, 625); and from the signification of tongues, as denoting those who are in a varied confession and perception of good (concerning which see n. 455, 625, 657, 990).

The reason why peoples, multitudes, nations, and tongues signify falsities and evils interior and exterior is, that the truly spiritual sense involves things abstractedly from persons. Therefore, when from peoples, by whom are meant those who are in truths or falsities, all idea of personality is removed, then in place of them are signified truths or falsities. So with respect to multitudes, nations, and tongues.

The reason why falsities and evils are signified is, that by the earth is signified the church. Whence by peoples, multitudes, nations, and tongues are signified the things of which the church consists, which are either truths and goods, or falsities and evils. And because every church is internal and external, because truths and goods, or falsities and evils, are interior and exterior, therefore these are the things signified by those words. This also follows from this, that by the waters, upon which the whore sitteth, which it is here said signify peoples, multitudes, nations, and tongues, are signified the holy things of the church, profaned, as may be seen above (n. 1033). And the holy things of the church profaned are falsities and evils; for they are the truths of the Word falsified, and the goods thereof adulterated.

Continuation concerning the Word:-

[2] The Word of the Lord is wonderful in this respect, that in every particular of it there is a reciprocal union of good and truth, which testifies that the Word is the Divine proceeding from the Lord, this being Divine good and Divine truth reciprocally united. And it also testifies, that in the Word there is the marriage of the Lord with heaven and the church, which also is reciprocal. The reason of the marriage of good and truth, also of truth and good, in every particular of the Word is, that from it angels may have wisdom and men intelligence. For from good alone no wisdom and intelligence is born, neither from truth alone, but from their marriage, when the love is reciprocal.

sRef John@6 @56 S3′ sRef John@14 @9 S3′ sRef John@14 @10 S3′ sRef John@14 @11 S3′ sRef John@14 @21 S3′ sRef John@14 @20 S3′ [3] This reciprocal love the Lord teaches in John:

“He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him” (vi. 56).

In the same:

“In that day ye shall know that ye are in me and I in you. He that hath my precepts, and doeth them, he it is that loveth me, and I will love him” (xiv. 20, 21).

The reciprocity is that they are in the Lord, and the Lord is in them, also that he who loves the Lord, him also the Lord will love. To have His precepts is to be in truths, and to do them is to be in good. Reciprocity is also described by the Lord in His union with the Father in these words:

Philip, “how sayest thou, Show us the Father. Believest thou not, that I am in the Father, and the Father in me? believe me that I am in the Father, and the Father in me” (John xiv. 9-11).

From this reciprocal union of the Divine and the Human in the Lord proceeds the reciprocal union of Divine good and Divine truth, which proceeds from the Lord’s Divine love; also, the Lord’s reciprocal union with heaven and the church; and, in general, the reciprocal union of good and truth with angels in heaven and men in the church. And because good belongs to charity and truth to faith, and because charity and faith make the church, it follows that the church is in a man when the reciprocal union of charity and faith is in him. And also, because good belongs to the will, and truth to the understanding, and because the will and understanding make a man; it follows that a man is a man according to the union of the will and all things belonging to it with the understanding and all things belonging to it; and this reciprocally.

This union is called a marriage, which from creation is in every single thing in heaven, and in every single thing in the world, whence comes the production and generation of all things. That such is the marriage in every detail of the Word, that good loves truth, and truth good, thus mutually and interchangeably, this the spiritual sense of the Word reveals. It is from this marriage also that good and truth are not two, but one; and they are then one when good is of truth, and truth is of good.

sRef Rev@17 @18 S0′ sRef Rev@17 @16 S0′ sRef Rev@17 @17 S0′ 1078. Verses 16-18. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall devour her flesh, and burn her with fire. For God hath put it into their hearts to do his mind, and to come to one mind, and to give their kingdom to the beast, until the words of God shall be consummated. And the woman, whom thou sawest, is the great city, which hath a kingdom over the kings of the earth.

“And the ten horns which thou sawest upon the beast,” signifies the truths of the church from the Word, with the Reformed, especially concerning the Lord’s Divine power, and concerning the Divine sanctity of the Word; “these shall hate the whore,” signifies the total rejection of the dogmas by which the Papal Consistory has falsified the truths, and adulterated the goods of the Word, and thus profaned the holy things of the church; “and shall make her desolate and naked,” signifies the rejection of the falsities thereof, these being falsified truths; and then manifestation that they were destitute of all truth; “and shall devour her flesh,” signifies the rejection of the evils thereof, which are adulterated goods; and then manifestation that they were destitute of all good; “and burn her with fire,” signifies rejection of the whole of that religion that has profaned the holy things of the church by the love of domination over them, and over heaven.

“For God hath put into their hearts to do his mind,” signifies these things from the Lord, that they should altogether withdraw; “and to come to one mind,” signifies unanimously; “and to give their kingdom unto the beast” signifies the acknowledgment of the Word as Divine, and the foundation of the church upon it; “until the words of God shall be consummated,” signifies even to the last state of the church, when judgment [takes place], and afterwards a new [state]; “and the woman, whom thou sawest, is the great city,” signifies the abominable doctrine of the church; “which hath a kingdom over the kings of the earth,” signifies the domination thereof over the truths of the church.

sRef Rev@17 @16 S0′ 1079. (v. 16) And the ten horns which thou sawest upon the beast. That this signifies the truths of the church from the Word, with the Reformed, especially concerning the Lord’s Divine power, and concerning the Divine sanctity of the Word, is evident from the signification of the ten horns upon the beast, as denoting the truths of the church from the Word; concerning which see above (n. 1069). That horns denote truths as to power, see n. 316, 567, 776, 1041. And that the beast is the Word (n. 1038). That the ten horns of the beast here signify the truths of the Word as to power, with the Reformed, is evident from its being said further in these two verses, that they shall hate the whore, shall make her desolate and naked, eat her flesh, and burn her with fire; by which is signified the total rejection of all the statutes and edicts of the Pope; thus, of the falsifications and profanations of which they consist; especially the two which are treated of above, concerning the power over the holy things of the church, and over the souls of men to save them, which is called the power of opening and shutting heaven; also, concerning the power of interpreting the Word, and of altering those things therein in order to favour their own dominion; these being the two heads of their religion, which the Reformed have altogether rejected and burned with fire.

That this secession is described in this and the following verse, is evident from the series of things in the internal sense. For in verses 12-14 the subject treated of is concerning those within Babylon who have rejected those two profane dogmas; and in these two verses concerning those outside Babylon who have rejected them, and concerning the rest of their profane [principles], in verse 15.

That this is so is clearly evident, when by the beast is understood the Word, the truths thereof by the horns of the beast, and the profane Babylonish [principles] by the whore.

Continuation concerning the Word:-

[2] The Word in the literal sense appears for the most part to be simple, but still the wisdom of the three heavens is stored up in it; for in each particular therein there is a sense more and more interior. The interior is such as it is in the first heaven; a still more interior, such as it is in the second heaven; and an inmost, such as it is in the third. These senses are in the sense of the letter, one within the other; and are thence unfolded one after the other, each from its own heaven, while a man who is led of the Lord reads it. These interior senses differ in the degree of light and wisdom according to the heavens, still they make one by influx, and thence by correspondences. But how they thus make one shall be told in what follows.

From these considerations it is clear how the Word is inspired by the Divine, and that it is written from such inspiration that no other can at all be compared to it. The arcana of wisdom of the three heavens that are therein are the mystical things of which many have spoken.

sRef Rev@17 @16 S0′ 1080. These shall hate the whore. That this signifies the total rejection of the dogmas by which the Papal Consistory has falsified the truths, and adulterated the goods of the Word, and thus profaned the holy things of the church, is evident from the signification of hating, as denoting to reject altogether; and from the signification of the whore, as denoting Babylon, which is called a whore from the falsification and adulteration of the Word, and the consequent profanation of the holy things of the church. That such things are signified by whores, and whoredoms, in the Word, may be seen (n. 141, 817, 881, 1032). [By those who hate the whore], are meant the Reformed, who have entirely rejected the dogmas that have proceeded from the Papal Consistory; these because they had for an end the increase of dominion, and not the salvation of men, could not but be against the truths and goods of the Word, and therefore falsify and adulterate them.

Continuation concerning the Word:-

[2] It was said that in every heaven there is a Word, and that these Words, in their order, are contained in our Word, and that they thus make one by influx, and thence by correspondences. Here, therefore, it shall be explained what correspondence and also influx are, otherwise it cannot be comprehended what the quality of the Word is, thus as to its life from the Lord, which is its soul. But what correspondence and influx are shall be illustrated by examples.

The variations of the face, called the features, correspond to the affections of the mind, therefore the face is varied as to its features just as the affections of the mind as to their states. These variations in the face are correspondences, consequently, also the face itself; and the action of the mind into it, in order that the correspondences may be made evident, is called influx. The sight of a man’s thought, which is called the understanding, corresponds to the sight of his eyes; wherefore also from the light and flame of the eyes the quality of the thought from the understanding is evident. The sight of the eye is a correspondence, consequently, the eye itself; the action of the understanding into the eye, whereby the correspondence is made evident, is influx. The active thought of the understanding corresponds to the utterance of the mouth. Speech is correspondence, also the mouth and everything belonging to it; and the action of thought into speech, and into the organs of speech, is influx. The perception of the mind corresponds to the smell of the nostrils. The smell and the nostrils are correspondences, and the action is influx. This is why a man who has an interior perception is said to be of an acute nostril; and to perceive a thing is called to scent it. Hearkening, which denotes obedience, corresponds to the hearing of the ears. Therefore both the hearing and the ears are correspondences; and the action of obedience into the hearing, so that a man erects the ears and attends, is influx. Hence hearkening and hearing are both significative. To hearken and to give ear to any one denotes to obey; and to hearken to and hear any one denotes to hear with the ears. The action of the body corresponds to the will. The action of the heart corresponds to the life of the love. The action of the lungs, which is called respiration, corresponds to the life of faith. And the whole body as to all its members, viscera, and organs corresponds to the soul, as to all the functions and powers of its life.

[3] From these few things it may be seen what correspondence and influx are; and that while the spiritual, which is the life of a man’s understanding and will, flows into the acts of his body, and is portrayed naturally, there is correspondence; and that thus the spiritual and the natural, by correspondences, act as one, like interior and exterior, or like prior and posterior, or like the efficient cause and the effect, or like the principal cause, a man’s thought and will, and the instrumental cause, his speech and action.

Such a correspondence of natural and spiritual things exists not only in all and everything pertaining to man, but also in all and everything in the world; and the correspondences are made evident by the influx of the spiritual world and all things of it into the natural world and all things of it. From these things it may in some small degree be seen how our Word, as to the literal sense, which is natural, makes one, by influx and correspondences, with the Words in the heavens, whose senses are spiritual.

sRef Rev@17 @16 S0′ 1081. And shall make her desolate and naked. That this signifies rejection of the falsities thereof, which are falsified truths, and then manifestation that they are destitute of all truth, is evident from the signification of making desolate and naked, as denoting to reject the falsities thereof, which are falsified truths. And, because, when these are rejected, it is manifested that they are without any truth, therefore this also is signified. By being desolate and naked is signified to be destitute of all truth, for spiritual desolation and nakedness is signified. And spiritual desolation is like that in a wilderness, where there are neither corn nor fruit-trees, and spiritual nakedness is like that of a man who is without garments. Corn and fruit-trees also signify the knowledges of truth and good, and garments signify truths clothing. Wherefore, to be without the latter and the former is to be without any truth. That nakedness denotes the deprivation of truth may be seen (n. 240, 1008); and that desolation, such as is in the wilderness, denotes where there is no truth may be seen (n. 730).

Continuation concerning the Word:-

sRef John@12 @40 S2′ [2] What is the nature of the Word as to influx and as to correspondences can now be illustrated. It is said in John:

“He hath blinded their eyes, and hardened their heart, lest they should see with their eyes, and understand with the heart, and should turn, and I should heal them” (xii. 40).

By the eyes which are blinded are signified the understanding and the faith of truth; by the heart which is hardened is signified the will and the love of good; and by being healed is signified to be reformed. The reason of their not being turned and healed was, lest they should profane; for the wicked man who is healed, and returns to his evil and falsity, profanes; and so it would have been with the Jewish nation.

sRef Matt@13 @16 S3′ [3] In Matthew:

“Blessed are your eyes, for they see; and your ears, for they hear” (xiii. 16).

By the eyes here also are signified the understanding and the faith of truth; thus, by seeing is signified to understand and believe, and by the ears is signified obedience, thus a life according to the truths of faith, and by hearing is signified to obey and live. For no one is blessed because he sees and hears, but because he understands, believes, obeys, and lives.

sRef Matt@6 @23 S4′ sRef Matt@6 @22 S4′ [4] In the same:

“The lamp of the body is the eye; if the eye be entire, the whole body is lucid; if the eye be evil, the whole body is darkened. If therefore the light be darkness, how great is the darkness” (vi. 22, 23).

Here, also, by the eye is signified the understanding and the faith of truth, which is called a lamp from the light of truth, which man has from understanding and faith. And because from the understanding and faith of truth a man becomes wise, it is said, if the eye be entire, the whole body is lucid. The body is the man, and to be lucid is to be wise. But it is the reverse with the evil eye, that is, the understanding and the faith of falsity. Darkness denotes falsities. If the light be darkness, signifies, if the truth be false or falsified. And because truth falsified is worse than every other falsity, it is said, if the light be darkness, how great is the darkness.

[5] From these few examples it is evident what correspondence and influx are, namely, that the eye is a correspondence of the understanding and faith; the heart, a correspondence of the will and love; the ears, a correspondence of obedience; the lamp and light, correspondences of truth; and darkness, a correspondence of the false, and so on. And because the one is spiritual, and the other natural, and the spiritual acts into the natural, and forms it to a likeness of itself that it may appear before the eyes, or before the world, therefore that action is influx. Such is the Word in all and every part.

sRef Rev@17 @16 S0′ 1082. And shall eat her flesh. That this signifies rejection of the evils thereof, which are adulterated goods, and then manifestation that they were destitute of all good, is evident from the signification of flesh, as denoting the good of the Word and of the church, and, in the opposite sense, the evil thereof. In the present case flesh denotes evils, which are adulterated goods. And from the signification of eating, as denoting to consume, but, in this case, to reject altogether, because the Reformed are treated of, who have rejected the works or goods of Babylon, which chiefly consist in gifts to the idols of their saints, to their sepulchres, also to monasteries, and to the monks themselves, for various expiations.

sRef John@6 @55 S2′ sRef John@6 @56 S2′ sRef John@6 @58 S2′ sRef John@6 @57 S2′ sRef John@6 @52 S2′ sRef John@6 @51 S2′ sRef John@6 @54 S2′ sRef John@6 @53 S2′ [2] That by the same words is also meant manifestation that they were destitute of all good follows; for when spurious and meritorious goods are rejected, signified by the flesh which they should eat, then it is made evident that they are destitute of all good. Flesh, in the Word, signifies various things. It signifies man’s proprium, thus, either his good or evil, and thence it signifies the whole man. But in the highest sense, it signifies the Lord’s Divine Human, specifically the Divine Good of Divine Love proceeding from Him.

That flesh signifies the Divine Human as to the good of love is evident in John:

“Jesus said, I am the living bread, which came down from heaven; if any one eat of this bread, he shall live for ever. The bread which I will give is my flesh, which I will give for the life of the world. The Jews, therefore, strove amongst themselves, saying, How can this man give his flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day; for my flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. This is the bread, which came down from heaven” (vi. 51-58).

That by flesh is here meant the proprium of the Lord’s Divine Human, which is the Divine Good of Divine Love, is manifestly evident; and it is that which in the Holy Supper is called His body. That the body there or the flesh is the Divine good, and the blood is Divine truth, may be seen above (n. 329). And because bread and wine signify the same as flesh and blood – bread, Divine Good, and wine, Divine truth – therefore these were commanded in their place.

[3] Divine Good from the Lord was also signified by the flesh of the sacrifices, which Aaron, his sons, and those who sacrificed might eat, and others who were clean.

And that it was holy may be seen in Exodus (xii. 7, 8, 9; xxix. 31-34; Lev. vii. 15-21; viii. 31; Deut. xii. 27; xvi. 4).

Wherefore if an unclean person ate of that flesh, he was to be cut off from his people (Lev. vii. 21).

That these things were called bread (Lev. xxii. 6, 7).

That that flesh was called “the flesh of holiness” (Jer. xi. 15; Hag. ii. 12);

And “the flesh of the offering,” which was to be upon the table in the Lord’s kingdom (Ezek. xl. 43).

sRef Ezek@11 @19 S4′ sRef Ps@63 @1 S4′ sRef John@1 @13 S4′ sRef John@1 @12 S4′ sRef Ps@84 @2 S4′ [4] The Lord’s Divine Human is also called flesh in John:

“The Word was made flesh, and dwelt amongst us; and we saw his glory, the glory as of the only begotten of the Father” (i. 14).

That flesh also signified good with man, is evident from the following passages:

In Ezekiel:

“I will give them one heart, and I will put a new spirit in the midst of you, and I will remove the heart of stone out of their flesh, and will give them a heart of flesh” (xi. 19; xxxvi. 26).

The heart of flesh is the will and love of God. In David:

“O God, Thou art my God, in the morning I seek Thee, my soul thirsteth for thee, my flesh desireth thee, in a land of drought, and I am weary without waters” (Ps. lxiii. 1).

Again:

“My soul longeth towards the courts of Jehovah; my heart and my flesh crieth out towards the living God” (Ps. lxxxiv. 2).

By the flesh which longeth for Jehovah, and which crieth out towards the living God is signified man as to the good of the will. For the flesh of man corresponds to the good or evil of his will, and the blood to the truth or the falsity of his understanding; in the present case flesh denotes the good of the will, because it longeth for Jehovah, and crieth out unto God.

sRef Job@19 @26 S5′ sRef Job@19 @25 S5′ sRef Job@19 @27 S5′ sRef Rev@19 @17 S5′ sRef Ezek@37 @8 S5′ sRef Ezek@37 @6 S5′ sRef Rev@19 @18 S5′ sRef Ezek@37 @5 S5′ [5] In Job:

“I have known my Redeemer, he liveth, and at the last shall rise upon the dust, and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God” (xix. 25-27).

To see God from his flesh signifies from his voluntary proprium made new by the Lord, thus from good.

In Ezekiel:

“I will put upon the bones, which were seen in the midst of the valley, nerves, and I will cause flesh to come up, upon them, and I will cover them with skin, and I will put spirit into them, that they may live” (xxxvii. 6, 8).

Where also by flesh is signified the proprium of the will made new from the Lord, consequently good. What is there signified by bones and the rest may be seen above (n. 418, 419, 665).

In the Apocalypse:

“Come, and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the mighty, and the flesh of horses, and of them that sit upon them, and the flesh of all, free and bond, small and great” (Apoc. xix. 17, 18; Ezek. xxxix. 17, 18, 19).

That flesh here does not mean flesh, but goods of every kind is quite clear.

sRef Lev@26 @29 S6′ sRef Zech@11 @9 S6′ sRef Isa@9 @20 S6′ sRef Lev@26 @28 S6′ sRef Isa@49 @26 S6′ sRef Jer@19 @9 S6′ [6] But, on the other hand, that by flesh is signified man’s voluntary proprium, which, strictly considered, is evil, is evident from the following passages. Thus in Isaiah:

“A man shall eat the flesh of his own arm” (ix. 19).

In the same:

“I will feed thine oppressors with their own flesh” (xlix. 26).

In Jeremiah:

“I will feed you with the flesh of their sons, and with the flesh of their daughters; and they shall devour every man the flesh of his companion” (xix. 9).

In Zechariah:

“The rest shall eat every one the flesh of another” (xi. 9).

In Moses:

“I will chastise you seven times for your sins, and ye shall eat the flesh of your sons, and the flesh of your daughters” (Lev. xxvi. 28, 29).

sRef John@6 @63 S7′ sRef Ezek@16 @26 S7′ sRef Jer@17 @5 S7′ sRef Ps@78 @39 S7′ sRef Matt@16 @17 S7′ sRef Isa@31 @3 S7′ aRef Ezek@20 @48 S7′ sRef John@3 @6 S7′ [7] In Jeremiah:

“Cursed is the man who trusteth in man, and maketh flesh his arm” (xvii. 5).

Here by flesh is signified a man’s proprium, which in itself is evil, the appropriation of which is signified by eating and feeding upon it.

Similarly man’s proprium is signified by flesh in Matthew:

“Jesus said, Blessed art thou, Simon, because flesh and blood hath not revealed it unto thee” (xvi. 17).

In John:

“As many as received, to them gave he power to be the sons of God, who were born not of bloods, nor of the will of the flesh, but of God” (i. 12, 13).

In Ezekiel:

“Jerusalem hath committed whoredom with the sons of Egypt her neighbours, great in flesh” (xvi. 26).

In Isaiah:

“Egypt is man and not God, and his horses are flesh and not Spirit” (xxxi. 3).
In John:

“It is the spirit that quickeneth; the flesh profiteth nothing” (vi. 63).

“That which is born of the flesh is flesh, that which is born of the spirit is spirit” (iii. 6).

In David:

“God remembered that they were flesh, a breath that passeth away and returneth not again” (Ps. lxxviii. 39).

The evil of man’s will, which is his proprium from birth is signified in these passages by flesh; also by:

“The flesh, which the sons of Israel lusted after in the wilderness, and on account of which they were smitten with a great plague, and from which the place was called the grave of lust” (Numb. xi. 4-33).

Moreover, in the Word throughout, mention is made of “all flesh,” by which is meant every man.

As in Genesis (vi. 12, 13, 17, 19 Isa. xl. 5, 6; xlix. 26; lxvi. 16, 23, 24; Jer. xxv. 31; xxxii. 27; xlv. 5; Ezek. xxi. 4; xxi. 9, 10), and elsewhere.

Continuation concerning the Word:-

[8] The reason why the Spiritual by influx presents what is correspondent to itself in the natural is, in order that the end may become the cause, and the cause become the effect; and thus that the end, by means of the cause, in the effect, may make itself visibly and sensibly evident. This trine, namely, end, cause, and effect, exists from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. Thus love is that which produces, whence the product is of love from good by means of truth. The ultimate products in our world are various; as many as the subjects in its three kingdoms of nature, the animal, the vegetable, and the mineral.

[9] All products are correspondences. Since a trine – end, cause, and effect – exists in every heaven, therefore also in every heaven there are products; and there are correspondences, which, as to form and appearance, are like the subjects in the three kingdoms of our earth. From this it is evident that each heaven, as to outward appearance, is similar to our earth, but differing in excellence and beauty, according to degrees.

Now because the Word cannot be in its fulness, that is to say, consist of effects, in which are the cause and the end, or of uses, in which truth is the cause, and good is the end, except from correspondences – and love is that which produces – it follows that the Word in each heaven is like the Word in our world, but differing in excellence and beauty according to degrees. The nature of this difference shall be explained elsewhere.

sRef Rev@17 @16 S0′ 1083. And shall burn her with fire. That this signifies rejection of the whole of that religious persuasion, which has profaned the holy things of the church by the love of ruling over them and over heaven, is evident from the signification of burning with fire, as denoting to destroy those things of the church that are profaned by the love of ruling. For the punishment of the profanation of the holy things of the church was, to be burned with fire, because that fire represented the fire of hell; and to be burned signified to perish thereby; and the fire of hell is the love of ruling.

The reason why being burned with fire is here the punishment of the profanation of the holy things of the church is, that the whore is meant; and by Babylon as a whore is signified the profanation of the holy things of the church by the diabolical love of ruling over them. The same is signified by being burned with fire by Tophet in the valley of Hinnom, where they burnt their sons and daughters, by which, in the spiritual sense, is also signified the profanation of the truths and goods of the church; by sons the truths thereof, and by daughters the goods. Nearly the same is signified by the valley of Achor, where Achan, who took of the cursed things, after being stoned, was burnt with fire.

From this it is evident that by burning the whore with fire is signified the rejection of the whole of that religious persuasion, which has profaned the holy things of the church, by the love of ruling over them and over heaven. The rejection by the Reformed is meant, according to what was said above.

Continuation concerning the Word:-

[2] Because there is a trine in every particular of the Word, one within the other, and this trine is like that of effect, cause, and end, it follows that there are three senses in the Word, one within the other – a natural, a spiritual, and a celestial; a natural for the world, a spiritual for the heavens of the Lord’s spiritual kingdom, and a celestial for the heavens of His celestial kingdom. That all the heavens are distinguished into two kingdoms, the spiritual and the celestial, may be seen in the work concerning Heaven and Hell, n. 20-28.

Now because one sense is within the other – the first which is the literal sense, for the natural world; the second which is the internal sense, for the spiritual kingdom; and the third which is the inmost, for the celestial kingdom – it follows that the natural man, the spiritual angel, and the celestial angel, each draws his own sense therefrom; thus each that which is analogous and agreeable to his own essence and nature. This takes place when the man whom the Lord leads is reading the Word.

[3] But this shall be illustrated by examples. When this precept of the Decalogue is read, “Thou shalt honour thy father and thy mother,” then a man in the world, by father and mother, understands the father and mother on earth, as also all those who are or may be in the place of a father or mother; and by honouring, he understands to hold them in honour; whereas an angel of the spiritual kingdom by father understands the Divine Good, and by mother the Divine truth; and by honouring, he understands to love; but an angel of the celestial kingdom by father understands the Lord, and by mother, heaven and the church; and by honouring, he understands doing.

[4] When the fifth precept of the Decalogue is read, “Thou shalt not steal,” then a man, by stealing, understands to steal and defraud, by taking away under any pretence his neighbour’s goods; whereas an angel of the spiritual kingdom, by stealing, understands the depriving another of his truths and goods by falsities and evils; but an angel of the celestial kingdom, by not stealing, understands not to attribute to himself the things that are the Lord’s, as the good of love and the truth of faith; whereby good becomes not good, and truth not truth, because from man.

[5] When the sixth precept is read, “Thou shalt not commit adultery,” a man then by committing adultery understands the committing adultery and whoredom, also to think filthy thoughts, to speak lasciviously, and to do obscene things, whereas an angel of the spiritual kingdom, for committing adultery, understands falsifying the truths of the Word, and adulterating the goods thereof; but an angel of the celestial kingdom, for committing adultery, understands blasphemy against the Lord, heaven, and the church.

[6] When the seventh precept is read, “Thou shalt not kill,” then a man, by killing, understands also to cherish hatred and to desire revenge, even to murder; whereas an angel of the spiritual kingdom thereby understands the killing of a man’s soul by scandal against his life and by reasonings, by which a man becomes spiritually dead. But an angel of the celestial kingdom, by killing, understands inducing a man to believe that there is no God, neither heaven nor hell; for by this a man perishes as to life eternal.

[7] When the eighth precept is read, “Thou shalt not bear false witness,” then a man, by false witness, understands also lying and defamation; whereas an angel of the spiritual kingdom, by bearing false witness, understands saying, confirming, and persuading, that falsity is truth and evil is good; or, on the other hand, that truth is falsity and good is evil; but an angel of the celestial kingdom, by bearing false witness, understands every falsity against the Lord, and against heaven in favour of hell.

[8] From these things it is evident how a man, from the Words in the letter, draws out and calls forth a natural sense, the spiritual angel a spiritual, and the celestial a celestial, almost as the wood of a tree [extracts] its own juice, the leaf, and the fruit also, from the same earth. And what is wonderful, this is effected in an instant, without the angel knowing what the man thinks, or the man what the angel thinks; and yet, notwithstanding, their thoughts are one by correspondences, as end, cause, and effect are one. Ends are also actually in the celestial kingdom, causes in the spiritual kingdom, and effects in the natural world.

sRef Rev@17 @17 S0′ 1084. (v. 17) For God hath put into their hearts to do his mind. That this signifies these things from the Lord, that they should altogether withdraw, is evident from the signification of putting into their hearts, as denoting to inspire affection. For by the heart is signified the will and love, thus, affection, which is the will and love in its continuity. By God, of whom this is said, is meant the Lord, because there is no other God of heaven and earth. And from the signification of doing his mind, namely, upon the whore, as denoting those things which are said in the preceding verse – that they should make the whore desolate and naked, eat her flesh, and burn her with fire, by which is summarily signified, that they should altogether reject the profane things of Babylon, and withdraw from them, as also was done by the Reformed.

Continuation concerning the Word:-

[2] As it is from creation that the end, cause, and effect should together make one; so also it is from creation that the heavens should make one with the church on the earth, but through the Word, while it is read by man from the love of truth and good. For this is the end for which the Word was given by the Lord, in order that there might be a perpetual conjunction of the angels of heaven with the men of the earth; and also perpetual communication according to conjunction. Without this medium there would not be any conjunction and communication with heaven on this earth. The conjunction and communication is instantaneous. The reason of this is, that all things of the Word in its literal sense are like effects, in which the cause and the end are together; and the effects, which are in the Word, are called uses, the causes thereof truths, and the ends goods. And the Divine Love, which is the Lord, unites together these three in the man who is in the affection of uses from the Word.

[3] How a man, from the Word in the letter, draws and calls forth the natural sense, a spiritual angel the spiritual, and a celestial angel the celestial, and this in an instant – whence comes communication and conjunction – shall be illustrated by comparisons; first by something in the animal kingdom, afterwards by something in the vegetable kingdom, and lastly by something in the mineral kingdom.

From the Animal Kingdom. From the food, which, when it is converted into chyle, the vessels draw out and call forth their blood, the fibres of the nerves their juice, and the substances which are the origins of the fibres their spirit, which is called the animal spirit; and this by the vital heat, which in its essence is love. The vessels, the fibres, and the substances which are their origins, are distinct from one another, and yet act as one, in the whole body; and they act together and in the same instant.

[4] From the Vegetable Kingdom. The tree with its trunk and branches, leaves and fruits, stands upon its root; and from the ground, where its root is, extracts and calls forth juice, a grosser for the trunk and branches, a purer for the leaves, and the purest, which also is finer, for the fruits and for the seeds in them; and this is effected by the heat from the sun. In this case the branches, the leaves, and the fruit, although they are distinct from one another, still act together, and in an instant extract from the same ground aliments of such different purity and nobleness.

[5] From the Mineral Kingdom. In the bosom of the earth, in certain places, are minerals impregnated with gold, silver, copper, and iron. From the vapours stored up in the earth the gold attracts its element, the silver, copper and iron do the same, and this by some kind of unknown heat, distinctly, together, and in an instant.

[6] As by comparisons from natural things it is allowable to illustrate spiritual things, therefore the following are for illustration, how from the Word in its ultimates, which is the literal sense, interior things, which are things spiritual and celestial, can be drawn, called forth, extracted, and sublimated; by which a man of the church has communication and conjunction with the heavens. Comparisons can be made by means of them, because all the things in the three kingdoms of nature – the animal, vegetable, and mineral – correspond to the spiritual things in the three heavens; as the food of the body, with which a comparison is made, corresponds to the food of the soul, which is knowledge, intelligence, and wisdom.

A tree, by which also a comparison is made, corresponds to a man; the tree to the man himself, the wood to his good, the leaves to his truths, and the fruits to his uses. Similarly gold, silver, copper, and iron correspond to goods and truths; gold to celestial good, silver to spiritual truth, copper to natural good, and iron to natural truth. Moreover, similar things are also signified by them in the Word. And, what is wonderful, the purer are within the grosser, and are thence extracted, as the animal spirit and nervous juice are in the blood, from which the original substances and nervous fibres draw and extract their allotted portions. Similarly, fruits and leaves extract theirs from the gross fluid which is brought up from the ground by the wood and its bark, and so on; thus, comparatively, as from the literal sense of the Word are drawn and called forth the purer senses, according to what has been said above.

sRef Rev@17 @17 S0′ 1085. And to come to one mind. That this signifies unanimously, is evident from the signification of coming to one mind, as denoting unanimously. For when by its being put into their hearts to execute the sentence on the whore, is signified that they should altogether withdraw from the profane things of Babylon, then by coming to one mind is signified unanimity therein.

That in this there is unanimity is evident from the Reformed, who are divided into three churches, one of which embraced the doctrine of Luther, another that of Calvin, and the third that of Melanchthon; but still all three have altogether withdrawn from the profanities of Babylon. This, therefore, is what is signified here by executing one sentence, as may be seen just above (n. 1084).

Continuation concerning the Word:-

[2] Because there are three senses in the Word, a natural, a spiritual, and a celestial, and because its natural sense, which is the literal sense, is the containant of the two senses, the spiritual and celestial, it follows that the literal sense of the Word is their basis. And because the angels of the three heavens receive their wisdom from the Lord by means of the Word with them, and their Words make one with our Word by correspondences, it also follows that the literal sense of our Word is the basis, support, and firmament of the wisdom of the angels of heaven. For the heavens subsist upon the human race, as a house upon its foundation; hence the wisdom of the angels of heaven, similarly, subsists upon the knowledge, intelligence, and wisdom of men, from the literal sense of the Word. For, as said above, by the literal sense of the Word communication and conjunction with the heavens are effected.

[3] Hence it is that it has come about of the Lord’s Divine Providence that the Word as to the literal sense, from its first revelation, has not been mutilated, not even as to a word or even a letter in the original text; for every word is a support, and, in some degree, even a letter. From these things it is evident how profane it is to falsify the truths and adulterate the goods of the Word, and how infernal it is to deny or to weaken its sanctity. As soon as this is done, heaven is closed against that man of the church. The blasphemy against the Holy Spirit which cannot be remitted is the blasphemy of the Word by those who deny its sanctity.

Because the Word is the basis of the heavens, and it was altogether falsified and adulterated by the Jewish nation by traditions and applications of the literal sense to favour their evil loves, therefore, lest the heavens should be endangered, and the wisdom of the angels there become foolishness, it pleased the Lord to descend from heaven and to put on the Human, and to become the Word, as is evident from John (i. 14), and, thus, to restore the state of heaven.

sRef Rev@17 @17 S0′ 1086. And to give their kingdom unto the beast. That this signifies acknowledgment of the Word as Divine, and the foundation of the church upon it, is evident from the signification of giving a kingdom, as denoting the church; for by a kingdom, in the Word, is signified the church as to truth, and by dominion the church as to good; and from the signification of the beast, as denoting the Word, concerning which see above (n. 1038). Hence to give a kingdom unto the beast signifies to give the church to the Word, or, what is the same, to acknowledge the Word, and to establish and found the church upon it. From the things related in this verse, also from those related above in verses 11, 13, 16, concerning the beast, which are there explained, it is clearly evident that by the beast is signified the Word, received, but yet rejected by those meant by the whore, and, nevertheless, vindicated by others both within Babylon and without it.

[2] The reason why the Word may be meant by a beast is, that both a lion and a lamb are beasts, and yet the Lord is meant by them in the Word throughout. Also, because sheep, kids, rams, goats, and heifers also are beasts, and yet by them in the Word everywhere are signified the holy things of heaven and the church. [In a] former [part of this book], also, by the beast out of the earth are signified confirmations from the Word in favour of faith separated, as may be seen (n. 815). That nothing else can be signified by this beast is quite evident from the facts related concerning it (ver. 13), that the ten kings gave their power and authority to the beast; also, from those in verses 16 and 17, that they should give their kingdom to the beast who, notwithstanding, were those who made the whore desolate, ate her flesh, and burnt her with fire.

sRef Rev@17 @3 S3′ sRef Rev@17 @2 S3′ sRef Rev@17 @1 S3′ sRef Rev@17 @4 S3′ [3] The reason why the whore was seen sitting upon it was, that Babylon founded her domination upon some passages in the Word, as upon the words which were spoken by the Lord to Peter. The same is also signified where it is said of the whore, that she sat upon many waters, and, in another place, upon treasures; also, where she was seen clothed in crimson and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup (vers. 1-4 of this chapter. Likewise, Jer. li. 13).

Continuation concerning the Word:-

[4] There is successive order, and there is simultaneous order. In successive order things pure and perfect appear above, and those less pure and perfect appear below. The three heavens are in successive order, one above another; and in the higher heavens all things are pure and perfect, and in the lower they are less pure and perfect. Simultaneous order exists in lower things, and fully in the lowest; for higher things descend and repose in the order called simultaneous, in which the pure and perfect things, which were higher, are in the midst or centre, and the less pure and perfect, which were lower, are in the circumferences. This is why in the ultimates all things together are in their order, which existed in successive order.

[5] Now because all higher things repose in those that are lowest in simultaneous order, it follows, that in the ultimates of the Word, which are its literal sense, are all things of Divine truth and of Divine good, even from their primaries. And because all things of Divine truth and Divine good, in their ultimate, which is the literal sense of the Word, are together, it is evident that the power of Divine truth is there, indeed, the Omnipotence of the Lord, in saving man. For when the Lord operates, He does not do so from primaries by mediates into ultimates, but from primaries by means of ultimates, and so into mediates. Hence it is that in the Word the Lord is called the First and the Last. And hence it is that the Lord assumed the Human, which in the world was Divine truth, or the Word; and that He glorified it even to the ultimates, which are the bones and flesh; in order that He might operate from primaries by means of ultimates from Himself, and not, as before, from man. This power in ultimates was represented by the hair with the Nazarites, as with Samson; for the hair corresponds to the ultimates of Divine truth.

aRef 2Ki@2 @24 S6′ aRef 2Ki@2 @23 S6′ [6] This also was the reason that, in ancient times, it was disgraceful to induce baldness. The reason why the boys, who called Elisha bald-head, were torn in pieces by bears was, that Elisha and Elijah represented the Word; and the Word without the literal sense, which would be like a head without hair, would be without power, and thus no longer the Word. Bears signify those who are in strength from the ultimates of truth.

The power of the Word in the literal sense is the power of opening heaven, from which communication and conjunction is effected, and also the power of fighting against falsities and evils, thus against the hells. A man who is in genuine truths from the literal sense of the Word can cast down and dissipate all the diabolical crew, and also their arts, which are innumerable, in which they place their power; and this in a moment, by intuition alone, and by an effort of the will. In a word, in the spiritual world nothing can resist genuine truths confirmed from the literal sense of the Word.

sRef Rev@17 @17 S0′ 1087. Until the words of God shall be consummated. That this signifies even to the last state of the church, when judgment takes place, and afterwards a new [state], is evident from the signification of being consummated, as denoting to have an end, specifically, when there is no longer any good and truth of doctrine and life remaining; thus, when it is the last state of the church. That consummation signifies the last state of the church may be seen (n. 624, 911). And because, when it is the last state of the church, the Last Judgment comes, and after that a new church is established by the Lord, therefore by being consummated is signified the last state of the church, when judgment [takes place], and afterwards a new [state]. And from the signification of the words of God, as denoting predictions in the Word. Therefore by the Words of God being consummated, is signified when the predictions are fulfilled. The reason why it is said, that those who are signified by the ten horns of the beast would devastate the whore, devour her flesh, and burn her with fire, and that they would give their kingdom to the beast, until the words of God shall be consummated is, that then those who have altogether withdrawn from Babylon and rejected her profanities, are also devastated as to all the goods and truths of heaven; or, because they have equally falsified the Word, not from a principle of domination over the holy things of the church and over heaven, but from a principle of separation of works from faith; after which separation it is no longer possible to live from the Lord, but to live from self and from the world; this life is one of evil from falsity. Therefore by, then the words of God shall be consummated, is also meant, when they also are devastated.

Continuation concerning the Word:-

[2] Now because in the ultimate sense of the Word, which is called the literal sense, are all interior things, that is to say, the spiritual and celestial things that are in the Words of the three heavens together – for those things are there that are in the Word with the angels of the third heaven, in its inmost contents; and those that are in the Words of the angels of the lower heavens, in its mediate contents, and these are encompassed with and included in such things as exist in nature in our world – the literal sense of our Word is from the latter and the former. Hence it is evident that the Divine truth in the literal sense of our Word is in its fulness.

That is called full which contains in itself all prior things from the first, or all things higher from the highest, the ultimate being that which includes them. The fulness of the Word may be compared to a common marble vessel, wherein are innumerable smaller crystal vessels, and in these still more numerous made of precious stones, in which and around which are the most exquisite delicacies of heaven; these are for those who from the Word perform excellent uses. That the Word is of such a quality is not seen by a man while he is in the world, but it is seen when he becomes an angel.

[3] Because the Word in ultimates is such, it follows that it is not fully the Word before it is in that ultimate, thus before it is in the literal sense. For if that were not the case the Word would be like a temple in the air and not on the earth; or like a man with flesh without bones. And whereas Divine truth in its ultimate is in its fulness, and also in its power, for while it is that it is also in all, therefore the Lord never operates except from primaries by means of ultimates, consequently in fulness. For He does not reform and regenerate a man except by means of truths in ultimates, which are natural. And it is from this that such as is a man’s quality in the world, such he remains after his departure out of the world, to eternity. It is from this also that heaven and hell are from the human race, and that, angels were not immediately created; for a man in the world is in his fulness, therefore he can be conceived and born there, and afterwards be filled with knowledge, intelligence, and wisdom, and become an angel. To create angels otherwise is not possible.

sRef Luke@24 @39 S4′ sRef Mark@16 @19 S4′ [4] Because the Lord does all things from primaries by means of ultimates, and in ultimates He is in His power and in His fulness, therefore it pleased the Lord to take upon Him the Human, and to be made Divine truth, that is, the Word; and thus from Himself to bring into order all things in heaven, and all things in hell, that is, to execute a Last Judgment. This the Lord could accomplish from the Divine in Himself, which was in primaries, by His Human, which was in ultimates, and not from His presence or abode in the men of the church, as formerly; for these had entirely fallen away from the truths and goods of the Word, in which the Lord had His habitation with men previously. This was the primary cause of the Lord’s Advent into the world; and also that He might make His Human Divine. For by this means He had the power of keeping all things in heaven and all things in hell in order for ever. This is meant by sitting at the right hand of God (Mark xvi. 19). The right hand of God is the Divine Omnipotence, and to sit at the right hand of God denotes the being in that by means of the Human.

That the Lord ascended into heaven with His Human glorified even to the ultimates, He Himself witnesses in Luke:

Jesus said unto his disciples, “See my hands and my feet, that I myself am, feel me and see; for a spirit hath not flesh and bones as ye see me have.” (xxiv. 39).

These things the Lord said just after His resurrection. Flesh and bones are the ultimates of the human body, on which the strength of it depends.

sRef Rev@17 @18 S0′ 1088. (v. 18) And the woman whom thou sawest is the great city. That this signifies the abominable doctrine of the church, is evident from the signification of the woman, as denoting the church; in this case that in which the truths and goods of the Word are profaned, and which is no longer a church but a religious persuasion, called Babel; and from the signification of a city, as denoting the doctrine of the church (see n. 223); in this case the doctrine of Babylon, which is an abominable doctrine, because it is from the goods and truths of the Word, which are the holy things of the church, profaned.

The woman, by whom the church is signified, is called a great city, which signifies doctrine, because the church exists from doctrine, and such as is the doctrine such is the church; in the present case such a religious persuasion. It is Babylon that is here meant by the city; and by Babylon, as a metropolis, is signified the same as by Babylonia, which is a kingdom, as also in Daniel, where it is called Babel. The same is also signified by other metropolitan cities as by kingdoms – as the Jewish kingdom by Jerusalem, the Israelitish kingdom by Samaria, the kingdom of Syria by Damascus. And by kingdom is signified the church, but by a metropolitan city the church as to doctrine.

Continuation concerning the Word:-

[2] Divine truth is what is called holy. But it is not holy before it is in its ultimate; and its ultimate is the Word in the literal sense; therefore, the Divine truth there is holy, and may be called the sanctuary. The reason is, that that sense contains and includes all the sanctities of heaven and the church.

It appears as if the Divine truths in the heavens, which are called spiritual and celestial, are more holy than the Divine truths in the literal sense of the Word, which are natural. But the Divine truths in the heavens, which are called spiritual and celestial, are comparatively like the lungs and heart in man, which, unless they were encompassed by ribs, and contained by the pleura and diaphragm, would not form the breast; for without these integuments – in fact, unless they were connected with them by bonds – they could not perform their vital functions. The spiritual things of the Word are like the breath of the lungs; its celestial things like the systole and diastole of the heart, and its natural things like the pleura, the diaphragm, and the ribs, with the moving fibres annexed, by means of which the motions are reciprocated.

[3] Moreover, the spiritual and celestial things of the Word are comparatively like the holy things of the tabernacle, these being the table, upon which was the shew bread; the golden altar, upon which was the incense; the perfumes and censer; also the lampstand with the lamps; and still more interiorly the cherubim, the mercy-seat, and the ark. All these were the holy things of the Jewish and Israelitish church; but still they could not be called holy and the sanctuary until they were covered over by curtains and veils. For without those coverings they would have stood under the naked sky, exposed to showers and storms, to the birds of heaven and the wild beasts of the earth, and also to robbers’ by which they would be violated, plundered, and dispersed. So would it be with the Divine truths in the heavens, called spiritual and celestial, unless they were enclosed by natural truths, such as are the truths of the literal sense of the Word.

[4] Natural truths, which are the truths of the literal sense of the Word, are not the real truths of heaven, but they are the appearances thereof; and appearances of truth encompass, enclose, and contain the truths of heaven, which are genuine truths; and cause them to be in connection and order, and to cohere, as do the cardiac and pulmonary organs with their integuments and ribs, as said above. And when they are in connection and in order, then first they are holy, and not before. The literal sense of our Word does this by the appearances of truth, of which its ultimate consists; this is why this sense is essentially holy and Divine, and a sanctuary.

[5] But he who separates the appearances of truth from genuine truths, and calls the literal sense holy by and of itself, and not by these, and from these, and together with these, is much deceived. He who sees only the literal sense separates them, and does not examine its meaning, as is the case with those who do not read the Word from doctrine.

By the cherubim in the Word is meant guard and protection, lest the holy things of heaven should be violated, and lest the Lord should be approached except by love. And hence the literal sense of the Word is signified by them, for it guards and protects. It guards and protects in this way, in order that a man may think and speak according to the appearances of truth, while he is well-disposed, simple, and as it were a child; but he must beware lest he confirms the appearances to the destruction of genuine truth in the heavens.

sRef Rev@17 @18 S0′ 1089. Which hath a kingdom over the kings of the earth. That this signifies domination over the truths of the church, is evident from the signification of having a kingdom, as denoting domination, and from being predicated of truths or falses; that kingdom denotes the church as to truths or falsities may be seen (n. 48, 684, 685); and from the signification of the kings of the earth, as denoting truths, see n. 31, 625, 1034, 1063, 1073; and from the signification of the earth, as denoting, the church, of which we have frequently spoken above. Hence it is evident, that by having a kingdom over the kings of the earth, is signified domination over the truths of the church.

That it is domination over the truths of the church is because their chief, who is called Pope and Pontiff, makes his own edicts of equal sanctity, and of like inspiration, with the truths of the Word. It is also of their doctrine that it is lawful for him to alter the truths of the Word according to the changes of the state of the church, and thus to change them into such things as are a means of domination, which are falsities. For all the things that look to domination are falsities, or truths falsified. For the end chooses and applies to itself the means; and the means applied to an end, which is domination over the souls of men, over all things of the church, and over heaven, cannot be truths. And if they are truths, still the end falsifies them; but with those [only] who are in [the lust of] dominion.

Continuation concerning the Word:-

[2] The absolute truth is, that no one can understand the Word without doctrine; for he may be led away into errors of every kind, to which he may incline from some love, or to which he may be drawn from some principle, by which his mind becomes vague and uncertain, so that at length it is, as it were, without truth. But he who reads the Word from doctrine sees all the things that confirm it, and also many things which are hidden from the eyes of others. Nor does he allow himself to be drawn into strange [doctrines]. Hence it is that his mind is made up so that he sees definitely.

[3] The reason why the Word may be turned to confirm even heresies, unless it is read from doctrine, is, that its literal sense consists of pure correspondences, and these, for the most part, are appearances of truth, and in part, genuine truths, which can be neither seen nor distinguished unless doctrine be the lamp.

[4] But doctrine cannot be procured except from the Word, and only by those who are enlightened by the Lord. Those who love truths because they are truths, and incorporate them in their life, are enlightened. Moreover, everything of doctrine must be confirmed by the literal sense of the Word, because therein Divine truth is in its fulness and in its power, and by this a man is in conjunction with the Lord, and associated with the angels.

In a word, he who loves truth because it is truth may, as it were, interrogate the Lord in doubtful matters of faith, and receive answers from Him, but nowhere else than in the Word, because the Lord is the Word.

THE END OF THE FIFTH VOLUME.

sRef Rev@18 @1 S0′ 1090. CHAPTER XVIII.

1. AND after these things, I saw [another] angel coming down out of heaven, having great power, and the earth was lightened with his glory.

2. And he cried out in strength with a great voice, saying. Fallen, fallen, is Babylon the great, and is become a habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird.

3. Because of the wine of the anger of her whoredom all nations have drunk, and the kings of the earth have committed whoredom with her; and the merchants of the earth have waxed rich, through the power of her delicacies.

4. And I heard another voice out of heaven, saying, Come out of her, my people, lest ye become partakers of her sins, and lest ye receive of her plagues.

5. For her sins have reached even unto heaven, and God hath remembered her injustices.

6. Render unto her, even as she hath rendered unto you, and double unto her double according to her works; in the cup with which she hath mixed, mix unto her double.

7. As much as she hath glorified herself, and lived delicately, so much give unto her torment and mourning, because she saith in her heart, I sit a queen, and am not a widow, and shall not see mourning.

8. For this, in one day shall her plagues come, death, and mourning, and famine, and she shall be burned in the fire; for strong is the Lord God that judgeth her.

9. And the kings of the earth shall weep for her, and wail over her, who have committed whoredom with her and lived delicately, when they shall see the smoke of her burning.

10. Standing afar off for fear of her torment, saying, Woe, woe, that great city Babylon, that strong city; for in one hour thy judgment is come.

11. And the merchants of the earth shall weep and mourn over her, because no one buyeth their merchandise any more;

12. Merchandise of gold, and silver, and precious stones, and pearls, and fine linen, and crimson, and silk, and scarlet, and all thyme wood, and every vessel of ivory, and every vessel of precious wood, and of brass, and iron, and marble;

13. And cinnamon and incense, and ointment and frankincense, and wine and oil, and fine flour and wheat, and beasts of burden and sheep, and horses and carriages, and slaves and souls of men.

14. And the fruits of the desire of thy soul have departed from thee, and all things fat and splendid have departed from thee, and thou shalt find them no more.

15. The merchants of these, who were made rich by her, shall stand afar off for fear of her torment, weeping and mourning;

16. And saying, Woe, woe, that great city, clothed in fine linen, and crimson and scarlet, and adorned with gold, precious stone, and pearls, for in one hour so great riches are devastated.

17. And every pilot, and all that are employed upon ships, and mariners, and as many as do work on the sea, stood afar off,

18. And cried out when they saw the smoke of her burning, saying, What is like this great city?

19. And they cast dust upon their heads, and cried out, weeping and mourning, saying, Woe, woe, that great city, wherein were made rich all that had ships in the sea, by reason of her costliness; because in one hour they are devastated.

20. Exult over her, O heaven, and ye holy apostles and ye prophets, because God hath judged your judgment concerning her.

21. And one strong angel took up a stone, as it were a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be cast down, that great city, and shall be found no more:

22. And the voice of harpers, and musicians, and pipers, and trumpeters, shall be heard in thee no more, and no craftsman of whatsoever craft shall be found in thee any more, and the voice of the mill shall be heard in thee no more:

23. And the light of a lamp shall shine in thee no more, and the voice of the bridegroom and of the bride shall be heard in thee no more; because thy merchants were the great ones of the earth, for by thy sorcery have all the nations been seduced.

24. And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth.

EXPLANATION.

Verse 1. And after these things I saw [another] angel coming down out of heaven, having great power, and the earth was lightened with his glory.

“After these things,” signifies after the Last Judgment was accomplished upon those who are meant by the harlot; “I saw [another] angel coming down out of heaven,” signifies the Divine proceeding from the Lord in heaven and in the world; “having great power,” signifies to whom Omnipotence now belongs, both in the heavens and on earth; “and the earth was lightened with his glory,” signifies the Church now in light from the influx and reception of Divine Truth.

sRef Rev@18 @1 S0′ sRef Rev@18 @2 S0′ sRef Rev@18 @19 S1′ sRef Rev@18 @10 S1′ sRef Rev@18 @16 S1′ sRef Rev@18 @15 S1′ 1091. After these things.- That this signifies after the Last Judgment had been accomplished upon those who are meant by the harlot, is evident from what follows in this chapter, namely, from the exclamation of the angel who had descended out of heaven, that Babylon the great was fallen, and had become “the habitation of demons, the hold of every unclean spirit, and of every unclean and hateful bird,” by which is meant its destruction, thus the Last Judgment. It is also evident from what follows, for those who stood afar off for fear of her torment said, “Woe, woe, the great city, Babylon, the strong city! for in one hour her judgment is come” (verses 10, 15, 16, 19); and from the rest. But that which was to take place after this, that is, after the Last Judgment upon them, is related in this chapter, namely, that their religion would be altogether condemned, and never rise again.

But these things must be understood in this way, that that religion will indeed prevail in the world, because the love of ruling is so implanted in every one that it cannot be eradicated, and as long as that love remains that religion cannot cease to exist in the world. But yet in the spiritual world, into which every one comes after death, it will come to an end, for then all those who are of that religion, and have exercised dominion from the delight of the love of ruling, do not make heavens for themselves, as it were in the world of spirits, as they used to do previously, which is in the midst between heaven and hell, and remain there for a time, but as soon as they come there, they are sent away, and cast into their own hells. This is meant by the destruction of Babylon, predicted not only here in the Apocalypse, but also in many places in the prophets.

Since the Babylonians have transferred (transtulerunt) the Lord’s power over heaven and the church to the pope, whom they call the successor of Peter, and therefore the vicar of the Lord, saying that power over heaven and hell was transferred by the Lord to Peter, and that it was not the Divine power of the Lord, but His human power given to Him by God, the Father, therefore at the end of the articles of this chapter I intend to show that the Lord also as to His Human was God, that is, that His Human was Divine. It follows from this that the Babylonians have transferred His Divine power to him, whom they call the Lord’s vicar, and thus that they have made him a god upon earth, and that he has made his ministers gods; a thing that cannot but be abhorrent. First, then, at the end of the articles, we shall examine the doctrine of the Trinity accepted throughout the entire Christian world, and which was published by decree of the Council of Nice as the Creed of Athanasius, or the Athanasian Faith. Here the creed itself, as taken from the decree of the council, and read in England, shall be quoted in full.

THE ATHANASIAN CREED.

[2] “Whosoever would be saved it is altogether necessary for him to hold the Catholic Faith. Which faith, unless every one do keep whole and entire without doubt, he shall perish everlastingly. The Catholic faith is this:- That we worship one God in Trinity, and Trinity in Unity; neither commingling the persons, nor separating the substance (essence), since there is one person of the Father, another of the Son, and another of the Holy Spirit, but the Divinity of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal, and the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate. The Father is infinite, the Son infinite, and the Holy Spirit infinite. The Father eternal, the Son eternal, and the Holy Spirit eternal: And yet there are not three eternals, but one eternal; and there are not three infinites, nor three uncreate, but one uncreate, and one infinite. In like manner as the Father is omnipotent, so the Son is omnipotent, and the Holy Spirit is omnipotent; and yet there are not three omnipotents, but one omnipotent. As the Father is God, so the Son is God, and the Holy Spirit is God; and yet there are not three Gods, but one God. Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord, still there are not three Lords, but one Lord. For as we are compelled by the Christian verity, to acknowledge every person by himself to be God and Lord, yet are we forbidden by the Catholic religion to say that there are three Gods or three Lords (according to others, we cannot, from the Christian faith, make mention of three Gods or three Lords). The Father was made of none, neither created nor born. The Son is of the Father alone, neither made, nor created, but born. The Holy Spirit is of the Father and of the Son, neither made, created, nor born, but proceeding. Thus there is one Father, not three Fathers, one Son, not three Sons, one Holy Spirit, not three Holy Spirits. And in this Trinity none is before or after another, none is greater or less than another; but the whole three persons are together eternal, and are altogether equal. So that in all things, as was before said, the Unity in Trinity, and the Trinity in Unity, is to be worshipped. (According to others, three Persons in one Godhead, and one God in three Persons, is to be worshipped.) Wherefore, whosoever would be saved, must thus think of the Trinity. It is also further necessary to salvation, that he believe rightly the incarnation of our Lord Jesus Christ. (According to others, that he constantly believe that our Lord Jesus Christ is truly man.) Since the true faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man; God of the substance (or essence; according to others, nature) of the Father, born before the world, and Man of the substance (according to others, nature) of the mother, born in the world; perfect God and perfect man, consisting of a rational soul and a human body; equal to the Father as to the Divine, and inferior to (according to others, less than) the Father as to the Human. Who, although God and man, yet they are not two, but one Christ; one, not by conversion of the Divine Essence into the Human (of the Godhead into body), but by the taking of the Human Essence into the Divine (into God); one altogether, not by commixture of essence (of substance), but by unity of person (according to others, because they are one person). Since as the rational soul and body are one man, so God and man is one Christ. Who suffered for our salvation, descended into hell, and re-ascended on the third day from the dead; and He ascended into heaven, and sitteth on the right hand of the Father God Almighty; whence he is about to come to judge the quick and the dead. At whose coming all men shall rise again with their bodies; and they that have done good things shall enter into life eternal, and they that have done evil things, into eternal fire. This is the Catholic faith, which, unless a man believe faithfully, he cannot be saved. Glory to God the Father and Son and Holy Spirit. As it was in the beginning, is now, and shall be forever, world without end. Amen.”

sRef Rev@18 @1 S0′ 1092. I saw [another] angel coming down out of heaven.- That this signifies the Divine proceeding from the Lord in heaven and in the world, is evident from the signification of an angel coming down out of heaven, as denoting the Lord in regard to the proceeding Divine; for by an angel, in the internal sense, is not meant an angel, but either the Lord, or something pertaining to the Lord (as may be seen above, n. 130, 302, 593, 910), in the present case the Lord, because it is said, that He had great power, and that the earth was lightened with His glory, which means the power and presence of Divine Truth now in heaven and in the world, it being now made manifest that Babylon is destroyed, and when this is destroyed, then the power and light of the Divine which proceeds from the Lord increase; the reasons for this will be explained hereafter.

Continuation concerning the Athanasian Creed.- This is the doctrine concerning God which is accepted by the whole Christian world, because it has come down from a general council. But before the examination of it is entered upon, a fact not known concerning the state of man’s faith and love in this world and afterwards in that other into which he comes after death, shall be revealed; for unless this were disclosed it might be supposed that every one, whatever his faith, can of the Divine mercy be admitted into heaven and saved. This is the source of the erroneous belief of the Roman Catholics (Gentis Babylonica) that man possesses heaven according to the good pleasure of the pope, and by the favour of his priests (vicariorum). The unknown fact is this, that all the thoughts of man extend into the spiritual world, in every direction, almost like rays of light from flame. Since the spiritual world consists of heaven and hell, and both heaven and hell are formed of countless societies, therefore man’s thoughts must necessarily have extension into societies, spiritual thoughts – which are those relating to the Lord, to love and faith in Him, and to the truths and goods of heaven and the church – into heavenly societies; but thoughts merely natural, concerned with self, the world, and the love of these, and not at the same time with God, into infernal societies.

That all the thoughts of man have such an extension and direction (determinatio) has up to this time been unknown, because nothing is known of the nature of heaven and of hell, that is, that they are formed of societies, and that consequently there is an extension of man’s thoughts into a world other than the natural world; into the latter also there is an extension of the sight of his eyes. But it is the spiritual world into which thought extends itself, and the natural world into which vision extends itself, since the thought of the mind is spiritual, and the vision of the eye natural.

It has been made so evident to me from an experience of many years that there is an extension of all the thoughts of man into the societies of the spiritual world, and that there can be no thought apart from such extension, that I can declare the fact with perfect confidence. In a word, man is in the spiritual world with his head, as he is in the natural world with his body.
By head we here mean his mind, consisting of understanding, thought, will, and love, while by body we mean his senses, sight, hearing, smell, taste, and touch. And because man as to his head, that is, as to his mind, is in the spiritual world, therefore he is either in heaven or hell; and where the mind is, there is the entire man with head and body, when he becomes a spirit. And a man’s quality is exactly in agreement with the nature of his conjunction with the societies of the spiritual world, he being an angel whose quality is like that of his conjunction with the societies of heaven, or a devil whose quality is like that of his conjunction with the societies of hell.

sRef John@1 @10 S0′ sRef Rev@18 @1 S0′ 1093. Having great power.- That this signifies to whom belongs Omnipotence, both in the heavens and on earth, is evident from the signification of great power, when said of the Lord, as denoting Omnipotence. Omnipotence here signifies great power, because the term “great power,” but not “Omnipotence,” can be applied to an angel, which is according to the idea that man has of angels; but when by an angel is meant the Lord as to His proceeding Divine, then great power means Omnipotence. Omnipotence is also the Lord’s because He is the God of heaven and of earth, and both heaven and earth were created by means of the Divine that proceeds from Him as a Sun, and by it also heaven and earth are maintained in existence and subsist. The proceeding Divine is what is called in John, “The Word, which was with God, and which was God,” by which all things were made that were made, and by which also the world was made (chap. i. 1, 2, 10). The Omnipotence of the Lord both in the heavens and on earth is meant by the great power of the angel, because it is afterwards said that the earth was lightened with His glory; for when the Last Judgment was accomplished upon those who are meant by the harlot of Babylon, then the darkness was removed which had gathered between heaven and earth. But more will be said upon this subject below.

[2] Continuation concerning the Athanasian Creed.- It is evident from what has been said, that the thoughts of man are extensions into societies either heavenly or infernal, and that unless they were extensions they would have no existence. Man’s thought is like the sight of his eyes, and, unless this had extension beyond itself, there would be either no sight, or blindness. But it is man’s love that gives his thoughts their determination into societies, good love into heavenly societies, and evil love into infernal societies. For the whole heaven is arranged into societies, according to all the varieties of the affections that belong to love, generally, specifically, and in particular; while hell is arranged into societies according to the lusts (cupiditates) of the love of evil, opposite to the affections of the love of good.

[3] Man’s love is comparatively like fire, and his thoughts are like the rays of light from it; if the love is good, then the thoughts, which are like rays, are truths; if the love is evil, the thoughts which go forth like rays are falsities. Thoughts from good love, which are truths, tend towards heaven; but thoughts from evil love which are falsities, tend towards hell, and are so completely conjoined with, and as it were ingrafted upon homogeneous societies, that is, such as are in similar love, that a man becomes entirely one with them.

[4] Man, by means of love to the Lord, is an image of Him. The Lord is Divine Love, and He appears as a Sun before the angels in heaven. Light and heat go forth from that Sun, light being the Divine Truth, and heat the Divine Good; the whole heaven, and all the societies of heaven, are from these. The Lord’s love with a man who is an image of him, is as fire from that Sun, from which fire, light and heat similarly go forth; the light is the truth of faith, and the heat is the good of love, each of them being from the Lord, and each implanted in the societies with which such a man’s love acts in unison. That man from creation is an image and likeness of God, is evident from Genesis (i. 26); and He is an image and likeness of the Lord by means of love, because by means of love man is in the Lord and the Lord in him (John xiv. 20, 21). In a word, the very least thought that can exist is received in some society, not by the individuals or angels of the society, but by the affection of love from which and in which that society is; for this reason the angels are not conscious of the influx, neither does that influx disturb the society in any way.

[5] From these considerations the truth is evident that man is in conjunction with heaven while he lives in the world, and also in consociation with angels, although both men and angels are ignorant of it. They know nothing of this is because a man’s thought is natural, and an angel’s thought spiritual, and these make one only by correspondence. Since man by means of the thoughts of his love, is inaugurated into societies either of heaven or hell, therefore, on his entrance into the spiritual world, which takes place immediately after death, his character is known merely from the extension of his thoughts into societies, and in this way every one is explored. Man is also reformed by the admission of his thoughts into the societies of heaven, and he is condemned by the immersion of his thoughts in the societies of hell.

sRef Rev@18 @2 S0′ sRef Rev@18 @1 S0′ 1094. And the earth was lightened with his glory.- That this signifies the church now in light from the influx and reception of Divine Truth, is evident from the signification of the earth, as denoting the church, of which we have frequently spoken; and from the signification of being lightened, as denoting to be in light; and from the signification of glory, is here said of the Lord, who is meant there by the angel, as denoting Divine Truth (concerning which see n. 33, 288, 345, 874). That the Divine Truth is denoted by glory, because it is the light of heaven from which the angels derive all their wisdom and happiness, and also their magnificence, may be seen above (n. 678).

It is said of the angel coming down out of heaven, that he had great power, and that the earth was lightened with his glory because the Last Judgment was accomplished upon those meant by the harlot, or Babylon, this being the meaning of the words of the angel: “Fallen, fallen is Babylon, and is become a habitation of demons and a hold of every unclean spirit, and a hold of every unclean and hateful bird” (verse 2). And when judgment was accomplished upon them, then the Divine Truth proceeding from the Lord came into its light and into its power; for as long as the Babylonians were tolerated under heaven, they were like dense and dusky clouds between heaven and the earth which intercept the rays of light from the sun, and obscure the day. The reason was that they not only falsified, but also rejected the Divine Truth, that is the Word, and also destroyed the Lord’s Divine Power by transferring it to themselves. As long as they were permitted to make habitations for themselves under the heavens, these and several other things were like dusky clouds between heaven and earth, through which the Divine Truth could not pass and enlighten any man of the Church. But as soon as they had been driven away and cast into hell, then the Divine truth which proceeded from the Lord as a Sun, increased in power and light to such a degree that the Lord could not only more powerfully lead, and more clearly enlighten, the spirits under the heavens, but also men in the Church. This is the reason why the spiritual sense of the Word was not revealed before, nor the state of heaven and hell manifested until the Last Judgment was accomplished, for previous to this, the Divine Truth would not have had power and light.

[2] Continuation concerning the Athanasian Creed.- Since a man at his birth, is not in any society either heavenly or infernal, being without thought, and yet is born for eternal life, it follows that, in course of time, he opens either heaven or hell to himself, enters into societies, and becomes an inhabitant either of heaven or of hell, even while he is in the world. The reason why a man becomes an inhabitant there is, that his real dwelling place, and country, as it is called, is in the spiritual world; after he has dwelt a few years in the natural world, he will live there for ever. It may be inferred, from these things, how necessary it is for a man to know, what it is that opens heaven in him, and introduces him into its societies; also, what it is that opens hell in him, and introduces him into its societies. This will be shown in the sections appended to the following articles. We will merely state here that a man introduces himself successively into more and more societies of heaven, according to the increase of wisdom, and successively into more and more interior societies, according to the increase of the love of good; again, so far as heaven is opened to him, so far hell is closed; but it is man himself that opens hell to himself, for heaven is opened to man by the Lord.

sRef Rev@18 @2 S0′ 1095. Verse 2. And he cried out in strength with a great voice, saying, Fallen, fallen is Babylon the great, and is become a habitation of demons, and a hold of every unclean spirit, and a hold of every unclean and hateful bird.

“And he cried out in strength with a great voice,” signifies manifestation before heaven and in the church from joy of heart. “Fallen, fallen is Babylon the great” signifies that the Last Judgment was accomplished upon those who had profaned the holy things of heaven and of the church by the dominion which they claimed to themselves over them; “and is become a habitation of demons,” signifies where there are dire falsities from the profaned truths and goods of the church; “and a hold of every unclean spirit,” signifies where there is nothing but evils from the adulterated goods of the Word; “and a hold of every unclean and hateful bird,” signifies where there is nothing but falsities from the falsified truths of the Word.

sRef Rev@18 @2 S0′ 1096. And he cried out in strength with a great voice.- That this signifies manifestation before heaven and in the church from joy of heart, is evident from the signification of crying out, as denoting to make manifest, namely, that the Last Judgment was accomplished upon Babylon, for the words “Fallen, fallen is Babylon the great” follow; and from the signification of in strength, as denoting in power before heaven and in the church, of which we shall speak in what follows; and from the signification of a great voice, as denoting joy of heart, for from that the voice becomes great. The cause of the joy of heart was, that after the Last Judgment upon those who are meant by the harlot or Babylon, the Divine Truth, which proceeds from the Lord, acquired light and power as stated in the article above. A great voice signifies joy of heart, because exclamation in a loud voice proceeds from some affection, and is more intense according to the affection or degree of love. The reason why in strength signifies in heaven and on earth, is, that strength signifies power, and the power then existed of manifesting those things before heaven and the world. Concerning this power see above (n. 1093).

[2] Continuation concerning the Athanasian Creed.- The first and primary thought that opens heaven to man, is thought concerning God; the reason of this is, that God is the All of heaven, so that whether we speak of heaven or of God it is the same thing. The Divine things (Divina) taken together, which cause the angels, of whom heaven consists, to be angels, are God. This is the reason why thought concerning God is the first and primary of all the thoughts that open heaven to man; for it is the head and sum of all truths and loves celestial and spiritual. But there is thought from light, and there is thought from love, thought from light alone is the knowledge that God exists, which appears like acknowledgement, but is not. By thought from light, man has presence in heaven, but not conjunction with heaven. For the light of thought alone, does not conjoin, but is the cause of the presence of man before the Lord and the angels; for that light is like the light of winter, in which a man sees as clearly as in the light of summer, nevertheless that light does not enter into conjunction either with the earth, or with any tree, shrub, flower, or grass. In every man is implanted, by means of the light of heaven, the faculty of thinking about God, and, also, of understanding those things that pertain to God, but thought alone from that light, which is intellectual thought, is merely the cause of his presence before the Lord and before the angels, as said above.

[4] When a man is merely in intellectual thought concerning God and concerning those things which pertain to God, he appears then to the angels, from a distance, like an image of ivory or marble, which is capable of walking and uttering sounds, but in whose face and utterance there is yet no life. He also appears to the angels, comparatively, like a tree in winter time whose branches are bare and without leaves, which, is nevertheless, expected to be covered with leaves, and afterwards with fruit, when the heat is conjoined with light, as is the case in time of spring. As thought concerning God primarily opens heaven, so thought against God primarily closes heaven.

sRef Rev@18 @2 S0′ 1097. Saying, Fallen, fallen is Babylon the great.- That this signifies that the Last Judgment was accomplished upon those who had profaned the holy things of heaven and of the church, by the dominion which they claimed to themselves over them, is evident from the signification of, “fallen, fallen,” as denoting complete ruin and destruction, thus the Last Judgment, for by the Last Judgment complete ruin and destruction are effected, because they are then cast into hell; and from the signification of Babylon, as denoting those who have profaned the holy things of heaven and of the church by dominion assumed over them. For Babylon has a meaning similar to that of the harlot sitting on the scarlet beast, and to that of the mother of whoredoms and of the abominations of the earth, in the preceding chapter, by whom are meant those who have profaned the holy things of the church; of these and their profanations we have treated in that chapter.

[2] Continuation concerning the Athanasian Creed.- Thought concerning one God opens heaven to man, because there is only one God; but, thought concerning several Gods closes heaven, since the idea of several Gods destroys the idea of one God. Thought concerning the true God opens heaven, for heaven, together with all that belongs to it, is from the true God; but thought concerning a false God closes heaven, for no other God is acknowledged in heaven but the true God. Thought concerning God, the Creator, Redeemer, and Enlightener, opens heaven, for this trinity belongs to the one true God; also, thought concerning God the infinite, eternal, uncreate, omnipotent, omnipresent, and omniscient, opens heaven, for these are attributes that pertain to the essence of the one, true God; but, thought concerning a living man as a God, a dead man as a God, or an idol as a God, closes heaven, because these are not omniscient, omnipresent, omnipotent, uncreate, eternal, and infinite, neither did creation and redemption proceed from them, nor are they the source of enlightenment.

sRef Matt@11 @27 S3′ sRef John@17 @2 S3′ sRef Matt@28 @18 S3′ sRef John@3 @35 S3′ [3] Only thought concerning God as a man, in whom is a Divine Trinity, which is called Father, Son, and Holy Spirit, opens heaven; but, thought concerning God as not being a man, which is presented to appearance like a little cloud, or like nature in her minutest parts, closes heaven. For God is a man, just as the whole angelic heaven in its entirety is a man, and every angel and every spirit is consequently a man. Therefore, only thought concerning the Lord, that he is the God of the universe, opens heaven; for the Lord says, “The Father hath given all things into the hand” of the Son (John iii. 35). The Father hath given to the Son “power over all flesh” (John xvii. 2). “All things have been delivered to me by the Father” (Matt. xi. 27). “All power is given unto me in heaven and on earth” (Matt. xxviii. 18).

[4] From these things it is evident, that a man who does not possess such an idea of God as exists in heaven, cannot be saved. The idea of God in heaven is the Lord; for the angels of heaven are in the Lord, and the Lord is in them, and therefore, it is impossible for them to think of any other God than the Lord (see John xiv. 20, 21). Permit me to add, that the idea of God as a man, has been implanted from heaven in every nation throughout the whole world, but – and this I lament – it has been destroyed in Christendom; the reasons for this will be stated below.

sRef Rev@18 @2 S0′ 1098. And is become a habitation of demons.- That this signifies where there are dire falsities from the profaned truths and goods of the church, is evident from the signification of habitation, as denoting where after the Last Judgment, those are who are meant by Babylon as a harlot; and from the signification of demons, as denoting those who are in dire falsities from truths and goods profaned (concerning this see n. 586, 1001). The hell of these is described here as a habitation of demons, a hold of every unclean spirit, and of every unclean and hateful bird. That their hell is of such description, is evident from the exhalations which arise therefrom, which are the profaned truths and goods of heaven and the church; for they are in holy externals as to speech, face, and gesture, which they direct heavenwards, while in soul and heart, they have regard for no God, but for themselves as gods of the earth, and thus they are at one with those who are in hell. They profane holy things, because their interiors, which pertain to the soul and heart, flow into the exteriors, which simulate an appearance of sanctity. Such persons are here meant by demons.

[2] Continuation concerning the Athanasian Creed.- The thought, alone, that God exists, and that the Lord is the God of heaven, opens heaven indeed, and shows man as present there, yet to so slight a degree, that he is scarcely discernible, appearing afar off as though in the shade. But in the proportion that his thought concerning God, becomes truer, juster, and more complete, in the same proportion he appears in light. Thought becomes more complete by the knowledges (cognitiones) of truth, which pertain to faith, and of the good, which pertains to love, drawn from the Word; for all those things that are from the Word are Divine, and Divine things taken together are God. A man who thinks merely that God exists, but has no idea of His quality, is like one who has an idea of the existence of the Word, and of its holiness, and yet knows nothing of its contents; or believes in the existence of the law, and knows nothing of what is contained in the law. But yet the thought in regard to God’s nature, is so vast, that it fills heaven, and constitutes all the wisdom in which the angels are, which is ineffable, for in itself it is infinite, because God is infinite. The thought from his nature that God exists is what is meant in the Word by the name of God.

sRef Rev@18 @2 S0′ 1099. And a hold of every unclean spirit.- That this signifies where there is nothing but evils from the adulterated goods of the Word, is evident from the signification of a hold, as denoting the place where those are who are meant by Babylon, the signification of hold here being similar to that of habitation above; and from the signification of unclean spirits, as denoting those who are in evils from the adulteration of good, therefore, in the abstract, the evils themselves, which are adulterated goods. Goods which are applied to evils, as the goods of love to the Lord applied to the loves of self, and the goods of love towards the neighbour applied to the loves of the world, are called adulterated. Love to the Lord and love towards the neighbour are pure and holy loves; but the loves of self and of the world, such as these are with those who have claimed to themselves the Lord’s dominion over heaven and the church, are impure and profane; therefore to change holy into profane loves is to adulterate the goods of the Word, especially when they call their profane things holy, and their evil things good. Those who have been such in the world become unclean spirits after death, and their hell is meant by the hold of every unclean spirit.

[2] Continuation concerning the Athanasian Creed.- As we have said man has thought from light, and thought from love, thought from light causing the presence of man in heaven, while thought from love is the cause of the conjunction of man with heaven; and the reason is, that love is spiritual conjunction. The result of this is, that when the thought of man’s light becomes the thought of his love, he is introduced into heaven, as to a marriage, and as far as love in thought from light plays the chief part, or leads that thought, so far that man enters heaven, as a bride enters the bride-chamber, and is married. For in the Word the Lord is called the bridegroom and husband, and heaven and the church the bride and wife. By being married, is meant to be conjoined with heaven in one of its societies, and man is conjoined with it, to the extent that, in the world, he has procured intelligence and wisdom from the Lord by means of the Word, thus to the extent that he has, by means of Divine truths, learned to think that God exists, and that the Lord is that God. But he who thinks from few truths, that is from little intelligence, while he thinks from love, is indeed conjoined with heaven, but more remotely.

sRef John@14 @24 S3′ sRef John@14 @21 S3′ [3] By love is meant love to the Lord, and loving the Lord does not mean to love the Lord as a person. Man is not conjoined with heaven by this love alone, but by the love of the Divine Good and Divine Truth, which are the Lord in heaven and in the church; and the love of these does not consist in knowing and understanding them, nor in thinking about them and speaking of them, but in willing and doing them, because they are commanded by the Lord, and therefore, because they are of use. Nothing is complete until it is done, and what is done is the end, and the end is that for the sake of which the love is cherished; therefore from the love to will and do something, there exists the love of knowing, and understanding and thinking about it. Tell me, why you desire to know and understand anything, unless for the sake of the end that you love? The end that is loved is the deed. If you say for the sake of faith, then understand that faith alone, or faith merely in thought, without that actual faith which is action, is a nonentity. You are very much deceived if you imagine that you believe in God, while you do not perform the things which are of God; for the Lord teaches in John, “He that hath my precepts and doeth them he it is that loveth me, and I will make my abode with him; but he that loveth me not, keepeth not my words” (xiv. 21, 23, 24). In a word, to love and to do are one; therefore, in the Word, where mention is made of loving, doing is meant, and where mention is made of doing, loving is also meant; for that which I love, I do.

sRef Rev@18 @2 S0′ 1100. And a hold of every unclean and hateful bird.- That this signifies where there is nothing but falsities, from the falsified truths of the Word, is evident from the signification of a hold, as denoting where the falsifiers are, thus hell, as stated above; and from the signification of every unclean and hateful bird, as denoting falsities from the falsified truths of the Word. For birds signify rational and intellectual things, thoughts, ideas, and reasonings, thus truths or falsities; and unclean signifies that which proceeds from an impure love, and especially from the love of ruling, since this is the cause of uncleanness in hell. By hateful is signified that which springs from a false principle, thus from a religious principle confirmed by the sense of the letter of the Word falsified.

sRef Ps@148 @10 S2′ [2] That birds signify those things, both spiritual and infernal, that belong to man’s thought – that is, both truths and falsities; for these pertain to thought – is a result of correspondence. That this is the case is evident from the birds that are seen in the spiritual world, where all those things that appear before the eyes, and before the rest of the senses, are correspondences. There animals of the earth of every kind appear, and also both beautiful and unbeautiful birds of the heaven; and the appearance of these is from the affections and thoughts of the angels or spirits – the animals from their affections, and fowls from their thoughts. All who are there know that they are correspondences, and they know to what affections and thoughts they correspond. That they are correspondences of affections and thoughts is manifestly evident, for when a spirit or angel goes away, or ceases to think of these things, they instantly vanish. Since birds are correspondences of both rational and non-rational thoughts, thus both of truths and falsities, therefore they signify these in the Word, for all things of the Word are correspondences.

That birds signify both rational and spiritual thoughts from truths is evident from the following passages.

In David:

“Let them praise the name of Jehovah, the wild beast, and every beast, creeping thing, and bird of wing” (Psalm cxlviii 5-10).

That wild beast (fera) and beast (bestia) signify the affections of the natural man, both those for truth and those for good, and, in the opposite sense, the lusts (cupiditates) of falsity and evil, may be seen above (n. 552, 650, 781). By bird of wing, therefore, are signified thoughts. And for this reason it is said that they shall praise Jehovah, for it is man who, from his affections and thoughts, that is from goods and truths, must offer praise.

sRef Hos@2 @18 S3′ [3] In Hosea:

“I will make for them a covenant in that day with the wild beast (fera) of the field, and with the bird of the heavens, and the creeping thing of the earth; and the bow, and the sword, and war, will I break off from the earth” (ii. 18).

The subject here is the Lord’s coming, and the state of heaven and of the Church from Him. In that day means the Lord’s coming; the covenant which He will then make means conjunction with those who believe in Him. The wild beast of the field and the bird of heaven cannot therefore signify wild beasts and birds, but those things to which they correspond, which are affections for good and truth, and thoughts therefrom. The bow, the sword, and war shall be broken from off the earth signifies that then there shall be no infestation from falsities and evils from hell.

sRef Ps@8 @6 S4′ sRef Ps@8 @7 S4′ sRef Ps@8 @8 S4′ [4] In David:

“Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet, the flock and the herd, and also the beasts of the fields, the bird of heaven, and the fishes of the sea” (Psalm viii. 7, 8, 9).

This treats of the Lord, of whom it is said here that He shall have dominion over all the works of the hands of Jehovah, which do not mean earthly things, such as flocks, herds, beasts, birds, and fishes. For what would these things be in regard to His dominion in the heavens, and from the heavens over men on earth, whom He will lead to eternal life? The spiritual things of the Church, therefore, are here meant. The flock signifies in general all spiritual things in man, the herd all the natural things in him, which correspond to spiritual things. The beasts of the fields signify the affections for good in the natural man, which pertain to the Church, for a field signifies the Church. The birds of heaven signify the thoughts of the rational man, and the fishes of the sea scientifics.

sRef Ezek@17 @23 S5′ sRef Ezek@17 @22 S5′ [5] In Ezekiel:

“I will take of the shoot of a lofty cedar, in the mountain of the height of Israel will I plant it, that it may lift up the branch and bear fruit, and spread out into a magnificent cedar, that under it may dwell every bird of every wing; in the shades of its branches shall they dwell” (xvii. 22, 23).

These words describe the establishment of a new church by the Lord. The establishment afresh or from its first beginning is meant by the shoot of the lofty cedar, the cedar here, as in other passages of the Word, denoting the spiritual-rational church, such as the church was among the ancients after the flood. By planting the shoot in the mountain of the height of Israel is signified in spiritual good, which is the good of charity; this good is signified by the mountain of the height of Israel. By spreading out into a magnificent cedar is signified the full establishment of that church; that under it may dwell every bird of every wing, signifies that there shall be rational truths of every kind; these terminated in natural truths are signified by dwelling in the shade of its branches, for they cover and guard rational truths, which are from a spiritual origin.

sRef Ezek@31 @6 S6′ sRef Ezek@31 @5 S6′ sRef Ezek@31 @3 S6′ [6] In the same:

“Ashur is a cedar in Lebanon,” which “was of high stature; all the birds of the heavens made their nests in his branches, and under his branches every beast of the field brought forth; and in his shade dwelt all great nations” (xxxi 5, 6).

The cedar here similarly signifies the spiritual-rational church, for Ashur signifies the Rational. Since the cedar signifies the church, it follows that the birds of the heavens which made their nests in its branches, and the beasts of the field which brought forth under them, mean rational thoughts concerning the truths of the church, and their affections. Because these things are signified, therefore, it is also said in his shadow dwelt all great nations.

sRef Dan@4 @14 S7′ sRef Dan@4 @12 S7′ sRef Dan@4 @10 S7′ sRef Dan@4 @13 S7′ sRef Dan@4 @11 S7′ sRef Dan@4 @21 S7′ sRef Dan@4 @20 S7′ [7] In Daniel:

“Nebuchadnezzar in a dream saw “a tree in the midst of the earth, the height thereof was great; and it grew and became strong, and the height thereof reached unto heaven, and the sight thereof unto the end of the earth; the leaf thereof was fair, and the flower thereof much, and in it was food for all; under it the beast of the field had shadow, and in its branches dwelt the birds of heaven, and all flesh was nourished from it. But a watcher and holy one came down from heaven, crying aloud, Hew down the tree, and cut off its branches, shake off the leaf, scatter the flower, let the beast flee away from under it, and the birds from its branches” (iv. 10-14, 20, 21).

The tree here also signifies the church called Babylon, in its beginning and progress, and then the church in the knowledges of truth and good. Its beginning and progress is described by its becoming great and strong, the leaf thereof being fair, and the flower thereof much, and by there being food in it for all. The affections for good and the thoughts of truth are signified by the beast of the field that had shadow under it, and the birds that dwelt in its branches. That it had assumed dominion over the holy things of the church and of heaven, is meant by the watcher and holy one coming down from heaven, and crying aloud, Hew down the tree, and cut off its branches. That beast and bird there signify affections and thoughts is evident from this, that when the tree was cut down it was also said “let the beast flee away from under it, and the birds from its branches.”

sRef Matt@13 @31 S8′ sRef Matt@13 @32 S8′ [8] Similar things are signified by the birds (aves) of heaven in the Evangelists: Jesus said,

“The kingdom of the heavens is like to a grain of mustard seed, which a man took and sowed in his field, and it became a tree, so that the fowls (volatilia) of heaven came and built nests in the branches thereof” (Matt. xiii. 31, 32; Mark iv. 31, 32; Luke xiii 19).

The tree from a grain of mustard seed signifies the man of the church, and also a church beginning from a little spiritual good by means of truth. For if only a very small amount of spiritual good takes root in man, it will grow like a seed in good ground. And because a tree therefore signifies the man of the church, it follows that the fowls of heaven, which make nests in its branches, signify knowledges (cognitiones) of truth, and thoughts therefrom. That this is not a bare comparison any one may see; for of what use would be so many similar passages both in the Word and in the prophets?

sRef Ps@104 @12 S9′ sRef Ps@104 @17 S9′ sRef Ps@104 @11 S9′ sRef Ps@104 @16 S9′ sRef Ps@104 @10 S9′ [9] So also in David:

Jehovah, “who sendeth out the springs into the rivers; let them go between the mountains; they give drink to every wild beast of the fields; the wild asses quench their thirst, near them the bird of the heavens dwelleth, from among the boughs they utter their voices. The trees of Jehovah are saturated, the cedars of Lebanon which he hath planted, where the birds make their nests; the stork, whose house is in the fir trees” (Psalm civ. 10-12, 16, 17).

Such things as these also would never have been said in the Divine Word, unless each of them involved correspondences of spiritual and celestial, and therefore of holy things. For what other purpose could there be in saying of rivers from springs, that they go between the mountains, and give drink to every wild beast of the field, that the wild asses quench their thirst, that the bird of the heavens dwelleth near them, and uttereth its voice among the boughs; and the stork [whose house is] in the fir trees? But when by springs are understood the truths of the Word, by rivers intelligence therefrom, by mountains the goods of love, by the wild beast of the fields the affections for truth, by wild asses the Rational, and by the birds of the heavens thoughts from Divine truths, then is the holy Word Divine, otherwise it would be merely human.

sRef Job@12 @8 S10′ sRef Job@12 @9 S10′ sRef Job@12 @7 S10′ [10] In Job:

“Ask, I pray, the beasts, and they shall teach thee, or the birds of heaven, and they shall tell thee, and the fishes of the sea shall declare unto thee; who doth not know from all these, that the hand of Jehovah doeth it” (xii. 7, 8, 9).

That beasts, the birds of heaven, and the fishes of the sea, do not mean beasts, birds, and fishes, is evident, for these cannot be asked questions, nor teach, tell, and relate, that the hand of Jehovah doeth it. But they signify man as to those things which belong to his intelligence. Beasts mean his affections, the birds of heaven his thoughts, the fishes of the sea knowledges (cognitiones) and scientifics (scientifica). A man from these many teach that the hand of Jehovah doeth it. If he, as to those things that belong to his intelligence, were not signified by beasts, birds, and fishes, it could not be said “who doth not know from all these.”

sRef Ezek@39 @21 S11′ sRef Ezek@39 @17 S11′ [11] In Ezekiel:

“Son of man, say to the bird of every wing, and to every wild beast of the field, Gather yourselves together and come, gather yourselves from round about to the great sacrifice upon the mountains of Israel; and I will give my glory among the nations” (xxxix. 17, 21).

The establishment of the church among the nations is here described, and the invitation and gathering together to it, for it is said, “So I will give my glory among the nations.” Therefore the bird of every wing and every wild beast of the field, signify all those who are in the affection for good, and in the understanding of truth.

sRef Rev@19 @17 S12′ [12] Similarly in the Apocalypse:

An angel standing in the sun “cried out with a great voice, saying to all the birds flying in the midst of heaven, Come, and gather yourselves together to the supper of the great God” (xix. 17);

here birds flying in the midst of heaven cannot mean birds, but men who are rational and spiritual; for they are invited to the supper of the great God.

sRef Jer@4 @25 S13′ sRef Jer@4 @26 S13′ sRef Jer@4 @24 S13′ [13] In Jeremiah:

“I saw the mountains, and behold they are moved, and all the hills are overturned; I saw when behold there was not a man, and all the birds of the heaven were fled; I saw when Carmel was a wilderness, and all the cities thereof were desolated” (iv. 24, 25, 26).

These things are said concerning the devastation of the church in regard to all its good and truth. Mountains and valleys signify celestial and spiritual loves; and by being moved and overturned is signified to perish. For in the spiritual world, when celestial or spiritual love no longer exists with spirits there, the mountains and hills upon which they dwelt are actually moved and overturned. All the birds have fled signifies that there was no longer any knowledge (scientia), and consequent thought of truth. That there was no man, signifies no understanding of truth. Carmel a wilderness signifies the church without good and truth; and by the cities being desolate is signified that there were no longer any doctrinals of truth.

sRef Jer@9 @11 S14′ sRef Jer@9 @10 S14′ [14] In the same:

The habitations “are vastated, that there is not a man passing through, neither do they hear the voice of cattle; from the bird of the heavens even to the beast they are fled, they are gone, because I will make Jerusalem heaps, a habitation of dragons” (ix. 10, 11; xii. 9).

Here also the devastation of the church is treated of. The habitations which are vastated so that there is not a man passing through, signify the doctrinals of the church from the Word, where there is now nothing good and true. The voice of cattle, which they do not hear, signifies that there was not any good of charity or truth of faith. That the birds of the heavens even to the beasts are fled, they are gone, signifies that there is no longer any thought of truth from the cognition of it, nor any affection for good. That the flying away of the birds of the heaven and the departure of the beasts of the earth are not here meant, but the vastation of the church as to doctrine, is evident, for it is added, “I will make Jerusalem into heaps, a habitation of dragons.” Jerusalem signifies the church as to doctrine, and by making it into heaps, and into a habitation of dragons, is signified its devastation.

sRef Hos@4 @3 S15′ sRef Hos@4 @1 S15′ [15] In Hosea:

“No truth, and no mercy, and no knowledge of God in the earth; therefore the earth shall mourn; as to the wild beast of the field, and as to the bird of the heavens, and also the fishes of the sea, they shall be gathered together” (iv. 1-3).

That the wild beasts of the field, the bird of the heavens, and the fishes of the sea, signify similar things as above, is evident, the subject treated of here being the devastation of the church, for it is said, no truth, no mercy, and no knowledge of God in the earth (terra); and by the earth is signified the church.

sRef Zeph@1 @3 S16′ [16] In Zephaniah:

“I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea; I will cut off man from the faces of the earth” (i. 3).

To consume man and beast, signifies to destroy spiritual and natural affection. To consume the birds of the heavens and the fishes of the sea, signifies to destroy the perceptions and the cognitions of truth. Because such things as belong to the church are signified by these, it is therefore said, I will cut off man from the faces of the earth, for by man is signified the all of the Church.

sRef Ps@50 @11 S17′ sRef Ezek@38 @20 S17′ sRef Ezek@38 @19 S17′ [17] In David:

God said, “I know every bird of the mountains, and the wild beast of my fields with me” (l. 11).

In Ezekiel:

“There shall be a great earthquake over the land of Israel, and the fish of the sea shall tremble before me, and the bird of the heavens, and the wild beast of the field, and every creeping thing creeping upon the earth, and every man who is upon the faces of the earth” (xxxviii 19, 20).

Things similar to those above are signified by the bird of the heavens and the wild beast of the field; an earthquake signifies a change of the state of the church.

sRef Isa@18 @6 S18′ sRef Isa@18 @1 S18′ [18] In Isaiah:

“Wo to the land shadowed with wings, which is beyond the rivers of Cush; the bird of the mountains and the beasts of the earth shall be left, but the bird shall loathe it, and every beast of the earth shall despise it” (xviii. 1, 6).

The subject here is the establishment of the church among the gentiles, and the devastation of the Jewish church; therefore the bird and the beast of the earth signify knowledges (cognitiones) of truth and affections for good.

sRef Isa@46 @9 S19′ sRef Isa@46 @11 S19′ [19] In the same:

“I am God, and there is no God else, and none as I, calling the bird from the east (ortu), the man of counsel from a land of far distance” (xlvi. 9, 11).

The bird which shall be called from the east, signifies the truth of the Word, which being from the good of love, is said to be from the east, the east (ortu) denoting the good of love. What else can be meant by the statement that God will call a bird from the east, and a man of counsel from a land of far distance? The man of counsel denotes a man who is intelligent from those truths, that are from the good of love.

sRef Hos@11 @9 S20′ sRef Hos@11 @10 S20′ sRef Hos@11 @11 S20′ sRef Hos@9 @11 S20′ [20] In Hosea:

“Ephraim, as a bird shall his glory fly away, from the birth, and from the belly, and from conception” (ix. 11).

In the same:

“I will not return to destroy Ephraim; they shall go after Jehovah, with honour shall they come as a bird from Egypt, and as a dove from the land of Assyria” (xi. 9, 10).

Ephraim signifies the understanding of the truths of the church; a comparison is thereof made with a bird, and it is said, as a bird shall his glory fly away. A comparison is made with a bird also in Hosea (vii. 12); for everything pertaining to the understanding, whether scientific (scientificum), cogitative (cogitativum), or rational, is signified by bird, and everything delightful or pleasurable, that is, that which belongs to the will and affection, is signified by beast and wild beast. The bird from Egypt signifies the Scientific, which belongs to the natural man, and the dove from Assyria the Rational; for Egypt signifies the Scientific, and Assyria the Rational. The subject treated of in this place is the church to be established by the Lord.

sRef Jer@15 @3 S21′ sRef Ezek@29 @5 S21′ sRef Jer@16 @4 S21′ sRef Ezek@39 @4 S21′ sRef Jer@7 @33 S21′ sRef Ps@79 @2 S21′ sRef Ps@79 @1 S21′ [21] As most things of the Word have also an opposite sense, so also have birds, and in that sense they signify both fallacies from the sensual man, and reasonings from falsities against truths, and also falsities themselves, worse and more deadly according to the genera and species of unclean birds. Falsities destructive of truths are specially signified by rapacious birds. In many passages in the Word it is said that “they shall be given for food to the birds and wild beasts,” and by this is signified to perish utterly by fallacies, falsities, and reasonings therefrom, also by lusts of evil, and in general by evils and falsities from hell. This is signified by being given for food to the birds of heaven and the beasts of the earth in the following passages.

In Jeremiah:

“The carcase of this people shall be for food to the bird of the heavens, none shall frighten them away” (vii. 33).

In the same:

“I will visit upon you in four kinds, with the sword to kill, with dogs to drag about, with the birds of the heavens and the beasts of the earth to devour and destroy” (xv. 3).

Again:

“By sword and famine shall they be consumed, that their carcase may become food for the birds of the heavens and the beast of the earth” (xvi. 4; chap. xix. 7; chap. xxxiv. 20).

In Ezekiel:

“Upon the faces of the field shalt thou fall, thou shalt not be brought together nor gathered; to the wild beast of the earth, and to the bird of heaven have I given thee for food” (xxix. 5).

Again:

“Upon the mountains of Israel thou shalt fall, to the bird of the heavens of every wing, and to the wild beast of the field, have I given thee for food” (xxxix. 4).

These things are said of Gog. In David:

“The nations have come into thine heritage, they have polluted the temple of thy holiness, they have laid Jerusalem in heaps, the dead body of thy servants have they given for food to the bird of the heavens, the flesh of thy saints to the wild beast of the earth” (Psalm lxxix. 1, 2).

sRef Matt@13 @4 S22′ sRef Matt@13 @3 S22′ sRef Dan@9 @27 S22′ sRef Gen@15 @11 S22′ [22] Because such things were signified by the birds of the heavens and the wild beasts of the earth, and because the nations of the land of Canaan signified the evils and the falsities of the church, therefore it was customary for the Jewish nation to expose the dead bodies of their enemies whom they had slain in battle to the wild beasts and birds, by which they were devoured. Consequently it was formerly, and is at this day, regarded as a horrible and profane thing to leave dead men unburied upon the face of the earth even after battle. This also is signified in the Word by such words as “they should not be buried,” and “their bones should be drawn out of the sepulchres and cast forth.” Infernal falsities are also signified by the birds which came down upon the carcases, which Abram drove away (Gen xv. 11), also by the birds in the Apocalypse (xix. 21); and also by the birds which devoured the seed that was sown upon the hard way (Matt. xiii. 3, 4; Mark iv. 4; Luke viii. 5).

In Daniel

“In the midst of the week he shall cause the sacrifice and the oblation to cease. At length upon the bird of abominations desolation, and even unto the consummation and decision, it shall drop upon the devastation” (ix. 27).

This treats of the total devastation of the Jewish church that was in existence when the Lord was born. Its devastation by dreadful falsities is signified by the bird of abominations; that falsity is here meant by bird is clear. It must be understood that there are many kinds of falsities, and that these were individually signified by each class of birds enumerated in Moses (Levit. xi. 13 and following verses; and Deut. xiv. 11-20), and mentioned in various parts of the Word, as the eagle, the kite, the woodpecker, the raven, the screech owl, the cormorant, the heron, the owl, the long-horned owl and the dragon, and others.

[23] Continuation concerning the Athanasian Creed.- There is thought of light concerning God and Divine things, which, in heaven, are called celestial and spiritual, in the world, ecclesiastical and theological; and there is thought not of light concerning them. Thought not of light is that which those possess who know those things but do not understand them. Such are all those who, at the present day, are willing to have the understanding kept in obedience to faith, and hold that what cannot be understood ought to be believed, declaring that intellectual faith is not true faith; but these have no genuine affection for truth from what is interior, and they are, therefore, in no illustration, while many of them are proud of their own intelligence, and are in the love of domineering over the souls of men by means of the holy things of the church. They do not understand that truth desires to be in the light, since the light of heaven is Divine Truth, and that the truly human understanding is affected by that light, and sees from it. If it did not see, it would be the memory and not the man that would have faith, and such faith, not having any idea from the light of truth, is blind, for the understanding is the man, and the memory is introductory.

If that which cannot be understood is to be believed, a man might be taught like a parrot to say and remember even that there is sanctity in the bones of the dead and in sepulchres, that dead bodies work miracles, that a man will be tormented in purgatory if he does not consecrate his wealth to idols or monasteries, that men are gods, because heaven and hell are in their power, not to mention other similar points of faith, which a man must believe from a blind faith and from a closed understanding, and thus from the extinguished light of both. But be it known, that all the truths of the Word, which are the truths of heaven and of the church, may be seen by the understanding, in heaven spiritually, in the world rationally. For the truly human understanding is the very sight itself of those things, it being separated from what is material, and when separated, it sees truths as clearly as the eye sees objects; it sees truths according to its love for them, for according to its love for them it is illustrated. The angels have wisdom because they see truths; therefore, when any angel is told that this or that is to be believed although it is not understood, the angel replies, “Do you suppose me to be insane, or that you yourself are a god whom I am bound to believe if I do not see? It may be some falsity from hell.”

sRef Rev@18 @3 S0′ 1101. Verse 3. Because of the wine of the anger of her whoredom all nations have drunk, and the kings of the earth have committed whoredom with her, and the merchants of the earth have waxed rich through the power of her delicacies.

“Because of the wine of the anger of her whoredom all nations have drunk,” signifies the adulteration of all things of the good of heaven and the church by dreadful falsities of evil. “And the kings of the earth have committed whoredom with her,” signifies the falsification of all things belonging to the truth of heaven and of the church. “And the merchants of the earth have waxed rich through the power of her delicacies,” signifies instruction in those things pertaining to heaven and the church, which derive their desirableness and delight from the love of ruling by the holy things of the church as means, and also from the love of possessing the world in the same way.

sRef Rev@18 @3 S0′ 1102. Because of the wine of the anger of her whoredom all nations have drunk.- That this signifies the adulteration of all things of the good of heaven and the church by dreadful falsities of evil, is evident from the explanation given above (n. 881), where similar words occur; it is there said, that she made all nations drink, but here that all nations drank.

Continuation concerning the Athanasian Creed.- We now proceed to the doctrine of the Trinity, which was written by Athanasius, and confirmed by the Council of Nice. This doctrine is so formulated that it leaves, when read, a clear idea that there are three persons, and therefore that there are three co-ordinate Gods, but an obscure idea that God is one, when yet, as stated above, heaven is primarily opened to man by the idea of his thought concerning God, while, on the other hand, the idea of three Gods closes heaven.

This Athanasian doctrine leaves, when read, a clear idea that there are three persons, and therefore that there are three coordinate Gods; and that it is this co-ordinate Trine that gives rise to the thought that there is one God. Let each one meditate upon the matter and consider whether he thinks otherwise about it. For it is said, in the Athanasian Creed, in unmistakeable words, that “There is one person of the Father, another of the Son, and another of the Holy Spirit. The Father is uncreate, infinite, eternal, omnipotent, God, and Lord, so likewise is the Son, and so likewise is the Holy Spirit.” Also, “The Father was made and created of none, the Son was born of the Father, and the Holy Spirit proceedeth from both. Thus there is one Father, one Son, and one Holy Spirit. And in this Trinity all the three persons are together eternal, and are altogether equal.” No one from these words can think otherwise than that there are three Gods. Neither Athanasius himself nor the Nicene Council could think differently, as is evident from the following words inserted in the doctrine: “As we are obliged by the Christian verity to acknowledge every person by himself to be God and Lord, so we are forbidden by the Christian faith to say that there are three Gods and three Lords.” This cannot be understood in any other sense, than that it is allowable to acknowledge but not to name three Gods and Lords; or to think of but not to say that there are three Gods and Lords.

sRef Rev@18 @3 S0′ 1103. And the kings of the earth have committed whoredom with her.- That this signifies the falsification of all things belonging to the truth of heaven and of the church, is evident from the explanation of similar words above (n. 1034).

Continuation concerning the Athanasian Creed.- That the doctrine of the Trinity, called the Athanasian Creed, leaves, when read, an obscure idea that God is one, and so obscure as not to remove the idea of three Gods, is clear from this fact, that the doctrine makes one God of three, by unity of essence, saying, that . . . “This is the Christian faith, that we worship one God in Trinity, and Trinity in Unity, neither commingling the persons, nor separating the essence.” . . . And afterwards, “Thus the Unity in Trinity, and the Trinity in Unity, is to be worshipped.” This statement is made in order to remove the idea of three Gods, but the only effect upon the understanding is to lead to the supposition that there are three persons, yet one Divine essence to all. By Divine essence, then, is there meant God, when, nevertheless, essence as well as divinity, majesty, and glory, which are also mentioned, is the predicate, and God, as being a person, is the subject. To say, therefore, that essence is God would be equal to asserting that a predicate is the subject. Essence, however, is not God, but is of God; similarly majesty and glory are not God, but are of God, just as a predicate is not the subject, but belongs to the subject. It is consequently evident that the idea of three Gods as being three persons is not removed in this manner.

This may be illustrated by a comparison. Suppose there are three rulers in one kingdom of equal power, and that each one is called king; in this case, if power and majesty are meant by king, they may by command, be called and said to be king, still not easily one king; but the term king implying personality, it is impossible, even under a command for three kings to be thought of as one king. If therefore they should say to you, “Speak to us as freely as you think,” you would, undoubtedly, thus reply: “Ye are kings indeed, ye are also majesties.” If you should reply, “I think as I speak in obedience to a command,” you are deceived, because you either make pretence or force yourself; if you force yourself, your thought is not free, but clings to your speech.

[2] Athanasius also perceived this, and therefore he explains the above words as follows: “As we are obliged by the Christian verity to acknowledge every person by himself to be God and Lord, so are we forbidden by the Christian faith to say that there are three Gods and three Lords.” These words cannot be understood as implying any other meaning, than that it is allowable to acknowledge, but not to name three Gods and Lords, or to think of but not to say that there are three Gods and Lords, because it is contrary to the Christian faith; similarly, that it is allowable to acknowledge and think of three infinites, eternals, uncreates, and omnipotents, because there are three persons, but not to name three infinites, eternals, uncreates and omnipotents, but one only. Athanasius added the words quoted above, because of the impossibility of any one, even himself, thinking otherwise. Every one, however, can speak otherwise, and every one ought to do so, because it is the teaching of the Christian religion, that is of the Word, that there are not three Gods, but that there is one God. Besides the function ascribed to each person as his particular attribute, that is, creation to the Father, redemption to the Son, and enlightenment to the Holy Spirit, is consequently not one and the same in the three persons, and yet these functions enter into the Divine Essence, for creation is Divine, redemption is Divine, and enlightenment is Divine.

[3] Moreover, what man is there, that desires to connect the idea of three Gods with the idea of one God, who supposes that the Trinity in Unity and Unity in Trinity is to be worshipped, neither the persons being commingled, nor the essence separated? Who could do this, by means of metaphysics which transcends the apprehension! The simple are utterly unable; and the learned hurry over the subject, saying to themselves, this is my doctrine and faith concerning God, without retaining either in the memory from an obscure idea, or in their idea from the memory anything more than this, that there are three persons, and one God. And every man makes one out of three in his own way, but only when he speaks and writes, for when he thinks, he cannot think otherwise than of three, and of one from the co-ordination of the three, while many do not think of one even from that co-ordination. But consider, reader! Do not say to yourself, that these remarks are too harshly or too boldly made against the faith universally received concerning the triune God; for, in the following pages, you will see, that all the details of the Athanasian Creed, are in agreement with the truth, provided that, instead of three persons, one person in whom is a trinity, is acknowledged.

sRef Rev@18 @3 S0′ 1104. And the merchants of the earth have waxed rich through the power of her delicacies.- That this signifies instruction in those things pertaining to heaven and the church, which derive their desirableness and delight from the love of ruling by the holy things of the church as means, and also from the love of possessing the world in the same way, is evident from the signification of merchants, as denoting those who acquire knowledges (cognitiones) of good and truth from the Word, that is those who either teach or learn those knowledges. For in the particular or natural sense, he is called a merchant, who buys and sells merchandize, and buying and selling signify to acquire and to communicate, or in the spiritual sense, to learn and to teach; while by merchandize are signified knowledges (cognitiones) of good and truth from the Word. That such things are signified by trading, may be seen above (n. 840).

Merchants of the earth signify instruction in those things that belong to the church, because to teach is to instruct, and to be taught or to learn is to be instructed, and the term instruction may be used of either; and since the spiritual sense of the Word does not refer to persons, therefore a merchant signifies instruction, and the natural sense from the spiritual signifies those who instruct, and who are instructed. For the spiritual sense is concerned with goods and truths without reference to persons, while the natural sense from the spiritual deals with the persons with whom those goods and truths are. That earth (terra) signifies the church has been frequently proved from the Word. [The statement above is also evident] from the signification of the power of her delicacies, as denoting those things of the church which are called knowledges (cognitiones), and are said to be holy, which, nevertheless, take all their quality from the love of ruling, both over heaven and over the world. Such knowledges, which they call holy things of the church, are those that are meant by the power of her delicacies, which are also enumerated below (verses 11-15), and signify such things. They are called the power of her delicacies, because they are delightful, since everything springing from the love of self and from the love of the world is delightful; for no one from his natural man and from his body is sensible of any other delight, therefore also when those loves are regarded as ends, then the means, which favour them, are devised, these means being delightful, because they have reference to the ends.

Now because the heads and primates of that religion which is meant by Babylon regard those loves as ends, therefore they also engage their thoughts with the means that favour them, all of which are delightful to them, as will be shown below. From these considerations it is evident, that by the merchants of the earth being enriched from the power of her delicacies, is signified instruction in those things of the church, that are seen to be delightful and desirable from the love of ruling by the holy things of the church as means, and from the love of possessing the world through them.

[2] Continuation concerning the Athanasian Creed.- Another point which the Athanasian doctrine teaches, is, that in the Lord there are two essences, the Divine and the Human; and in that doctrine the idea is clear that the Lord has a Divine and a Human, that is, that the Lord is God and Man; but the idea is obscure, that the Divine of the Lord is in His Human, as the soul is in the body. The clear idea, that the Lord has a Divine and a Human, is derived from these words: “The true faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man; God of the substance of the Father born before the world, and man of the substance of the mother born in the world; perfect God and perfect man, consisting of a reasonable soul [and human body]; equal to the Father as to the Divine, and inferior to the Father as to the Human.” Here the clear idea ends and goes no further, for what follows gives rise to an obscure idea. Such things as are connected with an obscure idea, since they do not enter the memory from enlightened thought, occupy a place in it only among the notions that do not pertain to intellectual light. These things, because they do not appear before the understanding, at the same time conceal the ideas themselves, and cannot be called forth from the memory with those pertaining to intellectual light.

The point in the doctrine involved in the obscure idea, is, that the Divine of the Lord is in His Human, as the soul is in the body; for on this subject it reads:- “Who, although he is God and man, yet they are not two, but one Christ; one altogether by unity of person; since as the reasonable soul and the body are one man, so God and Man is one Christ.” The idea contained in these words is in itself undoubtedly clear, but the following words make it obscure: “One, not by conversion of the Divine essence into the Human, but by the taking of the Human essence into the Divine; one altogether, not by commingling of essence, but by unity of person.”

[3] Since the clear idea prevails over the obscure idea, therefore most people, both simple and learned, think of the Lord as of an ordinary man, like themselves, and then they naturally do not think at the same time of His Divine. If they do think of the Divine, in that case they separate it in their idea from the Human, and by that means also destroy the unity of person. If they are asked, where His Divine is, they reply, according to their idea, that it is in heaven with the Father. The reason why they reply in this way and have such a notion, is, that it is repugnant to them to think that the Human is Divine, and thus together with its Divine is in heaven. They do not see that when they thus separate in thought the Divine of the Lord from His Human, they not only think contrary to their own doctrine, which teaches that the Divine of the Lord is in His Human, as the soul is in the body, and also, that there is a unity of person, that is, that they are one person, but they also undeservedly charge that doctrine with the contradiction or fallacy, that the Human of the Lord, together with the rational soul, was from the mother alone, when as a matter of fact every man’s rationality depends upon the soul, which is from the Father. Such a way of thinking and such a process of division are the result of the idea of three Gods; and this gives rise to the notion that His Divine in the Human is from the Divine of the Father, who is the first person. But it was His own Divine that descended from heaven and assumed the Human; if this is not correctly apprehended, it may perhaps be supposed that His Father from whom He was begotten (ex quo) was not one Divine, but a threefold, but this is impossible of belief. In a word, those who separate the Divine from His Human, and do not conceive the Divine in His Human as the soul is in the body, and that they are one person, may come into monstrous ideas concerning the Lord, even into an idea [of Him] as of a man separated from his soul. Take heed, therefore, lest you think of the Lord as of a man like yourself, but think of the Lord as of Man who is God (de homine qui Deus).

[4] Hearken, reader! When perusing these pages, you may possibly imagine that you have never separated in thought the Divine of the Lord from His Human, nor the Human from the Divine; but consult your own thought, I beseech you, as to whether you have ever considered, when thinking of the Lord, that the Divine of the Lord is in His Human as the soul in the body. Have you not rather thought, in fact, if willing to admit it, do you not think of His Human as separate, and of His Divine as separate? And when thinking of His Human, do you not think of it as like the human of another man; and in your idea is not the Divine with the Father? I have questioned very many in this way, even the rulers of the church, and they have all said that such is the case. And when I have said that it is nevertheless taught in the Athanasian Creed, which is the very doctrine of their church concerning God and the Lord, that the Divine of the Lord is in His Human as the soul in the body, they have replied that they were unaware of it. And when I have repeated the following words of the doctrine: “Our Lord Jesus Christ the Son of God, although He be God and man, yet they are not two but one Christ; one altogether by unity of person; since as the reasonable soul and body are one man, so God and man is one Christ,” they have remained silent, and have afterwards confessed that they had not taken note of these words, being annoyed with themselves for having so examined their own doctrine so carelessly. Some of them then gave up their notion of the mystic union of the Divine of the Father with the Human of the Lord.

sRef Luke@1 @31 S5′ sRef Matt@1 @25 S5′ sRef Matt@1 @20 S5′ sRef Matt@1 @18 S5′ sRef Luke@1 @35 S5′ sRef Luke@1 @34 S5′ sRef Luke@1 @32 S5′ [5] That the Divine is in the Human of the Lord, as the soul in the body, is taught and proved in the Word in Matthew and Luke. In Matthew as follows:

Mary being betrothed to Joseph, “before they came together, was found with child of the Holy Spirit.” And an angel said to Joseph in a dream, “Fear not to take unto thee Mary thy bride, for that which is conceived in her is of the Holy Spirit. And Joseph knew her not till she had brought forth her first-born Son; and he called his name Jesus” (i. 18, 20, 25).

And in Luke: The angel said to Mary,

“Behold thou shalt conceive in the womb, and shalt bring forth a son, and shalt call his name Jesus. Mary said unto the angel, How shall this be, seeing I know not a man. The angel answered and said: The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, wherefore the Holy Thing which is born of thee shall be called the Son of God” (i. 31, 34, 35).

It is evident from these words that the Divine was in the Lord from conception, and that it was His life from the Father, which life is the soul.

These remarks will suffice for the present; more shall be said in the following pages, and it shall be shown that even those things contained in the Athanasian doctrine, which convey an obscure idea of the Lord, are in agreement with the truth, when the trinity of Father, Son, and Holy Spirit is thought and believed to be in the Lord as in one person. Without such thought and belief it may be said that Christians, differently from all peoples and nations in the whole world, that possess rationality, worship three Gods; as, in fact, such peoples declare, although the Christian world both ought to and might surpass all others in the clearness of their doctrine and belief, that God is one both in essence and person.

sRef Rev@18 @4 S0′ 1105. Verse 4. And I heard another voice out of heaven, saying, Come out from her, my people, lest ye become partakers of her sins, and lest ye receive of her plagues.

“And I heard another voice out of heaven, saying,” signifies exhortation to those who are in truths, and the good of life, to beware of them. “Come out from her, my people,” signifies to leave them and have no communication with them. “Lest ye become partakers of her sins,” signifies lest they come into their evils which are from the love of self and the love of the world. “And lest ye receive of her plagues,” signifies and thence into falsities of evil, and so into destruction.

sRef Rev@18 @4 S0′ 1106. And I heard another voice out of heaven, saying.- That this signifies exhortation to those who are in truths and in good of life to beware of them, is evident from the signification of a voice out of heaven, as denoting exhortation to those who are in the truths of faith and in the goods of life, to beware of them. That this is the meaning of a voice from heaven is evident from what follows, for it is said, “Come out from her, my people, lest ye become partakers of her sins, and lest ye receive of her plagues,” with other things besides afterwards there is also a description of the quality of the wares of Babylon, and the quality of their state. It is therefore clear that a voice out of heaven denotes exhortation. The reason why a voice was heard out of heaven is, that this means from the Lord by means of the Word, for everything that a man takes from the Word is a voice out of heaven; and the Word instructs every one what the quality of Babel is, as is evident from the passages which have been quoted from the Word concerning Babel (n. 1029).

[2] The reason why it is said, another voice, is, that the former voice was that of the angel crying aloud, “Fallen is Babylon, and is become a habitation of demons”; here, therefore, follows the exhortation to all, both to those who are within Babylon, and have any affection for truth, and are in the life of good, to come out from her, and place no faith in her witchcrafts and incantations; and to those who are outside of Babylon, not to suffer themselves to be led astray by these things. For such is the character of that nation, that they persuade by means of the delight of every one’s love, and in this way close up the understanding, and induce men to believe everything they say.

That such is the character of that Babylonish nation has been made known to me from much experience. For they enter into the delights of a man’s life, and in this way they take possession of his mind, and thus as it were insinuate themselves and enter into it, until they control his life, and by this means lead him as one blind and powerless, wherever they choose, as soon as he embraces their blind faith. And they do this by removing from the understanding all light in matters of a theological nature, in order that the ends for which they act may not appear, and these ends are, that they may be rulers not only over the interiors of man which belong to his mind, but also over the exteriors which belong to his body; rulers over the interiors belonging to his mind, by dominion over everything pertaining to the church and heaven, thus over souls; and rulers over the exteriors which belong to the body, by dominion over their wealth. In a word, the ends of their actions are that they themselves alone may be rulers, and the rest servants. For thus, if not in open words, yet in tacit acknowledgment, they are worshipped as gods, this being their ultimate end, which is concealed from men, but is manifest before the angels in heaven. That this is their ultimate end is perfectly evident from this fact, that they have taken from the Lord Himself all power of saving, by ascribing this to the Pope, and from him to his ministers; while notwithstanding it is the very Divine of the Lord that saves man, and he who can do this is not man, but God. But more will be said upon this subject in the following pages.

[3] Continuation concerning the Athanasian Faith.- It has been shown that the doctrine of faith, which takes its name from Athanasius, leaves when read a clear idea that there are three persons, and therefore that there are three co-ordinate Gods, and an obscure idea that God is one, and so obscure that it does not remove the idea of three Gods. It has also been shown that the same doctrine leaves a clear idea that the Lord has a Divine and a Human, or that the Lord is God and Man, but upon the question whether the Divine and Human of the Lord are one person, and whether His Divine is in His Human as the soul in the body, an obscure impression is left. It has been also said that nevertheless everything contained in that doctrine, from beginning to end, both what is clear and what is obscure, agrees and coincides with the truth, if instead of saying that God is one in essence and three in person, it is believed that God is one both in essence and in person, for this is the fact. There is a trinity in God, and there is also a unity. That there is a trinity is evident from those passages in the Word where the Father, Son, and Holy Spirit are mentioned; and that there is a unity, from those passages in the Word where it is said that God is one. The unity in which is the trinity, or the one God in whom is a trine, does not exist in the Divine which is called the Father, nor in the Divine which is called the Holy Spirit, but in the Lord alone; for in the Lord is a trine, that is to say, the Divine called Father, the Divine Human called Son, and the proceeding Divine which is the Holy Spirit, and this trine is one, because it is of one person, and may be called a triune.

The agreement of everything in the Athanasian doctrine with that which is here asserted will be shown in what follows: (1) Concerning the trinity; (2) concerning the unity of person in the Lord; (3) it will be shown that this doctrine was so formulated of the Divine Providence that although it seems to disagree with the truth, yet it agrees with it; then it shall be proved in general that there is a trine in the Lord, and afterwards specifically, that the Divine which is called the Father, is He, that the Divine which is called the Son, is He, and that the Divine which is called the Holy Spirit, is He.

sRef Rev@18 @4 S0′ 1107. Come out of her, my people.- That this signifies to leave them, and have no communication with them, is evident from the signification of coming out of Babylon, as denoting to leave those meant by Babylon, and also to have no communication with them; and from the signification of my people, as denoting those who are in truths, and by truths in the good of life – that “people” signifies those who are in truths from good, may be seen above (n. 175, 331, 625). These are the subjects of the exhortation, that is meant by the voice out of heaven. The exhortation is to leave those [meant by Babylon], and to have no communication with them, because communication with them is dangerous, especially in the spiritual world, where, just as in the natural world, they send out emissaries, who in various ways, and by promises, persuade and induce people to accept their religions belief. For, as the ruling love of every man remains with him, he acts after his departure out of the world just as he acted in the world; and their desire is to convert the world to their religious belief, the end in view being the extension of the bounds of their empire, for the sake of the infernal delight of the love of self and the infernal delight of love of the world. For the sake of those delights, too, the devil, as it is said, goes about to seduce men, as is evident also from what the Evangelists relate concerning the temptation of the Lord by the devil, where the love of self, in which he is, is described by his desiring to be worshipped, and the love of the world by his showing to Him from a mountain all the kingdoms of the world as his own. Since a similar love remains with every one after death, therefore when those of the Roman Catholics who have exercised dominion from the delight of those loves come into the spiritual world, they learn arts unknown in the natural world, and by means of these they fascinate men-spirits, and draw them over to their side; therefore, as the Last Judgment has been accomplished upon them, they are strictly prohibited from sending any one into those societies where the Reformed are, or to the Gentiles; and if any one is sent, they are examined and punished. Since the subject here treated of is the state of these after the Last Judgment, especially their state in the spiritual world, therefore the things that are said here and in the following pages concerning Babylon must be understood as being said chiefly for them. For in regard to Babylon in the natural world, that is, on our earth, those meant by Babylon there are not in a similar state to those who are in the spiritual world, nevertheless, the exhortation is meant for them also, in order that they may take heed to themselves.

[2] Continuation concerning the Athanasian Creed.- We shall now deal with the question of the agreement of everything in the Athanasian doctrine with the truth that God, in whom is a trine (trinum), is one both in essence and in person; and in order to establish and prove this agreement, I shall proceed in the following order.

The Athanasian doctrine first teaches the following:

“The Catholic faith is this, that we worship one God in trinity, and trinity in unity; neither commingling the persons nor dividing the essence.”

When instead of three persons one person in whom is a trine is understood, these words are in themselves true, and are apprehended under a clear idea as follows:-

The Christian faith is this, that we worship one God, in whom is a trine, and a trine in one God, and that the God, in whom is a trine, is one person, and that the trine in God is one essence; thus there is one God in trinity, and trinity in unity, neither are the persons commingled, nor is the essence divided. That the persons are not commingled, nor is the essence divided, will be seen more clearly from what now follows.

The Athanasian doctrine further teaches,

“Since there is one person of the Father, another of the Son, another of the Holy Spirit; but the Divinity of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal.”

In this case, also, when instead of three persons, one person in whom is a trine, is understood, the words are in themselves true, and are apprehended under a clear idea as follows:-

The trine in the Lord, as in one person, is the Divine called the Father, the Divine Human called the Son, and the proceeding Divine called the Holy Spirit; but the Divinity or Divine essence of the three is one, the glory equal.

Again:

“Such as the Father is, such is the Son, and such is the Holy Spirit.”

These words are in this case apprehended thus:- Such as is the Divine called the Father, such is the Divine called the Son, and such is the Divine called the Holy Spirit.

[3] And further:

“The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate; the Father is infinite, the Son is infinite, and the Holy Spirit is infinite; the Father is eternal, the Son is eternal, and the Holy Spirit is eternal; nevertheless, there are not three eternals, but one eternal; and there are not three infinites, but one infinite; neither are there three uncreates, but one uncreate. As the Father is almighty, so the Son is almighty, and the Holy Spirit almighty, and yet there are not three almighties, but one almighty.”

When, instead of three persons, one person, in whom is a trine, is understood, then also these words are in themselves true, and under a clear idea are seen as follows:

As the Divine in the Lord, called the Father, is uncreate, infinite, and omnipotent, so the Divine Human called the Son, is uncreate, infinite, and omnipotent; and so the Divine called the Holy Spirit, is uncreate, infinite, and omnipotent; but these three are one, because the Lord, in whom is a trine, is one God both in essence and in person.

In the Athanasian doctrine are also the following words:-

“As the Father is God, so the Son is God, and the Holy Spirit is God; nevertheless there are not three Gods, but one God. Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord, yet there are not three Lords, but one Lord.”

In this case also, when, instead of three persons, one person in whom is a trine is understood, the words are seen under a clear idea as follows:-

That the Lord, from His Divine called the Father, from His Divine Human called the Son, and from His proceeding Divine called the Holy Spirit, is one God and one Lord, since the three Divines called by the names of Father, Son, and Holy Spirit, are in the Lord one in essence and in person.

[4] Further:

“Forasmuch as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord, yet we are forbidden by the Catholic religion to say there are three Gods or three Lords.”

In other copies this reads:

“As we are bound by the Christian verity to acknowledge every person to be God or Lord, so we cannot in the Christian faith make mention of three Gods or three Lords.”

These words cannot be understood in any other way, than that according to Christian verity we must acknowledge and think that there are three Gods and three Lords, but that still we may not, according to the Christian faith and religion, speak of and name three Gods or three Lords. This is done however; for most men think of three Gods who are co-ordinate, and hence they call them a co-ordinate trine (trinum), but still they are bound to speak of one God. But as there are not three persons, but one person, then, instead of the above words, which ought to be removed from the Athanasian doctrine, the following would be used:-

When we acknowledge a trine (trinum) in the Lord, then it is from the truth, and thus from the Christian faith and religion, that we acknowledge one God and one Lord both with the lips and with the heart. For if it were allowable to acknowledge and think of three, it would be allowable also to believe in three, for belief or faith belongs to thought and acknowledgment, and consequently to speech, and not to speech apart from thought and acknowledgment.

[5] Afterwards these words follow:-

“The Father was made of none, neither created nor born; the Son is of the Father alone, neither made, nor created, but born; the Holy Spirit is of the Father and of the Son, neither made, created, nor born, but proceeding. Thus there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.”

These words are in complete agreement with the truth, provided that instead of the Father we understand the Divine of the Lord which is called the Father, instead of the Son, His Divine Human, and instead of the Holy Spirit, His proceeding Divine. For from the Divine called the Father the Divine Human called the Son was born, and from both of these the Divine called the Holy Spirit proceeds. But we shall speak more specifically of the Divine Human born from the Father in what follows.

It is now evident from these considerations, that the Athanasian doctrine agrees with the above truth, that God is one both in essence and in person, provided that instead of three persons one person is understood, in whom is the trine (trinum), called Father, Son, and Holy Spirit. In the following article, a similar agreement concerning the unity of person in the Lord will be proved.

sRef Rev@18 @4 S0′ sRef Isa@14 @14 S1′ sRef Isa@14 @13 S1′ 1108. Lest ye become partakers of her sins.- That this signifies lest ye come into their evils, which are from the love of self and from the love of the world, is evident from the signification of becoming partakers, when referring to sins, as denoting to come into them, and therefore to become guilty of them; and from the signification of sins, as denoting here the evils which arise from the love of self and of the world. The reason why these are the evils meant, is, that the Babylonish nation is in those loves, and consequently in the evils springing from them. That that nation is in those evils is plain, for they extend their dominion not only over everything belonging to the church, but also over heaven. Nor are they satisfied with this; they also extend their dominion over the Lord Himself, for they have arrogated to themselves His power to save the souls of men, which power is the Lord’s Divine power itself; and the reason why the Lord came into the world and glorified His Human, that is, made it Divine, was that He might by that means save men.

That the Babylonians have extended their dominion over the Lord Himself, is evident, for having arrogated to themselves His Divine power, which is the power of saving men, they necessarily believe that the Lord will act according to their wishes, and not that they ought to do what the Lord desires; so that their will rules, and the will of the Lord serves. In a word, they have cast down the Lord from His throne, and placed themselves thereon, saying in their hearts, like Lucifer, “And thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven, I will ascend above the heights of the cloud, I will become like the most High” (Isaiah xiv. 13, 14). That by Lucifer is there meant Babel, may be seen above (n. 1029:11). But modern Babel has not only made herself like, but even superior to the Most High. Now because those meant by Babylon, are in the loves of self and of the world above all others in the whole world, and because all evils spring from those two loves, and the worst evils from such a love of ruling as they possess, therefore there is here an exhortation, to go out or depart from them, lest they become partakers of her sins. That all evils spring from the love of self, and from the love of the world, may be seen in the Doctrine of the New Jerusalem (n. 65-83), and that those loves reign in hell, may be seen in the work concerning Heaven and Hell (n. 551-565).

[2] Continuation concerning the Athanasian Creed.- We now come to the question of the agreement of the Athanasian doctrine with this truth:-

That the Human of the Lord is Divine from the Divine which was in Him from conception.

That the Human of the Lord is Divine does not indeed appear to be taught by the Athanasian doctrine; still such is the case, as is evident from these words in the doctrine:

“Our Lord Jesus Christ, the Son of God, is God and Man; who although God and Man, yet they are not two, but one Christ; one altogether by unity of person (or as others express it, because they are one person); since as the rational soul and body are one man, so God and Man is one Christ.”

Now, because the soul and body are one man, and therefore one person, and because as is the soul such is the body is, it follows, that since His soul from the Father was Divine, the body (Corpus) also, which is His Human, is Divine. He did, indeed, assume a body or human (Corpus seu humanum) from the mother, but this he put off in the world, and put on a Human from the Father, and this is the Divine Human. It is said in the doctrine, “Equal to the Father as to the Divine, inferior to the Father as to the Human.” This, also, is in agreement with the truth, provided the human from the mother is understood. In the doctrine it is said also, “God and man is one Christ, one not by conversion of the Divine essence into the human, but by taking the Human essence into the Divine; One altogether not by commingling of substance, but by unity of person.” These words also agree with the truth, since the soul does not change itself in to body, nor does it commingle itself with body so as to become body, but it takes a body to itself. Thus soul and body, although two distinct things, are still one man; and in regard to the Lord they are one Christ, that is, one Man who is God. More will be said concerning the Divine Human of the Lord in what follows.

sRef Rev@18 @4 S0′ 1109. And lest ye receive of her plagues.- That this signifies, and thence into the falsities of evil, and so into destruction, is evident from the signification of plagues, as denoting those things that destroy man’s spiritual life (see above, n. 584), in this case falsities from evil, because these destroy that life. It appears as though evils themselves destroyed man’s spiritual life, but they do not of themselves destroy it, but by means of falsities. The reason is, that evils without falsities do not enter into the thought, for they are of the will only, and those things that belong to the will only, and not at the same time to the thought, cannot destroy, because they are non-rational. A man also does not then know that they are evils; but when he confirms evils in his thought, then they destroy, for then they are the man’s. Confirmations of evils from thought are falsities.

The reason why falsities are here signified by plagues, is, that sins, which are mentioned just above, mean the evils of the love of self and of the world; and in the Word, where evil is treated of, falsity also is treated of. Now because evils destroy spiritual life by means of falsities, and because plagues signify falsities from evil, therefore plagues signify destruction.

[2] Continuation concerning the Athanasian Creed.- The Athanasian doctrine in all its details concerning the trinity and the Lord, is true, provided that instead of three persons, one person in whom is a trinity is understood, and that the Lord is believed to be that person. This has come to pass by the Lord’s Divine Providence, for unless they had accepted a trinity of persons at that time, they would have become either Arians or Socinians, and the Lord would therefore have been acknowledged as a man only, and not as God, and as a result of this the Christian church would have perished, and heaven would have been closed to the man of the church. For no one is conjoined with heaven, and admitted after death into heaven, unless in the idea of his thought he sees God as a man, and at the same time believes God to be one both in essence and person – by which means the gentiles are saved; and unless he acknowledges the Lord, His Divine and His Human, by which means men of the Christian church are saved, provided they live at the same time a Christian life. That Athanasius formed such a conception of the doctrine concerning God and the Lord, which is the primary of all doctrine, was of Divine permission. For it was foreseen by the Lord, that the Roman Catholics would have acknowledged the Divine of the Lord in no other way, therefore, also, even to this day, they separate His Divine from His Human; and that the Reformed would not have perceived the Divine in the Human of the Lord, for those who are in faith separated from charity do not see it; still both of these acknowledge the Divine of the Lord in a trinity of persons. Nevertheless, the doctrine, which is called the Athanasian Creed, by the Lord’s Divine Providence was written in such a way that all things contained therein are true, provided that instead of three persons one person, in whom is a trine, is understood, and that it is believed that the Lord is that person. It is also of Providence that they are designated persons, for a person is a man, and a Divine Person is God who is a Man. This fact has been revealed at this day for the sake of the new church, which is called the Holy Jerusalem.

sRef Rev@18 @5 S0′ 1110. Verse 5. For her sins have reached even unto heaven, and God hath remembered her injustices.

“For her sins have reached even unto heaven,” signifies, because their evils have closed heaven; “and God hath remembered her injustices,” signifies that falsities from evils have separated them from the Lord.

sRef Rev@18 @5 S0′ 1111. For her sins have reached even unto heaven. That this signifies, because their evils have closed heaven, is evident from the signification of sins, as denoting the evils springing from the loves of self and of the world (as above, n. 1108); and from the signification of reaching even unto heaven, as denoting to close heaven, for evils do this, especially evils from such a love of self as reigns with these [the Babylonians] their love of self being the love of ruling over the world, the Word and the church; over heaven and over the Lord Himself. The reason why to reach even unto heaven, denotes to close heaven, is, because when evils reach to heaven, they have an effect of that kind. For the angels, from the evils of those who are beneath heaven, come into a state of either sadness, grief, horror, or anger; they come into this state not because they see those who are in those evils, and are conscious that it is caused in this way, but because falsities from evil have such an effect, when they reach unto heaven. For in the heavens all are in goods from love to the Lord, and in charity towards the neighbour; and evils from the love of self and the love of the world are altogether opposite to these goods; and when, as in this case, one opposite acts upon another, that is to say diabolical evil against celestial good, then those who are in celestial good are brought into a state of either sadness, grief, horror, or wrath, and when this is the case they turn themselves away, and so heaven becomes closed. But still it is provided by the Lord, that those who are in evils, especially those who are in the worst of all evils, should be removed afar off from heaven, in order that the angels may not be infested by them.

[2] Continuation concerning the Athanasian Creed and concerning the Lord.- That in the Lord there is a trine (trinum) – the Divine Itself called the Father, the Divine Human called the Son, and the proceeding Divine called the Holy Spirit, is evident from the Word, from the Divine Essence, and from heaven. (1) From the Word. The Lord Himself teaches there, that the Father and He are one, and that the Holy Spirit proceeds from Him and from the Father; also where the Lord teaches that the Father is in Him and He in the Father, and that the Spirit of Truth, which is the Holy Spirit, does not speak from Himself but from the Lord. Similarly, from passages in the Old Testament, where the Lord is called Jehovah, the Son of God, and the Holy One of Israel.

[3] (2) From the Divine Essence. One Divine by Itself is not possible, but there must be a trine; this trine consists of esse, existere, and proceeding (esse, existere, procedere), for esse must needs exist, and since it exists it must go forth to production, and this trine is one in essence and one in person, and is God. This may be illustrated by comparison. An angel of heaven is a trine and therefore one. The esse of an angel is called his soul, his existere is called his body, and the proceeding from both is called the sphere of his life, without which an angel neither exists nor is. It is from this trine that an angel is an image of God, and is called a son of God, and also an heir, indeed, also a god; still, an angel is not life from himself, but is a recipient of life, God alone being life from Himself.

[4] (3) From heaven. The Divine trine, which is one in essence and in person, is such in heaven; for the Divine called the Father, and the Divine Human called the Son, appears there, before the angels, as a Sun, and the Divine proceeding thence as light united to heat, the light being Divine Truth, and the heat being Divine Good. Thus, the Divine called the Father, is the Divine Esse, the Divine Human called the Son, is the Divine Existere from that Esse, and the Divine called the Holy Spirit is the Divine proceeding from the Divine Existere and from the Divine Esse. This trine is the Lord in heaven; it is His Divine Love that appears as a Sun there.

sRef Rev@18 @5 S0′ 1112. And God hath remembered her injustices.- That this signifies that falsities from evils have separated them from the Lord, is evident from the signification of remembering, when said of God, as denoting to separate Him from themselves, of which we shall speak presently; and from the signification of injustices, as denoting falsities from evil; for “just” means truth from good, and consequently “unjust” means falsity from evil. The reason why “just” means truth from good, is, that civil justice is nothing else than civil truth, which pertains to the law; and civil equity is the good which also pertains to the law, because as the law wills justice, so it wills equity. For as all truth must be from good, so all justice must be from equity; similarly, as all truth pertains to good, so all justice pertains to equity, and the reverse; they cannot be separated, for if they were separated, equity would be no longer equity, nor would justice so called, be justice. Similarly, good and truth cannot be separated, for if they were separated good would no longer be good, nor truth truth. These observations are made in order that it may be known, that injustices here signify falsities from evil.

[2] The reason why God remembering their injustices signifies that the falsities of evil separated them from the Lord, is, that by the previous words “her sins reached unto heaven,” is signified that their evils closed heaven, for when heaven is closed to a man, the Lord is separated; the signification of the latter follows from the signification of the former words. It must be understood, however, that the Lord does not separate Himself from them, but that they separate themselves from the Lord; for the Lord regards every one from the face, and not from the back part of the head. It is for this reason that angels of heaven have the Lord continually before the face, and in whatever direction they may turn themselves this is the case; but evil spirits turn their faces away from the Lord, and turn to Him the back part of the head, and thus they separate themselves from Him. It is the falsities from their evils which is the cause of this effect. That the angels of heaven turn to the Lord in this way, and the spirits in hell turn away from Him, may be seen in Heaven and Hell (n. 17, 123, 142, 143, 144, 145, 151, 251, 272, 548, 552, 561).

[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- It was said, that one Divine by itself is not possible, but that there must be a trine, and that this trine is one God in essence and in person. The question now arises, What sort of trine was in God before the Lord assumed the Human and made it Divine in the world. God was then in like manner a man, and He had a Divine, a Divine Human, and a proceeding Divine, or a Divine Esse, a Divine Existere, and a proceeding Divine; for, as was said, God without a trine is not possible. But the Divine Human was not, at that time, Divine to ultimates, the ultimates being what are called flesh and bones – these also were made Divine by the Lord, when He was in the world; this was necessary; and this now is God’s Divine Human. This may be illustrated by the following comparison. Every angel is a man, possessing a soul, a body, and that which proceeds; but still, he is not thus a perfect man, for he has not flesh and bones, as a man in the world has.

sRef John@5 @26 S4′ sRef Luke@24 @39 S4′ [4] That the Lord made His Human Divine even to its ultimates, which are called flesh and bones, He Himself proved to the disciples, – who believed when they saw the Lord that they saw a spirit – in saying, “See my hands and my feet that it is I myself; handle me and see, for a spirit hath not flesh and bones as ye see me have” (Luke xxiv. 39). It follows from this, that now God is more a man than the angels.

We have made a comparison between an angel and a man, nevertheless, it must be understood, that God has life in Himself, but that an angel has not life in himself, for he is a recipient of life. That the Lord as to both the Divine and the Divine Human, is life in Himself, He Himself teaches in John:

“As the Father hath life in himself, so hath he given to the Son to have life in himself” (v. 26).

The Lord means by Father, in this passage, the Divine in Himself; for He says elsewhere, that “the Father is in him, and that the Father and he are one.

sRef Rev@18 @6 S0′ 1113. Verse 6. Render unto her, even as she hath rendered unto you, and double unto her double according to her works; in the cup with which she hath mixed, mix unto her double.

“Render unto her even as she hath rendered unto you,” signifies infernal punishment corresponding to their evil deeds; “and double unto her double according to her works,” signifies much retribution in the measure that they have profaned good; “in the cup with which she hath mixed, mix unto her double,” signifies retribution in proportion to the profanation of truth.

sRef Rev@18 @6 S0′ 1114. Render unto her even as she hath rendered unto you. That this signifies infernal punishment corresponding to their evil deeds, is evident from the signification of rendering to any one as he hath rendered or done, as denoting to make retribution according to the law of retribution, that is, to mete out punishment corresponding to evil deeds. But because these things are said to those who have gone out of Babylon according to exhortation, that is, who have renounced that religion, and are on their guard against it, and because these do not punish, for they are in charity, and consequently not revengeful, therefore those words signify infernal punishment corresponding to their evil deeds. That it is said of them they should render to her, and also afterwards, they should double to her double according to her works, and mix to her double in the cup which she hath mingled, is in conformity with the style of the Word in the sense of its letter – which is written according to appearances – namely, that they should avenge the unjust things done to them. In the same sense also the Lord Himself is said to be angry, to punish, and to act from revenge, when notwithstanding anger and revenge have no existence in the Lord, nor consequently, in those who are led by the Lord and live from Him.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- Some, in the Christian world, have formed the idea that God is a universal [force]; some, that He is nature in what is most interior; some think of Him as a cloud in some realm of the ether; some, as of a bright ray of light; and some have no idea at all; while scarcely any have formed the idea that God is Man, when nevertheless God is Man.

There are several reasons why Christians have formed such ideas of God. The first is, that according to their doctrine they believe that there are three Divine persons distinct one from another – the Father an invisible God, also the Lord, but that as to His Human He is not God. The second is, that they believe God to be a spirit; and they think of a spirit as of wind, air, or ether, when the fact is every spirit is a man. The third is, that Christians, in consequence of their faith alone without life, have become worldly, and from the love of self they have become corporeal; and a worldly and corporeal man sees God only from space, thus as all that which is most interior in the universe or in nature, consequently as that which is extended, when nevertheless God is not to be seen from space, for there is no space in the spiritual world, space there being an appearance from similarity (ex simili). Every sensual man regards God in the same way, because he thinks little above speech, and the thought of his speech says to itself, “What the eye sees and the hand touches, this I know exists,” and everything else it sets aside as merely speculative questions: These are the reasons why in the Christian world there is no idea of God as a Man. That there is no such idea, in fact, that there is a repugnance to it, you will know if you examine yourself, and think of the Divine Human, when nevertheless the Human of the Lord is Divine. But it is not so much the simple minded who hold the above ideas as the intelligent; for many of the latter are blinded by the pride which they have in their own intelligence, and they are consequently infatuated by knowledge (scientia), according to the Lord’s words (Matthew xi. 25; xiii. 13-15). But let such know, that all those who see God as a Man, see Him from the Lord, others see Him from themselves; and those who see from themselves, do not see.

sRef Rev@18 @6 S0′ 1115. And double unto her double according to her works.- That this signifies much retribution in proportion to their profanation of good, is evident from the signification of to double the double, as denoting to make much retribution, or to return much punishment, of which we shall speak presently; and from the signification of works, as denoting the profanations of good, for their works are profanations; therefore to double the double signifies much retribution, in the measure that they have profaned good. The reason why this is the signification of to double the double, is, that two does not signify two – nor does any number signify quantity but quality; and two signifies the quality of a thing as to union, and is predicated of good and evil, as may be seen above (n. 532, 984). Here “double” is used of the retribution of evil on account of the profanation of good; it is hence evident that double here does not signify double, but much evil.

sRef Jer@17 @18 S2′ sRef Zech@9 @12 S2′ [2] That double is predicated of retribution and remuneration, and signifies much, is evident from the following passages in the Word.

In Jeremiah:

“Let my persecutors be made ashamed, bring upon them the day of evil, and break them with a double breaking” (xvii. 18).

To bring upon them the day of evil and to break them with a double breaking, signifies much retribution of evil on account of persecution.

In Zechariah:

“Return to the stronghold, ye prisoners of hope, and this day do I declare I will recompense to thee double” (ix. 12).

Here by recompensing double is signified to reward much.

sRef Isa@61 @6 S3′ sRef Isa@40 @1 S3′ sRef Isa@61 @7 S3′ sRef Isa@40 @2 S3′ [3] In Isaiah:

“Comfort ye my people, and speak upon the heart of Jerusalem, that her warfare is accomplished and that her iniquity is expiated; for she hath received from [the Lord’s] hand double in all her sins” (xl. 1, 2).

The subject here is the advent of the Lord and a new church to be established by Him. This new church is meant by Jerusalem, upon whose heart they should speak; by the warfare which is accomplished, is signified combat against evils; by iniquity expiated, is signified evil thus removed by the Lord; that they received double in all [her] sins, signifies that they endured much in combat or temptation.

In the same prophet:

“Ye shall be called the priests of Jehovah, ministers of our God; it shall be said to you, ye shall eat the wealth of the nations, and in their glory ye shall boast yourselves; for your shame double, and for ignominy they shall sing in their portion; wherefore in their land they shall possess double, the joy of eternity shall be upon them” (lxi. 6, 7);

where also double does not signify double but much, and is predicated of retribution.

[4] Continuation concerning the Athanasian Creed, and concerning the Lord.- But I will refer to a matter which cannot but seem remarkable. Every man, in the idea of his spirit, sees God as Man, even he who in the idea of his body regards Him as a cloud, or mist, as air, or ether, also he who denies that God is Man; man is in the idea of his spirit when he thinks abstractly, and in the idea of his body when he does not think abstractly. That every man in the idea of his spirit sees God as Man, has been made clear to me from men after death, who are then in the ideas of the spirit. For men become spirits after death, and then it is impossible for them to think of God otherwise than as of Man. An experiment was tried as to whether they could think differently. For this purpose they were brought into the state in which they were in the world, and they then thought of God, some as of the universe, some as of nature in what is most interior, some as of a cloud in the midst of ether, some as of a bright ray of light, and some differently; but when they came out of that state into that of the spirit, they thought of God as Man. They wondered at this, saying that it was implanted in every spirit. But evil spirits, who have denied God in the world, also deny Him after death, nevertheless, they worship instead of God some spirit who acquires influence over the rest by means of devilish arts.

[5] We have said, that to think of God as Man is implanted in every spirit; that this is effected by an inflowing of the Lord into the interiors of their thought, is evident from this, that the angels of all the heavens acknowledge the Lord alone. They acknowledge His Divine which is called the Father, they see His Divine Human, and they are in the proceeding Divine; for the whole angelic heaven is the proceeding Divine of the Lord. An angel is not an angel from his proprium, but from the Divine which he receives from the Lord; thus they are in the Lord, and therefore, when they think of God, they cannot think of any other than of the Lord, in whom they are, and from whom they think. In addition to this, the whole angelic heaven in its entirety is as one Man before the Lord, who may be called the Grand Man, wherefore the angels in heaven are in this Man, which is the proceeding Divine of the Lord, as has been said. And since their thoughts have there a direction according to the form of heaven, therefore when they think of God, they cannot think otherwise than of the Lord. In a word, all the angels of the three heavens think of God as Man, nor can they think differently; if they desired to do so, thought would cease, and they would fall down from heaven. Hence then it is, that to think of God as Man is implanted in every spirit, and also in every man, when he is in the idea of his spirit.

sRef Rev@18 @6 S0′ sRef Ps@75 @8 S1′ 1116. In the cup with which she hath mixed, mix unto her double. That this signifies much retribution in proportion to their profanation of truth is evident from the signification of a cup, which denotes truth, and, in the opposite sense, falsity, because a cup has a signification similar to that of wine, as may be seen above (n. 887, 1045); from the signification of mixing, which denotes to profane, for he who intermingles falsity with truth, or truth with falsity, profanes – which we shall speak of presently; and from the signification of double, which denotes much, and which is said of retribution; concerning this see just above (n. 1115). Mixing signifies to profane, because it is said of the wine in the cup, which signifies truth, and in the opposite sense falsity; and when truth and falsity are intermingled, then there is profanation; concerning this see above (n. 1053-1063). Mixing has a similar signification in David:

“There is a cup in the hand of Jehovah, and he hath mixed the wine, he hath filled it with mixture, and he hath poured out thence, but the dregs thereof all the impious of the earth shall suck out and drink” (Psalm lxxv. 8).

The cup in the hand of Jehovah, and the wine, signify Divine Truth. By mixing and by mixture is signified profanation, for the intermingling of falsity with truth is meant. By pouring out thence and by the impious of the earth sucking out the dregs and drinking them, is signified the punishment of profanation. From these things it is evident that mixing with the cup has here a signification similar to that in the Apocalypse.

sRef John@14 @8 S2′ sRef John@17 @24 S2′ sRef John@8 @56 S2′ sRef John@14 @9 S2′ sRef John@8 @58 S2′ sRef John@17 @5 S2′ [2] Continuation concerning the Athanasian Creed, and concerning the Lord.- It was from this implanted [capability] that the most ancient people, to a greater degree than their posterity, worshipped a visible God under a human form. The Word bears witness that they also saw God as Man, as for example, Adam heard the voice of Jehovah walking in the garden; Moses spoke with Jehovah face to face; Abraham saw Jehovah in the midst of three angels; and Lot spoke with two angels. Jehovah was also seen as Man by Hagar, Gideon, and Joshua; by Daniel he was seen as the Ancient of Days, and as the Son of Man; similarly He was seen by John, as the Son of Man in the midst of seven lampstands, and also by the other prophets.

That it was the Lord who was seen by them, he himself teaches where he says, that Abraham rejoiced to see his day, and that he saw and was glad (John viii. 56); also, that he was before Abraham was (ver. 58), and that he was before the world was (John xvii. 5, 24).

sRef John@1 @2 S3′ sRef John@5 @37 S3′ sRef John@1 @18 S3′ sRef John@6 @46 S3′ [3] It was not the Father but the Son who was seen, because the Divine Esse, which is the Father, cannot be seen except by means of the Divine Existere, which is the Divine Human. That it was not the Divine Esse, called the Father, that was seen, the Lord also teaches in John:

“The Father himself who hath sent me, he hath borne witness of me; ye have neither heard his voice at any time, nor seen his form” (v. 37).

In the same,

“Not that any one hath seen the Father, save he who is with” the Father, “he hath seen the Father” (vi. 46).

And again,

“No one hath seen God at any time, the only-begotten Son, who is in the bosom of the Father, he hath brought [him] forth to view” (i. 18).

From these passages it is clear, that the Divine Esse, which is the Father, was not seen by the ancients, nor could be seen, and yet that it was seen by means of the Divine Existere, which is the Son.

Since esse is in its existere, as the soul is in its body, therefore he who sees the Divine Existere or Son, sees also the Divine Esse or Father, and this the Lord proves in these words:

“Philip said, Lord, show us the Father; Jesus said unto him, Have I been so long time with you, and dost thou not know me, Philip? he who seeth me, hath seen the Father, how sayest thou then, Show us the Father” (John xiv. 8, 9).

It is evident from these words, that the Lord is the Divine Existere, in which is the Divine Esse; thus that he is the God-Man, who was seen by the ancients. It follows from what has been adduced, that the Word must also be understood according to the sense of the letter, as to God having a face, eyes, and ears, and also hands and feet.

sRef Rev@18 @7 S0′ 1117. Verse 7. As much as she hath glorified herself and lived delicately, so much give unto her torment and mourning, because she saith in her heart, I sit a queen, and am not a widow, and shall not see mourning.

As much as she hath glorified herself and lived delicately, signifies how much glory, and pleasure therefrom, they have gained for themselves from empire over heaven and over the world; “so much give unto her torment and mourning,” signifies so much of infernal punishment and desolation; “because she saith in her heart, I sit a queen,” signifies pride and boasting because heaven and the church are under their dominion; “and am not a widow,” signifies that they are not without defence; “and I shall not see mourning,” signifies that they will never suffer desolation and will not perish.

sRef Rev@18 @7 S0′ 1118. As much as she hath glorified herself and lived delicatety.- That this signifies how much glory, and pleasure therefrom, they have gained for themselves from empire over heaven and the world, is evident from the signification of glorifying herself, as denoting to gain glory for themselves; and from the signification of living delicately, as denoting to enter into pleasures. That this is from their empire over heaven and over the world is clear, for this is the source of their glory and pleasure.

Continuation concerning the Athanasian Creed, and concerning the Lord.- Since the idea of God as Man is implanted in every one, therefore several peoples and nations have worshipped as gods those who were either men or were regarded by them as men; for example in Greece and Italy, and in some kingdoms under their power, Saturn, Jupiter, Neptune, Pluto, Apollo, Mercury, Juno, Minerva, Diana, Venus and her son, and others, were worshipped, and the government of the universe was attributed to them. The reason why they ascribed divinity to so many persons, was, that from an implanted [capability], they saw God as Man, and therefore they regarded all the attributes, properties, and qualities of God, and consequently also the virtues, affections, inclinations, and sciences (scientias) as persons.

[3] It was, also, from this implanted [capability], that the inhabitants of the lands round about Canaan, and, also, of the parts within it, worshipped Baalim, Astaroth, Beelzebub, Chemosh, Milcoha, Molech, and others, several of whom had lived as men. It is, also, from this implanted [capability], that, in the heathenism of the Christian world to-day, saints are worshipped as gods, men bending before their statues and kissing them, uncovering their heads before them in the roads where they are set up, and worshipping at their tombs; in fact, in the case of the pope they kiss his shoes, and some even his footprints; he would even have been honoured as a god, if religion had permitted it.

These and several other practices are from this implanted [capability]; for example, men incline to worship a God whom they see, and not something aerial which they regard as mere vapour, for this latter is smoke to them. But the idea of God as Man, which comes from heaven, is so far perverted with many, that even an ordinary man, or an idol, is worshipped instead of God; just as the bright light of the sun is turned into unbeautiful colours, and his summer heat into offensive odours, according to the nature of the objects upon which they fall. But it is for the reasons stated above that an idea is formed of God as that of a little cloud, or mist, or of the inmost things of nature; this is found among Christians, but rarely among other nations possessing any light of reason, as among the Africans and several others.

sRef Rev@18 @7 S0′ 1119. So much give unto her torment and mourning.- That this signifies that they should have so much of infernal punishment and desolation, appears from the signification of torment, as denoting infernal punishment; and from the signification of mourning, as denoting desolation, which consists in their no longer possessing any truth and good, but merely falsity and evil. The reason why it is said that as much torment and mourning should be given her, as she hath glorified herself and lived delicately, is, that all torment or infernal punishment corresponds entirely to the evils in which they are. Those, therefore, who have glorified themselves much, and taken delight in the love of ruling over heaven and the church, and also, for the sake of that glory and its delights, have perverted the goods of heaven and of the church – which are the goods of the Word – have their lot in a hell more grievous in its torment. But those who have glorified themselves in a less degree, and taken less delight in such glorification, have their lot in a milder hell and those who have not glorified themselves, and have not thence perverted the goods and truths of heaven and of the church, which are from the Word, but have simply obeyed them either from ignorance or persuasion, have not their lot in hell. But the people who have no share in their dominion, particularly those who look to the Lord, and have some affection for truth, have their lot in the heavens, where they are taught by the angels. From these things it is evident, that here, where Babylon is treated of, no others are meant than those who exercise dominion from the delight which they find in the love of it for the sake of themselves.

sRef Gen@1 @27 S2′ sRef Gen@1 @26 S2′ [2] Continuation concerning the Athanasian Creed and concerning the Lord.- That God is Man and that the Lord is that Man, is clear from everything in the heavens, and beneath the heavens. In the heavens, all things that proceed from the Lord, in their greatest and in their smallest [components], are either in the human form, or have reference to the human form. The whole heaven is in the human form, every society of heaven is in the human form, every angel and also every spirit beneath the heavens are a human form. It has also been revealed to me, that all things, both the least and the greatest, that proceed immediately from the Lord, are in that form, for that which proceeds from God is a resemblance of Him; it is therefore said of Adam and Eve, that they were “created into the image and likeness of God” (Gen. i. 26, 27).

sRef John@6 @40 S3′ [3] It is for this reason also that the angels in the heavens, being recipients of the Divine which proceeds from the Lord, are men of astonishing beauty, while spirits in the hells, because they do not receive the Divine which proceeds from the Lord, are devils, who, in the light of heaven, appear not as men, but as monsters. It is owing to this fact that every one in the spiritual world is known from his human form in the degree in which he derives it from the Lord. It is now evident from these things, that the Lord is the only Man, and that every one is a man according to the reception of Divine Good and Divine Truth from Him. In a word, he who sees God as Man, sees God, because he sees the Lord. The Lord also says, “He who seeth the Son, and believeth in him, hath eternal life” (John vi. 40). To see the Son is to see Him in the spirit, because this is said, also, to those who have not seen Him in the world.

sRef Rev@18 @7 S0′ 1120. Because she saith in her heart, I sit a queen.- That this signifies pride and boasting because heaven and the church are under their dominion, is evident from the signification of saying in their heart, which denotes boasting from pride, for to say signifies boasting, and the heart signifies the love of self, thus also pride; and from the signification of sitting a queen, which denotes that heaven and the church are under their dominion. The reason why this is meant by sitting a queen, is, that when the Lord is called king, then by queen is meant heaven and the church; similarly when the Lord is called bridegroom and husband, then heaven and the church are meant by bride and wife. It is said heaven, but the church in heaven, or the church with the angels of heaven, which makes one with the church with men on earth, is understood; for there are governments in the heavens, as there are on earth, consequently there are also economical, civil, and ecclesiastical affairs as on earth, although in greater perfection. The church therefore in the heavens is what is meant by bride and wife, when therefore the Lord is understood as king, then the church, which is the wife of the king, is meant by a queen.

sRef Ps@45 @9 S2′ [2] The church is also meant by a queen in David:

“Kings’ daughters among thy precious ones, at thy right hand doth stand the queen in best gold of Ophir” (Psalm xlv. 9).

The subject dealt with in that Psalm is the Lord and His kingdom; and by the kings’ daughters among the precious ones are signified the affections for truth, and these are said to be among the precious ones because precious, in the Word, is said of truths. The queen standing at the right hand in gold of Ophir signifies the church from the reception of good from the Lord. For all those things in man which belong to his right side have reference to good from which is truth, and those which belong to the left side to truth from which is good; it is therefore said that the queen stands at the right hand. The gold of Ophir also signifies good. That those things in man which are on the right side have reference to good, and those things which are on the left have reference to truth, may be seen above (n. 600); and that gold signifies the good of love (n. 242). Woman also is born to be affection which is love, and man is born to be understanding; thus the woman is born to be good, for all good is of the affection which is of love, and man is born to be truth, for all truth is of the understanding. While therefore good has relation to the right side of man, and truth to the left, it follows that it is according to Divine order that the wife is on the right.

[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- We have said that the Lord is the only Man, and that all are men according to the reception of Divine Good and Divine Truth from Him. The reason why the Lord is the only Man is, that He is life itself; but all others, because they are men from Him, are recipients of life. The difference between Man who is life, and a man who is a recipient of life, is like that between the uncreated and the created, and between the infinite and the finite, and this difference is such as to admit of no comparison. For there can be no comparison between the infinite and the finite, thus there can be none between God as Man and another being as a man, whether he be an angel, or a spirit, or a man in the world. That the Lord is life, He Himself teaches in John:

“The Word was with God, and the Word was God; in him was life, and the life was the light of men; and the Word was made flesh” (i. 1, 4, 14).

In the same:

“As the Father hath life in himself, so hath he given to the Son to have life in himself” (v. 26).

Again:

“As the living Father hath sent me, and I also live by the Father” (vi. 57);

“I am the resurrection and the life” (xi. 25);

“I am the way, the truth, and the life” (xiv. 6).

Since the Lord is life, therefore, in other passages of the Word, He is called the Bread of life, the Light of life, and the Tree of life, also, the living God and the living. Because He is life, and every man is a recipient of life from Him, therefore, He also teaches, that He gives life and quickens; as in John:

“As the Father quickeneth, so also the Son quickeneth” (v. 21).

In the same:

“I am the bread of God which cometh down from heaven, and giveth life to the world” (vi. 33 [51]).

Again:

“Because I live, ye shall live also” (xiv. 19).

And in many passages it is said, that He giveth life to those who believe in Him; therefore God is also called “a Fountain of life” (Psalm xxxvi. 9); and in other places, Creator, Maker, Former; also the Potter, and we the clay, and the work of His hands. Since God is life, it follows that in Him we live, move, and are.

sRef Rev@18 @7 S0′ 1121. And am not a widow.- That this signifies that they are not without protection is evident from the signification of a widow, as denoting one who is in the affection for good, and from that affection desires truth. A widow signifies here [without] protection, and therefore not to be a widow, signifies not to be without protection, because good and its affection do not protect themselves, but are protected by truth and the understanding of it; for man, who is the protector of woman, signifies the understanding of truth, thus truth. Between the marriage of man and woman and the marriage of truth and good there is a perfect resemblance; for man is born to be the understanding of truth, and therefore this predominates with him; and woman is born to be affection for good, and therefore this predominates with her. And as good and truth love each other in return and desire to be conjoined; so do the understanding of truth and the affection or will of good. The conjugial love of a husband and wife also derives its origin from the spiritual marriage of truth and good; on this subject see Heaven and Hell (n. 366-386).

sRef Isa@47 @8 S2′ sRef Isa@47 @9 S2′ [2] The signification of widow here and in Isaiah is similar:

“Hear this, thou delicate one, sitting securely, saying in thine heart I and none as I besides; I shall not sit a widow, neither shall I know bereavement; but these two evils shall come upon thee in a moment, the loss of children and widowhood” (xlvii. 8, 9).

This also is said of Babel, and has a signification similar to that of these words in the Apocalypse: “I am not a widow, and shall not see mourning; therefore in one day shall her plagues come to thee, death, and mourning, and famine.” By widows, also in other parts of the Word, are signified both males and females who are in good and not in truth, and yet desire truth, thus those who are without protection against falsity and evil, whom nevertheless the Lord defends. These are also meant in the opposite sense in Isaiah ix. 17; chap. x. 1, 2; Jerem. xv. 7, 8, 9; chap. xxii. 3; chap. xlix. 10, 11; Lament. v. 3; Ezekiel xxii. 6, 7; David, Psalm lxviii. 5; Psalm cxlvi. 9; Exod. xxii. 22-24; Dent. x. 18; chap. xxvii. 19; Matt. xxiii. 14; Luke xx. 47; and elsewhere.

[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- Life considered in itself, which is God, cannot create another being, to be life itself; for the life which is God is uncreated, continuous, and inseparable; for this reason God is one. But the life which is God can create out of substances forms that are not lives in which it can exist, and impart to them the appearance of life. These forms are men, which, because they are receptacles of life, could not, in the primary creation, be any thing but images and likenesses of God – images from the reception of truth, and likenesses from the reception of good; for life and its recipient adapt themselves to each other like active and passive, but do not intermingle. Human forms, which are recipients of life, do not therefore live from themselves, but from God, who alone is life; consequently, all the good of love and all the truth of faith are from God, and nothing from man, as is known. For if the smallest part of life were a man’s own, he would be able to will and do good from himself, and also understand and believe truth from himself, and thus claim merit when nevertheless, if he believes this, then the form recipient of life becomes closed above and perverted, and intelligence perishes. Good and its love, together with truth and its faith, are the life which is God, for God is good itself, and truth itself; in these He therefore dwells with man. From these things it also follows, that man of himself is nothing, and that he is only so far anything in the measure that he receives from the Lord, and at the same time acknowledges that what he receives is not his own but the Lord’s; the Lord then causes him to be something, although not from himself but from the Lord.

sRef Rev@18 @7 S0′ 1122. And shall not see mourning.- That this signifies that they will never suffer desolation and will not perish, is evident from the signification of not to see mourning, when said of a widow, by whom is meant [without] defence, which means to be desolated and to perish; mourning refers here to dominion, which will not have an end. Such things also the Babylonians say in their hearts, inasmuch as they have fortified themselves by every art, not only in this that they have ingratiated themselves and do continually ingratiate themselves – especially with the chiefs of the earth – by the delights of earthly and worldly loves, and by that means, catch souls, and thus conjoin themselves to these interiorly; but also by terrifying men with the horrors of purgatory if they do not in blind faith believe, and by the judgment of the inquisition, if they speak against their dominion. They moreover make use of the confessions which they extort to pry into secret matters; and also, by the multiplication of monasteries they grow into armies, placing their guards on all sides, both at the walls and the gates. Such defences however they have on earth, but they have none in the spiritual world, where that refuge which existed before the Last Judgment, is no longer afforded to any one; for when they come there after death they are immediately separated, and those who have exercised dominion from the love of self are cast into hell; the rest are sent away into societies. Thus is Babylon at this day desolated, and ruined.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- It appears to man as if he lived from himself, but this is a fallacy; for if it were not a fallacy, man would have been able to love God from himself, and to be wise from himself. The reason why it appears as if life were in man, is, that it flows in from the Lord into his inmost things that are removed from the sight of his thought, and thus from perception; and that the principal cause which is life, and the instrumental cause which is a recipient of life, act together as one cause, this being felt in the instrumental cause, which is the recipient, thus in man as in himself. The case in this respect is precisely similar to the sensation that light is in the eye and gives birth to sight; that sound is in the ear and gives birth to hearing; that the volatile particles in the air are in the nostrils and give birth to smell; and that the particles of food turning over upon the tongue, give birth to taste, when yet the eyes, the ears, the nostrils, and tongue are recipient organized substances, thus instrumental causes, while light, sound, the volatile particles in the air, and the particles rolling upon the tongue, are the principal causes; and these causes – the instrumental and the principal – act together as one cause. That is called principal which acts, and that is called instrumental which suffers itself to be acted upon. He who examines the subject more deeply, is enabled to see that man, in regard to everything pertaining to him, is an organ of life, and that that which causes sensation and perception enters from the outside, and that it is life itself which causes a man to feel and to perceive as if from himself. Another reason why it appears as if life were in man, is, that the Divine Love is such, that it desires to communicate to man that which is its own, but still it teaches that it is not man’s. The Lord also desires that man should think and will, and thence should speak and act, as if from himself, but that still he should acknowledge that it is not from himself, otherwise he cannot be reformed. Upon this subject see above (n. 971, 973).

sRef Rev@18 @8 S0′ 1123. Verse 8. For this, in one day shall her plagues come, death, and mourning, and famine, and she shall be burned in the fire; for strong is the Lord God that judgeth her.

“For this in one day shall her plagues come,” signifies because they are of such a quality, that their last state is at hand, and then destruction; “death, and mourning, and famine,” signifies while there is no longer any good or any truth, but only evil and falsity; “and she shall be burned in the fire,” signifies, that because these things are from a diabolical love they will perish; “for strong is the Lord God that judgeth her,” signifies by means of the Last Judgment.

sRef Rev@18 @8 S0′ 1124. For this, in one day shall her plagues come.- That this signifies because they are of such a quality that their last state is at hand, and then destruction, is evident from the signification of for this, as denoting because they are of such a quality, namely, that they pride themselves upon and take delight in ruling over heaven and over the church, and trust in their own and not in the Divine power and protection; from the signification of in that day, as denoting their last state, day signifying state, and here the last state, because it follows that then are death, mourning, and famine; and from the signification of plagues, as denoting those things that destroy spiritual life, thus destruction; concerning this see above (n. 584). By the last state, signified here by the day in which their plagues shall come, is meant the state when there is no longer any good and truth remaining with them. And because in regard to spiritual life they are then utterly destroyed, destruction, that is, the Last Judgment, comes upon them. The reason why this does not previously happen is, that then the connexion or conjunction of heaven no longer exists with them; and when there is no connexion or conjunction, then separation takes place, separation being the Last Judgment; and when this arrives, then the evil are cast into hell, and the good are removed from them, and taken up into heaven. For as soon as anyone’s connexion with heaven is dissolved, he immediately falls into hell. It is connexion alone with heaven, thus with the Lord, that withholds from hell.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- If it is said and thought that life itself is God, or that God is life itself, and there is at the same time no idea of what life is, then beyond those terms there is no comprehension of what God is. In man’s thought there are two ideas, the one abstract, which is spiritual, and the other non-abstract, which is natural. The abstract spiritual idea, concerning the life which is God, is, that it is love itself, and that it is wisdom itself; and that love is from wisdom, and that wisdom is from love. But the non-abstract natural idea, concerning the life which is God, is, that His love is like fire, and His wisdom like light, the two together being like a brilliant radiance. This natural idea is derived from correspondence, for fire corresponds to love, and light corresponds to wisdom, fire therefore in the Word signifies love, and light signifies wisdom. When again a sermon is preached from the Word, prayer is also offered up that heavenly fire may enkindle all hearts, in which case Divine Love is meant, and that heavenly light may enlighten all minds, and this means the Divine Wisdom.

[3] The Divine Love, which in the Divine Wisdom is life itself, which is God, cannot be thought of in its essence, for it is infinite, and therefore transcends human apprehension; but it may be thought of in its appearance. The Lord appears before the eyes of the angels as a Sun, and from that Sun proceed heat and light; the Sun is Divine Love, the heat is proceeding Divine Love, which is called Divine Good, and the light is proceeding Divine Wisdom, which is called Divine Truth. But still one is not permitted to have an idea of the life which is God, as of fire, or heat, or light, unless there is in it at the same time an idea of love and wisdom; that is, that the Divine Love is like fire, and that the Divine Wisdom is like light, and that the Divine Love together with Divine Wisdom is brilliant radiance. For God is perfect Man, in face as Man, and in body as Man, there being no difference as to form, but as to essence. His essence is, that He is love itself, and wisdom itself, thus life itself.

sRef Rev@18 @8 S0′ 1125. Death, and mourning, and famine.- That this signifies, when there is no longer any good, or any truth, but only evil and falsity, is evident from the signification of death, which denotes when there is not any good, for then a man is spiritually dead (that death, in the Word, signifies spiritual death, may be seen above, n. 78, 387, 694); from the signification of mourning, which denotes when there is no longer any truth, that is when the church is desolated, as may be seen above (n. 1119); and from the signification of famine, which denotes when there is nothing but what is entirely evil and false; for in the Word famine signifies a want of truth and good and yet a desire for them, those who are in such want and desire being meant therein by the hungry and famished. Famine also signifies a want of truth and good where there is nevertheless no desire for them, thus to be deprived of them. Such a famine comes upon those who are utterly in falsities and evils, as may be seen above (n. 386).

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- There can be no idea of the life which is God unless there is also an idea of the degrees by which life descends from inmosts to its ultimates. There is an inmost and also an ultimate degree of life, and there are intermediate degrees of life. The distinction between these is like that between things prior and things posterior; for a posterior degree exists from a prior one, and so forth; and the difference is like that between things less and more general, for what belongs to a prior degree, is less general, and what to a posterior degree is more so. These degrees of life are in every man from creation, and they are opened according to his reception of life from the Lord. In some the penultimate degree is opened, in some the middle degree, and in some the inmost. Those in whom the inmost degree is opened become, after death, angels of the inmost or third heaven. Those in whom the middle degree is opened become, after death, angels of the middle or second heaven; but those in whom the penultimate degree is opened become, after death, angels of the ultimate heaven.

[3] Those degrees are called degrees of the life of man, but they are degrees of his wisdom and love, because they are opened according to his reception of wisdom and love, that is, of life from the Lord. Such degrees of life are, also, in every organ, in each of the viscera and members of the body, and they act in unison with the degrees of life in the brains by influx, the skins, cartilages, and bones forming their ultimate degree. The reason why these degrees are in man, is, that such are the degrees of the life that proceeds from the Lord; but in the Lord they are life, while in man they are recipients of life. It should be known, however, that in the Lord there are degrees still higher, and that all of them, both the highest and lowest, are life; for the Lord teaches that He is life, and also that He has flesh and bones. But concerning both these and continuous degrees, see Heaven and Hell (n. 33, 34, 38, 39, 208, 209, 211, 435), where they are more fully described. A knowledge of these ought to be acquired from that work for use in what follows.

sRef Rev@18 @8 S0′ 1126. And she shall be burned in the fire.- That this signifies, that because this is from a diabolical love, they will perish, is evident from the signification of fire, which denotes love in both senses – celestial love and diabolical love (concerning which see n. 68, 496, 504, 916); but here it signifies diabolical love, because this is the love of ruling over heaven, and also over the world. It is called diabolical love, because it is from the deepest hells, where those devils are, who desire to have dominion over all things of heaven, and believe in their hearts that they are gods, and that there is no God beside them. It is also evident from the signification of being burned, which denotes to perish from that love. That to be burned with fire is the punishment for the profanation of holy things through the love of ruling over them, may be seen above (n. 1083).

[2] Continuation concerning the Athanasian Creed, and concerning a the Lord.- Since God is life, it follows that He is uncreated. The reason why He is uncreated, is, that life cannot he created, but can create. For to be created is to exist from another, and if life existed from another, that other would still be life, and this life would be life in itself. And if this First were not life in itself, it would be either from another or from itself, and you cannot speak of life from itself, because “from itself” implies origin, and such origin would be from nothing, and from nothing nothing originates. This First (hoc primum), which in itself is, and from which (ex quo) all things have been created, is God, who, from the Esse in Himself, is called Jehovah. Reason can see that this is the case, and particularly if illustrated by means of created things. Now since what is underived is not underived unless it is also self-existent, therefore Esse and Existere in God are one; for being underived He is self-existent, and being self-existent He is underived. This, therefore, is life itself which is God, and which is Man.

sRef Rev@18 @8 S0′ 1127. For strong is the Lord God that judgeth them (illos).- That this signifies, by means of the Last Judgment, is evident from the signification of the Lord God being strong who judgeth her, which denotes the Last Judgment upon them. That by these words is meant the Last Judgment follows from what precedes, for it is said that in one day her plagues shall come, death, mourning, and famine, and that she shall be burned with fire; this signifies that when it is their last state – which is the case when there is no longer any good or any truth, but only evil and falsity from their diabolical love – they will then perish by the Last Judgment. That these also perished by the Last Judgment, may be seen in the small work, The Last Judgment and Babylon Destroyed.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- That all things are from Life itself which is God, and which is Man, may be illustrated from created man, he being a man as to ultimate, middle, and inmost things. For a man who, in the world, had been merely corporeal in his life, thus of dull perceptions, still appears in the spiritual world, after the rejection of the material body, as a man. A man, who in the world has been merely sensual or natural in his life, that is to say, has known little about heaven, although much about the world, still appears as a man after death. A man, who in the world has been rational in his life, that is, has thought well from natural light (lumen), when he becomes a spirit after death, appears as a man. A man, who in the world has been spiritual in his life, when he becomes an angel after death, appears as a man, perfect according to the reception of life from the Lord. A man, in whom the third degree of life has been opened, that is, who as to life in the world, has been celestial, when he becomes an angel after death, appears as a man in complete perfection.

[3] The very life belonging to him is a man, – the sensual and natural, as well as the rational, the spiritual, and the celestial, the degrees of life being thus designated; but man in whom those degrees exist, is only a recipient. As it is in the smallest types, so it is in the greatest. The whole angelic heaven in its whole extent is a man; each heaven by itself, the first, the second, and the third, is a man; every society in the heavens, greater or less, is a man; in fact, the church in the world in general is a man; all congregations also, which are called churches, are by themselves men. It is said the church, and by this are meant all with whom the church is in its entirety. The church in the world appears thus to the angels of heaven; the ground of this appearance is, that the life which is from the Lord is Man. Life from the Lord is love and wisdom, such therefore as is the reception of love and wisdom from the Lord, such is the man. These things primarily testify, that all things were created from life, which is God, and which is Man.

sRef Rev@18 @9 S0′ 1128. Verse 9. And the kings of the earth shall weep for her, and wail over her, who have committed whoredom with her, and lived delicately, when they shall see the smoke of her burning.

“And the kings of the earth shall weep for her and wail over her,” signifies the mourning and grief of heart of those who have exercised that power; “who have committed whoredom with her, and lived delicately,” signifies who were in falsities, and in the evils thereof, from delight in that power; “when they shall see the smoke of her burning,” signifies, on account of hell and of their damnation.

sRef Rev@18 @9 S0′ 1129. And the kings of the earth shall weep for her and wail over her.- That this signifies the mourning and grief of heart of those who have exercised that power, is evident from the signification of weeping over and wailing, which denotes mourning and grief of heart, of which we shall speak presently; and from the signification of the kings of the earth, who denote those who are in truths from good, and, in the opposite sense, those who are in falsities from evil, concerning which see above (n. 29, 31, 625, 1034, 1063); here those who exercise that power are signified, therefore they are called kings of the earth, the earth meaning the church. That these are signified by kings of the earth, is evident from what follows, for it is said who have committed whoredom with her, and lived delicately, which signifies those who were in falsities and evils from delight in that power. Those who are in truths from good, who are also signified by kings of the earth, can neither weep nor wail over her.

sRef Jer@16 @5 S2′ sRef Jer@6 @26 S2′ sRef Micah@1 @8 S2′ sRef Zech@12 @10 S2′ [2] The terms to weep and wail are used, because to weep signifies mourning on account of falsities, and to wail, mourning on account of evils, in both cases because they are lost. To weep then has reference to the falsity which they called truth, and to wail has reference to the evil which they called good. It is for this reason, that weeping and wailing are mentioned together in the Word. As in Jeremiah:

“O daughter of my people, make thee the mourning of an only-begotten, a wailing of bitternesses, because suddenly will the spoiler come upon us” (vi. 26).

Here it is said “mourning” because truth is destroyed, and “wailing” because good is destroyed. The spoiler signifies the deprivation of these, and thus the end of the church.

In Micah:

“I will make a wailing like dragons, and a mourning like the daughters of the owl” (i. 8).

Because wailing has reference to good, and in the opposite sense, to evil, therefore it is said, “I will make a wailing like dragons,” dragons denoting those who are in the lusts (cupiditatibus) of evil. And because mourning has reference to falsity, it is said, “I will make a mourning like the daughters of the owl,” the daughters of the owl denoting those who are in falsities and the pleasures of them. Owls signify falsities because they see in darkness but not in the light.

In Zechariah:

“They shall wail over him, according to the wailing over an only-begotten, and they shall mourn over him according to the mourning over a first-begotten” (xii. 10).

Here also “wailing” is said of the deprivation of good, and mourning of the deprivation of truth.

Similarly in Jeremiah:

“Enter not into the house of mourning, neither go away to wail” (xvi. 5).

Both mourning and wailing are mentioned on account of the marriage of good and truth; and also on account of that marriage which is not of good and truth – which is in every part of the Word.

[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- That all things are from life itself, which is God, and which is Wisdom and Love, may also be illustrated by means of created objects, when they are considered from the standpoint of order. For it is from order that the angelic heavens, consisting of thousands and thousands of societies, act as one (unum agunt), through love to the Lord, and through love towards the neighbour, and that they are maintained in order by Divine truths, which are the laws of order. It is again from order that the hells beneath them, which are also distinguished into thousands and thousands of congregations, are kept in order by means of judgments and punishments; so that although they are hatreds and insanities, still they are unable to cause the least mischief to the heavens. It is also from order, that there is between the heavens and the hells that equilibrium, in which a man is in the world, and in which he is led to heaven if led by the Lord, to hell if led by himself. For it is a law of order, that man shall act in all that he does from freedom according to reason.

[4] Since so many myriads of myriads of men, from the creation of the world, have been pouring both into heaven and hell, and are perpetually pouring in like streams, each individual being of a dissimilar genius and love, it would have been utterly impossible for them to be consociated together into one, unless God were one, who is life itself, this life being wisdom itself, love itself, and therefore order itself. These things are said concerning heaven. But in the natural world, Divine order is evident from the sun, the moon, the stars, and the planets. The sun, according to appearance, makes years, days, and hours, also the seasons of the year – spring, summer, autumn, and winter; the divisions of the day – morning, mid-day, evening, and night. It vivifies all things on the earth, according to their reception of its heat in conjunction with its light, and of its light in conjunction with its heat. According to its reception it opens, disposes, and prepares living bodies and material substances, which are in and upon the earth, to receive influx from the spiritual world. Hence, in the time of spring, through the union of heat and light at that season, the birds of heaven and the beasts of the earth return into the love of prolification, and into the knowledge (scientia) of everything belonging to it. Plants also renew their functions and activities in the production of leaves, flowers, and fruits, and in these, seeds, for the continual perpetuation of their kinds and for their increase to infinity.

[5] It is also from order, that the earth produces plants, and that these supply animals with nourishment, while both the one and the other are serviceable to man, for food, clothing, and pleasure; and since man is the being in whom God dwells, all things in this way return to God from whom they are. From these considerations it is evident, that created things succeed each other in such order, that one exists for another; that they are perpetual ends – which are uses, and that ends which are uses constantly operating in such a way that they may return to God from whom they are. These things then testify, that all things were created from life itself, which is wisdom itself; and they further testify that the created universe is full of God.

sRef Rev@18 @9 S0′ 1130. Who have committed whoredom with her, and lived delicately.- That this signifies, who were in falsities and in the evils thereof from delight in that power, is evident from the signification of committing whoredom, which denotes to falsify truths (concerning which see above, n. 141, 161, 805, 983), thus also to love falsities, for he who is in the love of evil is also in the love of falsity, since falsity confirms evil; and from the signification of living delicately, which denotes to receive pleasure from ruling, or from the exercise of that power, thus to love evils. To commit whoredom is said of falsities, and to live delicately of evils, in each case in reference to the delights arising from them.

[2] Since to commit whoredom signifies to falsify truths, and to live delicately signifies to love evils, and thus falsities also, the origin of the falsification of the Word by the Babylonish sect and the weakening of its Divine sanctity by them shall also be stated. It was well known in the whole Christian world, that the Word is Divine, and that therefore all the things contained in it are Divine truths. Now because the Babylonians arrogated to themselves, and actually assumed, dominion over everything in the church, and over heaven also, and because in consequence of this they plunged into all the evils that spring up from the love of self, it therefore became necessary for them to confirm those evils by the Word, and this could be done only by its falsification – for the Word can never substantiate evil; therefore the man who does substantiate it by the Word falsifies its truths. This was done by the Babylonians. But because they still saw truths in the Word which they could not falsify, as all those things that are said concerning Babel, therefore they craftily weakened its Divine sanctity, and forbade the reading of it by the people. Their prelates and their presbyters, who are called monks, also ceased to read it, maintaining that the declarations of the Pope are as holy as those contained in the Word. They also said that everything belonging to the church ought to be accommodated to its state, and should consequently be changed when the state of the church required, and that such accommodations and changes ought to take place according to inspiration from the Pope. It is evident from this why the truths of the Word have been falsified and also rejected by them, and in the place of these such things adopted and promulgated by their Pope as countenance and pander to their love of power, these things being in themselves falsities. From these things, the particular signification of the kings of the earth committing whoredom with Babylon the harlot is evident.

[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- Because God is uncreated, He is, also, eternal; for life itself, which is God, is life in itself, neither from itself, nor from nothing, thus it is without origin; and what is without origin is from eternity, and is eternal. But an idea of that which is without origin cannot be grasped by the natural man, neither can the idea of God from eternity; but these things are apprehended by the spiritual man. The thought of the natural man cannot be separated and withdrawn from the idea of time, this idea inhering in it from nature in which the natural man is; neither can it be separated and withdrawn from the idea of origin, because it regards origin as implying a beginning in time. The appearance of the sun’s progression has impressed this idea on the natural man. But the thought of the spiritual man, because it is elevated above nature, is withdrawn from the idea of time, and instead of this idea of time there is the idea of state of life, and instead of the duration of time there is the idea of the state of thought from affection, which constitutes life. For the sun in the angelic heaven neither rises nor sets, nor does it cause years and days, like the sun in the world; for this reason the angels of heaven, being in spiritual ideas, think abstractedly from time. Their idea therefore of God from eternity does not partake of the notion of origin, or a beginning, but it is an idea of state, that He is eternal, thus that every thing that is God, and which proceeds from God, is eternal, that is, Divine in itself. That this is the case I have been permitted to perceive by being raised above the natural into the spiritual idea. From these things it is now evident, that God, who is uncreated, is also eternal; and also that it is impossible to think that nature is from eternity, or in time from itself, but that it is possible to think that God is from eternity, and that nature together with time is from God.

sRef Rev@18 @9 S0′ 1131. When they shall see the smoke of her burning.- That this signifies, on account of hell and of their damnation, is evident from the signification of the smoke of burning, which denotes hell and damnation, of which we shall speak presently. “When they shall see it,” signifies on account of those things, for it is said “they shall weep for her, and wail over her, when they see the smoke of her burning,” by which is signified mourning and grief of heart on account thereof, that is, on account of hell and of their damnation. The smoke of burning signifies hell and damnation, because smoke signifies infernal falsity, and fire, thus combustion or burning, infernal evil. From the correspondence of infernal falsity and infernal evil with the fire of combustion, smoke mingled with fire, like smoke from a furnace or from places on fire, appears over their hells. That smoke signifies infernal falsity, may be seen above (n. 494, 539, 889); and that fire signifies such infernal evil as springs from their love, may be seen above (n. 68, 496, 504, 916).

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- Since God is eternal, He is, also, infinite; but as there is a natural idea as well as a spiritual idea of what is eternal, so is there also of what is infinite. The natural idea of what is eternal is derived from time, but the spiritual idea of this is not from time. The natural idea also of what is infinite is derived from space, but the spiritual idea of it is not from space. For as life is not nature, so the two properties of nature, which are time and space, are not properties of life, for they are from the life which is God, and were created with nature. The natural idea of the infinite God, derived from space, is, that He fills the universe from end to end; but from this idea concerning the infinite the thought arises, that the inmost of nature is God, and that therefore He is extension, whereas all extension is a property of matter.

[3] Thus because the natural idea does not at all agree with the idea of life – wisdom and love – which is God, therefore what is infinite must be viewed from the spiritual idea, in which, as there is nothing of time, so there is nothing of space, because there is nothing of nature. It is from the spiritual idea, that the Divine Love is infinite, and that the Divine Wisdom is infinite; and since the Divine Love and the Divine Wisdom are the life which is God, therefore the Divine Life is also infinite; God therefore is consequently infinite. That the Divine Wisdom is infinite, is evident from the wisdom of the angels of the third heaven. Because these excel others in wisdom, they perceive that there is no comparison between their wisdom and the Divine Wisdom of the Lord, for there can be no comparison between infinite and finite. They say also that the first degree of wisdom is to see and acknowledge that this is the case; it is similar in regard to the Divine Love. Moreover, angels, like men, are forms recipient of life, thus recipient of wisdom and love from the Lord; and these forms are from substances which are without life, thus in themselves dead, and between what is dead and what is living there is no comparison.

[4] But how what is finite receives what is infinite, may be illustrated from the light and heat of the sun of the world. The light and heat from that sun are not themselves material, but still they affect material substances, the light by modifying them, and the heat by changing their states. The Divine Wisdom of the Lord is also light, and the Divine Love of the Lord is heat – but spiritual heat and light, because they proceed from the Lord as the Sun, which is Divine Love, and at the same time Divine Wisdom; but light and heat from the sun of the world are natural, because that sun is fire and not love.

sRef Rev@18 @10 S0′ 1132. Verse 10. Standing afar off for fear of her torment, saying, Woe, woe, that great city Babylon, that strong city! for in one hour is thy judgment come.

“Standing afar off for fear of her torment,” signifies while they are in externals from dread of infernal punishments; “saying, Woe, woe, that great city Babylon,” signifies lamentation over that doctrine, and over that religion; “that strong city,” signifies which had fortified itself by so many wicked artifices; “for in one hour is thy judgment come,” signifies their total destruction by the Last Judgment.

sRef Rev@18 @10 S0′ 1133. Standing afar off for fear of her torment.- That this signifies, while they are in externals from dread of infernal punishments, is evident from the signification of standing afar off, which denotes to be in externals, of which we shall speak presently; and from the signification of the fear of torment, which denotes dread on account of infernal punishments, for these punishments are signified by torment. To stand afar off signifies to be in externals, because a man while he is in internals is in himself, for his love dwells there, and consequently his very life. The interior things of a man are those things which belong to his spirit, and these are meant in the Word by things near at hand, therefore exteriors, being remote from interiors, are meant by things afar off, here by standing afar off. Every evil man, also, while he is in externals, is unlike what he is when in internals, for not only does he then speak and act differently, but he also wills and thinks differently, his thought and desire then being that he may appear to be a civil, moral man, and also a spiritual man, and this is either on account of the law and its punishments, or for the sake of fame, and therefore for the sake of honour and gain, thus on account of the fear of losing these. That then a man is afar off from himself, is evident from this fact, that when he returns from externals into his internals, which he does when he is left alone, he then thinks and wills altogether differently, and also when he is with companions like himself he speaks differently. It is therefore evident, that to stand afar off in the spiritual sense, signifies to be in externals.

[2] The chief reason why an evil man from internals betakes himself to, or passes into externals, is fear. When therefore he sees the punishments and torments of his companions, fear closes his internals, and when these are closed, he comes into externals, and remains in them, so long as he mentally regards the punishment. Still his internal is not amended by punishments, but remains just as before, as soon therefore as the fear of punishment passes away, he returns into his own evils, which are in him interiorly, and which belong to his spirit, and consequently to his life. This may be illustrated by experience from the spiritual world. An evil spirit there is compelled by punishments not to speak or do evil, and in this state he continues so long as he remains in the place where the punishment is present, but as soon as the fear of punishment departs, he is evil as before. The case is similar in the world. So long as thieves, robbers, and other criminals, are in a city where all are restrained by the bonds of the law and its punishments, they do not steal or rob, but immediately they come into the woods, or into places where they do not stand in fear of the punishments of the law, or when they can pervert the law by cunning devices, and avoid its punishments by such means, they come into their internals and commit crimes.

sRef Jer@31 @10 S3′ sRef Zech@6 @15 S3′ sRef Isa@49 @12 S3′ sRef Jer@23 @23 S3′ sRef Isa@33 @13 S3′ sRef Isa@43 @6 S3′ sRef Isa@49 @1 S3′ sRef Ps@65 @5 S3′ [3] It is evident from these things, that externals are separated from internals, and stand as it were afar off. It is for this reason, that in the Word “afar off” signifies the external, or what is remote from the internal, as in the following passages.

In Isaiah:

“Hear, ye that are afar off, what I have done, and, ye that are near, know my power” (xxxiii. 13).

Those who are afar off mean there the nations, because they are remote from internal truths, and those that are near mean those who are of the church, and in truths from the Word.

In the same:

Bring my sons from far, and my daughters from the end of the earth (xliii. 6).

Here also sons and daughters mean the nations, which being remote from the truths and goods which are the internals of the church, are called sons from far, and daughters from the end of the earth. Sons mean those who are in truths, and daughters those who are in goods; the end of the earth signifies the ultimates of the church.

In the same:

“Attend, O islands, unto me, and the peoples from far. Behold they shall come to thee from far, and behold they shall come from the north and the west” (xlix. 1, 12).

The islands, and the peoples from far, and from the north and from the west, also mean the nations, with whom the church would be established. These words in Jeremiah, “Tell to the isles afar off” (xxxi. 10), have a similar meaning.

In Zechariah:

“Those who are far off shall come, and shall build the temple of Jehovah” (vi. 15).

Here also those who are far off denote the nations, and the temple which they shall build is the church.

In Jeremiah:

“Am I a God at hand, and not a God far off” (xxiii. 23),

signifies that the Lord is God, to those who are within and also to those who are without the church, also to those who are in internal truths and to those who are in external truths.

In David:

“God, the confidence of all the ends of the earth, and of the sea of those who are far off” (Psalm lxv. 5).

The ends of the earth, and the sea of those who are far off, signify the ultimates of the church.

sRef Isa@13 @5 S4′ sRef Jer@5 @15 S4′ sRef Isa@5 @26 S4′ [4] In the opposite sense far off signifies evil, because this is in the external man; for all who are in evils and in falsities therefrom are external men. These are meant by nations and peoples afar off and from the end of the earth, in the following passages.

In Isaiah:

The nations “from afar, and from the end of the earth” (v. 26).

Again:

The peoples “coming from the land far off from the end of the heavens” (xiii. 5).

In Jeremiah:

The nations “coming from the land far off” against Jerusalem (iv. 16).

Again,

“I will bring” upon the house of Israel “a nation from far” (v. 15).

Because Babel signifies evil of every kind, and profanation of good, therefore it is called “the land far off” (Isaiah xxxix. 3).

That those who are far off signify those who are in the externals of the church, is evident also from those who are in externals in the spiritual world and those who are in internals, the latter being in the south and the former in the north, thus they are distant according to the degree of the reception of truth and good. That near means what is internal, may be seen above (n. 16).

[5] Continuation concerning the Athanasian Creed, and concerning the Lord.- Because God is infinite, He is, also omnipotent, for omnipotence is infinite power. The omnipotence of God shines forth from the universe, which is the visible heaven and habitable globe, and these together with all things in the visible heaven, and upon the habitable globe are the great works of the Omnipotent Creator. Their creation and preservation testify that they are from Divine Omnipotence, while their order and their collective reference to ends, from first to last, testify that they are from Divine Wisdom. The omnipotence of God shines forth also from the heaven that is above or within our visible heaven, and from the world (ab orbe) there, which is inhabited by angels, as ours is by men. There are there stupendous evidences of the Divine Omnipotence, which, because they have been seen by me, and revealed to me, I am permitted to mention. All the men who have died from the first creation of the world are there, being after death men as to form, but spirits as to essence.

[6] Spirits are affections which are of love, and thus also, thoughts; spirits of heaven affections of the love of good, and spirits of hell affections of the love of evil. The good affections, which are angels, dwell on a world (super orbe) which is called heaven, and the evil affections, which are spirits of hell, dwell at a great depth beneath them. The world is one, but divided as it were into expanses, one below another. The expanses are six; in the highest dwell the angels of the third heaven, and beneath these the angels of the second heaven, and beneath these the angels of the first. Below those dwell the spirits of the first hell, beneath them the spirits of the second hell, and beneath these the spirits of the third. All things are so perfectly arranged, that the evil affections, which are spirits of hell, are held in bonds by the good affections, which are angels of heaven – the spirits of the lowest hell by the angels of the highest heaven, the spirits of the middle hell by the angels of the middle heaven, and the spirits of the first hell by the angels of the first heaven. By such an arrangement of opposites the affections are held in equilibrium, as in the scale of a balance.

[7] Such heavens and hells are innumerable, being distinguished into companies and societies according to the genera and species of all affections, and these latter are in order and in connexion according to their nearer and remoter affinities. The case is the same in the heavens as in the hells. This order and connexion of the affections is known to the Lord alone, and the orderly arrangement of such variety of affections – as numerous as the men who have existed from the first creation, and who shall exist hereafter – belongs to infinite wisdom, and also to infinite power. That the Divine power is infinite, or that it is omnipotent, is very evident in the other world, from this circumstance, that neither the angels of heaven nor the devils of hell have the least power from themselves; if they had the least power heaven would fall to pieces, hell would become a chaos, and every man would perish with them.

sRef Rev@18 @10 S0′ 1134. Saying, Woe, woe, that great city Babylon.- That this signifies lamentation over that doctrine and over that religion is evident from the signification of woe, woe, which denotes lamentation, particularly over the state of destruction and devastation, concerning which see above (n. 531); and from the signification of city, which denotes doctrine (concerning which see above, n. 123); and from the signification of Babylon, which denotes that religion which, from the falsification and profanation of the truth and good of the Church, is called a harlot and the mother of whoredoms and abominations of the earth. It is therefore evident that these words, Woe, woe, that great city Babylon, signify lamentation over doctrine and religion.

[2] Continuation concerning the Athanasian Creed and concerning the Lord.- The reason why all power belongs to God, and none whatever to men or angels, is, that God alone is life, and men and angels are only recipients of life, and that it is life which acts, the recipient of life being acted upon. Every one may see, that a recipient of life cannot at all act from itself, but that its action is from the life which is God; nevertheless, it can act as if from itself, for this can be given to it; that it also has been given, was said above. If man does not live from himself, it follows that he does not think and will from himself, neither does he speak and act from himself, but from God, who alone is life. That this is the case, seems like a paradox, because a man has no other feeling than that these powers are in himself, and thus are exercised by himself; but still he acknowledges, when he speaks from faith, that all good and truth are from God, and all evil and falsity from the devil; and yet, whatever a man thinks, wills, speaks, and acts, has reference to good and truth, or to evil and falsity. For this reason a man says within himself, or the priest says to him when he does good, that he was led of God, and when he does evil, that he was led of the devil. Preachers also pray that their thought, their discourse, and their tongues, may be led by the spirit of God, and sometimes also they say after preaching, that they have spoken from the spirit. Other men also have the same perception in themselves.

I can also, myself, testify before the world, that all things of my thought and will have entered by influx, goods and truths through heaven from the Lord, and evils and falsities from hell; I have been permitted to perceive this for a long time.

sRef John@1 @1 S3′ sRef John@1 @2 S3′ sRef John@1 @1 S3′ sRef John@1 @4 S3′ sRef John@1 @3 S3′ [3] The angels of the higher heavens have manifestly perceived the influx, and the wisest of them not being even willing to think and will as from themselves. But, on the other hand, infernal genii and spirits altogether deny it, and are angry when it is spoken of. But, nevertheless, it has been proved to many of them to demonstration, that such is the case, but they were afterwards indignant. But because this appears as a paradox to many, it is important that from some idea of the understanding it should be seen how the influx takes place, in order that it may be acknowledged that it does take place. The facts are as follows. From the Divine Love of the Lord, which appears in the angelic heaven as a sun, proceed light and heat. Light is the life of His Divine Wisdom, and heat is the life of His Divine Love. This spiritual heat which is love, and spiritual light which is wisdom, enter by influx into the subjects recipient of life, just as natural heat and natural light from the sun of the world enter into subjects not recipient of life. And because light merely modifies the substances into which it enters, and heat merely changes their state, it follows, that if those subjects were animated, they would perceive those changes in themselves, and would suppose them to be from themselves, when, nevertheless, they both recede and return with the sun. Now, since the life of the Divine Wisdom of the Lord is light, therefore the Lord in many passages of the Word is called light, and it is said, in John,

“The Word was with God, and the Word was God; in Him was life, and the life was the light of men” (i. 1, 2, 3).

From these things it is now evident, that God has infinite power, because He is the all with all men (omnis apud omnes). But how an evil man can think, will, speak, and do evil, although God alone is life, will be shown in what follows.

sRef Rev@18 @10 S0′ 1135. That strong city.- That this signifies which had fortified itself by so many wicked artifices, is evident from the signification of strong, when said of doctrine and the religion which it teaches, signified by the city of Babylon, as denoting that they are fortified by artifices, lest they should be attacked and injured. What those artifices are, and how wicked they are, may be seen above (n. 1112). That those artifices, however, were of no avail at the day of the Last Judgment, when all who were of such a character perished, is evident from what follows, where it is said, “For in one hour is thy judgment come,” and that, not only the kings of the earth, but also the merchants of the earth, and the pilots of the ships wept and wailed over her.

sRef Joel@2 @1 S2′ sRef Joel@2 @7 S2′ sRef Joel@2 @2 S2′ [2] In other parts of the Word, also, those are called strong who are in evils and thence in falsities, and who have fortified themselves, by means of artifices, against the goods and truths of the church, that is those with whom the church is devastated, and who devastate the church in others.

As in Joel:

“The day of Jehovah cometh, a day of darkness, and of thick darkness; a people great and strong, such as there has not been from an age; as heroes they run, as men of war they mount the wall” (ii. 2, 7).

Here also the subject is the Last Judgment, which is signified by the day of Jehovah, a day of darkness, and of thick darkness. Those who are in falsities of evil, and have fortified their falsities against truths by reasonings and by falsifications of the Word, are signified by a people great and strong. Their reasonings from falsities against truths, and their attack upon them, is signified by, as heroes they run, as men of war they mount the wall. Similarly in other places.

[3] Continuation concerning the Athanasian Creed and concerning the Lord.- Since the Divine Omnipotence is such that a man cannot of himself think and will, and thence speak and act, but from the life which is God, the question arises, Why, then, is not every man saved? But he who concludes from this that every one is saved, and if not, that he is not in fault, is ignorant of the laws of Divine Order respecting man’s reformation, regeneration, and consequent salvation. The laws of that order are called laws of the Divine Providence, and of these the natural mind can have no knowledge unless it is enlightened. And because man has no knowledge of them, and, therefore, forms conclusions concerning the Divine Providence from events in the world, and falls by means of these into fallacies, and thence into errors, from which he afterwards extricates himself with difficulty, therefore it is expedient that these laws should be made known.

[4] But before we proceed to state them it is important that it should be understood that the Divine Providence, in every particular pertaining to man, even in the most minute, operates for his eternal salvation, the salvation of man being the end of the creation of both heaven and earth. For the end was, that out of the human race heaven might be formed, in which God might dwell, as in His own abode; the salvation, therefore, of man is the all in all of the Divine Providence. But the Divine Providence proceeds so secretly, that man scarcely sees a vestige of it, and yet it is operative in the most minute particulars relating to him, from infancy to old age in the world, and afterwards to eternity; and it is eternity which is regarded in every least thing.

[5] Because Divine Wisdom in itself is nothing but an end, therefore Providence acts from an end, in an end, and with reference to an end, the end being that man may become wisdom and love, and thus a habitation and image of the Divine Life. But, because the natural mind, unless it is enlightened, cannot comprehend why the Divine Providence, while alone operative in the work of salvation, and in the most minute particulars relating to the progress of man’s life, does not lead all to heaven, although from love it is willing to lead them, and is omnipotent, therefore, in what now follows, the laws of order which are laws of the Divine Providence shall be disclosed; by their means, the mind, previously unenlightened, may be withdrawn, I hope, from fallacies, if it is willing to be withdrawn.

sRef Rev@18 @10 S0′ 1136. For in one hour is thy judgment come.- That this signifies their total destruction by the Last Judgment, is evident from the signification of in one hour, which denotes suddenly, here also, all; consequently, when destruction is meant, it denotes total destruction; for hour, like day, year, and in general, all times, signifies state, as may be seen above (n. 194, 488, 673, 875). Here, therefore, hour signifies the state of destruction through the Last Judgment. And the number used by which the successive duration of time is meant, signifies the quality of the state; thus when it is said in one hour, it signifies all things suddenly. This is evident from what follows, where all things pertaining to Babylon are enumerated under the head of her merchandize which perished. That thy judgment is come, signifies destruction by the Last Judgment, is evident without explanation.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- The laws of order, called the laws of Divine Providence, are the following.

1. Man should have no other sensation, perception, or knowledge than that life is in himself in such a way that he thinks and wills, and consequently speaks and acts from himself; but nevertheless, he should acknowledge and believe that the truths which he thinks and speaks, and the goods which he wills and does, are from God, and thus as it were from himself.

2. Man should act in whatever he does from freedom according to reason, but should nevertheless acknowledge and believe that the very freedom which he has is from God; the same is the case with reason, regarded in itself – which is called rationality.

[3] 3. To think and speak truth, and to will and to do good, from freedom according to reason, are not from man himself, but from God; and to think and speak falsity, and to will and do evil, from freedom, are not from man himself, but from hell, yet in such a way that falsity and evil are from thence; but freedom itself, regarded in itself, and the very faculty of thinking, willing, speaking, and doing, regarded in themselves, are from God.

[4] 4. The understanding and will of man ought not to be in the least compelled by another, since all compulsion by another takes away freedom, but man ought to compel himself; for to compel oneself is to act from freedom.

[5] 5. Man does not know, from feeling and perception in himself, how good and truth enter by influx from God, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act from freedom according to reason as if from himself. It is sufficient for him to know and acknowledge these things from the Word and from the doctrine of the Church.

[6] 6. Man must not be reformed by external, but by internal, means; by external means are meant miracles and visions, fears and punishments; by internal means are meant truths and goods from the Word, and from the doctrine of the Church, and also looking to the Lord. For these means enter by an internal way, and remove the evils and falsities which reside within; but external means enter by an external way, and do not remove evils and falsities, but shut them in. But nevertheless, he is further reformed by external means, provided he has been previously reformed by internal means; but a man who is not reformed is only withheld by external means – which are fears and punishments – from speaking and doing the evils and falsities which he thinks and wills.

[7] 7. Man is admitted into the truths of faith and the goods of love by God, only so far as he can be kept in them to the end of life; for it is better that he should be constantly evil, than that he should be good and afterwards evil, since he thus becomes profane. The permission of evil is chiefly from this ground.

[8] 8. God is continually withdrawing man from evils, so far as man, from freedom, is willing to be withdrawn. So far as man can be withdrawn from evils, so far God leads him to good, thus to heaven; but so far as he cannot be withdrawn from evils, so far God cannot lead him to good, thus to heaven. For so far as he is withdrawn from evils, so far he does good from God, which in itself is good; but so far as he is not withdrawn from evils, so far he does good from himself, and this has evil in itself.

[9] 9. God does not, without the use of means, teach man truths, either from Himself or by angels, but He teaches by means of the Word; by means of preaching, reading, and conversation and intercourse with others, and thus from thought with himself about those things; and man is then enlightened according to his affection for truth grounded in use; otherwise he would not act as if from himself.

[10] 10. When eminence and opulence lead astray, it is man who from his own prudence has led himself to them; for he is led of the Divine Providence to such things as do not lead astray, and that are serviceable with regard to eternal life; for all the operations of the Divine Providence with man look to what is eternal, because the life which is God, and from which man is man, is eternal.

sRef Rev@18 @11 S0′ 1137. Verse 11. And the merchants of the earth shall weep and mourn over her because no one buyeth their merchandise any more.

“And the merchants of the earth shall weep and mourn over her,” signifies the mourning and grief of those who acquire the things pertaining to that religion, in order to gain honours and wealth; “because no one buyeth their merchandise any more,” signifies that their evils and falsities, by which they make gain, are no longer received.

sRef Rev@18 @11 S0′ 1138. And the merchants of the earth shall weep and mourn over her.- That this signifies the mourning and grief of those who acquire the things pertaining to that religion, in order to gain honours and wealth, is evident from the signification of merchants, who denote those who acquire knowledges of the truth and good of the Church, and, in the opposite sense, those who acquire knowledges of evil and falsity; consequently, in the present case, they denote those who acquire the knowledges of that religion for the sake of gain, which consists both of honours and wealth. That such is the signification of merchants may be seen above (n. 840, 1104); and from the signification of weeping and mourning, as denoting to grieve and lament. There are four kinds of men of that religion, who are described here, those called kings of the earth, those called merchants of the earth, those called merchants of wares, and those called pilots of ships with sailors; the kings of the earth are treated of in verses 9, 10; the merchants of the earth, verses 11-14; merchants of merchandise, verses 15, 16; and the pilots of ships and sailors, verses 17, 18, 19.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- It is evident from the above that the Lord cannot lead man to heaven except by these laws, although in Him there are Divine Love from which He wills, Divine Wisdom from which He knows all things, and Divine Power – which is omnipotence – from which He can perform what He wills. For the above laws of Providence are laws of order in regard to reformation and regeneration, thus in regard to the salvation of man; against these the Lord cannot act, because to act against them would be to act against His own wisdom and love, thus against Himself.

The first law, that man from sensation and perception shall have no other idea than that life is in himself, yet that he should acknowledge that the goods and truths pertaining to love and faith, which he thinks, wills, speaks, and does, are not from himself, but from the Lord, implies the second, that man possesses freedom, and that it also ought to appear as his own, but that still he ought to acknowledge that it is not so, but that it is the Lord’s in him.

[3] This law follows from the former, because freedom makes one with life; for without freedom man could not feel and perceive that he has life as it were in himself, this being felt and perceived from freedom. For it appears to a man from freedom, that every action of his life is his own and proper to him, freedom being the power of thinking, willing, speaking, and acting from himself, in this case, as if from himself. And it is chiefly the power of willing; for a man says, I have the power to do what I will, and I have the will for what I have the power, that is, I am in freedom. Who, again, from freedom cannot think that one thing is good and another evil; or, that one thing is true and another false? Together with life man was therefore endowed with freedom, nor is it ever taken away from him; for in the measure that it is taken away or lessened, a man feels and perceives that he does not himself live, but another in him, and so far the delight of everything pertaining to his life is taken away and diminished, for he becomes a slave.

[4] That man from sensation and perception, has no other idea than that life is in himself, that it is thus as it were his own, needs no other confirmation than that of experience itself. For who has any other feeling or perception than that when he thinks he thinks from himself, that when he wills he wills from himself, and that when he speaks and acts he speaks and acts from himself? But it is from a law of Divine Providence that man should not know otherwise, since without such feeling and perception, he could not receive, or appropriate any thing to himself, or produce any thing from himself, thus he would not be a recipient of life and an agent of life from the Lord. He would be like an automaton, or an image without understanding and will, standing with hands hanging down, in expectation of influx, which would not be imparted; for life, in consequence of non-reception and non-appropriation on man’s part, would not be retained, but would pass through, whence man, from being alive, would become as it were dead, and from being a rational soul would become irrational, thus either a brute or a stock. For he would be without the delight of life, the delight which every one has from receiving, appropriating, and producing as if from himself; and yet delight and life act in unity, for take away all the delight of life, and you will become cold and die.

[5] If it were not from a law of Divine Providence, that man should feel and perceive as if life and everything pertaining to it were in himself, and he were merely to acknowledge that good and truth are not from himself, but from the Lord, nothing would be imputed to him – neither good nor truth, thus neither love nor faith. And if nothing were to be imputed, the Lord would not have commanded in the Word, that man should do good and shun evil, and that if he did good, heaven would be his inheritance, but if evil, his lot would be hell; in fact, there would be neither heaven nor hell, since, without that perception, man would not be man, thus he would not be the habitation of the Lord. For the Lord desires to be loved by man as if it were from man himself; thus the Lord dwells with him in what is his own, which He has given to him for the sake of this end, that He may be loved in return. For the Divine love consists in this, that it desires that what belongs to itself should belong to man, and this would not be the case unless man felt and perceived that what is from the Lord is, as it were, his own.

[6] If it were not from a Divine law, that man from sensation and perception should have no other idea than that life is in himself, man would have no end, for the sake of which to act; he has such an end, however, because the end from which he acts appears to be as it were in himself. The end from which he acts is his love, which is his life, and the end for the sake of which he acts, is the delight of his love or life, and the effect in which the end presents itself is use. The end for the sake of which he acts which is the delight of the love of life, is felt and perceived in man, because the end from which he acts gives him the feeling and perception of it, and this end is, as was said, love, which is life. But when a man acknowledges that all things belonging to his life are from the Lord, He imparts the delight and blessedness of His love, so far as he makes this acknowledgment and performs uses. Thus while man by acknowledgment and faith from love as from himself, ascribes to the Lord everything belonging to his life, the Lord, on the other hand, ascribes to him the good of his life, which is attended with every satisfaction and blessedness. The Lord also permits him from what is interior to have an exquisite feeling and perception of this good in himself as though it were his own, and the more exquisite in proportion as he wills from the heart what he acknowledges in faith. Perception is then reciprocal; for it is pleasing to the Lord that He is in man, and man in Him; and is attended with satisfaction for man that he is in the Lord, and the Lord in him. Such is the union of the Lord with man, and of man with the Lord, by means of love.

sRef Rev@18 @11 S0′ 1139. Because no one buyeth their merchandise any more.- That this signifies that the falsities and evils by which they make gain are no longer received, is evident from the signification of merchandise, which denotes the falsities and evils of doctrine and of that religion by which they make gain, consisting in honours and wealth.

That this is the signification of merchandise, is evident from the signification of merchants, who denote those who procure and sell such things, concerning which see just above (n. 1138) (what the falsities and evils here signified by merchandise are specifically, will be clear from what follows, where they are enumerated) – because this merchandise belongs to Babylon, which is called a harlot and the mother of the whoredoms of the earth, it is meant in the Word by the merchandise of whoredoms; and that these are falsifications and adulterations of good and truth may be seen above (n. 695); and from the signification of not buying any more, which denotes not to receive any more. By not being received is meant, that their falsities and evils are no longer received in the spiritual world. It is different in the natural world; for all those who after death come out of the land of Babel into the spiritual world are explored, and sent according to their loves into societies, the evil into infernal societies; the good are instructed, and according to their reception of truth and good from the Lord, are received into heaven.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- The reason why man feels and perceives as if life were in himself, is that the life of the Lord in him is like the light and heat of the sun in a subject. This light and heat do not belong to the subject, but to the sun in it, for they depart with the sun; and when they are in the subject, they belong in appearance entirely to it, for the colour of the subject is in itself as it were from the light, and its vegetative life from the heat. But this is much more the case with the light and heat from the Sun of the spiritual world, which is the Lord, whose light is the light of life, and whose heat is the heat of life; for the Sun from which they proceed is the Divine Love of the Lord, but man is the recipient subject. This light and heat never recede from man the recipient, and when they are with him, they are, to all appearance, wholly his own; from the light he has the faculty of understanding, and from heat the faculty of willing. From the fact that light and heat although they are not his own are as if wholly in the recipient, that they never recede from him, and that they affect those inmost things that are remote from the sight of his understanding and from the perception of his will, it necessarily appears as if those things are implanted in him, and consequently that their effects are from him. It is for this reason that man has no other idea than that he thinks from himself, and wills from himself, although he does not do so in the least degree; for thought and will cannot be so united to the recipient as to be his own, precisely as the light and heat of the sun cannot be united to a subject of the earth, and become material like it; the same is true of heat. But the light and heat of life affect and fill the recipient exactly according to the quality of his acknowledgment that they are not his own, but the Lord’s; and the quality of acknowledgment is precisely according to the quality of love shown in keeping the commandments, which are uses.

sRef Rev@18 @12 S0′ 1140. Verse 12. Merchandise of gold and silver, and precious stones, and pearls, and fine linen, and crimson, and silk, and scarlet, and all thyme wood, and every vessel of ivory, and every vessel of precious wood, and of brass, and iron, and marble.

“Merchandise of gold and silver,” signifies the goods and truths of the Word, of doctrine, and of the Church, in general all profaned by them, thus all evils and falsities in general, by which they make gain; “and of precious stone and pearl,” signifies the knowledges of truth and good from the Word, profaned; “and fine linen and crimson,” signifies truths and goods from a celestial origin, profaned; “and silk and scarlet,” signifies truths and goods from a spiritual origin, profaned; “and all thyme wood,” signifies all good therefrom in the natural man; “and every vessel of ivory, and every vessel of precious wood,” signifies rational truths and goods, profaned; “and of brass and iron,” signifies all natural goods and truths, profaned; “and marble,” signifies sensual truth.

sRef Rev@18 @12 S0′ 1141. Merchandise of gold and silver.- That this signifies the goods and truths of the Word, of doctrine, and of the Church, in general all profaned by them, thus all evils and falsities in general, from which they derive gain, is evident from the signification of merchandise, which denotes all those things by which gain is acquired, and, when used in reference to the Church, signifies all evils and falsities, concerning which see just above (n. 1139); from the signification of gold and silver, which denote goods and truths (see above, n. 242), but here, these profaned, and thus evils and falsities, because they belong to Babylon. For when the goods and truths of the Word are profaned, they are no longer goods and truths, but evils and falsities; they are profaned by falsifications and adulterations, and by a corresponding life. The nature, source, and quality of profanation, may be seen above (n. 1045-1099). The reason why all things in general are signified by merchandise of gold and silver, is, that in the following parts of this verse the profaned goods and truths are enumerated, which are specifically evils and falsities, and are signified by precious stone, pearl, fine linen, crimson, silk, scarlet, thyme wood, vessels of ivory, vessels of precious wood, brass, iron, and marble. The reason why all timings of the Word, of doctrine, and of the Church, are signified by the things named in this verse, is, that those things which are enumerated in the following verse signify all things of worship, and those in verse 14, all things pertaining to effects. From these considerations it is clear, that by the merchandise of gold and silver are signified here the goods and truths of the Word, of doctrine, and of the Church, in general all profaned by them, thus all evils and falsities in general from which they acquire gain.

[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- The third law of Divine Providence is, That to think and speak truth, and to will and do good, from freedom according to reason, are not from man, but from the Lord; and to think and speak falsity, and to will and do what is evil from freedom, are not from man, but from hell, yet in such a way that evil and falsity are thence; but freedom itself regarded in itself, and the very faculty of thinking, willing, speaking, and doing, regarded in themselves, are from the Lord. That all good that is good in itself, and all truth that is truth in itself, are not from man, but from the Lord, may be comprehended by the understanding from this fact, that the light which proceeds from the Lord as the Sun, is the Divine Truth of His Divine Wisdom, and that the heat which also proceeds from the Lord as the Sun, is the Divine Good of His Divine Love; and since man is the recipient of these, it follows, that all the good which is of love, and all the truth which is of wisdom, are not from man but from the Lord. But that all evil and all falsity are not from man, but from hell, is a proposition, which not having been heard of before, has not been made an article of faith, like the proposition that good and truth are not from man. But it is an appearance that evil and falsity are from man, and if it is believed, it is a fallacy. This cannot be comprehended, until the nature of hell is known, and how it can enter by influx with evil and falsity on the one hand, as the Lord enters by influx with what is good and truth on the other. We shall, therefore, first show of whom hell consists, and what is its nature and origin; how, also, it enters by influx and acts against good, and thus, how man, who is between heaven and hell, is acted upon as a mere recipient on both sides.

sRef Rev@18 @12 S0′ 1142. Precious stone and pearl.- That these signify the knowledges of truth and good from the Word, profaned, is evident from the signification of precious stone, which denotes the knowledges of truths from the Word (concerning which see above, n. 717); and from the signification of pearl, as denoting the knowledges of good (concerning which see above, n. 1044). And because those knowledges are (vera scientifica) truths scientific, or truths of the natural man, therefore precious stones signify truths, by means of which goods are procured, and pearls goods, by means of which truths are procured; for in every part of the Word there is a marriage of truth and good. The reason is, that truth is not truth unless it has regard to good, or proceeds from good, and good is not good unless it is regarded from truths or exists by means of truths, for thus truths and goods are conjoined as it were in a marriage, and goods and truths exist as if from marriage. This is why here, as well as in other parts of the Word, things are mentioned in pairs, one of which signifies good, and the other truth, as gold and silver, precious stones and pearls, fine linen and crimson, silk and scarlet, vessels of ivory and vessels of precious wood, brass, iron, and marble, where gold, pearls, crimson, scarlet, precious wood and brass, signify goods of various kinds, and silver, precious stones, fine linen, silk, ivory, iron, and marble, signify truths, also of different kinds; and so in other places. But all these things here signify goods and truths profaned, thus evils and falsities, as stated just above in treating of the signification of gold and silver.

[2] Continuation concerning the Athanasian Creed.- First, then, it shall be shown of whom hell consists. Hell consists of spirits, who, while they were men in the world, denied God, acknowledged nature, lived contrary to Divine Order, loved evils and falsities, although, for the sake of appearance, such was not their conduct before the world. These were, consequently, either insane in regard to truths, or they despised and denied them, if not with the mouth, still at heart – of those who have been of this description since the creation of the world, hell consists. All such are there called either devils or satans; devils, if the love of self predominated in them, satans, if the love of the world predominated in them. The hell where devils are is meant in the Word by the Devil, and the hell where satans are is meant by Satan. The Lord also so conjoins the devils, that they are as it were one, in like manner the satans; for this reason the hells are called, in the singular, the Devil and Satan.

[3] Hell does not consist of spirits created such at once, neither does heaven consist of angels so created; but hell consists of men born in the world, who of themselves became devils or satans, and, similarly, heaven consists of men born in the world, who were there made angels by the Lord. All men, as to the interiors which belong to their minds, are spirits, clothed in the world with a material body, which is subject to the control of the thought of the spirit and to the decision of their affection; for the mind, which is spirit, acts, and the body, which is matter, is acted upon. Every spirit, after the rejection of the material body, is a man, in a form similar to that which he had when he was a man in the world. From these things it is evident of whom hell consists.

sRef Rev@18 @12 S0′ 1143. And fine linen and crimson.- That these signify truths and goods from a celestial origin, profaned, is evident from the signification of fine linen, which denotes truths from a celestial origin, of which we shall speak presently; and from the signification of crimson, which denotes goods from a celestial origin (concerning which see above, n. 1042), but in this case those truths and goods profaned, because the fine linen and crimson are called the merchandise of Babylon, and Babylon as a harlot and the mother of the whoredoms and abominations of the earth, signifies profanations of truth and good. Truths and goods from a celestial origin are the truths and goods with those who are in love to the Lord, which are called celestial, and are distinguished from the truths and goods from a spiritual origin, signified by the silk and scarlet, which we shall refer to presently. They profane truths and goods from a celestial origin, especially in this, that they have arrogated to themselves the Lord’s Divine Power of saving mankind, and thus also love to Him they have diverted [to the pope] as his vicar and to his ministers. But the Lord cannot be loved when the power of salvation is taken away from Him, and a man is loved instead of Him. They say, indeed, that the Lord is loved for giving that power to man, and that he is loved, and also reverently honoured by those who have received that power, and is worshipped by the rest. But love to the Lord cannot exist with such, the love of ruling over heaven and the Church being altogether contrary to it; for that love is the love of self, which is diabolical love, and from this the Lord cannot be loved. Such love, regarded in itself, is rather hatred against the Lord, into which also it is changed when they become spirits, and domination is taken away from them then they also persecute all those who are in love to the Lord. From these things it is evident how they profane truths and goods which are from a celestial origin.

sRef Ezek@16 @10 S2′ sRef Luke@16 @19 S2′ sRef Ezek@16 @13 S2′ sRef Ezek@27 @7 S2′ [2] That fine linen signifies truths from a celestial origin, is evident from the following passages.

Thus in Ezekiel:

“I clothed thee with broidered-work, I shod thee with badger’s skin (taxus), and I girded thee with fine linen, and covered thee with silks; thus wast thou adorned with gold and silver, and thy garments were fine linen, silk, and broidered-work” (xvi. 10, 13).

This is said of Jerusalem, by which the Church is meant, in this case, at its first establishment. Broidered-work and badger’s skin there signify the knowledges of truth and good from the Word. Fine linen and silk signify truths from a celestial origin and truths from a spiritual origin; these are described as garments, because garments signify truths, with which good is clothed or invested.

Again in the same:

“Fine linen in broidered-work [from Egypt] was thine expansion, and crimson from the isle of Elisha was thy covering” (xxvii. 7).

This refers to Tyre, which signifies the Church as to the knowledges of good and truth; those knowledges are signified by broidered-work from Egypt, truths by fine linen, and good by crimson, both from a celestial origin.

So in Luke:

“There was a certain rich man who was clothed in crimson and fine linen, and fared sumptuously every day” (xvi. 19).

The rich man here means the Jewish race, which is said to be clothed in crimson and fine linen, because they possessed the Word, from which they were in possession of goods and truths; goods are there meant by crimson, and truths by fine linen, both from a celestial origin. By Lazarus, who lay at the rich man’s porch, are meant the nations who had not the Word.

sRef Rev@19 @14 S3′ sRef Rev@19 @8 S3′ sRef Rev@19 @7 S3′ [3] Because fine linen (byssus), which also is xylinum, signified truths from a celestial origin, and the garments of Aaron represented Divine truths, he himself representing the Lord, therefore fine linen and xyhinum were interwoven in his mitre and belt (Exod. xxviii. 39; xxxix. 27); they were also interwoven in the curtains of the tabernacle and its coverings, because they represented those things of the Church which inclose, and these are truths (Exod. xxvi. 1; xxvii. 9, 18; xxxvi. 8; xxxviii. 9, 16).

The signification of fine linen (byssus) in the following passages of the Apocalypse is similar:

“The time of the marriage of the Lamb is come, and his wife hath made herself ready; and it was given unto her that she should be clothed in fine linen, clean and shining” (xix. 7, 8);

The armies of him that sat upon the white horse “followed him upon white horses, clothed in fine linen, white and clean” (xix. 14).

The reason why fine linen signifies truth from a celestial origin is, because that kind of linen was a species of very white flax, of which garments are made. Flax, and also whiteness, signify truth, and a garment made from it signifies according to its brightness, truth pure and clean.

[4] Continuation of the Athanasian Creed.- The hell where those are who are called devils is the love of self; and the hell where those who are called satans is the love of the world. The reason why the diabolical hell is the love of self, is, that that love is the opposite of celestial love, which is love to the Lord; and the reason why the satanical hell is the love of the world, is, that this love is the opposite of spiritual love, which is love towards the neighbour.

Now, since the two loves of hell are the opposite of the two loves of heaven, therefore hell and the heavens are in opposition to each other. For all who are in the heavens have regard to the Lord and to the neighbour, but all who are in the hells have regard to themselves and the world. All who are in the heavens love the Lord and the neighbour, but all who are in the hells love themselves and the world, and hence bear hatred to the Lord and to the neighbour. All who are in the heavens think what is true and will what is good, because they think and will from the Lord; but all who are in the hells think what is false and will what is evil, because they think and will from themselves. It is for this reason that all who are in the hells appear averted, their faces being turned away from the Lord, they also appear inverted, their feet being upwards and their heads downwards; this appearance arises from their loves being the opposite of the loves of heaven.

[5] Since hell is the love of self, it is also fire; for all love corresponds to fire, and in the spiritual world is so presented as to seem at a distance like fire, yet still it is not fire but love. For this reason the hells appear within as if they were on fire, and without like ejections of fire in the midst of smoke rising from furnaces or conflagrations; sometimes the devils themselves also appear like fires of charcoal. The heat which they have from that fire is like an effervescence from impurities, which is lust, and the light which they receive from that fire is merely an appearance of light from phantasies, and from confirmations of evils by falsities; but yet, it is not light, for whenever the light of heaven enters by influx it becomes thick darkness to them, and when the heat of heaven enters it becomes cold to them. They see, however, from their own light, and live from their own heat; but their sight is like that of owls, birds of night, and bats, whose eyes are dim to the light of heaven, and they live in a semi-torpid state. The living principle pertaining to them consists merely in their ability to think and will, to speak and act, and hence to see, hear, taste, smell, and feel. It is merely a faculty derived from that life which is God acting upon them from without, according to order, and continually impelling them to order. It is from this faculty that they live for ever. The dead principle pertaining to them is from the evils and falsities derived from their loves; hence it is, that their life, viewed from their loves, is not life, but death; and therefore hell, in the Word is called “death,” and its inhabitants are called “dead.”

sRef Rev@18 @12 S0′ 1144. And silk and scarlet.- That these signify truths and goods from a spiritual origin, profaned, is evident from the signification of silk, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of scarlet, which denotes good from a spiritual origin (concerning which see above, n. 1142) – this good coincides with truth from a celestial origin, and therefore this is also signified in the Word by scarlet. But silk and scarlet here signify those truths and goods profaned by Babylon; and they are profaned in this way, that they have perverted spiritual love, which is love towards the neighbour. For those who are in the love of self, such as the Babylonians, cannot have any love for their neighbour; if they do love him it is for the sake of themselves, so that the end is still the man himself and the love of the neighbour the means; and the end loves the means so far as they are subservient to itself, and if they are not subservient it rejects them; this is also evident from every one of their works. The love of the neighbour, in the spiritual sense, is the love of uses; and when uses are for the sake of self, then it is not a love of uses, but a love of self. That silk signifies truth from a spiritual origin, is evident from the passage in Ezekiel (xvi. 10, 13), explained just above (n. 1143). It derives this signification from its shining quality; for silk shines with light, and light signifies Divine Truth, which is also called the spiritual Divine.

[2] Continuation concerning the Athanasian Creed.- We have said that the love of self and the love of the world constitute hell; the origin of those loves shall now be shown. Man was created to love himself and the world, his neighbour and heaven, and also the Lord. For this reason, when he is born, he first loves himself and the world, then as he grows wise, he loves his neighbour and heaven, and as he grows still wiser, he loves the Lord. When this is the case, he is then in Divine Order, and is led by the Lord actually, and by himself apparently. So far, however, as he is not wise, so far does he stop short in the first degree, which is that of loving himself and the world; and if he loves his neighbour, heaven, and the Lord, it is for the sake of himself in the eyes of the world. But if he is altogether without wisdom, he then loves himself alone, and the world and his neighbour for the sake of himself; and with respect to heaven and the Lord, he either makes light of them, denies them, or even hates them, if not in words, still in heart. These are the sources of the love of self and of the love of the world, and because these loves are hell, the origin of hell is evident.

[3] When a man has become a hell, he is then like a tree cut down, or like a tree whose fruits are hurtful; he is also like sandy soil, in which no seed will strike its root, or like soil out of which springs nothing but the prickly thorn and the stinging nettle. When a man has become a hell, then the interior or higher things of his mind are closed, and the exterior and lower opened; and because the love of self directs everything of thought and will to itself, and immerses them in the body, it therefore inverts and twists back the exteriors of the mind, which, as was observed, are open; for this reason they incline, tend, and are borne downwards, that is, to hell.

[4] But because a man has still the faculty of thinking, willing, speaking, and acting – a faculty which is in no case taken from him, since he is born a man – and is at the same time in this inverted state, receiving no longer any good or truth from heaven, but only evil and falsity from hell, he therefore procures for himself a kind of light (lumen) by confirmations of evil from falsity, and of falsity from evil, in order that he may be pre-eminent above others. He imagines that this is rational light (lumen), although it is nevertheless infernal light, in itself full of foolish delusions, producing a vision like that of a dream in the night, or a craziness of imagination, by reason of which, things which are appear as if they were not, and things which are not, as if they were. But these things will be more clearly seen from a comparison between a man-angel and a man-devil.

sRef Rev@18 @12 S0′ 1145. And all thyme wood.- That this signifies all good conjoined to truth in the natural man, is evident from the signification of wood, which denotes good of the natural man, of which we shall speak presently; but thyme wood signifies good conjoined to truth in the natural man, for the word thyme is derived from two in Greek, and two signifies that conjunction. That thyme wood signifies good conjoined to truth is clear also from those things that precede, and those that follow. It is evident from what precedes, because those things are mentioned that signify celestial goods and truths, and spiritual goods and truths, which are fine linen, crimson, silk, and scarlet; from what follows, because things that signify natural goods and truths are mentioned, which are vessels of ivory, and vessels of precious wood, of brass, and iron, and marble. It is therefore evident that thyme wood signifies good conjoined to truth in the natural man, arising from those goods and truths which have been referred to above. For there are three degrees of life in man, which regarded in their order, are called celestial, spiritual, and natural; such things are named in the same order in this verse as signify goods and truths according to their degrees. But since those things mentioned above, signify truths and goods, profaned, which in themselves are falsities and evils, so also by the good conjoined to truth – which is thyme wood – is meant that good profaned, which is evil conjoined to falsity. That good, because it belongs to the natural man, is especially profaned by the veneration paid to bones and sepulchres, by the sanctification of various things used in worship, by the different things connected with processions, in general by all those things of an idolatrous nature that are pleasing to the natural man, and are consequently felt to be good, and are called true.

[2] Wood signifies good, because it is a from trees which bear fruits, and because wood can be kindled, and serve the purpose of warming the body, constructing houses and fabricating various articles of convenience and use, and because oil, by which the good of love is signified, is expressed from wood. Wood also conceals in itself a fiery principle (calidum); but, on the other hand, stone, because of a cold nature and uninflammable, here signifies the truth of the natural man.

Since wood signifies good, therefore also, among most ancient peoples, who were in the good of love, temples were constructed of wood, which were not called temples, but houses of God, while with many these were in their tabernacles, in which they not only lived, but also held Divine worship. The angels, therefore, of the third heaven dwell in houses of wood, because they are in the good of love to the Lord, and wood corresponds to that good; they have also woods different according to the correspondences of the trees from which they come; for a tree signifies man, and from its fruit the good of man. It is from this fact that woods of various kinds of trees are mentioned in the Word, as the wood of the olive, the vine, the cedar, the poplar, and the oak. Wood of the olive signifies celestial good, of the vine, spiritual good, of the cedar, rational good, of the poplar, natural good, and of the oak, sensual good.

sRef Lam@5 @4 S3′ sRef Ezek@26 @12 S3′ [3] Now because all things in the Word are correspondences, and because wood corresponds to good, and, in the opposite sense, to evil; therefore wood here signifies good, and in the opposite sense evil. This is evident from the following passages.

In Lamentations:

“We drink our waters for silver, and our woods come for a price” (v. 4).

The want of the knowledges of truth and good is thus described; the want of the knowledges of truth by drinking waters for silver, and the want of the knowledges of good by the woods coming for a price.

In Ezekiel:

“They shall make a spoil of thy wealth, and make a prey of thy merchandise; they shall destroy thy walls, and overturn the houses of thy desire; thy stones, thy woods, and thy dust shall they give into the midst of the sea” (xxvi. 12).

These things are said concerning the devastation of all things of the truth and good of the church by evils and falsities. The wealth which they shall make a spoil are the knowledges of truth; the merchandise which they shall make a prey are the knowledges of good; the walls which they shall destroy are doctrinals; the houses which they shall overturn are things belonging to the mind, thus the things of the understanding and will, for it is there that the man dwells. The stones, the woods, and the dust, which they shall give into the midst of the sea, are the truths and goods of the natural man, stones denoting its, truths, woods its goods, and dust its very lowest things, which are those of the sensual man.

sRef Ex@15 @25 S4′ sRef Ezek@37 @16 S4′ sRef Ezek@37 @19 S4′ sRef Ezek@37 @17 S4′ [4] In the same prophet:

“Son of man, take unto thee one stick (lignum), and write upon it, for Judah and the sons of Israel his companions; then take one stick, and write upon it, for Joseph, the stick of Ephraim, and of the tribes of Israel his companions; afterwards join them for thee one to another into one stick, that both may be one in my hand, and I will make them into one stick” (xxxvii. 16, 17, 19, 20).

By these things are represented the conjunction of the celestial and spiritual kingdoms of the Lord by the good of love. Judah and the sons of Israel his companions, signify the Lord’s celestial kingdom; Judah signifies that kingdom as to good, and the sons of Israel his companions signify the same as to truth. But Joseph and the tribes of Israel his companions, signify the Lord’s spiritual kingdom, Joseph signifies that kingdom as to good, and the tribes of Israel his companions, signify the same as to truth. Ephraim signifies the understanding of truth, and because those who are in the understanding of truth from spiritual good are in the Lord’s spiritual kingdom, therefore it was called “the stick of Ephraim.” That the Lord conjoins these two kingdoms into one by means of the good of love to Him, and the good of charity towards the neighbour, is meant by their being joined by the Lord one to the other into one wood, that they might both be one in the hand of Jehovah, and become one stick.

That those things which come from falsities are amended by good, was represented and signified by the bitter waters at Marah being made sweet by the wood cast into them (Exod. xv. 25). Bitter waters are those things that are apparently true, but draw [their quality] from falsities. Wood is the good of the natural man. Because wood, from correspondence, signifies the good of love, therefore the tables of stone on which the law was written were placed in an ark made of shittim wood. And for the same reason various things belonging to the tabernacle were formed of the same wood; and the temple also at Jerusalem was lined with wood.

sRef Isa@40 @20 S5′ [5] As most things in the Word have also an opposite sense, and this is the case with wood, which in an opposite sense signifies evil, because evil is the opposite of good, therefore this is signified by serving wood and stone (Deut. iv. 23-28; Isaiah xxxvii. 19; Jerem. iii. 9; Ezek. xx. 32; and other places). To the same purpose are these words in Isaiah:

“He chooseth wood that will not rot, he seeketh unto him a wise artificer, to prepare a graven image, that it may not be moved” (xl. 20).

Wood here signifies evil which is adored as good, for the graven image denotes the evil of worship; wood which will not rot signifies some good from the Word which is adulterated, and therefore becomes evil; this he is said to choose, because that which is from the Word persuades, and consequently does not perish in the mind. This is the case with every evil and falsity confirmed by means of the Word. His seeking a wise artificer, signifies to seek one who from his own intelligence has the faculty to confirm and falsify.

sRef Jer@10 @3 S6′ sRef Jer@10 @8 S6′ [6] In Jeremiah:

“The statutes of the nations are vanity, for one heweth wood out of the forest, the work of the hands of the workman with the axe; they are brutish and become foolish, their wood is a doctrine of vanities” (x. 3, 8).

The statutes of the nations, which are vanity, signify all things belonging to the worship of those who are in evil. By the wood hewn out of the forest and the work of the hands of the workman with the axe, is signified evil, from which is derived a form of worship, contrived by falsities originating in [man’s] own intelligence; wood denotes the evil of worship, meant by the graven image; the work of the hands of the workman denotes what is from [man’s] own intelligence; the axe is the falsity which destroys good and confirms evil.

sRef Deut@19 @5 S7′ sRef Jer@46 @22 S7′ [7] In the same prophet:

“The voice shall go as that of a serpent; and they came with axes, as hewers of wood” (xlvi. 22).

The voice of a serpent means craftiness and deceit; with axes signifies with falsities destroying good; as hewers of wood, signifies as if willing to uproot evils, when nevertheless they uproot good.

Also in Moses:

“If any one slay his companion through error; as when a man cometh with his companion into a forest, and the axe falleth out of the wood upon his companion, he shall flee to the city of refuge” (Deut. xix. 5).

The contingency of a person sinning through error who is allowed to flee to a city of refuge, is here illustrated by a case that can rarely happen, but which is nevertheless used to illustrate what is meant by slaying another through error. The illustration is used because wood is significative, as are also axe and forest; wood denotes good, axe falsity, and forest the natural man. These words therefore signify that if any one who is in natural good should destroy the soul of another by means of falsity which he does not know to be falsity, it shall be accounted as done through error, because not done from evil.

sRef Hab@2 @11 S8′ sRef Jer@2 @27 S8′ [8] In Habakkuk:

“The stone crieth out of the wall, and the beam out of the wood answereth” (ii. 11).

This means that evil confirms falsity, and incites. The wall out of which the stone crieth, signifies man void of truths, and who thus from falsity desires to be instructed; the beam which answereth out of the wood signifies man destitute of goods, wood denoting evil which confirms and assents to falsity.

In Jeremiah:

“Saying to the wood, Thou art my father, and to the stone, Thou hast begotten me, because they have turned the neck to me and not the face” (ii. 27).

By saying to the wood, Thou art my father, is signified that they were conceived from evil; and by saying to the stone, Thou hast begotten me, is signified that they were born from the falsity of evil; by turning the neck and not the face, is signified that they have turned themselves away from all good and truth. Fire and wood are spoken of in Zechariah (xii. 6), and in Isaiah (xxx. 33), because fire signifies evil love, and wood evils therefrom.

sRef Matt@26 @47 S9′ sRef Deut@21 @23 S9′ sRef Deut@21 @22 S9′ [9] Because swords signify falsities destroying truths, and [staves of] wood (ligna) evils destroying good, therefore, by the command of the chief priests, a multitude went out with Judas Iscariot against Jesus, with swords and staves (lignis) (Matt. xxvi. 47; Mark xiv. 43, 48; Luke xxii. 52). This took place because all things relating to the Lord’s passion were representative of the destruction of everything belonging to good and truth by the Jews. Among the sons of Israel there were two common forms of punishment, stoning, and hanging upon wood, stoning for the injury and destruction of truth, and hanging upon wood for the injury and destruction of good; hanging upon wood was therefore a curse (Deut. xxi. 22, 23). From these things it is evident, that wood signifies good, in particular the good of the natural man, and in the opposite sense its evil.

[10] Continuation concerning the Athanasian Creed.- There are in the world men-angels, and there are men-devils; heaven is from men-angels, and hell is from men-devils. With a man-angel all the degrees of his life even up to the Lord are open; but with a man-devil only the ultimate degree is open, and time higher degrees are closed. A man-angel is led by the Lord both from within and from without; but a man-devil is led by himself from within, and of the Lord from without. A man-angel is led by the Lord according to order – from within from order, from without to order; but a man-devil is led by the Lord to order from without, but by himself against order from within. A man-angel is continually withdrawn from evil by the Lord, and led to good; but a man-devil is also continually withdrawn by the Lord from evil, but from a more grievous to a less one, for he cannot be led to good. A man-angel is continually withdrawn from hell by the Lord, and led more and more interiorly into heaven; but a man-devil is also continually withdrawn from hell, but from a more grievous to a milder hell, for he cannot be led into heaven. A man-angel, because he is led by the Lord, is led by civil, moral, and spiritual laws, on account of the Divine which is in them; a man-devil is led by the same laws, but it is on account of his own in them.

[11] A man-angel, from the Lord, loves the goods of the church, which are also the goods of heaven, because they are goods; similarly he loves its truths, because they are truths; but from himself he loves the goods of the body and of the world, because they are for use and pleasure; similarly he loves the truths of the various branches of knowledge (scientiarum); he loves both the one and the other apparently of himself, but actually from the Lord. But a man-devil, from himself, also loves the goods of the body and of the world, because they are for use and pleasure; he similarly loves the truths of the various branches of knowledge; but he loves both the one and the other apparently from himself, but actually from hell. A man-angel is in freedom and in the delight of his heart when he is doing good from good, and also when he is not doing evil; but a man-devil is in freedom and in the delight of his heart when he is doing good from evil, and also while he is doing evil. A man-angel and a man-devil resemble each other in externals, but they are altogether unlike in internals; when, therefore, external things are laid aside by death, the difference between them becomes clear; the one is carried up into heaven, and the other is borne down into hell.

sRef Rev@18 @12 S0′ 1146. And every vessel of ivory, and every vessel of precious wood.- That this signifies rational truths and goods, profaned, is evident from the signification of vessel, which denotes the Scientific, of which we shall speak presently; from the signification of ivory, which denotes rational truth, of which also we shall speak presently; and from the signification of precious wood, which denotes excellent good, thus rational good, for this good is excellent, because it is the best good of the natural man. That wood signifies good may be seen above (n. 1145). The reason why a vessel denotes the Scientific (scientificum) is, because all truth in the natural man is called scientific (scientificum). And the reason why this is signified by a vessel is, because the Scientific of the natural man is the containant of rational and spiritual truths; for these, when thought and perceived, are deposited in the memory, and are called scientifics (scientifica). This is the reason why vessels, in the Word, signify knowledges, which, as far as they belong to and are deposited in the memory of the natural man, are scientifics.

sRef Ezek@27 @6 S2′ sRef Ezek@27 @15 S2′ [2] The reason why ivory signifies rational truth, is, that the elephant signifies the Natural in general, therefore ivory – which is the elephant’s tusk, and by means of which he exercises his power – both because it is white and has power of resistance, signifies rational truth, which is the most excellent truth of the natural man; this truth is also signified by ivory and also by ebony in Ezekiel:

“Of the oaks of Bashan they made thy oars; thy rafter they made of ivory. Many islands were the merchandise of thine hand, horns of ivory and ebony they brought for thy present” (xxvii. 6, 15).

This is said of Tyre, which signifies the knowledges of truth, by which man has intelligence. These are described by a ship, whose oars were of oak, and the planks of ivory. Oars denote those things of the understanding by which a man speaks, and which belong to the sensual man; and a plank denotes that part of the understanding by which he is led, which is the Rational; this also is signified there by the ebony, which the islands bring, for islands signify those in the church who are natural, but still rational.

sRef Amos@3 @15 S3′ sRef Amos@6 @4 S3′ sRef Ps@45 @8 S3′ [3] In Amos:

“Who lie upon beds of ivory, and stretch themselves upon their couches” (vi. 4).

Reasoning from falsities is here described. Beds of ivory denote doctrines, as it were, from rational truths, while to reason in favour of these from falsities is meant by stretching themselves upon their couches.

Again in the same:

“I will smite the winter house with the summer house, that the houses of ivory may perish, that the great houses may cease” (iii. 15).

Houses signify those things that belong to the human mind, here those that belong to the natural mind separated from the spiritual mind. By the winter house and the summer house are signified those things of the natural man that are called sensual, while by the house of ivory and the great house are signified those things of the natural man that are called rational, those relating to truth being signified by the house of ivory, and those relating to good by the great house. Because a house signifies a man in regard to those things which belong to his mind, therefore houses of ivory used formerly to be built, as is evident from what is said of Ahab in the first book of Kings (xxii. 39), by which man as to his rational mind was signified. From these things the signification of these words in David is evident:

“Out of the ivory palaces they have made thee glad” (Psalm xlv. 8).

This is said of the Lord; the palaces of ivory denote truths from the rational man, thus rational truths. But the vessels of ivory and of every precious wood here in the Apocalypse signify rational truths and goods, profaned, because they are spoken of in connection with Babylon, by which are signified the profanations of all things appertaining to truth and good.

[4] Continuation concerning the Athanasian Creed.- That man is only a recipient of good and truth from the Lord, and of evil and falsity from hell, must be illustrated by comparisons, confirmed by the laws of order and influx, and, lastly, substantiated by experience. It is illustrated by the following comparisons. The sensories of the body are merely recipient and percipient as if from themselves. The sensory of sight, which is the eye, sees objects out of itself, as it were in close contact with them, although it is the rays of light that, with the wings of ether, convey their forms and colours to the eye; these forms, being perceived by the internal sight, which is called the understanding, are examined in the eye and thus distinguished and known according to their quality. Similarly the sensory of hearing perceives sounds – whether they are words or tones of music – from the place whence they proceed, as if it were there, although the sounds enter from without, and are perceived in the ear by the understanding within. The sensory of smell, also, perceives from within what enters from without, sometimes from a great distance. The sensory of taste also is excited by the food, which externally moves over the tongue. The sensory of touch has no sensation unless it is touched. These five sensories of the body, by virtue of an influx from within, are sensible of the things which enter by influx from without; the influx from within is from the spiritual world, and the influx from without is from the natural world.

[5] With these facts, the laws inscribed on the nature of all things are in agreement, and these laws are as follows:

(1.) That nothing exists, subsists, is acted upon and moved, by itself, but by something else; whence it follows, that every thing exists, subsists, is acted upon and moved, from the First, who is not from another, but is in Himself the living force, which is life.

(2.) That nothing can be acted upon and moved, unless it be intermediate between two forces, one of which acts and the other re-acts, thus, unless one acts on the one part, and one on the other; and further, unless one acts from within, and the other from without.

(3.) And since these two forces, while they are at rest, are in equilibrium, it follows, that nothing can be acted upon or moved, unless it is in equilibrium, and that when it is acted upon, it is not in equilibrium; and further, that every thing acted upon or moved seeks to return to equilibrium.

(4.) That all activities are changes of state and variations of form, and that the latter are the result of the former.

By state in man we mean his love, and by changes of state the affections of love; by form in man we mean his intelligence, and by variations of form his thoughts; the latter also are from the former.

sRef Rev@18 @12 S0′ 1147. And of brass and iron.- That this signifies natural goods and truths, also profaned, is evident from the signification of brass, which denotes natural good (concerning which see above, n. 70); and from the signification of iron, which denotes natural truth (concerning which see above, n. 176). But because the things here adduced are those that belong to the natural man, it must be understood, that the Natural of man is threefold, Rational, Natural, and Sensual; the Rational is the highest, the Sensual is the lowest, and the Natural is the middle. The true Rational exists by influx from the spiritual world, the Sensual by influx from the natural world, and the intermediate Natural is either rational or sensual. That the Natural is threefold, is evident from men, who while they are in the world, are either rational, sensual, or intermediate. Their character is more particularly manifest from their perception of civil, moral, and spiritual laws. Those who from reason think, judge, and conclude well are rational; their thoughts are also elevated above material things. But those who are sensual think from and in material things, and what they utter from thought is from the memory. And because there are these two degrees, there is also an intermediate degree, which is called natural. Their respective characters may also be known from their understanding of the Word; those who are rational take from the sense of the letter those things that refer to doctrine, while the sensual remain in the letter only, and do not draw from it any conclusions of a more interior nature. The same are also known in the spiritual world, since natural men in the ultimate heaven have the same number of degrees; the ultimate there are the sensual, and the highest there are the rational; but of these we shall speak further elsewhere. That natural goods and truths, signified by iron and brass, have also been profaned by Babylon, is evident from their profanation of the sense of the letter of the Word, the sense of the letter of the Word being the natural sense.

[2] Continuation concerning the Athanasian Creed.- But on this subject we must also speak from experience. The angels of the higher heavens clearly feel and perceive that they have goods and truths from the Lord, and that they have nothing whatever of good and truth from themselves. When they are remitted into the state of their proprium, which is done occasionally, they also clearly feel and perceive that the evil and the falsity pertaining to their proprium, are from hell. Certain angels of the lowest heaven, not seeing that evil and falsity are from hell, because they had acknowledged in the world that they were in evils from their birth and from actual life, were conducted from one infernal society to another, in each of which, as long as they continued in it, they thought precisely like the devils there, and differently in each; they then thought contrary to goods and truths. They were told to think from themselves, that is in a different way, but they said, that they were quite unable to do so; they consequently understood that evils and falsities enter by influx from hell. The case is similar with many who believe and insist that life is in themselves. It sometimes also happens that the societies with which they are connected are removed from them; when this is the case, they are unable to think, will, speak, or act, but lie like little new-born infants. But as soon as they are restored to their own societies, they revive; for every one, whether man, spirit, or angel, is connected with societies, as to his affections and the thoughts originating in them, and he acts in unison with them. For this reason all are known, as to their quality, from the societies in which they are. From these things it is evident, that the quality of their life enters into them by influx from without.

[3] With regard to myself, I can testify, that for fifteen years I have clearly perceived that I have thought and willed nothing from myself (nec quicquam cogitarem et vellem), and that all evil and falsity entered by influx from infernal societies, but all good and truth from the Lord. Some spirits therefore observing this, said that I was not alive. I was permitted to reply that I was more alive than they were, because I was sensible of the influx of good and truth from the Lord, and saw and perceived the enlightenment; and that from the Lord, I perceived that evils and falsities are from hell, not only that evils originate there, but also from whom they proceed. I was also permitted to speak with these spirits to rebuke them, and to reject them together with their evils and falsities, and I was thus liberated from them. I have been further permitted to say, that now I know that I live, and that before I had not this knowledge. From these things I have been fully convinced, that all evil and falsity are from hell, and all good and truth, together with the perception of them, are from the Lord; and moreover, that I have freedom and thence perception as if from myself.

[4] That all evil and falsity are from hell, I have also been permitted to see with my own eyes. There appear over the hells, as it were, fires and clouds of smoke; the fires are evils, and the clouds of smoke are falsities; they continually exhale and ascend thence, and the spirits who dwell in the midst between heaven and hell are affected by them according to their loves.

It shall also be briefly stated how evil and falsity are able to flow forth from hell, although there is but one acting force, and that is the life which is God; this has also been revealed [to me]. There was uttered with a loud voice from heaven a truth from the Word which flowed down to hell, passing from one to another to the lowest hell. It was further heard that this truth was in its descent successively and gradually turned into falsity, and at length into a falsity of such a nature that it was altogether opposite to the truth, and it was then in the lowest hell. The reason why it was turned in this way was that every thing is received according to state and form; consequently this truth entering by influx into inverted forms, such as exist in hell, became successively inverted and changed into a falsity the opposite of truth. From this fact, also, the quality of hell was evident from the highest hell to the lowest; and further, that there is but one acting force, and that is the life which is the Lord.

sRef Rev@18 @12 S0′ 1148. And marble.- That this signifies and sensual truth profaned, is evident from the signification of marble, which denotes the Sensual, which is the ultimate of the life of man’s thought and will. The reason why this is the signification of marble, is that stone signifies truth in ultimates, specifically the appearance of truth. Marble is mentioned instead of stone because the appearance of truth in the church from the Word is meant. That ultimate truth which is called sensual is also profaned, is evident from the worship paid to the sepulchres, bones, and carcases of those whom they call saints, although these things are putrid and correspond to infernal things. The very bodily senses would turn away from such things, if the holy things of the church had not been profaned to such a degree.

[2] Continuation concerning the Athanasian Creed.- That man is nevertheless a subject of guilt, follows as a consequence from what has been said above, and also from what has been previously substantiated concerning the life which is God, and which exists in man from God, and further from the laws above cited, which are truths. The reason why evil is imputed to man, is that power has been and is continually given him, to feel and to perceive as if life were in himself; and because he is in that state, he is also in freedom and has the faculty of acting as from himself. This faculty and this freedom regarded in themselves are not taken away from him, because he is born a man, and is to live for ever. It is from these that he has power as if from himself to receive both good and evil. And because he is kept in the midst between heaven and hell, the Lord also gives him to know that good is from Him, and that evil is from the devil; and further, by means of truths in the church, to discern good and evil. When he knows these things, and is enabled by the Lord to think and will them, as well as to speak and do them, as if from himself, and this continually by means of influx, then if he does not receive he becomes a subject of guilt.

[3] But the fallacy by which man is deceived is chiefly from this cause, that he does not know that his freedom, and faculty of acting as if from himself, are the result of an influx of life from the Lord into his inmost, and that this influx, because he is born a man and gifted with that inmost, is not taken from him. But the influx of life from the Lord entering into recipient forms which are beneath that inmost – in which forms the understanding and will reside – is varied according to the reception of good and truth, and even diminished and taken away according to the reception of evil and falsity. In a word, the life which causes man to be man, and to be distinguished from the brutes; the life which is in his inmost, and which, therefore, acts universally in the lower things in him; the life from which he has freedom, and the faculty of thinking, willing, speaking, and acting, comes perpetually from the Lord into him; but man’s understanding and will derived thence, or from that life, are changed and varied according to reception.

Man lives in an intermediate [state] between heaven and hell. The delight of the love of evil and of the falsity therefrom enters into him by influx from hell, while the delight of the love of good and of the truth therefrom enters into him by influx from the Lord, and he is constantly kept in the sensation and perception of life as if it were from himself, and also by that means he is constantly kept in the freedom of choosing the one or the other, and in the faculty of receiving the one or the other. So far, therefore, as he chooses and receives evil and falsity, so far he is taken from that intermediate [state] down to hell; and so far as he chooses good and truth, so far he is taken from that state up to heaven.

[4] The state of man from creation is, that he may know that evil is from hell, and good from the Lord, and that he may perceive these in him as if from himself, and when he perceives them that he may cast the evil back to hell, and receive good, with the acknowledgment that it is from the Lord. When he thus rejects the one and receives the other, he does not then appropriate evil to himself, or make good meritorious. I know, however, that there are many who do not comprehend this, and who are not desirous to comprehend it. But let them pray in this manner: “That the Lord may be with them continually, that He may uplift and turn His countenance to them, that He may teach, enlighten, and lead them, because of themselves they can do nothing that is good, and grant that they may live; that the devil may not seduce them and pour evils into their hearts, inasmuch as they know that if they are not led by the Lord, he leads them, and breathes into them evils of every kind, such as hatred, revenge, cunning, and deceit, as a serpent instils poison; for he is at hand, exciting and continually accusing, and when he meets with a heart turned away from God, he enters in and dwells there, and draws down the soul to hell. O Lord, deliver us.” These words agree with what was said above, for hell is the devil; and so it is still acknowledged that man is either led by the Lord, or by hell, thus that he is in an intermediate [state]. See also what was said above upon this subject (n. 1134).

sRef Rev@18 @13 S0′ 1149. Verse 13. And cinnamon and incense, and ointment and frankincense, and wine and oil, and fine flour, and wheat, and beasts of burden and sheep; and horses and carriages, and slaves and souls of men.

“And cinnamon and incense,” signify worship from celestial love, profaned; “and ointment and frankincense,” worship from spiritual love, profaned; “and wine and oil,” signify worship from truths and goods that are from a celestial origin, profaned; “and fine flour and wheat,” signifies worship from truths and goods that are from a spiritual origin, profaned; “and beasts of burden and sheep,” signify worship from truths and goods that are from a spiritual-natural origin, profaned; “and horses and carriages (rhedas),” worship from truths and goods that are from a rational origin, profaned; “and slaves and souls of men,” signify worship from truths and goods that are from a natural-sensual origin, profaned.

sRef Rev@18 @13 S0′ 1150. And cinnamon and incense.- That these signify worship from celestial love, profaned, is evident from the signification of cinnamon, which denotes the good of celestial love, of which we shall speak presently; and from the signification of incense or perfume, which denotes the truth of celestial love, which truth is the good of wisdom, because it is from the good of celestial love.

Worship from celestial love is signified, because in this verse those things that belong to worship are enumerated, while those things that belong to doctrine are enumerated in the former verse. That those things that belong to worship are here signified, is evident from what follows, and it can also be seen from the enumeration of so many particulars; this would not have been done, but for the purpose of describing the profanation of every thing belonging to worship from first to last. There is this distinction between doctrine and worship, that doctrine teaches how God ought to be worshipped, and how man ought to live, in order that he may depart from hell, and draw near to heaven; but these things are accomplished by worship, for worship is oral as well as actual.

[2] The reason why cinnamon signifies celestial love, is that it is the most excellent of aromatics, and on this account the anointing oil of holiness was prepared from it together with other aromatics, as in Exodus (xxx. 23, 24). The anointing oil of holiness signified the Divine Love, and the aromatics, which were noble myrrh, aromatic cinnamon, sweet cane and cassia, signified the Divine Wisdom, which, together with the oil of the olive, signified the Divine Wisdom united to the Divine Love of the Lord. The Divine Wisdom was signified by those aromatics, because odour signifies perception, and perception pertains to wisdom. As this was signified by the oil of anointing, therefore every thing serving for worship was sanctified thereby, as the altar, the tent of meeting, the ark with the propitiatory and cherubs, similarly Aaron’s garments of holiness, and Aaron himself. It is therefore evident that cinnamon signifies celestial good, and that incense or perfumes signify those things that proceed from that good, all of which things have reference to truth, and truth in its own form is wisdom. This truth is called the good of wisdom, because it derives its essence from the good of celestial love. That worship from that love is profaned, is evident from what has been said previously concerning the profanation of all things of doctrine. And when every thing belonging to doctrine is profaned, then every thing belonging to worship is also profaned, for worship is from doctrine and according to doctrine.

[3] Continuation concerning the Athanasian Creed.- The fourth law of the Divine Providence is, That the understanding and will ought not to be in the least compelled by another, since all compulsion takes away freedom; but that man ought to compel himself, for to compel one’s self is to act from freedom. Man’s freedom belongs to his will; from the will it exists in the thought of the understanding, and by means of the thought it shows itself in the speech and in the action of the body. For a man says, when he wills any thing from freedom, “I choose to think this, I choose to speak this, and I choose to do this.” From freedom of will he has also the power to think, speak, and act, for the will gives this power, because it is free. Since freedom belongs to man’s will, it belongs also to his love, for nothing else in man constitutes freedom but the love which belongs to his will. The reason of this is, that love is the life of man; for man is of the same quality as his love, consequently that which proceeds from the love of his will, proceeds also from his life. Hence it is evident, that freedom belongs to man’s will, to his love, and to his life, consequently that it makes one with his proprium, and with his nature and disposition.

[4] Now, because the Lord desires that everything which comes from Himself to man, should be appropriated to man as if it were his own – for otherwise there would be in man no means of reciprocation by which conjunction is effected – therefore it is a law of the Divine Providence, that the understanding and will of man should not be at all compelled by another. For who has not the power to think and will both evil and good? against the laws and in conformity with them? against the king and in agreement with him? even against God and in obedience to God? But he is not allowed to speak and do everything that he thinks and wills; for there are fears which compel externals, but not internals. The reason is, that externals must be reformed by internals, and not internals by externals; for the internal enters by influx into the external, but not the external into the internal. Internals also belong to man’s spirit, and externals to his body; and because the spirit of man is to be reformed, therefore it is not compelled. There are fears that compel internals, or the spirit of man, but they are those only which enter by influx from the spiritual world, and refer on the one hand to the punishments of hell, and, on the other, to the loss of favour with God. But fear of the punishments of hell is an outward fear belonging to the thought and will, whereas the fear of the loss of favour with God is an inward fear belonging to these; it is that holy fear which adds and joins itself to love, and which at length forms one essence with it. It resembles the case of one man who loves another, whom, from his love towards him, he is fearful of injuring.

sRef Rev@18 @13 S0′ sRef Ex@30 @35 S1′ sRef Ex@30 @36 S1′ sRef Ex@30 @37 S1′ sRef Ex@30 @34 S1′ 1151. And ointment and frankincense.- That these signify worship from spiritual love, profaned, is evident from the signification of ointment, which denotes the good of spiritual love, of which we shall speak presently; and from the signification of frankincense, which denotes the truth of spiritual good (concerning which see above, n. 491). The reason why spiritual love is signified by ointment and frankincense, is that by means of these incense offerings were made, and the incense from the fragrant fumes that ascended from the holy fire in the censers signified spiritual love. Spiritual love is love towards the neighbour, which makes one with the love of uses. There are two loves pertaining to heaven, and thence to the church, from which the Lord is worshipped, celestial love, which is love to the Lord, and spiritual love, which is love towards the neighbour; the former love is signified by cinnamon and perfumes, the latter by ointment and frankincense. All worship also is from love. That worship which is not from the one love or the other is not worship, but only an external act, in which there is interiorly nothing of the church. That the burning of incense signified worship from spiritual love may be seen above (n. 324, 491, 492, 494, 567). By ointment is meant that which was composed of aromatics, and used for incense, as is evident from these words in Moses:

“Take unto thee sweet spices, stacte, and onycha, and galbanum, sweet smelling and pure frankincense; and thou shalt make it an incense, an ointment, the work of the maker of ointment; tempered together, pure, holy; and thou shalt beat of it very small, and shalt put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be the holy of holies unto you” (Exod. xxx. 34-37).

Here all those things together are called the ointment of the maker of ointment. These things are explained in detail in the Arcana Coelestia (n. 10,289-10,308).

[2] Continuation concerning the Athanasian Creed.- There is infernal freedom, and there is heavenly freedom. Infernal freedom is that into which a man is born from his parents, and heavenly freedom is that into which he is brought by reformation by the Lord. From infernal freedom man derives the will of evil, the love of evil, and the life of evil; but from heavenly freedom he derives the will of good, the love of good, and the life of good; for as was said previously, the will, the love, and the life of man make one with his freedom. These two kinds of freedom are opposite to each other, but the opposite does not appear, except so far as man is in the one and not in the other. Nevertheless man cannot come out of infernal freedom into heavenly freedom, unless he compels himself. To compel oneself is to resist evil, and to fight against it as if from himself, but still to implore the Lord for aid to do so; it is thus that a man fights from the freedom which is from the Lord interiorly in himself, against the freedom which is from hell exteriorly in himself. It appears to him, while he is in the combat, that it is not freedom from which he fights, but a kind of compulsion, because it is against that freedom which is born with him; nevertheless, it is freedom, since otherwise he would not fight as if of himself.

[3] But the interior freedom from which he fights, though appearing like compulsion, is afterwards felt as freedom, for it becomes as if involuntary, spontaneous, and as it were innate. The case is comparatively, like that of a man who compels his hand to write, to work, to play upon a musical instrument, or to fence, the hands and arms afterwards performing these actions as if of themselves, and of their own accord; for man in such a case is in good, because removed from evil, and led by the Lord.

When a man has compelled himself against infernal freedom, he then sees and perceives that such freedom is servitude and that heavenly freedom is freedom itself, because from the Lord. The case in itself is this, that so far as a man compels himself by resisting evils, so far are the infernal societies with which he acted in unison removed from him, and he is introduced by the Lord into heavenly societies, that he may act in unison with them. On the other hand, if a man does not compel himself to resist evils, he remains in them. That this is the case, has been made known to me by much experience in the spiritual world and further, that evil does not recede in consequence of any compulsion effected by punishments, nor afterwards by any fear induced by punishments.

sRef Rev@18 @13 S0′ 1152. And wine and oil.- That these signify worship from truths and goods that are from a celestial origin, profaned, is evident from the signification of wine, which denotes truth, of which we shall speak presently; and from the signification of oil, which denotes good from a celestial origin (concerning which see above, n. 375). Wine signifies truth from a celestial origin, because it is here connected with oil, which denotes good from that origin. For there are in this, as in the former verse, pairs, one of which signifies what belongs to truth, and the other what belongs to good, both from the same source; it therefore follows, that wine signifies truth from a celestial origin, because oil signifies good from that source – that wine in the Word signifies truth or spiritual good may be seen above (n. 376) – for truth from a celestial origin coincides with spiritual good. It is similar in regard to oil, which, when the anointing oil of holiness is meant, signifies the good of celestial love, but when the oil with which they anointed themselves at festivals is meant, it signifies the good of spiritual love.

[2] Continuation concerning the Athanasian Creed.- It was said above, that it is a law of the Divine Providence, that man himself should compel himself, which means that he should compel himself from evil, but not to good; he is permitted to compel himself from evil, but it is not granted to compel himself to good which in itself is good. For if he compels himself to good, and has not compelled himself from evil, he does not do good from the Lord, but from himself, for he compels himself to it for the sake of himself, or of the world, or recompense, or from fear, this good in itself is not good, because the man himself, the world, or recompense, is in it as its end, but not good itself, thus neither the Lord; it is moreover not fear but love that causes good to be good. As for example; were a man to compel himself to do good to his neighbour, to give to the poor, to endow churches, to do justice, consequently, to perform deeds of charity and truth, before he had compelled himself to abstain from evils, and had by that means removed them, it would be like a palliative mode of treatment, by which a disease or ulcer is healed externally, or it would be like an adulterer compelling himself to chastity, a proud man to humility, and a dishonest man to sincerity, by mere external acts.

[3] But when a man compels himself to abstain from evils, he then purifies his internal, and when this is done he does good from freedom, without compelling himself to do it; for so far as a man compels himself to abstain from evil, so far he comes into celestial freedom, and from this freedom is every thing good which is good in itself; he does not therefore compel himself to it. It appears indeed as if there were a close connection between compelling oneself to abstain from evil and compelling oneself to good, but there is no such connection.

From the evidence of experience I know that many have compelled themselves to do good, but not to abstain from evils; but when they were explored, it was discovered that evils from within were inherent in the good which they did; their good therefore was compared with idols and with images made either of clay or dung. And I was told, that such persons believe that God is gained over by glorification and the offerings, even though they proceed from an impure heart. Nevertheless, before the eyes of the world, a man may compel himself to good, although he does not compel himself to abstain from evils, since in the world he is rewarded on that account; for in the world that which is external is regarded, seldom that which is internal; but in the presence of God it is otherwise.

sRef Rev@18 @13 S0′ 1153. And fine flour and wheat.- That these signify worship from truths and goods that are from a spiritual origin, profaned, is evident from the signification of fine flour, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of wheat, which denotes good from a spiritual origin (concerning which see above, n. 374, 375). The reason why these things also signify worship is, that the meat offering, which, together with the sacrifices, was offered up upon the altar, was composed of them, similarly the wine and oil; for the meat offerings were prepared with oil, and the drink offerings with wine. On account of the gathering in of these things, festivals also were instituted in which they rejoiced on account of their produce. Fine flour signifies truth from spiritual good, because it is prepared from wheat, which signifies spiritual good, as truth is derived from good.

sRef Lev@2 @1 S2′ sRef Gen@18 @6 S2′ [2] Since this truth of the church was signified by fine flour, therefore the quantity to be used in the cakes that were called the meat offerings and were offered with the sacrifices upon the altar, was prescribed (concerning which see Exod. xxix.; Levit. v.-vii., xxiii.; Numb. xviii., xxviii., xxix.). Similarly the quantity of fine flour in the cakes of proposition, or shew-bread, was prescribed (Levit. xxiii. 17; chap. xxiv. 5), for it was commanded, that “the meat offering which was to be offered upon the altar should be prepared from fine flour, and oil and frankincense poured thereon” (Levit. ii. 1). On account of this signification of fine flour, when Abraham spoke with the three angels, he said to Sarah his wife, “Hasten and knead three measures of fine flour, and make cakes” (Gen. xviii. 6).

sRef Ezek@16 @13 S3′ sRef Ezek@16 @19 S3′ [3] Fine flour also signifies the truth of good from a spiritual origin in Ezekiel:

“Fine flour, honey, and oil hast thou eaten, whence thou art become exceeding beautiful, and hast prospered unto a kingdom. My bread which I gave thee, fine flour, honey, and oil, wherewith I fed thee, thou hast set before” idols “for an odour of rest” (xvi. 13, 19).

This treats of Jerusalem, by which the church as to doctrine is signified; and in that chapter its quality at its beginning is described, and what it became afterwards. Fine flour and oil signify truth and good from a spiritual origin, while honey signifies good from a natural origin. By becoming exceedingly beautiful is signified to become intelligent and wise; by prospering unto a kingdom is signified even to become a church, a kingdom signifying a church. By setting those things before idols for an odour of rest, is signified the idolatrous worship into which the true worship of the church was afterwards converted.

sRef Isa@47 @2 S4′ sRef Hos@8 @7 S4′ [4] By the meal of barley, however, truth from a natural origin is signified, for barley signifies natural good just as wheat signifies spiritual good.

Thus in Isaiah,

“Take thee a mill-stone and grind flour, make thyself bare” (xlvii. 2).

This refers to Babel. By taking a millstone and grinding flour is signified to falsify the truths of the Word, and by making herself bare or naked is signified to adulterate the goods of the Word.

In Hosea,

“They sow the wind, and they reap the whirlwind; he hath no standing corn, the blade shall yield no meal, and if it do yield, strangers shall devour it” (viii 7).

Here also meal (farina) signifies truth from a natural origin.

sRef John@3 @8 S5′ [5] Continuation concerning the Athanasian Creed.- The fifth law of the Divine Providence is, That man should not know from feeling and perception in himself how good and truth from the Lord enter by influx, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act as of himself from freedom according to reason. It is sufficient for him to know and acknowledge these things from the Word, and from the doctrine of the church. This is meant by the Lord’s words in John:

“The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth; so is every one that is born of the Spirit” (iii. 8);

and also by these words in Mark:

“The kingdom of God is as if a man should cast seed upon the earth, and should sleep and rise night and day; but the seed springeth up and groweth he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is brought forth, he putteth in the sickle, because the harvest is come” (iv. 26-29).

The reason why man does not perceive the operation of the Divine Providence in himself is, that such perception would take away his freedom, and consequently the power of thinking as if from himself, and with it also all the enjoyment of life, so that a man would be like, an automaton, in which there is no power of reciprocation as means by which conjunction is effected; and he would also be a slave, and not a free man.

[6] The reason why Divine Providence moves so secretly, that scarcely any vestige of it appears, although it operates in the most minute things of man’s thought and will that regard his eternal state, is, that the Lord continually desires to impress His love on him, and His wisdom by means of it, and thus to create him into His image. The Lord, therefore, acts upon man’s love, and from it upon his understanding, and not from his understanding upon his love. Love together with its affections, which are manifold and innumerable, is not perceived by man except by a most general feeling, and consequently in so small a degree as scarcely to amount to anything; and yet man is to be led from one affection of his loves into another, according to the connection in which they are from order, so that he may be reformed and saved, which is incomprehensible, not only to men, but also to the angels.

[7] If man knew any thing of these secret operations (arcana) he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding that he is constantly led by the Lord from hell towards heaven; for from himself he constantly acts in opposition to order, but the Lord constantly acts according to it. For, in consequence of the nature derived from his parents, man is in the love of himself, and in the love of the world, and consequently from a feeling of delight he perceives the whole of these loves as good; and still those loves as ends must be removed. This is effected by the Lord by an infinity of ways which appear like labyrinths, even before the angels of the third heaven.

[8] From these considerations it is evident, that it would be of no advantage to a man to know any thing of this from feeling and perception, but that on the contrary it would be hurtful to him, and would destroy him for ever. It is sufficient for him to be acquainted with truths, and by means of them with the nature of good and evil, and to acknowledge the Lord and His Divine government in every thing; then so far as he knows truths, and by means of them sees what good and evil are, and does truths as if from himself, so far the Lord, by love, introduces him into wisdom and the love of wisdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads man may be compared with the vessels through which his blood flows and circulates; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit (spiritus animalis) flows and imparts life.

sRef Mark@4 @27 S9′ sRef Mark@4 @26 S9′ sRef Mark@4 @29 S9′ sRef Mark@4 @28 S9′ [9] Man is not aware how all these things enter by influx and flow through him; and yet he lives, provided he knows and does what is conducive to his well being. But the ways by which the Lord leads him are much more complicated and intricate, both those by which He leads man through the societies of hell, and away from them, and those by which He leads man through the societies of heaven, and interiorly into them. This, therefore, is what is meant by the words: “The wind bloweth where it listeth, and thou knowest not whence it cometh and whither it goeth” (John iii.), also, by the seed springing up and growing, a man knowing not how (Mark iv. 27). Of what importance is it for a man to know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the harvest, to bless God?

sRef Luke@10 @34 S0′ sRef Rev@18 @13 S0′ sRef Isa@30 @6 S1′ 1154. Beasts of burden and sheep.- That these signify worship from truths and goods that are from a spiritual-natural origin, profaned, is evident from the signification of beasts of burden, which denote the truths that have reference to charity, of which we shall speak presently; and from the signification of sheep, which denote the goods of charity, as is evident from all the passages in the Word where they are mentioned; as in the following: Matt. vii. 15; ix. 36; x. 5, 6, 16; xii. 10, 11, 12; xv. 21-29; xviii. 12, 13; xxv. 31-41; xxvi. 31; Mark vi. 34; xiv. 27; John x. 1-18, 26-31; xxi. 15, 16, 17; and many passages in the prophets. In these passages sheep signify those who are in the good of charity, and therefore, in the abstract sense, the goods of charity. But by beasts of burden are signified the truths that have reference to the goods of charity; and asses especially are meant – which are used for riding upon and carrying burdens – and they signify such things as are of use and pertain to instruction; as in Isaiah:

“They carry their wealth upon the shoulder of beasts of burden” (xxx. 6).

Here by wealth knowledges are signified.

And in Luke,

“the Samaritan set the man wounded by the robbers on his own beast of burden” (x. 34);

where, by setting the man on his own beast of burden is signified to instruct him according to his capability, as may be seen above, n. 375:42, 376:30, 444:14, where that parable is explained.

The signification of beasts of burden when asses are meant, may be seen above, n. 31:8, 140. It is said that beasts of burden and sheep signify truths and goods from a spiritual-natural origin, because here those goods and truths are meant that pertain to those who are in the external church of the Lord, and thence in the first or ultimate heaven; these are natural, but still receptive of the Spiritual, and therefore they are called spiritual-natural. Here, however, as elsewhere, it is meant that worship from such truths and goods is profaned.

[2] Continuation concerning the Athanasian Creed.- The operation of the Divine Providence, notwithstanding that man is ignorant of it, shall be illustrated by two comparisons. It is like a gardener who collects the seeds of shrubs, fruit-trees, and flowers of every kind, and provides himself with spades, rakes, and various other implements for preparing the ground. He afterwards brings his garden into a state of cultivation, digging it, cutting it in to beds, putting in the seeds, and smoothing the ground. This is as it were the gardener’s own work; but it is the Lord who causes the seeds to take root, to spring out of the earth, to put forth leaves and then flowers, and lastly to yield new seeds, which are for the gardener’s benefit. It is also like a man who is about to build a house. He provides himself with the requisite materials, such as timber, rafters, stone, mortar, and various other things. But the Lord while man is ignorant of it afterwards builds the house from the foundation to the roof entirely suited to the man. From these comparisons it follows that unless a man provides himself with the requisites for his garden or his house, he will have neither the former with the advantage of its fruits, nor the latter to afford him a dwelling. So is it in the case of reformation.

[3] Those things with which a man must provide himself are the knowledges of truth and good obtained from the Word, from the doctrine of the church, from the world, and from his own study; the Lord does the rest without man’s knowledge. It must, however, be borne in mind that all the requisites for sowing a garden or building a house, which, as was said, are the knowledges of truth and good, are merely the necessary materials, which have no life until man uses them, or lives according to them as if from himself. When this is the case, then the Lord enters, imparts life, and builds, that is, reforms. The garden, or the house, is man’s understanding; for in it dwells his wisdom which derives all that it has from love.

sRef Rev@18 @13 S0′ sRef Isa@66 @20 S1′ 1155. And horses and carriages.- That these signify worship from truths and goods that are from a rational origin, profaned, is evident from the signification of horses, which denote things intellectual (see above, n. 355, 364, 372, 373, 381, 382, 575, 923), thus also truths which are from a natural origin, for those things, which belong to the understanding, belong to truth and reason; and from the signification of carriages, which denote goods from a rational origin, because they are drawn by horses, which signify truths from that origin. For carriages are a kind of chariot, and chariots signify doctrinals (see above, n. 355), which, when they are drawn by truths, as chariots are by horses, are goods, for doctrines teach truths, and also goods.

[2] The signification of carriages in Isaiah is similar:

“Then shall they bring all your brethren from all nations a gift to Jehovah, upon horses and upon a chariot, and upon arched carriages, and upon mules, and upon swift beasts, to the mountain of my holiness, Jerusalem” (lxvi. 20).

Horses, a chariot, arched carriages, mules, and swift beasts, in the spiritual sense, mean things pertaining to doctrine, and thence to the church; for the subject there treated of is a New Church to be established by the Lord. Horses signify intellectual things, a chariot doctrine, arched carriages doctrinals of good, mules rational things, and swift beasts similarly things rational as to good. The brethren, whom they shall bring, signify all who are in the good of charity, and Jerusalem the mountain of holiness signifies the church, in which charity reigns. The reason why these things profaned are here meant, is, that they are said of Babylon, by which is signified the profanation of truth and good.

[3] Continuation concerning the Athanasian Creed.- The sixth law of the Divine Providence is, That man should not be reformed by external, but by internal means; by external means are meant miracles and visions, fears and punishments; by internal means are meant truths and goods from the Word, and from the doctrine of the church, and also looking to the Lord; for these means enter by an internal way, and cast out the evils and falsities which reside within; but external means enter by an external way, and do not cast out evils and falsities, but shut them in. Nevertheless, man is further reformed by external means, provided he has been before reformed by internal means. This follows from the laws above stated, namely, that man is reformed by means of freedom, but not without it, and further, that to compel himself is to act from freedom, but to be compelled is not so. Man is compelled by miracles and visions, and also by fears and punishments; by miracles and visions the external of his spirit, which consists in thinking and willing, is compelled, and by fears and punishments the external of his body, which consists in speaking and acting, is compelled. The latter maybe compelled, because man, nevertheless, thinks and wills freely; but the external of his spirit, which consists in thinking and willing, must not be compelled, for in that case his internal freedom, by means of which he was to be reformed, perishes.

[4] If a man could be reformed by miracles and visions, then all men throughout the whole world would be reformed. It is, therefore, a holy law of the Divine Providence that internal freedom should not, in the least degree, be violated; for by it the Lord enters into man, even into the hell where he is, and by it he there leads him; if man is willing to follow, He brings him out and introduces him into heaven, bringing him there nearer and nearer to Himself. It is in this way only that man is brought out of infernal freedom, which, regarded in itself, is slavery, because from hell, and is introduced into heavenly freedom, which is freedom itself; by degrees this becomes a higher kind, until it attains its highest state, because it proceeds from the Lord, whose will is that man should not be in any way compelled. This is the path along which man’s reformation proceeds, but it is a path which miracles and visions would close.

[5] The freedom of man’s spirit also is never violated, for this reason, that his evils, both hereditary and actual, may be removed, and this is accomplished when he compels himself, as said above. These evils are removed by the Lord’s inspiring him with affection for truth, from which he derives intelligence, and with affection for good, by which he acquires love; for so far as he is in these affections, so far he compels himself to resist evils and falsities. This path of reformation is also closed by miracles and visions, for they persuade and compel belief, and thus cast the thoughts bound, as it were, into a prison. When therefore his freedom is taken away, he has no means from what is interior of removing his evils, for no evil is removed except by such interior means. The evils thus remain shut in, and from their own infernal freedom in which they delight, they continually act in opposition to those truths and those goods which miracles and visions had impressed, and at length dissipate them, calling miracles the interior operations of nature, and visions the insane delusions of a disordered imagination, and truths and goods fallacies and absurdities. Such is the effect which evils shut in produce upon the externals which enclose them. Nevertheless, man, when he thinks only superficially, may possibly believe that miracles and visions, although they persuade, still do not take away freedom of thought; but the fact is that with the unreformed they do take it away, but not with the reformed, for with the former they shut evils in, but not with the latter.

sRef Ezek@27 @13 S0′ sRef Rev@18 @13 S0′ sRef Deut@24 @7 S1′ 1156. And slaves and souls of men.- That these signify worship from truths and goods from a natural origin, profaned, is evident from the signification of slaves, which denote truths scientific, which are from the natural man, of which we shall speak presently; and from the signification of souls of men, which denote the goods corresponding to those truths, which in general are the affections of knowing; for by souls of men are here meant those who are sold for servants, that is, things for service. These are also called souls of men in the prophet Ezekiel:

“Javan, Tubal, and Mesech, were thy merchants, with the soul of man and with vessels of brass they gave thy trading” (xxvii. 13).

This refers to Tyre, by which the knowledges of truth and good are signified; and by the soul of man are meant servants, who are sold, thus slaves (mancipia). And because it is also said with vessels of brass, by the soul of man, in the spiritual sense scientifics serving for use are signified; vessels of brass have a similar signification.

A man who is sold is also called soul in Moses:

“If any one steal the soul of his brethren, and make gain of him by selling him, he shall be killed” (Deut. xxiv. 7).

The reason why a slave signifies truth scientific is, that the scientifics of the natural man administer to and serve the rational man for the purposes of thought, and therefore those scientifics are signified in the Word by attendants, household servants, servants, slaves, and here also by souls of men. Here, as above, is meant worship from those truths and goods, profaned by Babylon.

sRef John@20 @29 S2′ sRef Luke@16 @30 S2′ sRef Luke@16 @31 S2′ sRef Luke@16 @29 S2′ [2] Continuation concerning the Athanasian Creed.- All those who wish for miracles and visions resemble the sons of Israel, who, after they had seen so many wonders in Egypt, at the Red Sea, and on Mount Sinai, yet within a month forsook the worship of Jehovah, and worshipped a golden calf (Exodus xxxii.). They are also like the rich man in hell (in inferno), who told Abraham that his brethren would repent if one from the dead went to them; to whom Abraham replied, “They have Moses and the prophets, let them hear them; if they hear not Moses and the prophets, neither will they be persuaded if one rise from the dead” (Luke xvi. 29, 30, 31). And they are also like Thomas, who said that he would not believe unless he saw; to whom the Lord said, “Blessed are they who believe and yet do not see” (John xx. 29). Those who believe and yet do not see are those who do not desire signs, but truths from the Word, that is, Moses and the prophets, and believe them. The latter are internal men and become spiritual, but the former are external and remain sensual, and when they see miracles, and believe only by means of them, are not unlike a handsome woman who is inwardly affected with a fatal disorder, of which she soon dies. They are also, like apples which have a beautiful rind, but are rotten at the core; or like nuts, in which a worm lies concealed. It is moreover well known that no one can be compelled to love and believe, but that love and belief must be rooted inwardly in man; consequently, no one can be led to love God and to believe in Him by miracles and visions, for they compel. For how will he who does not believe notwithstanding the miracles recorded in the Word, believe by means of miracles which have no place in the Word?

sRef Rev@18 @14 S0′ 1157. Verse 14. And the fruits of the desire of thy soul have departed from thee, and all things fat and splendid have departed from thee, and thou shalt find them no more.

“And the fruits of the desire of thy soul have departed from thee,” signifies that the delights and joys which they expected from worship and life according to the traditions of the Babylonish religion, are turned into weeping and mourning; “and all things fat and splendid have departed from thee,” signifies all goods and truths, and thence things auspicious and magnificent, which they persuaded themselves they would be able to acquire by means of that religion, are changed into the contrary; “and thou shalt find them no more,” signifies that they are destroyed for ever.

sRef Rev@18 @14 S0′ 1158. And the fruits of the desire of thy soul are departed from thee.- That this signifies that the delights and joys which they expected from worship and life according to the traditions of the Babylonish nation, are turned into weeping and mourning, is evident from the signification of the fruits of the desire of the soul, which denote such expected delights and joys – the reason why such are signified by these words, is, that the things enumerated in verses 12 and 13 signify all things belonging to the doctrine and worship of that religion, from which those who believe in a life after death look for delights and joys; these therefore are the fruits of the desire of their soul – and from the signification of they are departed from thee, as denoting, that they are dispersed, and also that they are turned into weeping and mourning, because into the torments of hell. These delights and joys, which they expect, are merely external, thus bodily and worldly; for they do not know what internal delights and joys are, because they are not in truths from the Word, that is, not in truths from the Lord, but from him whom they call his vicar; truths cannot possibly go forth from him, but falsities, because these regard dominion as their end and aim. In order therefore that the people may be kept under the yoke of that dominion, those things are held out to them that, being selfish and worldly, afford bodily delight.

[2] Continuation concerning the Athanasian Creed.- The seventh law of Divine Providence is, That man is admitted into the truths of faith and the goods of love by the Lord, only so far as he can be kept in them to the end of life; for it is better that he should be constantly evil than that he should be good and afterwards evil, for in this case he becomes profane; the permission of evil is also from this source. The Lord can impart the affection for truth and the faith originating in it, and also the affection for good and the love originating in it, to every man of sound reason, by withholding him from those evil loves that belong to his proprium; for so far as man is withheld from these, so far is he in the understanding of truth and in the will for good. I have seen the devils themselves brought back again to such a state, that while they were in it, they spoke truths from their understanding and belief, and did good from their will and love. They were brought back again into that state, because they denied their ability to understand truths and do good; but immediately they ceased to be restrained from their own loves, they returned again into the lusts of their own loves, and instead of a belief grounded in truth they had a belief grounded in falsity, and instead of the love of good they had the love of evil. This has been witnessed frequently and in the presence of many, from which it is evident, that every one is capable of being reformed, and that to be reformed is nothing else than to be removed from evil loves. But how man is removed from them, has been described above.

The reason why this removal is not effected by the Lord, is, that those who come into the affection for truth and the faith originating in it, and into the affection for good and the love originating in it, and do not remain constantly in those affections to the end of their life, but relapse into the loves from which they had abstained, are guilty of profaning holy things.

[3] There are several kinds of profanation, but this is the most grievous of all, for after death the lot of those who are guilty of it is terrible. They are not in hell but beneath it, where they neither think nor will, but merely see and act. They see things that have no existence, and do not see those things that do exist. They act as if they were doing everything, and yet they do nothing. Such things are entirely the insane delusions of a disordered imagination. And because they neither think nor will, they are no longer men; for it is characteristic of man – to think and will. Hence they are not called “they” in the masculine or feminine gender – but they are called in the neuter gender, “those things” or “that.” When they are seen in any of the light of heaven, they have the appearance of skeletons, covered with a blackish skin. Such is the condition of those who have been once reformed, and do not remain so.

The reason why their lot is so dreadful shall also be stated. By reformation communication is effected between them and heaven, a communication from which there is an influx of goods and truths; by these the interiors of their minds are opened, and their evils set aside. If they remain in this state till death they are happy, but if they do not remain so they are unhappy; for the evils which had been removed return and mingle with the truths and goods; thus in them hell mingles with heaven in such a way that they cannot be separated. For whatever has been once impressed upon the mind of man by means of love, is never extirpated; therefore, after death, because goods cannot be separated from evils, nor truths from falsities, the whole mind is destroyed. For this reason they have no longer either thought or will; what remains of these is like a shell when the kernel is gone, or like mere skin and bone without flesh, for this is all that remains of the man. Let it therefore be understood that there is no danger in departing from evil to good, but that the danger is in departing from good to evil.

sRef Rev@18 @14 S0′ 1159. And all things fat and splendid have departed from thee.- That this signifies that all goods and truths, and things auspicious and magnificent, which they have persuaded themselves, they would be able to acquire by means of that religion, are changed into the contrary, is evident from the signification of fat things, which denote goods and auspicious things therefrom, of which we shall speak presently; and from the signification of things splendid, which denote truths and things magnificent therefrom. The reason why this is the signification of things splendid, is, that splendour is the result of light, and the light of heaven is Divine Truth or Divine Wisdom, which is the cause of all things in the heavens shining with a splendour unknown in the world. It may be compared with the brilliancy of a diamond turned to the sun, but the splendour seen in heaven far exceeds this, just as the light of heaven exceeds the light of the world, the difference between which is so great, that while it may be illustrated by comparisons, yet it cannot be described. All the magnificent things of heaven, exist from that light, and these chiefly consist of forms corresponding to wisdom, which are such that in the world they can neither be pictured nor described. For in them art itself is in its art, and science is in its wisdom, consequently they are of ineffable beauty. It is evident from these facts why things splendid signify truths and thence things magnificent.

The reason why fat things signify goods and auspicious things therefrom, is, that the fat is the best part of flesh, and that it is like oil, which signifies the good of love. That fatness signifies good and those things that belong to it, thus happiness and joys, is clear from the following passages in the Word.

In Isaiah:

“Attending attend unto me, eat ye good, that your soul may be delighted in fatness” (lv. 2).

To eat good signifies to appropriate good to themselves; thence by delighting in fatness is signified to be in a state of happiness and blessedness.

In Jeremiah:

“I will fill the soul of the priests with fatness, and my people shall be satisfied with good” (xxxi. 14).

Here also fatness signifies happiness and blessing from the good of love.

In David:

“My soul shall be satisfied with fat and fatness, and my mouth shall praise thee with joyful lips” (Psalm lxiii. 5).

The soul being satisfied with fat and fatness, signifies to be filled with the good of love and with joy therefrom. To praise with joyful lips signifies to worship by means of truths which gladden the mind.

Again:

“Thy houses shall be filled with fatness, and thou shalt cause them to drink of the stream of delights” (Psalm xxxvi. 8).

The fatness with which the houses shall be filled, signifies the good of love, and happiness therefrom, houses denoting things pertaining to the mind. The river of the delights, of which they shall drink, signifies intelligence and happiness therefrom.

sRef Isa@30 @23 S3′ sRef Ps@92 @15 S3′ sRef Ps@20 @3 S3′ sRef Isa@25 @6 S3′ sRef Ps@92 @14 S3′ [3] In Isaiah:

“In this mountain shall Jehovah Zebaoth make to all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow and of wine on the lees well refined” (xxv. 6).

These things are said concerning the state of those who would acknowledge and adore the Lord. By that mountain is signified a new church from them; by the feast of fat things, of fat things full of marrow, is signified good both natural and spiritual with joy of heart; and by the lees, lees well refined, are signified truths from that good with the happiness therefrom.

In the same prophet:

“Jehovah shall give the rain of thy seed, with which thou shalt sow the earth, and bread of the produce of the earth, and it shall be fat and plenteous” (xxx. 23).

The rain of seed signifies the multiplication of truth; and bread of produce the fructification of good. By fat and plenteous is signified good and truth with all its satisfaction and happiness.

In David:

“As yet they shall have increase in old age, they shall be fat and green, to show that Jehovah is right” (Psalm xcii. 14, 15).

To be fat and green signifies to be in goods and truths of doctrine.

Again:

“Jehovah shall remember all thy offerings and shall make fat thy burnt offering” (Psalm xx. 3).

By offerings and burnt offering is signified worship, and by making it fat is signified that it is from the good of love.

The signification of fatness in Ezek. xxxiv. 3; Genesis xxvii. 39, and elsewhere is similar. Because fat and fatness signify the good of love, and because all worship, which is truly worship, must be from the good of love, therefore it was a law that all the fat in the sacrifices should be burnt upon the altar (Exod. xxix. 13, 22; Levit. i. 8; iii. 3-16; iv. 8-35; vii. 3, 4, 30, 31; xvii. 6; Numbers xviii. 17, 18); for the sacrifices and burnt offerings signified worship.

sRef Ezek@39 @19 S4′ [4] Since the Jews and Israelites were only in external worship, and not at the same time in internal worship, and not therefore in any good of love, or in any good of charity and faith, they were therefore prohibited from eating fat and blood, and it was a law that if they ate these, they should be cut off (Levit. iii. 17; vii. 23, 25). But to those who are in internal worship, and thence in external worship – as those will be who shall belong to the Lord’s New Church – it is said, that they shall eat fat to fulness, and drink blood to drunkenness (ebrietas) (Ezek. xxxix. 19). Fat there signifies all the good of heaven and of the church, and blood all the truth of these. In the opposite sense the fat ones signify those who loathe good and who utterly despise and reject it (Deut. xxxii. 15; Jer. v. 28; l. 11; Psalm xvii. 10; xx. 4; lxviii. 31; cxix. 70; and elsewhere).

[5] Continuation.- Such, however, is not the lot of those who are continually evil, for these are in hell according to the loves of their life. There they think, and from their thought, speak, although they utter falsities; they also will, and, from their will they act, although their actions are evil. They appear, moreover to one another as men, although in the light of heaven they are of a monstrous form. It is therefore evident, why it is in accordance with a law of order relating to reformation, and called a law of Divine Providence, that a man is admitted into the truths of faith and the goods of love, only so far as he can be withheld from evils and kept in goods to the end of his life and that it is better that he should be always evil, than that he should be good and afterwards evil; for in this case he becomes profane. The Lord, who both provides and foresees all things, for this reason conceals the operations of His Providence, and to such a degree that man scarcely knows whether there is any providence at all. He permits him rather to attribute ordinary events to prudence, and contingencies to fortune, and even to ascribe many things to nature, rather than that, through any striking and manifest signs of the Divine Providence and Presence, he should plunge unreasonably into the midst of holy things in which he would not remain. The Lord also permits similar things in accordance with other laws of His Providence, namely, that man should enjoy freedom, and that in all that he does he should act according to reason, thus entirely as if from himself. For it is better that he should ascribe the operations of the Divine Providence to prudence and fortune, than that he should acknowledge them, and still live as a devil. From these facts it is evident that the laws of permission, which are numerous, proceed from the laws of Providence.

sRef John@12 @40 S0′ sRef Matt@12 @44 S0′ sRef Matt@12 @43 S0′ sRef Matt@12 @45 S0′ sRef John@5 @14 S0′ sRef Rev@18 @14 S0′ 1160. And thou shalt find them no more.- This signifies that they are destroyed for ever, is evident from the signification of not finding those things, namely, fat and splendid things, by which are signified goods and propitious things therefrom, and truths and magnificent things therefrom, as denoting that they are destroyed for ever, for things which are found no more are for ever destroyed.

[2] Continuation.- The kind of profanation described above is meant by the following words in Matthew:

“When the unclean spirit goeth out of a man, he walketh through dry places, seeking rest, but finding none; then he saith, I will return to the house from whence I came forth; and when he is come he findeth it empty, swept, and garnished; then he goeth away, and adjoins to himself seven other spirits worse than himself, and entering in they dwell there; and the latter things of that man become worse than the first” (xii. 43, 44, 45).

In this passage the conversion of a man by the departure of the unclean spirit from him is described; and his return to evils, and his consequent profanation, is denoted by the unclean spirit returning with seven spirits worse than himself.

[3] Similarly by these words in John: Jesus said to the man who was healed at the pool of Bethesda,

“Behold thou art made whole, sin no more, lest a worst thing come upon thee” (v. 14).

And by these words in the same evangelist:

“He hath blinded their eyes, and hardened their heart, lest they should see with their eyes, and understand with their heart, and should turn and I should heal them” (xii. 40).

Lest they should turn and be healed, signifies, lest they should become profane. It would have been so with the Jews (Matt. xii. 45); therefore they were forbidden to eat fat and blood (Levit. iii. 17; vii. 23, 25), by which their profanation of what is holy was signified because they were of such a character. The Lord also, by His Divine Providence, guards most carefully against the existence of this kind of profanation. And for this purpose He separates in man holy things from those that are not holy, lays up the holy things in the interior of his mind, and raises them up to Himself; but those things that are not holy he stores up in the exteriors, and turns them to the world; and therefore, holy things are capable of being separated from those things that are not holy, and man can thus be saved. This cannot be effected while goods and evils are mingled together. That those who remain in faith and love even unto death, will have a crown of life, the Lord teaches in the Apocalypse (chap. ii. 10).

sRef Rev@18 @15 S0′ sRef Rev@18 @16 S0′ 1161. Verses 15, 16. The merchants of these things, who were made rich by her, shall stand afar off for fear of her torment, weeping and mourning, and saying, Woe, woe, that great city, clothed in fine linen, and crimson, and scarlet, and adorned with gold, precious stone, and pearls; for in one hour so great riches are devastated.

“The merchants of these things, who were made rich by her,” signifies all those who gained honours and riches by that religion, and thereby the good things of wealth and position, which things are auspicious and magnificent; “shall stand afar off for fear of her torment,” signifies while they were in externals from the dread of infernal punishments; “weeping and mourning,” signifies grief of soul and heart. “And saying, Woe, woe, that great city,” signifies lamentation over doctrine, and over religion; “clothed in fine linen, and crimson, and scarlet,” signifies the appearance in externals as though it were from celestial and spiritual truth and good; “and adorned with gold, and precious stone, and pearls,” signifies the appearance in externals as though it were from spiritual and natural truth and good; “for in one hour so great riches are devastated,” signifies the loss of everything which they had gained, and by which they expected gain.

sRef Matt@24 @38 S0′ sRef Matt@24 @39 S0′ sRef Luke@14 @19 S0′ sRef Luke@14 @20 S0′ sRef Luke@14 @18 S0′ sRef Rev@18 @15 S0′ 1162. The merchants of these things, who were made rich by her.- That this signifies all those who gained honours and wealth by that religion, and thereby the good things of wealth and position, which are things auspicious and magnificent, is evident from the signification of merchants, who denote those who procure for themselves those things that are signified by riches in the Word, for it is said, The merchants of these things (see also above, n. 1138); and from the signification of being made rich, as denoting to acquire those things, and to make gain by them. The good things of position and wealth are here meant, which are signified by things fat and splendid, and these are things pleasurable and magnificent of an external nature separated from internal things, thus the goods of the world separated from the goods of heaven. For those who belong to Babylon do not know what internal pleasures are, because they do not read the Word, and look to the Lord, but they only know what external pleasures are, and in these things they find their sole delight; internal pleasures they are not capable of receiving.

Similar things are signified by the answers of those who were invited to the great supper, one of whom said that he had bought a field, to which he must go, another that he had bought a yoke of oxen, which he must prove, and a third that he had married a wife (Luke xiv. 18-20). The goods of the world are meant by all these things, or external goods without internal goods. Similar things are also signified by the Lord’s words in Matthew, that they ate and drank, married and gave in marriage, and knew not until the flood came, and carried them all away (xxiv. 38, 39). These things were spoken by the Lord concerning a last judgment. Eating and drinking, marrying and giving in marriage, signify things similar to those meant here by fat and splendid, namely, external joys and delights, which are called pleasures of the body and the world, and not of the soul and heaven.

From these things it is evident, that by all the merchandise enumerated in this chapter are meant external goods and pleasures, and which are not at the same time internal, and that, consequently, by the merchants who are made rich by these things, are meant those who are in them.

[2] Continuation.- The eighth law of the Divine Providence is, That the Lord is continually withdrawing man from evils, so far as man from freedom is willing to be withdrawn. That so far as he can be withdrawn from evils, so far the Lord leads him to good, thus to heaven; but so far as he cannot be withdrawn from evils, so far the Lord cannot lead him to good, thus to heaven. For so far as he is withdrawn from evils, so far he does good from the Lord, which in itself is good; but so far as he is not withdrawn from evils, so far he does good from himself, which has evil in itself. Man, in regard to his speech and the actions of his body, is in the natural world, but in regard to the thoughts of his understanding and the affections of his will he is in the spiritual world. By the spiritual world are meant both heaven and hell, each being divided in the most perfect order into numberless societies, according to all the varieties of affections and the thoughts originating in them. In the midst of these societies is man, so bound to them that he has no power at all to think or will but in connection with them; a connection so close that if he were severed from them, or they from him, he would fall down dead, his life remaining only in that inmost, by which he is a man and not a beast, and by which he lives for ever. A man does not know that as to his life, he is in such inseparable union, and the reason why he does not know this is, that he does not converse with spirits, so long has he been in ignorance of this state. But, that it may not be for ever concealed from him, behold it is revealed. It is necessary to state this before this law of the Divine Providence can be understood.

sRef Rev@18 @15 S0′ 1163. And stood* afar off for fear of her torment.- That this signifies, while they were in externals from dread of infernal punishments, is evident from what has been explained above (n. 1113), where similar words occur.

Continuation.- Man from his birth is in the midst of infernal societies, and enters into them, precisely as he develops the evil affections of his will. These are all derived from the love of self and the love of the world; the reason is, that these loves turn all the powers of the mind downwards and outwards, thus to hell, which is beneath them, and extraneous to them, and so he turns them away from the Lord, and thus from heaven. The interiors also of everything belonging to the human mind, and also the interiors of everything belonging to man’s spirit, are capable of being turned either downwards or upwards; they are turned downwards when a man loves himself above all things, and upwards when he loves the Lord above all things. It is an actual turning; man of himself turning them downwards, but the Lord of Himself turning them upwards. It is the ruling love that causes the turning. It is only so far as the thoughts are derived from the will that they act in this way upon the interiors of the mind. Man does not know that this is the case, and yet he ought to know, in order that he may understand how he is led by the Lord out of hell, and into heaven.
* See Photolithograph MS., previously translated stabunt.

sRef Rev@18 @15 S0′ 1164. Weeping and mourning-That this signifies grief of soul and heart, is evident from the signification of weeping, which denotes grief of soul; and from the signification of mourning, which denotes grief of heart. The distinction between grief of soul and grief of heart is like that between truth and good. For soul in the Word is said of the truth which is of faith, and heart of the good which is of love. This is the reason why the expression, from the soul, and from the heart, frequently occurs in the Word. They are also distinguished as the will and the understanding in man, and also, as the respiration of the lungs and the motion of the heart. And because throughout the Word there is a marriage, as it were, of truth and good, or of faith and love, or of intellect and will, therefore it is also the case here with the expressions, weeping and mourning, weeping arising from grief of soul and mourning from grief of heart.

[2] Continuation.- But that man may be brought out of hell, and led into heaven by the Lord, it is necessary for him to resist hell, that is, evil as if from himself. If he does not resist as if from himself, he remains in hell, and hell in him, nor are they separated to eternity. This, also, follows from the laws of Divine Providence, which have been explained above. Experience also will teach us that this is the case. For evils are removed from man either by punishments, temptations and the aversions arising from them, or by the affections for truth and good. Evils are removed by punishments in the case of those who have not reformed; by temptations and aversions arising from them in the case of those about to be reformed; and by the affections for truth and good in the case of the regenerate. Experience is as follows. When an unreformed or evil man undergoes punishments, which is the case in hell, he is kept in them and not liberated until it is seen that of himself he does not will evils; he is thus compelled of himself to remove them. If the punishment does not extend to the intention and will, he remains in his evil. But still the evil is not even then removed, because he has not compelled himself, it therefore remains within, and returns when the fear ceases. In the case of those who are about to be reformed, evils are removed by temptations, which are not punishments, but combats. Men of this description are not compelled to resist evils, but they compel themselves, and implore the Lord, and are thus set free from the evils which they have resisted. They afterwards desist from them, not from any fear of punishment, but from a repugnance to evil, the very repugnance at length becoming resistance. But with the regenerate, there are no temptations or combats, the affections for truth and good keeping evils at a distance from them; for they are entirely separated from hell, whence evils come, and are conjoined to the Lord.

[3] To be separated and removed from evils is nothing else than to be separated and removed from infernal societies. The Lord is able to separate and remove all, as many as He wills, from infernal societies, that is from evils, and to transfer them to heavenly societies, thus to goods; but this endures only for a few hours, after which the evils return. I have sometimes seen this take place, and have observed wicked men continue wicked as before. In the whole spiritual world there is no instance of any one having been removed from evils, except by means of combat or resistance as if from himself, or of any one having been so removed except by the Lord alone.

sRef Rev@18 @16 S0′ 1165. And saying, Woe, woe, that great city.- That this signifies lamentation over doctrine; and over religion, is evident from the explanation of similar words above (n. 1134). Woe, woe, signifies lamentation, when it is said, Woe, that city; but it signifies cursing when it is said, Woe, to that city.

Continuation.- Experience can further testify to the same purpose. All who come from the earth into the spiritual world are known as to their quality, from their ability or inability to resist evils as if from themselves. Those who can do so are saved, but not so those who cannot. The reason is, that man cannot resist evils of himself, but from the Lord; for it is the Lord who resists evils with man, causing him to feel and perceive as if he did this from himself. Those, therefore, who in the world acknowledged the Lord, confessing that all good and truth are from Him, and nothing from man, and thus that they have power against evils from the Lord, and not from themselves, resist evils as if from themselves. But those who made no such acknowledgment in the world cannot resist evils as from themselves, for they are in evils, and in the delight of them from their love; and to resist the delight of their love is to resist themselves, their own nature and their own life. The experiment was tried whether they could resist evils, while the punishments of hell were being recounted to them, indeed while they were seen and felt, but it was all in vain. They hardened their hearts, saying, “Come what will, provided we are only in the delights and joys of our hearts as long as we are here. We know what the present is; as to the future we give no thought to that. We shall not suffer more evil than many, many others.” But after a certain time they are cast into hell, where by means of punishments they are compelled not to do evil. Punishments, however, do not take away the will, the intention, and consequent thought of evil; they merely prevent the act. From these considerations it is evident that resistance to evils does not originate with man, but with the Lord in the case of those who acknowledge Him; and that He causes it to appear as if it proceeded from themselves.

sRef Rev@18 @16 S0′ 1166. Clothed in fine linen, and crimson, and scarlet.- That this signifies the appearance in externals as if it were from celestial and spiritual truth and good, is evident from the signification of fine linen, which denotes truth from a celestial origin (concerning which see above, n. 1143); from the signification of crimson which denotes good from a celestial origin (see above, n. 1142); from the signification of scarlet, which denotes good from a spiritual origin (see above, n. 1144); and from the signification of being clothed with them, which denotes appearance in externals. It is therefore evident, that by clothed in fine linen, and crimson, and scarlet, is signified the appearance in externals as if it were from celestial and spiritual truth and good, when nevertheless, those things, viewed interiorly, are evils and falsities from an infernal origin. What the Celestial and the Spiritual are, has been frequently explained before.

[2] Continuation.- The reason why the Lord alone resists evils with man, and not by means of any angels of heaven, is that the resistance of evils with man is the work of the Divine Omnipotence, the Divine Omniscience, and the Divine Providence. It is the work of the Divine Omnipotence, because to resist one evil is to resist many, and also to resist the hells. For every evil is conjoined with innumerable evils, cohering one with another like the hells. For as the hells make one, so also do evils, and to resist the hells so conjoined is not possible for any one but the Lord alone. It is the work of the Divine Omniscience, because the Lord alone knows what the quality of a man is, and what his evils are, and how they are connected with all other evils; thus in what order they must be removed that a man may be inwardly or radically cured. It is the work of the Divine Providence, lest anything be done contrary to the laws of order, and further, that what is done may conduce to man’s happiness to eternity; for the Divine Providence, the Divine Omniscience, and the Divine Omnipotence have regard in every thing to what is eternal.

[3] From these things it is evident that no angels can resist evils with man, but the Lord alone. The Lord effects this with man both immediately from Himself, and also mediately through heaven; but still in such a manner, that no angel knows anything of it. For heaven as a collective whole is the Lord, because it is His proceeding Divine, and therefore when He operates through heaven, He operates from Himself; but it is said mediately, because the Divine Operation flows through the heavens, still it takes nothing from the proprium of any angel there, but what it does take from them belongs to itself. The appearance is like that of a man performing an action; in order to cause the action he moves innumerable motive fibres scattered throughout the whole body, of which operation no single fibre knows anything whatever. Such also are the angels in the Divine Body, which is called heaven.

sRef Rev@18 @16 S0′ 1167. And adorned with gold, and precious stone, and pearls.- That this signifies the appearance in externals as though it were from spiritual and natural truth and good, is evident from what was explained above (n. 1043, 1044), where similar words occur.

Continuation.- The law of the Divine Providence, that man, so far as he can be withdrawn from evils, so far does good from the Lord which in itself is good, but that so far as he cannot be withdrawn from them, so far he does good from himself, which has evil in itself, may be illustrated from the commandments of the Decalogue. The commandment against stealing may serve as an example. Those who, as if from themselves, resist the passion for stealing, and thus the desire of acquiring gain insincerely and unjustly, saying in their hearts that they ought not to do so, because it is contrary to Divine law, thus contrary to God – in itself infernal, thus in itself evil, after a few brief combats are withdrawn from that evil, and led by the Lord into the goods called sincerity and justice. They then begin to think of those goods, and from a perception of their qualities to see them, sincerity from sincerity, and justice from justice; and afterwards, as they shun and hold in aversion the evil of this passion, they love those goods, and do them from love without using any compulsion in themselves. These goods are from the Lord, because they are in themselves goods.

But it is otherwise if the desire of acquiring gain insincerely and unjustly remains with a man; for in this case he cannot do what is sincere from sincerity, nor what is just from justice, thus not from the Lord, but from himself. For he does these things in order that he may acquire the credit of being sincere and just, for the sake of the ends which he has in view, viz., of securing greater gain and honour. These ends are in his goods, and it is from the end that all the quality of good is derived. This good has evil in itself, since its quality is derived from the proposed end of acquiring gain insincerely and unjustly. Every one can see that good of this kind cannot become good in itself, until evil is removed. The case is similar with regard to the other commandments of the Decalogue.

sRef Rev@18 @17 S0′ 1168. For in one hour so great riches are devastated.- That this signifies the loss of everything which they had gained, and by which they hoped to make gain, is evident from the signification of being devastated in one hour, as denoting total destruction (concerning which see above, n. 1136), thus also the loss of all things; and from the signification of riches, as denoting gains, which are honours and wealth, thus the things which they have gained, and also the evils and falsities of doctrine and of religion, being those things by which they hoped to make gain. Similar things are signified here by riches, as above by the wares enumerated in verses 12, 13, 14.

[2] Continuation.- Man is removed from evils, in proportion as he is removed from hell, for evils and hell are one; and so far as he is removed from these, so far he enters into goods, and is conjoined with heaven, for goods and heaven are one. He then becomes another man, his freedom, his good, his mind, his understanding and will are changed, for he becomes an angel of heaven. His freedom, which before had been the freedom of thinking and willing evil, becomes the freedom of thinking and willing good, which in itself is essential freedom. When a man is in this freedom, he then first knows what freedom is, but not before, because from the freedom of evil he had felt the freedom of good as slavery, but now from the freedom of good he feels that the freedom of evil is slavery; for this is its true character. The good which he had done before, because it was from the freedom of evil, could not be good in reality, the love of self or of the world having been in it; for good does not exist from any other origin than love. Therefore the good is of the same quality as the love; if the love is evil, still its delight is felt as good, although it is evil. But the good which he does afterwards is good in reality, because from the Lord, who, as was said above, is good itself.

[3] The mind of man, before it has been conjoined to heaven, is turned backwards, because it has not yet been brought forth out of hell. But when it is in a state of reformation, it looks from truth to good, thus from the left to the right, which is contrary to order; but after it is conjoined with heaven it is turned forwards, and elevated to the Lord, and looks from right to left, that is, from good to truth, which is according to order. This is the way in which the turning is effected.

The case is similar with the understanding and will, for the former is a recipient of truth, and the latter a recipient of good. Before man is led out of hell, the understanding and will do not act as one, for at that time he sees and acknowledges from his understanding many things which he does not will, because they are not objects of his love. But when he is conjoined to heaven, his understanding and will act as one, the former becoming the agent of the latter. For when the turning is effected he loves what he wills, and that which he wills from love, he also thinks. In this way after a man is removed from evils by resistance and combat against them as if from himself, he comes into the love of truth and good, and then everything which he wills and thence does, he also thinks and thence speaks.

sRef Rev@18 @17 S0′ 1169. Verse 17.- And every pilot (gubernator), and all that are employed upon ships, and mariners, and as many as do work on the sea, stood afar off.

“And every pilot, and all those who are employed upon ships, and mariners, and as many as do work on the sea,” signifies all who believed themselves to possess wisdom, intelligence, and knowledge (scientia), and had confirmed the falsities of doctrine and of that religion by reasonings from the natural man; “stood afar off,” signifies that it is not so now in those things on account of fear.

sRef Ezek@27 @8 S0′ sRef Ezek@27 @9 S0′ sRef Rev@18 @17 S0′ sRef Ex@31 @3 S1′ 1170. “And every pilot (gubernator), and all who are employed upon ships, and mariners, and as many as do work on the sea.”- That this signifies all those who believed themselves to have wisdom, intelligence, and knowledge, and had confirmed the falsities of doctrine and of that religion by reasonings from the natural man, is evident from the signification of ships, which denote knowledges of truth and good, as well as doctrinals in each sense, see above (n. 514). And because wisdom, intelligence, and knowledge (scientia) are from the knowledges of truth and good, therefore by a pilot are signified those who are in possession of wisdom; by those who are employed upon ships those who possess intelligence, and by sailors those who possess knowledge. It is said wisdom, intelligence, and knowledge, because these follow in such order with those who become wise from knowledges. Wisdom is in the third degree, intelligence in the second, and knowledge in the first or ultimate; they are therefore also mentioned in that order in the Word, as in Moses:

“I have filled” Bezaleel “with the spirit of God, as to wisdom, intelligence, and knowledge” (Exod. xxxi. 3; xxxv. 31).

The meaning above is further evident from the signification of doing work on the sea, as denoting to confirm by reasonings from the natural man, and in this case to confirm the falsities of that religion and doctrine; for the sea signifies the natural man, and doing work thereon signifies to reason, and to confirm by reasonings. Doing work on the sea properly signifies to procure for themselves those things by which they may acquire gain, as well as to sell those things, and to gain by them. But because the gains were described above by merchants and their merchandise, therefore doing work on the sea has here another signification, that is, confirmations by reasonings. That pilots or shipmasters signify those who are wise, is evident in Ezekiel:

“The wise men” of Zidon and Arvad “were thy pilots; the elders of Gebal and the wise men thereof were stopping thy fissure” (xxvii. 8, 9).

But these things may be seen explained above (n. 514).

[2] Continuation.- There are in man two faculties of life; the one is called the understanding and the other the will. Those faculties are altogether distinct from each other, but are created to form one, and when they form one, they are called one mind; they are however at first divided, but are afterwards united. They are distinct, exactly like light and heat; for the understanding is from the light of heaven, which in its essence is Divine Truth or Divine Wisdom. Man’s understanding, also, while he is in the world, sees from this light, thinking, reasoning, and forming its conclusions from it. A man however is ignorant of this fact, because he knows nothing of that light and its origin. Again, the will is from the heat of heaven, which in its essence is Divine Good or Divine Love. Man’s will, while he is in the world, loves from that heat, deriving all its pleasure and delight from it. A man is again ignorant of this fact, because he knows nothing of that heat and of its origin. Now, because the understanding sees from the light of heaven, it is evident that it is the subject and receptacle of this light, thus also the subject and receptacle of truth and the wisdom derived from it. And because the will loves from the heat of heaven, it is evident that it is the subject and receptacle of this heat, thus also the subject and receptacle of good, thus of love. From these considerations it is clearly evident, that these two faculties of man’s life are distinct like light and heat, truth and good, wisdom and love.

[3] It may be clearly seen that these two faculties in man are at first divided, from this fact, that man can understand truth, and from truth good, and approve it, without either willing it or from his will doing it. For he understands what is true, and thence what is good, when he hears, or reads the former; and he so perfectly understands, that he can afterwards teach it by preaching and writing. But when he is alone, and thinks from his own spirit, he can then see that he does not will truth, indeed, that he wills to act contrary to it, and that he actually does so, when not restrained by fears. Such is the character of those who can speak intelligently, and yet live otherwise. This is what is meant by a man’s seeing one law in his spirit, and another in his flesh, for spirit is the understanding, and flesh the will.

[4] This disagreement between the understanding and will is perceived chiefly by those who desire to be reformed, but little by others. The reason of its existence is, that the understanding in man is not destroyed, but the will is destroyed. For the understanding is comparatively like the light of the world, by which a man is able to see with equal clearness in the time of winter as in the time of summer; and the will is comparatively like the heat of the world, which may be either absent from the light, or present with it, for it is absent in the time of winter, and present in the time of summer. But the case is this, that nothing but the will destroys the understanding, as nothing but the absence of heat destroys the germinations of the earth.

The understanding is destroyed by the will in the case of those who are in evils of life, when the understanding and will act in unison, not otherwise. They act in unison, when a man thinks by himself from his own love, but they do not so act when he is in company with others; for in the latter case, he conceals and thus removes the love proper to his own will, and when this is removed, the understanding is elevated into a higher light.

[5] The following experience may serve to confirm this. I have occasionally heard spirits converse with each other, and also with myself, so wisely, that an angel could scarcely have spoken more wisely, and I have been led from this to suppose, that in a short time they would be taken up into heaven; but after a time I have seen them with the wicked in hell. I was surprised at this, but was then permitted to hear them talking in a totally different manner, not in favour of truths as before, but against them, the reason being that they were then in the love belonging to their real will and understanding, while previously they were not. I have also been permitted to see how man’s proprium is distinguished from that which is not his proprium, for this may be seen in the light of heaven. The proprium resides in the interiors, but the non-proprium in the exteriors, and the latter veils and hides the former, so that it does not appear until the veil is taken away, as is the case with all after death. I have also observed that many were amazed at what they saw and heard, but they were those who judge of the state of a man’s soul from his conversation and writings, without taking into account the actions of his real will. From these considerations it is evident that these two faculties of life in man are at first divided.

[6] Something shall now be said of their union. They are united in the case of those who are reformed, the union being effected by means of combat against the evils of the will; for when these are removed, the will of good acts in unison with the understanding of truth. It therefore follows that such as is the will, such is the understanding; or, what is the same thing, that such as is the love, such is the wisdom. The reason why the latter is of the same quality as the former is, that the love belonging to the will is the esse of man’s life, and the wisdom belonging to the understanding is its existere. The love, therefore, belonging to the will forms itself in the understanding, the form which it there receives being called wisdom; for since both have one essence, it is evident that wisdom is the form of love, or love in form. After these faculties are thus united by reformation, then the love of the will increases daily, by means of spiritual nourishment in the understanding; for in the understanding it has its affection for truth and good, which is like an appetite that hungers and desires.

From the above it is evident that it is the will which must be reformed, and that so far as it is reformed, the understanding sees, that is, grows wise; for, as was said above, the will, but not the understanding, is destroyed. The will and the understanding also make one in the case of those who are unreformed, or evil, if not in this world, still after death; for after death man is not allowed to think from his understanding except according to the love of his will, every one being at length reduced to this condition; and when this is the case, then the evil love of the will has its form in the understanding, which form, because it is from the falsities of evils, is insanity.

sRef Rev@18 @17 S0′ 1171. Stood afar off.- That this signifies not so now, in those things by reason of fear, is evident from the signification of standing afar off, which denotes to be in externals, concerning which see above (n. 1133); in this case, therefore, not to be in that foolish wisdom, intelligence, and knowledge, from which they before, through fear, confirmed the evils and falsities of their religion and its doctrine; for fear causes man to remove himself from these things when he sees those who were of such a character punished and tormented.

Continuation.- To the preceding observations we will add the following:-

1. That before reformation the light of the understanding is like the light of the moon, clear according to the knowledges of truth and good; but after reformation it is like the light of the sun, clear according to the application of the knowledges of truth and good to the uses of life.

[2] 2. The reason why the understanding has not been destroyed is that man may be able to know truths, and from them see the evils of his will; and when he sees these, may be able to resist them as if from himself, and thus be reformed.

[3] 3. But still, man is not reformed by virtue of understanding but by means of his understanding acknowledging truths, and from these seeing evils; for the operation of the Lord’s Divine Providence is into the love of man’s will, and from that love into the understanding, and not from his understanding into the love of his will.

[4] 4. That the love of the will, according to its quality, imparts intelligence; natural love from spiritual giving intelligence in things civil and moral; but spiritual love in natural giving intelligence in spiritual things. But love merely natural, and the conceit arising from it, imparts no intelligence in spiritual things, but rather gives the faculty of confirming whatsoever it pleases, and after such confirmation the understanding is so infatuated that it sees falsity as truth, and evil as good. This love, however, does not take away the faculty of understanding truths in their own light; it takes it away when it is present, but not when it is absent.

[5] 5. When the will is reformed and the wisdom which belongs to the understanding becomes that of the love which belongs to the will, or when wisdom becomes the love of truth and of good in its own form, then man is like a garden, in the time of spring, when heat is united to light, imparting life (animam) to the germinations. Spiritual germinations are the productions of wisdom from love, and there are in this case in every production a soul from that love, and its clothing from wisdom. The will is therefore like a father, and the understanding like a mother.

[6] 6. Such then is the life of man, not only the life of his mind (animus), but also that of his body, because the life of the mind acts in unison with the life of the body by correspondences. For the life of the will or love corresponds to the life of the heart, and the life of the understanding or wisdom corresponds to the life of the lungs; and these are the two sources of the life of the body. That this is the case is unknown, nevertheless it is from this fact that an evil man cannot live in heaven, nor a good man in hell. For each of these becomes as it were dead, if he is not among those with whom the life of his will and that of his understanding originating in it act in unison; among such, and among such only, does his heart beat responsively and his lungs breathe freely.

sRef Rev@18 @19 S0′ sRef Rev@18 @18 S0′ 1172. Verses 18, 19. And cried out when they saw the smoke of her burning, saying, What is like this great city? And they cast dust upon their heads, and cried out weeping and mourning, saying, Woe, woe, that great city, wherein were made rich all that had ships in the sea, by reason of her costliness; because in one hour they are devastated.

“And cried out when they saw the smoke of her burning,” signifies grief of mind on account of dire falsities, from seeing punishment on account of those falsities, which flowed from the loves of them; “saying, What is like that great city,” signifies astonishment that that doctrine and religion should be destroyed; “And they cast dust upon their heads, and cried out weeping and mourning,” signifies confession that by a life according to that religion and its doctrine they were damned; “saying, Woe, woe, that great city wherein were made rich all that had ships in the sea, by reason of her costliness,” signifies lamentation over the doctrine and religion from which gain was made by all those who confirmed them by reasonings from the natural man; “because in one hour they are devastated,” signifies, over the loss and destruction of everything.

sRef Rev@18 @18 S0′ 1173. And cried out when they saw the smoke of her burning.- That this signifies grief of mind, from seeing punishment on account of the dire falsities which flowed from their loves, is evident from the signification of crying out, which denotes grief of mind, concerning which see above (n. 393, 424, 459); from the signification of smoke, which denotes infernal falsity flowing forth from the evils of worldly and bodily loves, concerning which see above (n. 539:6, 889, 1131); and from the signification of burning, which denotes the damnation and punishment of the evils springing from their loves, concerning which see above (n. 1083, 1126). It is evident from this that by their crying out when they saw the smoke of her burning, is signified grief of mind from seeing the punishment on account of the dire falsities springing from their loves.

[2] Continuation.- The ninth law of the Divine Providence is, That the Lord does not without the use of means teach man truths either from Himself or by angels, but that He teaches by means of the Word, by means of preaching, reading, conversations, and intercourse with others, and thus from private reflection arising out of those things; and that man is then enlightened according to his affection for truth grounded in use; otherwise he would not act as if of himself. These propositions follow as consequences from the laws of the Divine Providence previously explained, namely, that man should be in freedom, and act in all that he does from reason; that from his understanding he should think as if from himself, and thence from his will act as if from himself; and further, that he should not be driven by miracles or visions to believe any thing, or do any thing. These laws are unchangeable, because they are laws of the Divine Wisdom, and at the same time of the Divine Love; they would, however, be disturbed if man were taught without the use of means, either by influx or by discourse.

[3] The Lord, moreover, enters by influx into the interiors of man’s mind, and through them into its exteriors; also, into the affection of his will, and through that into the thought of his understanding, but not through the thought of his understanding into the affection. To enter by influx into the interiors of man’s mind, and through them into its exteriors, is to take root, and from the root to produce, the root being in the interiors, and production in the exteriors. Again, to enter by influx into the affection of the will, and through it into the thought of the understanding, is first to quicken the soul, and through it to form all other things; for the affection of the will is as it were a soul, by means of which the thoughts of the understanding are formed. This, again, is influx from the internal into the external, which is the kind of influx that exists.

Man knows nothing whatever of the influx into the interiors of his mind, nor of that which enters into the affection of his will; but on this subject, he is likely to think that influx takes place into the exteriors of his mind, and into the thought of his intellect; and this would be to produce something without a root, and to form something without a soul. Every one may see that this would be contrary to Divine Order, consequently, that it would mean destruction and not building up. From these things the truth of this law of the Divine Providence is clear.

sRef Rev@18 @18 S0′ 1174. Saying, What is like this great city.- That this signifies astonishment that that doctrine and religion should be destroyed, is evident from the signification of the great city, which is Babylon, as denoting its doctrine and religion; for a city signifies doctrine, and Babylon its religion, as above (n. 1134); astonishment at their destruction is signified by their crying out and saying, “What is like it,” and follows from their seeing the smoke of her burning.

[2] Continuation.- But how the Lord enters by influx, and how man is led accordingly, cannot be known from any other source than the spiritual world. In that world is man as to his spirit, thus as to his affections and consequent thoughts; for thoughts and affections constitute the spirit of man. It is this that thinks from its own affection, and not the body. The affections of man, from which his thoughts proceed, extend into the societies in the spiritual world in every direction, into a greater or less number of them, according to the extent and quality of his affection. Within those societies is man, as to his spirit, attached to them as it were with long cords, which limit the space in which he can walk. Then as he proceeds from one affection to another, so he passes from one society to another, and whatever society he is in, and wherever he is in the society, there is the centre from which his affection and its thought go forth to all the other societies as to circumferences. These societies are thus in unbroken connection with the affection of the centre, and from this affection he at the time thinks and speaks.

Man acquires for himself this sphere – which is the sphere of his affections and their thoughts – while in the world; if evil, he is in hell; if good, he is in heaven. He is not aware that this is the case, because he is ignorant of the fact that such things exist. Through these societies the man, that is, his mind, walks free, although bound; and the Lord leads him, nor does he take a step in which and from which he is not so led. Moreover, it is continually provided that he should have no other knowledge than that he goes of himself in full liberty; he is permitted to persuade himself of this, because it is from a law of Divine Providence that a man should be taken whither his affection wills. If his affection is evil, he is taken round through infernal societies, and if he does not look to the Lord, he is brought into them more interiorly and deeply, but still the Lord leads him as it were by the hand, by permitting and withdrawing him so far as the man is willing to follow from freedom. On the other hand, if he looks to the Lord, he is led forth from those societies successively, according to the order and connection in which they are; and this order and connection are known to none but the Lord alone. It is in this way that he is brought by continual steps out of hell upwards towards heaven, and into heaven.

[3] This is effected by the Lord without man’s knowledge, since if man were aware of it, he would disturb the continuity of that progress by being his own guide. It is sufficient for him to learn truths from the Word, and by truths what goods are, and from truths and goods what evils and falsities are, in order that he may be affected by truths and goods, and uninfluenced by falsities and evils. He may indeed know evils and falsities before he knows goods and truths, but he cannot see them and perceive them. It is in this way and no other that man can be led from affection to affection in freedom and as if of himself. If he acknowledges the Divine Providence of the Lord in everything, he is then led in agreement with his affection for good and truth; but if he does not acknowledge the Divine Providence of the Lord, he is then led in agreement with his affection for evil and falsity, by permission. Then also he can be led in no other way so as to be able to receive intelligence corresponding to affection, for he receives this, so far as he fights from truths against evils as if of himself. It is necessary for this to be revealed, because it is not known that the Divine Providence is continual, and in the most minute particulars of man’s life, and this because the mode of its operation is unknown.

sRef Rev@18 @19 S0′ 1175. And they cast dust upon their heads, and cried out, weeping and mourning.- That this signifies grief, and confession that by a life according to that religion and its doctrine they were damned, is evident from the signification of casting dust upon their heads, which denotes mourning on account of damnation. – That this is on account of life according to that religion and its doctrine, follows as a consequence; – and from the signification of crying out, weeping and mourning, which denotes a state of grief on account of those things, to cry out having reference to doctrine, while to weep and mourn signify grief of soul and heart, as above (n. 1164). The reason why casting dust upon the head denotes mourning on account of damnation, is, because by dust is signified what is damned, and head the man himself. Dust signifies what is damned, because the hells are beneath and the heavens above; and from the hells an exhalation of falsity from evil arises perpetually, consequently the dust over them signifies what is damned, concerning which see also above (n. 742). On account of this signification of dust it was usual in the representative church to cast dust upon the head, when any one had committed evil, and repented, for by that means they testified their repentance.

sRef Job@42 @6 S2′ sRef Isa@65 @25 S2′ sRef Job@2 @12 S2′ sRef Lam@2 @10 S2′ sRef Ezek@27 @30 S2′ sRef Gen@3 @14 S2′ sRef Micah@1 @10 S2′ [2] That this was the case is evident from the following passages.

In Ezekiel:

“They shall cry out bitterly and shall cast dust upon their heads, they shall roll themselves in ashes” (xxvii. 30);

by casting dust upon their heads is signified mourning on account of damnation; and by rolling themselves in ashes is signified mourning yet deeper; for ashes signify what is damned, because the fire that produces them signifies infernal love.

In Lamentations:

“They sit upon the earth, the elders of the daughter of Zion keep silence, they have cast up dust upon their heads, the virgins of Jerusalem hang down their heads to the ground” (ii. 10).

These things represented a state of grief and mourning, because of evils and falsities – of which they repented – and thus confession that they were accursed. The daughter of Zion signifies the church, and the virgins of Jerusalem signify the truths of doctrine. To sit upon the earth and keep silence signifies grief of mind; to cast up dust upon the head signifies confession that they were accursed, and to hang down the head to the earth, signifies confession that they were in hell.

In Job:

The friends of Job “rent their garments, and scattered dust upon their heads towards heaven” (ii. 12).

To scatter dust upon the head towards heaven signifies mourning, because Job appeared to be accursed. Mourning on account of the curse of evil is signified by dust upon the head, while by rending the garments is signified mourning on account of the curse of falsity. The signification of rolling themselves in the dust, in Micah i. 10, is similar.

That penitence was similarly represented, is clear also from Job:

“I repent upon dust and upon ashes” (xlii. 6).

Since dust signifies damnation, it was therefore said to the serpent,

“Upon thy belly shalt thou walk, and dust thou shalt eat, all the days of thy life” (Gen. iii. 14).

The serpent signifies infernal evil with those who pervert the truths of the Word, and by that means artfully and craftily deceive. Similarly in Isaiah:

“Dust shall be the serpent’s bread” (lxv. 25).

It is evident from these things that dust signifies what is accursed; and that to cast dust upon the head means to testify to damnation.

[3] Continuation.- These things having been stated, an explanation shall be given of the nature of affection, and afterwards why man is led of the Lord by means of affections and not by means of thoughts, and lastly it shall be shown that a man cannot be saved in any other way.

(1). What is the nature of affection. The meaning of affection is similar to that of love, but love is, as it were, the fountain, and affections are, as it were, the streams which flow from it; they are thus also continuations of it. Love is like a fountain in man’s will; his affections, which are its streams, flow by continuity into his understanding, and there by means of light from truths they produce thoughts, precisely as the influences of heat in a garden cause germinations by means of the rays of light. Love also, in its origin, is the heat of heaven, truths in their origin are the rays of the light of heaven, and thoughts are germinations from their union. From such a union spring all the societies of heaven, which are innumerable, and which in their essence are affections; for they are from the heat which is love, and from the wisdom which is light proceeding from the Lord as a sun. For this reason, those societies, in proportion as the heat in them is united to the light, and the light is united to the heat, are affections for good and truth. This is the origin of the thoughts of all who are in those societies. From this it is evident, that the societies of heaven are not thoughts, but affections; that, consequently, to be led by these societies is to be led by affections, or to be led by affections is to be led by societies, and therefore in what now follows, instead of societies the term affections shall be applied.

[4] (2). It shall now be shown why man is led of the Lord by means of his affections, and not by means of his thoughts. While man is led of the Lord by means of his affections, he is capable of being led according to all the laws of the Lord’s Divine Providence; but not if he is led by means of his thoughts. Affections do not manifest themselves before a man, but thoughts do; affections again produce thoughts, but thoughts do not produce affections; it appears as if thoughts had this power, but it is a fallacy. And since affections produce thoughts, they also produce everything belonging to man, because they constitute his life. This is also well known in the world. For if you retain a man in his own affection, you have him in bonds, and can lead him where you please, and, in this case, one reason goes as far as a thousand; but if you do not retain him in his own affection, reasons are of no avail; for his affection, not being in harmony with these, perverts, rejects, or destroys them. The case would be similar if the Lord were to lead man by means of his thoughts immediately, and not by means of his affections. Also, when a man is led of the Lord by means of his affections, it appears to him as if he thought freely from himself, and as if he also spoke and acted in the same way. Hence, it is, that the Lord does not teach man without the use of means, but by the employment of them, such as the Word, doctrines, and preaching from the Word, and conversation, and intercourse with others; for from these things man thinks freely as if from himself.

[5] (3). That man can be saved in no other way, follows both from what has been said concerning the laws of the Divine Providence, and also from this fact, that thoughts do not give rise to affections in man. For if man knew the whole contents of the Word, and everything of doctrine, even to the arcana of wisdom which the angels possess, and moreover thought and spoke of them, while his affections were still concupiscences of evil, it would not nevertheless be possible for him to be led out of hell by the Lord. It is therefore evident, that if man were taught from heaven by influx into his thoughts, it would be like casting seed upon the highway, or into water, upon snow, or into fire.

sRef Rev@18 @19 S0′ 1176. Saying, Woe, woe, that great city, wherein were made rich all that had ships in the sea, by reason of her costliness. That this signifies lamentation over the doctrine and religion from which gain was made by all those who confirmed them by reasonings from the natural man, is evident from the signification of Woe, woe, as denoting lamentation, concerning which see above (n. 1165); from the signification of a great city, which denotes doctrine and religion, see above (n. 1134); from the signification of being enriched by reason of her costliness, as denoting to make gain thereby; and from the signification of having ships in the sea, as denoting to confirm the same by reasonings from the natural man. Those who have ships in the sea signify things similar to those meant by pilot, every one employed on ships, sailors, and those that work on the sea, in verse 17; for these taken together, signify all those who believe themselves to be in wisdom, intelligence, and knowledge (scientia), and who by reasonings from the natural man, have confirmed the falsities of that doctrine and religion, as may be seen above (n. 1170).

[2] Continuation.- Since the Divine Providence acts into the affections which belong to man’s love and thence into his will, and leads him in his own affection, and from that affection into another that has a close affinity with it, by means of freedom, and so imperceptibly, that he is not at all aware of the mode in which it acts, and even scarcely knows that there is such a thing as a Divine Providence – many men because of this deny Providence, and confirm themselves against it. This arises from various causes existing and occurring [in the world]; such, for instance, as that the arts and tricks of the wicked are successful; that impiety prevails; that there is a hell; that there is blindness of the understanding in things spiritual, that so many heresies arising from it exist, each of which originating from one head, spreads into congregations and nations, and thus becomes permanent – such are Popery, Lutheranism, Calvinism, Melancthonism, Moravianism, Arianism, Socinianism, Quakerism, Enthusiasm, and even Judaism; and also among these are Naturalism and Atheism. Beyond the confines of Europe again, extending throughout several kingdoms, Mahometanism prevails as well as heathenism, in which are various kinds of worship, and in some cases there is a total absence of worship.

[3] All those who do not think on these subjects from Divine Truth, say in their heart that there is no Divine Providence; those who hesitate upon this point, assert indeed that there is a Divine Providence, but say that it is merely general. Both the one and the other, when they are told that the Divine Providence is operative in the most minute affairs of man’s life, either pay no attention, or regard the subject with little interest. Those who pay no attention cast it behind them, and go their way. Those, again, who do bestow upon it some attention, are also like men who go their way, and yet turn back their faces, merely looking to see whether it is any thing, and when they see it, they say in their own minds, “So it is said.” Some also of these affirm this with their lips, and not with the heart.

Now, because it is of importance that the blindness arising from ignorance, or the thick darkness occasioned by the absence of light, should be dispersed, we are permitted to see (1) That the Lord teaches no one without the use of means, but mediately by those things that are within man’s reach resulting from his hearing and sight; (2) That nevertheless the Lord provides that man may be capable of being reformed and saved by means of those things, which he adopts from that source as his religion. (3) That the Lord provides for every nation a universal medium of salvation.

1177. Because in one hour they are devastated.- That this signifies lamentation over the loss and destruction of everything is evident from those things that have been explained above (n. 1136, 1168).

Continuation.- (1) The Lord teaches no one without the use of means, but by such means as are within man’s reach resulting from his hearing and sight; this follows from what has been said above. To this must be added, that there is no direct revelation, except that which has been given in the Word, of which kind is that contained in the Prophets and Evangelists, and in the historical parts of the Word. Its nature is such, that every man may be taught from it according to the affections of his love, and the thoughts of his understanding derived therefrom. Those who are not in the good of life can be taught very little; but those who are in the good of life can be taught much, for they are taught by enlightenment from the Lord.

[2] The nature of enlightenment is as follows: Light conjoined to heat enters by influx through heaven from the Lord. This heat, which is the Divine Love, affects the will, from which man derives his affection for good. This light, which is the Divine Wisdom, affects the understanding, from which man derives the thought of truth. From these two sources – the will and understanding – all things belonging to man’s love and knowledge (scientia) are influenced, but those only which refer to the subject are called forth, and are present. Enlightenment is in this way effected by the Lord through the Word, in which every thing derived from the spiritual contained therein is in communication with heaven, and the Lord enters by influx through heaven, and into that which is at the time the subject of man’s contemplation. The influx is also continual and universal, extending in the case of every one to the most minute particulars. It resembles the heat and light proceeding from the sun of the world, which acts upon all the objects that grow upon the earth, collectively and particularly, and cause them to vegetate according to the quality of their seed and their reception. What then must be the operation of the heat and light from the Divine Sun, from which all things live!

To be enlightened through heaven by the Lord is to be enlightened by the Holy Spirit; for the Holy Spirit is the Divine proceeding from the Lord as the Sun, from which heaven is. It is therefore evident, that the Lord teaches the man of the church mediately through the Word, according to that love of his will which he acquires by means of his life, and according to that light of his understanding, which he receives from his love by means of his knowledge (scientia); and it is further evident that it cannot be communicated in any other way, because this is the Divine order of influx.

[3] This now is the reason why the Christian religion is divided into churches, and into heresies within them, generally and particularly. On the other hand, those who are not within the boundaries of the Christian world, nor in possession of the Word, are also taught in the same way; for they are taught by means of the religion which they have instead of the Word, and which is partly derived from it.

The religion of the Mahometans was in some respects taken from the Word of both the Old and New Testaments. In the case of others their religion is derived from the ancient Word, which was afterwards lost. With some, their religious belief is from the Ancient Church, which was in possession of that ancient Word, and extended throughout much of the continent of Asia, and was divided into many, like the church in our day. From these were derived the religious beliefs of many nations, but in process of time these, in many cases, became more or less idolatrous.

[4] Those whose forms of worship are from this origin, are taught by the Lord mediately through their own religion, in the same way as Christians are taught through the Word. This is effected, as was said, by the Lord through heaven, and thence by calling their will and understanding into exercise. But enlightenment by means of those forms of religion is not like that received through the Word. In the former case it is like the evening, when the moon shines with more or less brightness; but in the latter case it is like the day, when the sun shines with more or less brightness from morning till noon. Hence the Lord’s church, extending throughout the whole world, resembles as to its light – which is Divine Wisdom – the day from noon to evening until night; and as to its heat, which is Divine Love, the year from spring to autumn, and until winter.

sRef Rev@18 @20 S0′ 1178. Verse 20. Exult over her, O heaven, and ye holy apostles and ye prophets, because God hath judged your judgment concerning her.

“Exult over her, O heaven, and ye holy apostles and ye prophets,” signifies joy of heart in heaven and in the church, with those who are in wisdom, and intelligence from the Word; “because God hath judged your judgment concerning her,” signifies because of their rejection.

sRef Rev@18 @20 S0′ 1179. Exult over her, O heaven, and ye holy apostles and ye prophets.- That this signifies joy of heart in heaven and in the church with those who are in wisdom and intelligence from the Word, is evident from the signification of exulting, which denotes joy of heart; and from the signification of heaven, which denotes not only heaven, but also the church, for the church is the Lord’s heaven on earth; and from the signification of apostles, as denoting those who teach from the Word (concerning which see above n. 100, 133), those therefore who are in wisdom; and from the signification of prophets, as denoting those who are in the doctrine of truth from the Word, and in the abstract, doctrines themselves (concerning which see above n. 624), therefore also those who are in intelligence; for those who are in doctrine from the Word are called intelligent, but those who teach the Word are called wise. It is evident from these things that by “exult over her, O heaven, and ye holy apostles and ye prophets,” is signified joy of heart in heaven and in the church with those who are in wisdom and in intelligence. The reason why this follows here, is that before the Last Judgment, or before the Babylonians were cast into hell, and the world of spirits was by that means freed from them, the light by means of which angels possess wisdom and intelligence was intercepted. The interception of that light, which caused the angels to be in the same degree of shade, arose from the conjunction of the Babylonians with the angels of the ultimate heaven; when however they were cast down, a change came to pass. Upon this subject see what is related from things seen and heard in the little work concerning The Last Judgment.

[2] Continuation.- That nevertheless the Lord provides that man should be capable of being reformed and saved by means of those things which he adopts from that source as his religion. Throughout the whole world, where there is any religion, there are two that constitute it; these are God and man, for there must be conjunction between these. There are also two things which make this conjunction, the good of love, and the truth of faith, the former being immediately, but the latter mediately from God. It is by means of the good of love that God leads man, and by means of the truth of faith man is led. This agrees with what was said above. The truth of faith appears to man as if it were his own, because it is from those things which he acquires for himself as if from himself. God therefore conjoins Himself to man by means of the good of love, and man conjoins himself to God as if of himself by means of the truth of faith. Because such is the nature of this conjunction, therefore the Lord compares Himself to a bridegroom and husband, and the church to a bride and wife. The Lord continually enters by influx with the full good of love, still He cannot be conjoined to man in the full truth of faith, but only in that degree of it which man possesses, and this varies. This fullness may exist in a greater degree with those who live in countries where the Word is, but in a less degree with those who live in countries where the Word is unknown; still however this fullness varies both with the one and the other, according to their knowledge (scientia), and their life in agreement with it. For this reason it may be greater in the case of those who have not the Word, than with those who have the Word.

[3] The conjunction of God with man, and of man with God, is taught in the two Tables which were written with the finger of God, and are called the Tables of the Covenant, the Testimony, and the Law. In one Table is God, in the other man. These Tables are found with all nations with whom there is any religion. From the first Table they know that God is to be acknowledged, and that He is to be hallowed, and worshipped. From the other Table they know that stealing is forbidden, either openly or covertly by means of wicked devices; that adultery is not to be committed, nor murder, either by the open violence of the hand or by hatred; that false witness ought not to be borne whether in a court of justice, or before the world; and further that he ought not to desire to commit those things. Man knows from his Table the evils which are to be shunned, and in proportion as he knows them and shuns them as from himself, God conjoins him to Himself, and enables him from His Table to acknowledge Him, to hallow Him, and to worship Him. He gives him power also not to will evils, and as far as this is the case He also enables him to become acquainted with truths. Those two Tables are thus conjoined in man, God’s Table being set above man’s Table, and they are put as one into the ark, over which is the mercy-seat, which is the Lord; and above the mercy-seat are the two Cherubim, which are the Word, and are from the Word, in which the Lord speaks with man, as He did with Moses and Aaron between the Cherubim.

[4] Since then the conjunction of the Lord with man, and of man with the Lord, is effected by these means, it is evident that every one who is acquainted with them, and lives according to them, not only from civil and moral law, but also from the Divine law, will be saved; thus every one in his own religion, whether he is a Christian, a Mahometan, or a heathen. And, what is more, the man who embodies these principles in his life from a religious motive, although in the world he knows nothing either of the Lord, or of the Word, still he is in that state as to his spirit that he desires to become wise. After death therefore he is instructed by angels, and acknowledges the Lord; he also receives truths according to his affection, and becomes an angel. Every one of this description resembles a man who dies when a little child, for he is led by the Lord, and is educated by angels. Those who have no religious worship, in consequence of ignorance arising from being born in this or that country, are also instructed after death like little children, and, according to their civil and moral life they receive the means of salvation. I have seen such persons, and at first they had not the appearance of men; but afterwards I saw them as men, and heard them speaking sanely in accordance with the commandments of the Decalogue. To instruct such persons is inmost angelic joy. From these observations it is now evident that the Lord provides that every man should be capable of being saved.

sRef Rev@18 @20 S0′ 1180. Because God hath judged your judgment concerning her.- That this signifies because of their rejection, is evident from the signification of judging a judgment, as denoting to repay according to deeds, thus to cast down into hell those meant by Babylon, consequently to cast them out from the places in which they were before.

Continuation.- The Lord provides for every nation a universal medium of salvation. It is evident from what was said above that in whatever religion a man lives, he is able to be saved. For he is acquainted with the evils, and from evils with the falsities that are to be shunned, and when he shuns them, he becomes acquainted with the goods which ought to be done, and the truths which ought to be believed. The goods which he does, and the truths which he believes, before he has shunned evils, are not goods and truths in themselves, because they are from man and not from the Lord. The reason why they are not goods and truths in themselves before this, is that they do not live in man. The man who is acquainted with all the goods and truths that can possibly be known, and does not shun evils, knows nothing; for his evils absorb them and cast them out, and he becomes foolish, not in the world, indeed, but afterwards. But the man who is acquainted with few goods and truths, and shuns evils, knows the former, adds many others to them and becomes wise, if not in the world, yet afterwards.

Since therefore every one of any religion whatever is acquainted with the evils, and from evils with the falsities, which ought to be shunned, and, as he shuns them, becomes acquainted with the goods which ought to be done, and with the truths which ought to be believed, it is evident that a universal medium of salvation has been provided by the Lord in the case of every nation possessing a religion.

[2] This medium exists in all fullness with Christians; it exists also, although not in fullness, with Mahometans and heathens; all other things, which make a distinction between them, are either matters of ceremony, in themselves indifferent, or they are goods which may be done or not done, or truths which may be believed or not believed, and yet a man be saved.

A man sees what the quality of goods and truths is, after evils are removed; the Christian seeing it from the Word, the Mahometan from the Koran, and the heathen from his religion. The Christian sees from the Word that God is one; that the Lord is the Saviour of the world; that all good and truth, really such in themselves, are from God, and nothing from man; that there are Baptism and the Holy Supper; that there are a heaven and a hell; that there is a life after death, and that he who does good enters heaven, and he who does evil goes to hell. These things he believes from truth, and does them from good, if he is not in evil. All other things, which are not in agreement with these and the Decalogue, he may omit. The Mahometan sees from the Koran that God is one; that the Lord is the Son of God; that all good is from God; that there are a heaven and a hell; that there is a life after death, and that the evils named in the commandments of the Decalogue are to be shunned. If he acts according to the latter, and believes the former, he is also saved. The heathen sees from his religion, that there is a God, that He is to be hallowed and worshipped, that good is from Him; that there are a heaven and a hell; that there is a life after death; that the evils named in the Decalogue are to be shunned. If he acts according to the latter, and believes the former, he is saved. And because most of the heathen perceive God as a man, and God-Man is the Lord, therefore also after death, when they are instructed by angels, they acknowledge the Lord, and afterwards receive truths from Him of which they were before ignorant. That they have neither Baptism, nor the Holy Supper, is not a ground of condemnation, these being intended for those alone who possess the Word, from which the Lord is known; for they are symbols of His church, and the testifications and assurances that those who believe and live according to the Lord’s commandments in the Word will be saved.

sRef Rev@18 @21 S0′ 1181. Verse 21. And one strong angel took up a stone as it were a great millstone, and cast it into the sea, saying, Thus with violence shall Babylon be cast down, that great city, and shall be found no more.

“And one strong angel took up a stone, as it were a great millstone, and cast it into the sea,” signifies all the confirmations of their doctrine from the Word cast down into hell with them; “saying, Thus with violence shall Babylon be cast down, that great city, and shall not be found any more,” signifies the total destruction of that doctrine and religion, and that they shall not rise again.

sRef Jer@25 @10 S0′ sRef Rev@18 @21 S0′ 1182. And one strong angel tools up a stone, as it were a great millstone, and cast it into the sea.- That this signifies the confirmations of their doctrines from the Word cast down into hell with them, is evident from the signification of a strong angel, as denoting Divine truth in its power, concerning which see n. 130, 200, 302, 593, 800; and from the signification of a millstone, as denoting the confirmation of truth from the Word, and also the confirmation of falsity from the same, of which we shall speak presently; and from the signification of casting into the sea, as denoting into hell with them. That the sea also signifies hell, may be seen above (n. 537, 538).

The reason why a millstone signifies confirmation from the Word in both senses, is because wheat signifies good, and fine flour its truth; therefore a millstone, by which wheat is ground into fine flour, or barley into meal, signifies the production of truth from good, or the production of falsity from evil, thus also the confirmation of truth or falsity from the Word. This is also evident from the following passages.

In Jeremiah:

“I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones, and the light of the lamp” (xxv. 10).

The joy of heaven and the Church is there also described. The voice of joy signifies exultation of heart from the good of love, and the voice of gladness signifies glorification of soul from the truths of faith; for joy, in the Word, is said of good, and gladness of truth. The voice of millstones signifies the same as the voice of joy, and the light of the lamp the same as gladness, namely, from the truth of faith. The reason why the voice of millstones signifies joy of heart from the good of love, is, that a millstone grinds wheat into fine flour; and wheat signifies the good of love, and fine flour truth from that good.

sRef Rev@18 @23 S2′ sRef Rev@18 @22 S2′ sRef Deut@24 @6 S2′ sRef Matt@24 @41 S2′ sRef Isa@47 @2 S2′ sRef Ex@11 @5 S2′ sRef Matt@24 @40 S2′ sRef Lam@5 @13 S2′ [2] Similar things are mentioned in this chapter of the Apocalypse, namely,

“The voice of the mill shall be heard in thee no more, and the light of a lamp shall shine in thee no more, and the voice of the bridegroom, and the voice of the bride, shall be heard in thee no more” (verses 22, 23).

These words will be explained presently.

So in Isaiah:

“Take the millstone and grind meal, make bare the thigh, passing through the rivers” (xlvii. 2).

This is said of Babel and Chaldaea. To take the millstone and grind meal signifies to produce falsities from evil, and confirm them by the Word; while to uncover the thigh, passing through the rivers, signifies to adulterate goods by reasonings.

In Lamentations:

“The young men they have led away to grind, and the boys fall in wood” (v. 13).

To take away the young men to grind, signifies to compel those who are capable of understanding truth to falsify truths. The boys fall in wood, signifies to compel those who are capable of being in the will of good, to adulterate goods. To grind denotes to falsify truths, or to confirm falsities by the Word, and wood denotes good.

In Moses:

“Thou shalt not take a mill (mola) or an upper millstone (molaris) to pledge, for he taketh the soul to pledge” (Deut. xxiv. 6).

This was among the laws of the Israelites, all of which corresponded to spiritual things. That they should not take a mill or the upper millstone to pledge signifies in the spiritual sense, that they should not take away from any one the power to understand truths from good, thus that they should not deprive any one of goods and truths. It is because of this signification that it was said, “For he taketh the soul to pledge,” which signifies that thus he would spiritually perish.

Again:

“They shall die even to the first-born of the maidservant who is behind the mill” (Exod. xi. 5).

The first-born of the maid-servant who is behind the mill, signifies the primary things of the faith of the natural man, which have been falsified.

In Matthew:

In the consummation of the age, “two women shall be grinding, one shall be taken, the other shall be left” (xxiv. 40, 41).

The consummation of the age is the last time of the church. The two women grinding mean those who confirm themselves in truths, and those who confirm themselves in falsities from the Word; those who confirm themselves in truths being meant by her “who shall be taken”; and those who confirm themselves in falsities by her “who shall be left.”

sRef Matt@18 @6 S3′ sRef Ex@32 @20 S3′ [3] In the Evangelists: Jesus said,

“He who shall cause one of these little ones who believe in me to stumble, it is better for him that an ass-millstone be hanged about his neck, and that he be drowned in the depth of the sea” (Matt. xviii 6; Mark ix. 42; Luke xvii 2).

To cause one of the little ones who believe in Jesus to stumble, signifies to pervert those who acknowledge the Lord. It being better that an ass-millstone be hanged about his neck, signifies that it is better to be ignorant of any good and truth, and to know only evil and falsity, which is here meant by an ass-millstone; while to be hanged about the neck denotes cutting one off from knowing good and truth. To be drowned in the depth of the sea, signifies to be cast down into hell. The reason why this is better is that to know goods and truths and pervert them is to be guilty of profanation. What is meant by Moses burning the calf and grinding it to dust, and sprinkling it upon the faces of the waters and causing the sons of Israel to drink thereof (Exod. xxxii. 20; Deut. ix. 21), may be seen explained in the Arcana Coelestia (n. 10,462-10,466).

[4] Continuation.- Something shall now be said on the subject of spirits speaking with man. Many persons believe that man can be taught by the Lord by means of spirits speaking with him. But those who believe this, and desire to do so, are not aware that it is associated with danger to their souls. Man as to his spirit, as long as he lives in the world, is in the midst of spirits, but still the spirits do not know that they are with him, nor is he aware that he is with spirits. The reason is, that they are conjoined immediately as to the affections of the will, and mediately as to the thoughts of the understanding. For man thinks naturally, but spirits think spiritually; and natural and spiritual thought make one only by correspondence; it is this that prevents men and spirits from knowing anything of each other. But as soon as spirits begin to speak with man, they come out of their own spiritual state into man’s natural state, and being then aware that they are with man, they conjoin themselves with the thoughts of his affection, and from these thoughts they speak with him. They can enter only into his natural state, for similar affection with the thought derived from it effects conjunction in all cases, but dissimilar affection causes separation.

It is owing to this circumstance, that when a spirit speaks he is in the same principles as the man with whom he speaks, whether these are true or false; and further, that he calls them into activity, and by means of his own affection conjoined to that of the man’s strongly confirms them. Hence it is evident that only similar spirits speak with man, or manifestly act upon him; for manifest action coincides with speech. For this reason none but enthusiastic spirits speak with enthusiasts; none but Quaker spirits act upon Quakers, or Moravian spirits upon Moravians.

[5] The case would be similar with Arians, Socinians, and with other heretics (heraeticis). All spirits that speak with man were once men in the world, and were then of the same character. It has been granted me to know by repeated experience that this is the case. And what is ridiculous is that when a man imagines that the Holy Spirit is speaking with him, or acting upon him, the spirit who speaks with him also believes that he is the Holy Spirit. This is common in the case of enthusiastic spirits.

It is evident from these facts to what danger a man is exposed who speaks with spirits, or manifestly feels their operation. Man is ignorant of the nature of his own affection, whether it is good or evil, and with what other [affections] it is conjoined; and if he is proud of his own intelligence, the spirit humours every thought which proceeds from his affection. The same is the case if one has for certain principles a partiality kindled by a kind of fire which exists among those who are not in truths from genuine affection. For when a spirit from a similar affection humours a man’s thoughts or principles, then one leads the other, like the blind leading the blind, until they both fall into the ditch.

The Pythonists of former times were of this description; the Magi also in Egypt and Babel; and because of their conversing with spirits, and of the action of these upon them being clearly felt in themselves, they were called wise. But it was by this means that the worship of God was converted into the worship of demons, and that the church perished. The sons of Israel were therefore, under penalty of death, forbidden to hold such intercourse.

sRef Rev@18 @21 S0′ 1183. Saying, Thus with violence shall Babylon be cast down, that great city, and shall be found no more.- That this signifies the total destruction of that doctrine [and religion], so that it shall not rise again, is evident from the signification of being cast down with violence, as denoting total destruction; and from the signification of Babylon the great city, which denotes that religion and its doctrine, of which we have frequently spoken above; and from the signification of not being found any more, as denoting not to rise again.

Continuation.- The case is otherwise with those whom the Lord leads, and He leads those who love and will truths from Himself. These are enlightened when they read the Word, for the Lord is present in it, and speaks with every one according to his capacity. If these hear the speech of spirits, as is sometimes the case, they are not taught by it, but are led, so providently, that the man is still left to himself. For, as was before observed, every man is led by the Lord through his affections, and he thinks from them in freedom, as if from himself. It this were not the case, man would be incapable of reformation, and could not possibly be enlightened. Men are, however, enlightened in various ways according to the nature of their affection and their intelligence derived from it. Those who are in the spiritual affection for truth are raised up into the light of heaven, to such a degree, that they perceive the enlightenment. I have been permitted to see this enlightenment, and from it to perceive distinctly what comes from the Lord, and what from angels; what is from the Lord has been written, and what from the angels has not been written (quod a Domino, hoc scriptum est, et quod ab angelis non scriptum). Moreover, I have been permitted to speak with angels as man with man, and also to see the things which are in the heavens, and those which are in the hells. The reason of this is that the end of the present church is approaching, and the beginning of a new one is at hand, which will be the New Jerusalem. It is necessary to be revealed to this church that the Lord governs the universe, both heaven and the world; that there are a heaven and a hell, and what is the nature of each; that men live also as men after death, in heaven those who have been led by the Lord, in hell those who have been guided by themselves; that the Word is the very Divine of the Lord on earth; and further, that the Last Judgment is accomplished, lest man should be for ever expecting it to take place in this world; besides many other things relating to the light now arising after darkness.

sRef Rev@18 @22 S0′ sRef Rev@18 @23 S0′ 1184. Verses 22, 23.- And the voice of harpers and musicians, and of pipers and trumpeters, shall be heard in thee no more; and no craftsman of whatsoever craft shall be found in thee any more; and the voice of the mill shall be heard in thee no more. And the light of a lamp shall shine in thee no more, and the voice of the bridegroom and of the bride shall be heard in thee no more; because thy merchants were the great ones of the earth, for by thy sorcery have all the nations been seduced.

“And the voice of harpers and musicians, and of pipers and trumpeters, shall be heard in thee no more,” signifies interior and exterior joys no longer; “and no craftsman of whatsoever craft shall be found in thee any more,” signifies no longer any wisdom, intelligence, and knowledge (scientia); “and the voice of the mill shall be heard in thee no more,” signifies no longer any understanding of truth from the will of good. “And the light of a lamp shall shine in thee no more,” signifies that there will be nothing of the truth of heaven and of the church; “and the voice of the bridegroom and of the bride shall be heard in thee no more,” signifies no joy from the conjunction of good and truth; “because thy merchants were the great ones of the earth,” signifies those who are in the exercise of dominion, and in the love and delight of it, and who have gained the highest honours and also the riches of the world; “because by thy sorcery have all the nations been seduced,” signifies that by wicked arts and persuasions they compelled all the simple good to believe and do those things which result in their opulence and dominion.

sRef Rev@18 @22 S0′ 1185. And the voice of harpers and musicians, and of pipers and trumpeters, shall be heard in thee no more.- That this signifies interior and exterior joys no longer, is evident from the signification of the voice or the sound of various instruments of music, as denoting joys from internal and external affections. The signification of these things arises from concord; for musical sounds express affections, and call them forth attended with joy. Stringed instruments signify spiritual, and wind instruments celestial things; that they correspond to affections, may be seen above (n. 323, 326.) But what the voice of the harp, of the pipe, and of the trumpet signify specifically, cannot be seen except from the affections; and these are of two kinds, spiritual and celestial, the spiritual being from truths, and the celestial from goods. They are, moreover, of three degrees – inmost, middle, and outmost – the inmost being such as are in the inmost heaven, the middle such as are in the middle heaven, and the outmost such as are in the ultimate heaven.

[2] Continuation.- The tenth law of the Divine Providence is, that when eminence and opulence lead astray, it is man who from his own prudence has led himself to them; for he is led of the Divine Providence to things that do not lead astray, and which are serviceable for his eternal life; for all things of the Divine Providence with man look to what is eternal, because the Life which is God, and from which man is man, is eternal. There are two things which have a supreme effect on men’s minds (animos), eminence and opulence. The former originates in the love of glory and of honours, the latter in the love of money and possessions. They particularly influence the mind because they specially belong to the natural man; and therefore the merely natural have no other notion regarding them than that they are real blessings, which come from God, although they may possibly be curses, as may be clearly inferred from the fact that they are possessed by both the good and the evil. I have seen the eminent and opulent in the heavens, and also in the hells. Therefore, as has been observed, when eminence and opulence do not lead astray, they come from God; but when they do lead astray, they are from hell.

[3] The reason why man does not in the world distinguish whether they come from God or from hell, is that they cannot be distinguished by the natural man separated from the spiritual; they may, however, be distinguished in the natural man by the spiritual, but even this with difficulty, because the natural man is trained from childhood to counterfeit the spiritual man. For this reason he not only affirms, but also can persuade himself to believe that the uses which he performs for the Church, for his country, for society and his fellow-citizens, and thus for his neighbour, are done for their sakes, although probably he has done them for the sake of himself and the world as an end. Man is in this state of blindness because he has not removed evils from himself by combat with them; for as long as evils remain he cannot see anything from the Spiritual in his Natural. He is like a man in a dream who imagines himself awake, or like a bird of night which sees darkness as light. Such is the natural man when the gate of heavenly light is closed; this light being the spiritual principle which enlightens the natural man. Since then it is of the greatest importance to know whether eminence and opulence, the love of glory and if honour, the love of money and of possessions, are ends or means – because if ends, they are curses; yet if not ends, but means, they are blessings – we shall treat first of ends and means.

sRef Rev@18 @22 S0′ 1186. “And no craftsman of whatsoever craft shall be found in thee any more.”- That this signifies no longer any wisdom, intelligence, and knowledge (scientia), is evident from the signification of craftsman of whatsoever craft, as denoting all that pertains to the understanding, consequently wisdom, intelligence, and knowledge (scientia); for these belong to the understanding, wisdom being the inmost, intelligence the middle, and knowledge (scientia) the ultimate thereof. The reason why these things are signified by the craftsmen of whatsoever craft is, that they are endowments of the understanding, and such endowments are signified by crafts. Since these are signified by crafts, therefore in those parts of the Word where the construction of the tabernacle is described and also the garments of Aaron which were of gold, purple, crimson (purpura), scarlet double-dyed, and fine twined linen, it is said that they were to be the work of the craftsman, and elsewhere the work of the designer (Exod. xxvi. 1, 31; xxviii. 6; xxxix. 8; and other passages). By those things, now mentioned, of which they are made, are signified such things as pertain to wisdom, intelligence, and knowledge (scientia); it is therefore said of Bezeleel and Oholiab, the craftsmen who made them, that “they were filled with wisdom, intelligence, and knowledge (scientia)” (Exod. xxxi. 3, and following verses; xxxvi. 1, 2, and following verses).

sRef Isa@40 @20 S2′ sRef Hos@13 @2 S2′ sRef Isa@40 @19 S2′ [2] That a craftsman signifies intelligence from man’s proprium is plain in Hosea:

“They make to themselves a molten image of their silver, and idols in their intelligence, all of it the work of the craftsmen” (xiii. 2).

A molten image and an idol signify worship according to doctrine which is from [man’s] own intelligence; silver signifies falsity from which such doctrine is formed, it is therefore said, that in their intelligence they make themselves an idol, all of it the work of the craftsmen.

Similarly in Isaiah:

“The workman casteth a graven image, and the goldsmith spreadeth it over with gold, and forgeth silver chains, he seeketh a wise craftsman” (xl. 19, 20);

and in Jeremiah:

“Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the craftsman, and of the hands of the founder, purple (hyacinthinum) and clothing, all the whole work of wise men” (x. 3, 9).

Here and in several other passages the nature of man’s own intelligence is described by idols, sculptured things and molten images, as may be seen above (n. 587, 827).

[3] Continuation.- The end, middle causes, and effects are called also the principal end, the intermediate ends, and the ultimate end. These latter are called ends, because the principal end, which is everything in them – both their esse and soul – produces them. The principal end is the love of man’s will, the intermediate ends are subordinate loves, and the ultimate end is the love of the will, existing, as it were, in its effigy. Since the principal end is the love of the will, it follows that the intermediate ends, because they are subordinate loves, are foreseen, provided, and produced through the understanding, and that the ultimate end is the use foreseen, provided, and produced by the love of the will through the understanding, for everything that love produces is use. It is necessary for this to be stated in order that the assertion just made may be understood, namely, that eminence and opulence may be blessings, and also that they may also be curses.

sRef Rev@18 @22 S0′ 1187. And the voice of the mill shall be heard in thee no more.- That this signifies no longer any understanding of truth from the will of good, is evident from the signification of a mill (mola), as denoting the production of truth from good, concerning which see above (n. 1182); thus also the understanding of truth from the will of good, because the understanding is the recipient of truth, and the will the recipient of good.

Continuation.- Now, since the end, which is the love of man’s will, provides or procures for itself through the understanding the means by which the ultimate end may exist, and this end to which the first end advances by means is the existing end; and since this is use, it follows that the end loves the means, when they perform this use, and that if they do not perform it, it does not love them, but rejects them, and by the understanding provides or procures for itself others. It is therefore evident what a man’s quality is, if his principal end is the love of eminence, that is the love of glory and honours, or if his principal end is the love of opulence, that is the love of money and possessions, namely, that he regards all means as subservient to him for the attainment of the ultimate end, which is the love existing, and this is use to himself.

[2] Take as an example the case of a priest, whose principal end is the love of money or possessions. His means are the ministry, the Word, his doctrine, his erudition, and his preaching founded on them, and by these the instruction of the members of the church, their reformation and salvation. These means are estimated by him according to the end and for the sake of the end, but still they are not loved – although with some it appears as if they were loved – for opulence is the object of his love, because it is the first and ultimate end, and this end, as was observed, is altogether in the means. He says, indeed, that his desire is that the members of the church should be instructed, reformed, and saved; but because he says those things with opulence as an end, they form no part of his love; they are only the means of his acquiring reputation and gain on their account. It is similar with a priest, whose principal end is the love of preeminence. Let profit or honour be separated from the means, and you will see.

[3] The case is entirely different if the instruction, reformation, and salvation of souls are the principal end, while opulence and eminence are the means; for the priest is then of an altogether different character. In the latter case he is spiritual, while in the former case he is natural. With a spiritual priest opulence and eminence are blessings, but with a natural priest they are curses. That this is the case can be proved from much experience in the spiritual world. Many have been seen and heard there, who said that they had taught, and written, and had brought reformation about, but when the end or love of their will was made manifest, it was then clear that they had acted in everything for the sake of themselves and the world, and in nothing for the sake of God and their neighbour, yea, in fact, that they had cursed God and injured their neighbour. Such are those meant in Matt. vii. 22, 23; and in Luke xiii. 26, 27.

sRef Rev@18 @23 S0′ 1188. And the light of a lamp shall shine in thee no more.- That this signifies that there will be nothing of the truth of heaven and of the church, appears from the signification of light, as denoting Divine Truth, concerning which see above (n. 955, 1067, 1159); from the signification of a lamp or candlestick, which denotes heaven and the church, concerning which see above (n. 62); and from the signification of shining no more, as denoting not to exist.

Continuation.- Let us take another example, as the case of a king, a prince, a consul, a governor, or an official, whose principal end is the love of rule, and the means every thing connected with their sway, and with the management and discharge of their office. The uses which these perform are not done for the sake of the good of the kingdom, the commonwealth, the country, society, or their fellow-citizens, but for the sake of the delight of ruling, thus for the sake of themselves. Real uses are not uses to them, but their uses administer to their pride; and they perform them for the sake of appearance and distinction, without any love for them; they extol them, and yet make light of them, just as a master does with his servants. I have seen such persons after their death, and have been astonished. They were devils among fiery devils; for the love of rule, when it is a principal end, is the very fire of hell.

[2] I have seen others also, whose love of rule was not their principal end, but the love of God and their neighbour, which is the love of uses; these were angels, to whom governments (dominia) in the heavens were given. From these cases, again, it is evident that eminence may be either a blessing or a curse; and that when a blessing it is from the Lord, but when a curse it is from the devil. The nature of the love of rule, when it is the principal end, may be seen by every man from that kingdom which is meant in the Word by Babel, in the fact that it has set its throne in the heavens above the Lord, by claiming all His power to itself. It has consequently abolished the Divine means of worship, which are from the Lord by means of the Word, and in their stead has established such as are demoniacal, consisting of adorations offered to men living and dead, to sepulchres, also to dead bodies, and to bones. That kingdom is described as Lucifer in Isaiah (xiv. 4-24); those however who have exercised this dominion from the love of it are Lucifers, but not the rest.

sRef Jer@16 @9 S0′ sRef Rev@18 @23 S0′ sRef Jer@33 @10 S0′ sRef Jer@25 @10 S0′ sRef Jer@7 @34 S0′ sRef Jer@33 @11 S0′ sRef Joel@2 @16 S1′ 1189. And the voice of the bridegroom, and of the bride, shall be heard in thee no more.- That this signifies no joy from the conjunction of good and truth, is evident from the signification of a bridegroom, as denoting, in the highest sense, the Lord; and from the signification of a bride, as denoting in the highest sense, the church. And because the Lord enters into man by influx from the Divine Good of Divine Love, and is conjoined to the man of the church in Divine Truth, therefore by bridegroom and bride is meant the conjunction of the Lord with the church, and also the conjunction of good with truth. As all spiritual joy springs from that conjunction, it follows, that by the voice of the bridegroom and the bride is signified joy therefrom. The angels also have all their wisdom and intelligence, and consequently all their joy and happiness, from and according to that conjunction. Because this is signified by the voice of the bridegroom and of the bride, therefore heavenly joy is described also by the bridegroom and bride in other parts of the Word.

As in Jeremiah:

“I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of the millstones, and the voice of the lamp” (xxv. 10).

Again:

“Behold I will cause to cease out of this place the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride” (xvi. 9).

And again:

“I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride” (vii. 34).

In Joel:

“Let the bridegroom go forth out of his chamber, and the bride out of her closet” (ii. 16).

In Jeremiah:

“As yet shall be heard in this place the voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, of them that say, confess ye Jehovah Zebaoth” (xxxiii. 10, 11).

In these passages the voice of the bridegroom and of the bride signifies joy and gladness from the conjunction of the Lord with the church, and therefore from the conjunction of good and truth; for the subject there is the state of the church, and it is also said plainly, joy and gladness, joy from good and gladness from truth.

sRef Rev@22 @17 S2′ sRef Isa@61 @10 S2′ sRef Matt@9 @15 S2′ sRef Rev@21 @9 S2′ sRef Matt@25 @2 S2′ sRef John@3 @29 S2′ sRef Isa@62 @5 S2′ sRef Matt@25 @1 S2′ sRef Rev@21 @2 S2′ [2] Similarly in Isaiah:

“I will be glad in Jehovah, my soul shall exult in my God; as the bridegroom putteth on the mitre (eidaris), and as the bride adorneth herself with her vessels (vasis suis)” (lxi. 10).

To put on the mitre is to put on wisdom, and to adorn herself with vessels, means with the knowledges of truth.

Again:

“As the joy of the bridegroom over the bride, thy God shall rejoice over thee” (lxii. 5).

That the Lord is meant in the highest sense by the bridegroom, and the church by the bride, is evident in the Evangelists. When the disciples of John enquired concerning fasting, Jesus said,

“So long as the bridegroom is with them, the sons of the nuptials cannot fast. The days will come when the bridegroom shall be taken away from them, then shall they fast” (Matt. ix. 15; Mark ii. 19, 20; Luke v. 34, 35).

There the Lord calls Himself the bridegroom, and the men of the church the sons of the nuptials; fasting signifies mourning on account of a deficiency of truth and good.

In Matthew:

“The kingdom of the heavens is like unto ten virgins, who, taking their lamps, went forth to meet the bridegroom” (xxv. 1, 2, and following verses).

There also the bridegroom means the Lord, the virgins mean the church, and the lamps the truths of faith.

In John:

“He who hath the bride is the bridegroom, but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom’s voice” (iii. 29).

John the Baptist spoke these words concerning the Lord, He being meant by the bridegroom, and the church by the bride.

That the church is meant by the bride, is evident from the following passages in the Apocalypse:

“I saw the holy city, New Jerusalem, prepared as a bride adorned for her husband” (xxi. 2).

By the New Jerusalem is meant a new church.

Again:

“Come, I will shew thee the bride, the Lamb’s wife; and he shewed me the city Jerusalem” (xxi. 9, 10).

And again:

“The Spirit and the bride say Come, and he that heareth, let him say Come” (xxii. 17).

By the spirit and the bride is signified the church as to good and as to truth.

[3] Continuation.- Since the love of rule and the love of wealth universally prevail in the Christian world, and these loves at the present day are so deeply inrooted, that their power of leading astray is not recognised, it is therefore of importance that their nature should be known. They lead every man astray who does not shun evils because they are sins; for he who does not shun evils on this ground does not fear God, and therefore remains natural. And because the loves proper to the natural man are the love of rule and the love of wealth, therefore he does not see with interior acknowledgment the quality of those loves in himself. He does not see it unless he is reformed, and he is reformed only by combat against evils. It is believed that reformation is effected by means of faith; but the faith of God does not exist in man previous to his combat against evils. When man is reformed in this way, then light enters by influx from the Lord through heaven imparting to him the affection and also the faculty to see what the nature of those loves is, whether they rule in him, or are subservient, thus whether they are in the first place, and form as it were the head, or are in the second place, and form as it were the feet. If they rule and are in the first place, they then lead astray, and become curses; if they are subservient and in the second place, then they do not lead astray, but become blessings.

[4] I can solemnly declare that all those with whom the love of rule occupies the first place, are inwardly devils. This love is known from the gratification that it affords, which surpasses every other in man’s life. It is continually breathed forth from hell, and this exhalation appears like the fire of a great furnace, and it inflames the hearts of those men whom the Lord does not protect. The Lord protects all who are reformed. Still the Lord leads even the former, but it is in hell, though it is only by means of outward restraints, such as fear of the penalties of the law, fear for the loss of reputation, of honour, of gain, and of the pleasures which these afford; and also by means of rewards. He cannot lead them out of hell, because the love of rule does not admit of internal restraints, which are the fear of God, and the affections for good and truth, these being the means by which the Lord leads to heaven and in heaven all who follow.

sRef Rev@18 @23 S0′ 1190. Because thy merchants were the great ones of the earth.- That this signifies those who exercise domination, in the world, and are in its love and delight, and who attained the highest honours and also the riches of the world, is evident from the signification of merchants, who denote those who procure for themselves the knowledges of good and truth, and impart them to others; and in the opposite sense, as in this case, those who procure for themselves those things that may be serviceable for the exercise of domination, from which they not only acquire the honours, but also the riches of the world, concerning which see above (n. 840, 1104); and from the signification of the great ones of the earth as denoting those who both arrogate to themselves, and exercise, domination over the church, and also over heaven, in fact, over the Lord Himself. These are they who are meant in this chapter, but not those who are subjected to their domination. These indeed venerate and adore them, but they do this from belief enforced by authority, and consequently from a spirit of obedience, such faith and obedience resulting from ignorance. These have no part in their domination. The things related in this chapter concerning Babylon, as the harlot, have therefore no reference to these.

[2] Continuation.- We shall now make some observations on the fact that man is led of the Divine Providence to such things as do not lead astray, but are serviceable to him, with reference to eternal life; for these things also refer to eminence and opulence. That this is the case is evident from what has been seen by me in the heavens. The heavens are divided into societies, in each of which there are the eminent and the opulent, the eminent being there in such glory, and the opulent in such abundance of possessions, that the glory and abundance of this world are almost nothing with respect to them. All the eminent there are wise, and all the opulent are rich in knowledge; wherefore eminence there is that of their wisdom, and opulence there is that of their knowledge (scientia). This eminence and opulence may be acquired in the world, both by those who are eminent and opulent there, and by those who are not; for they are acquired by all those in the world who love wisdom and knowledge (scientia). To love wisdom is to love true uses, and to love knowledge (scientia) is to love the knowledges (cognitiones) of good and truth for the sake of those uses. When uses are loved in preference to self and the world, and the knowledges of good and truth for the sake of those uses, then uses are in the first place, and eminence and opulence in the second. This is the case with all who are eminent and opulent in the heavens; from wisdom they regard the eminence, from knowledge the opulence which they possess, precisely as a man regards his garments.

sRef Rev@18 @23 S0′ 1191. Because by thy sorcery (veneficium) have all the nations been seduced.- That this signifies that by wicked arts and persuasions they compelled all the simple good of that church to believe and do those things that result in domination and opulence is evident from the signification of sorcery, which denotes arts and persuasions, of which we shall speak presently; from the signification of nations, as denoting those who are in good, thus the simple good, concerning which see above (n. 175, 331, 625, 1077; and from the signification of being seduced, as denoting to be led by means of those arts and persuasions into believing and doing those things which would bring them domination and opulence. Sorcery [veneficium] signifies, in the Word, nearly the same as enchantment, and enchantment signifies persuasion of such a kind that a man does not at all perceive but that the thing is so. Such a kind of persuasion exists with certain spirits so that they, as it were, close up the understanding of another, and suffocate the faculty of perceiving. And because upright men in the Babylonish nation are compelled and persuaded to believe and to do what the monks say, therefore it is here said that they were seduced by their sorcery. The enchantments mentioned in Isaiah (chap. xlvii. 9, 12), where Babylon also is treated of, have a similar signification. So in David (Psalm lviii. 4, 5). Enchantment is also mentioned among the arts approximating to magic, which were prohibited the sons of Israel (Deut. xviii. 10, 11).

[2] Continuation.- The eminence and opulence of the angels of heaven shall also be described. There are in the societies of heaven higher and lower rulers [praefecti], all ordered and subordinated by the Lord, according to their wisdom and intelligence. The highest of these, who excels the rest in wisdom, dwells in the midst, in a palace so magnificent that nothing in all the world can be compared to it. Its architectural features are so amazing that I can say, of a truth, that they cannot be described in natural language, even as to a hundredth part, for Art itself is there in its very art.

In the interior of the palace are apartments and chambers, all the furniture and ornaments of which are brilliant with gold and various precious stones, and in such forms as cannot be imitated, either in painting or sculpture, by any artist in the world. What again is marvellous is that every individual thing, even to objects the most minute, is adapted for use. Every one who enters sees the use for which they are designed, and also perceives it as if from the out-flowing of the uses through their own forms. But no wise person on entering keeps his eye long fixed upon the forms, but in his mind he contemplates the uses, because these impart delight to his wisdom. Surrounding the palace are porticos, paradisiacal gardens, and smaller palaces, each being in itself the abode of heavenly delightfulness in the forms of its own beauty. In addition to these and other magnificent objects, there are attendant guards, each of them clad in shining garments. The subordinate rulers enjoy similar magnificence and splendour, according to the degrees of their wisdom, and their wisdom again is according to the degrees of the love of uses. Not only is this the case with those in authority, but also with the inhabitants, all of whom love uses, and perform them by means of various occupations.

[3] There are, however, but few things that it is possible to describe, while those which surpass description are innumerable. The latter being spiritual in their origin, do not fall within the ideas of the natural man, and therefore are not capable of being expressed in words, except so far as this, that wisdom builds herself a habitation, making it suitable for herself, and that then everything which lies inmostly concealed in any knowledge (scientia) or in any art comes to her assistance and does her bidding. These things are now stated in order that it may be known that all things in the heavens also refer to eminence and opulence, but that eminence there is the eminence of wisdom, and opulence the opulence of knowledge (scientia); and that such are the things to which man is led of the Lord by means of His Divine Providence.

sRef Rev@18 @24 S0′ 1192. Verse 24. And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth.

“And in her was found the blood of prophets and of saints,” signifies violence offered by them to every truth and thence to every good of the Word: “and of all that have been slain upon the earth,” signifies all the falsities and evils by which those perished who were of the church.

sRef Rev@18 @24 S0′ 1193. And in her was found the blood of prophets and of saints.- That this signifies violence offered by them to every truth and thence to the good of the Word, is evident from the signification of blood, as denoting Divine Truth, and, in the opposite sense, violence offered to it (concerning which see above, n. 329, 476, 748); from the signification of prophets, as denoting those who are in the truths of doctrine from the Word, and, in the abstract sense, the truths of doctrine (see above, n. 624, 999); and from the signification of saints, as denoting those who are in Divine truths from the Word, and, in the abstract sense, Divine truths therein (concerning which see above, n. 204, 325, 973); and from the signification of being found in her, as denoting that violence was offered thereto from the doctrine and religion meant by Babylon. It is evident from this, that by the blood of prophets and of saints found in her is signified the violence offered by them to every truth and thence to the good of doctrine from the Word.

[2] Continuation.- Something shall now be said concerning the uses, by means of which men and angels have wisdom. To love uses is the same thing as to love the neighbour, use in the spiritual sense being the neighbour (proximus). This may be seen from the fact that every man loves another, not for his face and person, but for his will and understanding, for he loves him who wills well and understands well, and does not love him who wills well and understands ill, nor him who understands well and wills ill. And because man is loved or not loved from these faculties, it follows that the neighbour is that quality, from which every one is a man, and this is his spiritual nature. Place ten men before you, in order to select one of them to be your colleague in any office or business; will you not first examine them, and select him who comes nearest to your wishes with regard to the use which is to be performed? He therefore would be your neighbour in preference to the rest, and would be the object of your love. Or, again, approach ten maidens, for the purpose of choosing one of them for your wife, would you not first examine the qualities of each, and, if she consented, betroth the one who became the object of your love? She, therefore, would be your neighbour in preference to the rest. Were you to say to yourself, “Every man is my neighbour, and is therefore to be loved without distinction,” in this case a devil incarnate might be loved as much as an angel in human form, and a harlot as much as a virgin.

The reason why use is the neighbour is, that every man is valued and loved, not for his will and understanding alone, but for the uses which he performs, or is able to perform, from them. A man of use is therefore a man according to use, and a man not of use is a man who is not really a man; for of the latter it is said that he is not useful for any thing. Although such a one is tolerated in a community in the world, while he lives from his own principle, still after death, when he becomes a spirit, he is cast out into a wilderness.

[3] Man therefore is of the same quality as his use. Uses are, however, manifold; they are, in general, heavenly and infernal. Heavenly uses are those which serve the church, one’s country, society, and one’s fellow-citizen, and which do this more or less, and more nearly or more remotely for the sake of such objects as ends. Infernal uses, on the contrary, are those which minister only to one’s self and to those with whom one is connected; and when they do promote the welfare of the church, of one’s country, of society, or of a fellow-citizen, it is not for the sake of these as ends, but for the sake of self as an end. It is nevertheless the duty of every one, from love, though not from self-love, to provide the necessaries and requisites of life for himself and those dependent on him.

sRef Matt@6 @33 S4′ [4] When man loves uses in the first place by doing them, and loves the world and himself in the second place, then the former is his spiritual and the latter is his natural [principle]; in this case the spiritual rules, and the natural serves. It is therefore evident what the spiritual, and what the natural are. This is what is meant by the Lord’s words in Matthew:

“Seek ye first the kingdom of the heavens, and its justice, and all things shall be added unto you” (vi. 33).

The kingdom of the heavens is the Lord and His church, and justice is spiritual, moral, and civil good; and every good which is done from the love of these is use. The reason why all things shall then be added is that when use is in the first place, then the Lord, from whom all good comes, is in the first place, and rules, imparting whatever conduces to eternal life and happiness; for, as was observed, all things relating to the Divine Providence of the Lord with man regard what is eternal. All the things that shall be added are here spoken of with reference to food and clothing; because food also means every thing internal that nourishes the soul, while clothing means every thing external that clothes it as the body. Every thing internal has reference to love and wisdom, and every thing external to opulence and eminence. From these observations it is now evident, what is meant by loving uses for the sake of uses, and what the uses are from which man derives wisdom – that wisdom from which and according to which, every one has eminence and opulence in heaven.

sRef Rev@18 @24 S0′ 1194. And of all that have been slain upon the earth.- That this signifies all the falsities and evils thence by which those perished who were of the church, is evident from the signification of the slain, as denoting those who have perished by falsities and evils, concerning which see above (n. 315, 366), and that to slay is to deprive others of their truths and goods by falsities and evils, see above (n. 547, 572, 589); and from the signification of the earth, as denoting the church, of which we have spoken frequently. By the blood therefore of all the slain upon the earth is signified violence done to every good and truth by falsities and evils, by means of which those perished who were of the church.

Continuation.- Since man was created to perform uses, which is to love the neighbour, therefore all those who come into heaven, however many they may be, must perform uses. According to uses, and the love of them, the inhabitants of heaven receive all their delight and blessedness, nor does heavenly joy come from any other source. He who believes that such joy can be imparted in a state of idleness is much deceived; for in fact no idle person is tolerated in hell, its inhabitants being in workhouses, and under a judge, who sets prisoners the work which they have to perform daily. To those who do not perform their tasks neither food nor raiment is given, but they stand hungry and naked, and so are compelled to work. The difference is, that in hell uses are performed from fear, but in heaven from love; and it is not fear but love that imparts joy.

Still it is permitted to intersperse occupations with various diversions in the company of others, and these are recreations, thus also uses. I have been permitted to see many things in heaven, as well as in the world, and in the human body, and at the same time to ponder over their uses, and it has been revealed to me that every thing in them, both great and small, was created from use, in use, and for use; and that the part in which the ultimate conducing to use ceases, is separated as noxious and is, as it were, condemned and cast out.

sRef Rev@19 @2 S0′ sRef Rev@19 @1 S0′ sRef Rev@19 @3 S0′ 1195. CHAPTER XIX.

1. AFTER these things I heard as it were the voice of a great multitude in heaven, saying, Alleluia, salvation and glory and honour and power belong to the Lord our God:

2. For true and just are his judgments; for he hath judged the great harlot who did corrupt the earth with her whoredom, and hath avenged the blood of his servants at her hand.

3. And a second time they said, Alleluia, and her smoke shall ascend unto ages of ages.

4. And the twenty-four elders, and the four animals, fell down and adored God, who sitteth upon the throne, saying, Amen, Alleluia.

5. And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, both the small and the great.

6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia, for the Lord God the Omnipotent reigneth.

7. Let us rejoice and exult, and give glory to him, for the marriage of the Lamb is come, and his wife hath made herself ready.

8. And it was given her, that she should be arrayed in fine linen, clean and shining, for the fine linen is the righteousness of the saints.

9. And he said unto me, Write, Blessed are they that are called to the marriage supper of the Lamb; and he said unto me, These are true words of God.

10. And I fell down before his feet to adore Him; and He said unto me, See [thou do it] not, I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; worship God, for the testimony of Jesus is the spirit of prophecy.

11. And I saw heaven opened, and behold a white horse, and he that sitteth upon him is called faithful and true, and in justice he doth judge and combat.

12. And his eyes [were] as a flame of fire, and upon his head [were] many diadems, having a name written which no one knoweth but himself.

13. And he was clothed with a vesture dipped in blood; and his name is called the Word of God.

14. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.

15. And out of his mouth went a sharp sword, that by means of it he may smite the nations; and he will tend (pascet) them with a rod of iron, and he treadeth the wine press of the fury and anger of God Almighty.

16. And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords.

17. And I saw one angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God.

18. That ye may eat the flesh of kings and the flesh of captains, and the flesh of the mighty, and the flesh of horses, and of them that sit on them, and the flesh of both free and bond, and small and great.

19. And I saw the beast, and the kings of the earth, and their armies gathered together to make war with him who sat on the horse, and with his army.

20. And the beast was taken, and with it the false prophet, that wrought signs before it, wherewith he seduced those receiving the mark of the beast and worshipping his image; these two were cast alive into the lake of fire that burneth with brimstone.

21. And the rest were slain with the sword of him that sat on the horse, which proceedeth out of his mouth; and all the birds were filled with their flesh.

EXPLANATION.

THE CONTENTS OF EACH VERSE.*

Glorification of the Lord by those in the lower heavens, because of their liberation from Babylon (verses 1, 2).
That they will be liberated from her for ever (verse 3).
Glorification of the Lord by the higher heavens because of these things (verse 4).
Annunciation by the Lord out of heaven that they are to worship him (verse 5); and that they are to rejoice because a New Church is at hand (verses 6, 7).
The nature of that Church (verse 8).
Annunciation by the angels concerning a New Church to those who are on earth (verses 9, 10).
The coming of the Lord in the Word, and the unfolding of the Word (verses 11-16).
The calling of all men to that Church (verses 17, 18).
Resistance by those who are in faith separated, and their removal and damnation (verses 19-21).

Verses 1, 2, 3. AFTER these things I heard as it were the voice of a great multitude in heaven, saying, Alleluia, salvation and glory and honour and power belong to the Lord our God; for true and just are his judgments for he hath judged the great harlot who did corrupt the earth with her whoredom, and hath avenged the blood of his servants at her hand. And a second time they said, Alleluia, and her smoke shall ascend unto ages of ages.

“After these things I heard as it were the voice of a great multitude in heaven,” signifies the joy and gladness of the angels of the higher heavens, on account of the damnation and casting out of those who are signified by Babylon and the beasts of the dragon, and the consequent shedding forth of the light of Divine Truth for a New Church, which is to be established by the Lord; “saying, Alleluia,” signifies the glorification of the Lord; “salvation and honour and glory and power belong to the Lord our God,” signifies because life eternal is from the Lord by means of Divine Truth and Divine Good from His Divine Omnipotence; “for true and just are his judgments,” signifies that the laws of the Divine Providence, and all the works of the Lord, are of the Divine Wisdom and Divine Love; “for he hath judged the great harlot,” signifies judgment upon those who arrogated to themselves dominion over the church and heaven; “who did corrupt the earth with her whoredom,” signifies by whom all the truths of the church are falsified, and all its goods adulterated; “and hath avenged the blood of his servants at her hand,” signifies the liberation of those who are in Divine truths from the Lord by the casting out of the Babylonians. “And a second time they said, Alleluia,” signifies the joy and gladness of the angels of the lower heavens; “and her smoke shall ascend unto ages of ages,” signifies that the falsity of evil which they possessed is for ever condemned to hell.
* These contents of verses stand in the Photolithographic Edition at the end of Chapter xviii.

sRef Rev@19 @1 S0′ 1196. After these things I heard as it were the voice of a great multitude in heaven.- This signifies the joy and gladness of the angels of the higher heavens on account of the damnation and casting out of those who are signified by Babylon and the beasts of the dragon, and the consequent shedding forth of the light of Divine Truth for a New Church, which is to be established by the Lord. Because these things form the contents of the following chapters, it is evident that by the voice of a great multitude in heaven such things are signified. The damnation and casting out of those who are meant by Babylon are treated of in verses 2, 3; the damnation and casting out of the beasts of the dragon, verses 19-21; joy on account of a New Church to be established by the Lord, verses 7-9, 17, 18; and of the light springing forth thence, verses 11-16.

[2] Continuation.- Something shall be said here concerning the life of animals, and afterwards concerning the soul of plants. The whole world and everything in it, both generally and particularly, have existed and still subsist from the Lord the Creator of the universe. There are two suns, one the Sun of the spiritual world, and the other the sun of the natural world. The Sun of the spiritual world is the Divine Love of the Lord; the sun of the natural world is pure fire. From the sun which is Divine Love the whole work of creation had its beginning, and by means of the sun which is fire it was completed. Everything proceeding from the Sun which is Divine Love is called spiritual, and everything proceeding from the sun which is fire is called natural.

[3] That which is spiritual has from its origin life in itself, but that which is natural has from its origin nothing of life in itself; and because from these two sources of the universe all things contained in both worlds have existed and still subsist, it follows that the Spiritual and the Natural exist in every created thing in this world, the Spiritual being as a soul and the Natural as the body; or the Spiritual as the internal and the Natural as the external; or the Spiritual as the cause and the Natural as the effect.

Every wise man is aware that these two things cannot in any case whatever be separated; for if you separate the cause from the effect, the effect perishes; or if you separate the internal from the external, the latter perishes, just as when the soul is separated from the body.

[4] That there is such a conjunction in the individual things of nature, even in the most minute of them, has been hitherto unknown; and this arises from the ignorance which prevails regarding the spiritual world, the Sun there, and heat and light there, and also from the insanity of sensual men, in ascribing all things to nature, and rarely any thing but creation in general to God, although there neither is nor can be, in nature, any thing in which the Spiritual does not exist. The existence of this in every thing contained in the three kingdoms of nature, will be proved in the following pages, and also how this is.

sRef Rev@19 @1 S0′ sRef Ps@113 @9 S1′ sRef Ps@113 @1 S1′ sRef Ps@150 @6 S1′ sRef Ps@115 @18 S1′ sRef Ps@104 @35 S1′ sRef Ps@106 @48 S1′ 1197. Saying, Alleluia.- That this signifies the glorification of the Lord, is evident from the signification of Alleluia, as denoting the glorification of the Lord; for Alleluia, in the original, signifies “Praise ye God,” consequently also, “Glorify ye the Lord.” It was the expression of joy in confessions and worship; as in David:

“Bless Jehovah, O my soul, Hallelujah” (Psalm cvi. 35).

Again:

“Blessed be Jehovah, God of Israel, from eternity even to eternity; and let all the people say, Amen, Hallelujah” (Psalm cvi. 48).

Again:

“Let us bless Jah from henceforth and for ever, Hallelujah” (Psalm cxv. 18).

Again:

“Let every soul praise Jah, Hallelujah” (Psalm cl. 6).

Also in various other passages, as Psalms cv. 45; cvi. 1; cxi. 1; cxii. 1; cxiii. 1, 9; cxvi. 19; cxvii. 2; cxxxv. 3; cxlviii. 1, 14; cxlix. 1, 9; cl. 1.

[2] Continuation.- From the subjects and objects of the three kingdoms of nature, which embrace all things in the world, the following point may be illustrated and confirmed – that the Spiritual is united with the Natural in everything in the world, as the soul is united with the body in every one of its parts, or as the efficient cause is in every detail of the effect. That there is such a union of spiritual and natural things in all the subjects and objects of the animal kingdom collectively and individually, is evident from the wonderful facts which have been observed by learned men and societies, and submitted to the examination of those who love to investigate causes.

[THE LIFE OF ANIMALS.]

It is a fact generally known that animals of every kind, great and small, both those which walk or creep upon the earth and those which fly in the air or swim in the water, know from an innate and implanted capability called instinct and also nature, how their species must be propagated, and their young brought up and fed after birth, as well as the kinds of foods suitable for them. They also know their proper food from its mere appearance, smell, or taste, and where it must be sought for and collected. They know, further, their own dwellings and places of resort, and also where their companions and mates are to be found from the sound of their voices; and also, from the variation of the tone, they know what they desire. The knowledge of such things, regarded in itself, is spiritual, as well as the affection from which it proceeds. The clothing of both of these is from nature, and their production also takes place through her.

[3] Animals, moreover, are precisely like man as to the organs, members, and viscera of the body, and as to their uses; like man, they have eyes and sight; ears and hearing; nostrils and smell; a mouth and tongue and therefore taste; the sense of touch also, with its variations everywhere. Again, as to the interior parts of the body, they have similar viscera, two brains, a heart and lungs, a stomach, liver, pancreas, spleen, mesentery, intestines, with all the other organs that produce chyle and blood, and purify the system, besides the organs of separation and generation. They also resemble man as to the nerves, blood-vessels, muscles, skins, cartilages, and bones; and such is the resemblance, that man as to these things is an animal. That all these things in man have a correspondence with the societies of heaven has been shown in many places in the Arcana Coelestia; consequently they are also similar in the case of animals. It is evident from this correspondence that the Spiritual acts upon (in) the Natural and produces its effects by means of it as the principal cause acting by means of its instrumental cause. These are, however, merely general signs which bear witness to the conjunction existing in that kingdom.

sRef Rev@19 @1 S0′ 1198. Salvation and glory and honour and power belong to the Lord our God.- That this signifies, because life eternal is from the Lord by means of Divine Truth and Divine Good from His Divine Omnipotence, is evident from the signification of salvation, as denoting life eternal; and from the signification of glory and honour, as denoting the Divine Truth and the Divine Good of the Lord (concerning which see above n. 288, 345); from the signification of power, when stated of the Lord, as denoting omnipotence, and because the Lord, in the Word, is called Jehovah and Lord from Divine Good, and God from Divine Truth, and these are signified by glory and honour, it is therefore said, the Lord our God. In the sense of the letter, salvation, honour, glory, and power, are mentioned separately, but in the spiritual sense they are linked into the one meaning, that eternal life is from the Lord by means of the Divine Truth and the Divine Good from the Divine Omnipotence. So also in many other parts of the Word. Sometimes mere names of countries and cities are mentioned, which in the sense of the letter appear to have no connection, while in the spiritual sense they form one continuous meaning.

[2] [Continuation concerning the Life of Animals]. – The particular signs that bear a similar testimony are still more numerous and striking, and with some species of animals they are such that the sensual man, whose thoughts are fixed in material things, places the powers belonging to beasts on the same footing only as those possessed by man. From his deluded intelligence, he concludes that their states of life are similar, even after death, alleging, that if he lives after death, they live, or if they die, he dies also. The signs which bear this testimony, and still delude the sensual man, are that in the case of some animals they appear to have similar prudence and cunning, similar marriage love, similar friendship, and, as it were, charity, similar probity and benevolence, in a word, a moral nature similar to that which exists in men. Dogs, for example, from a quality innate in them, as if from a kind of mental power, know how to keep faithful watch. From a hint of their master’s affection they know, as it were, his will; from perceiving the scent of his footsteps or clothes they can trace him out; they know the bearings of the country in which they live, and speedily find their way home, even through pathless tracts or in thick forests. From these and other traits of a similar kind the sensual man concludes that the dog is endowed with knowledge, intelligence, and wisdom. Nor is this to be wondered at, when he ascribes these powers in the case of the dog, as well as in his own case, to nature. It is different with the spiritual man; he sees that there is something spiritual which leads in all these cases, and that this is united to the Natural.

[3] Particular signs also are observable in birds. They know how to build their nests, to lay in them their eggs, to sit upon these, to hatch their young, and afterwards, from that love which exists between parent and offspring, to provide them with warmth under their wings, and food from their hills, until they are fledged and provided with wings, also until they of themselves come into all the knowledge (scientia) of their parents, from which they provide for themselves, the result of that spiritual which is their soul. Particular signs, again, are the contents of the egg, in which lie concealed the rudiments of the new bird, encompassed with every element ministering to the formation of the foetus, from its beginnings in the head to the complete structure of all parts of the body. Is it possible that such provision could be made by nature? For this involves not only the process of production, but also that of creation; and nature does not create. What has nature in common with life, but that life may be clothed by nature, and come forth, and appear in form as an animal?

Among the particular signs testifying the same are caterpillars. When these are about to undergo a change of form they encompass themselves as it were with a womb, that they may be born again. In this state they are changed into nymphs and chrysalises, and after the necessary process and time, they come forth and soar as beautiful butterflies into the air as their heaven, where the male and female sport together as married partners with each other. They now feed upon odoriferous flowers, and lay their eggs, thus providing that their species may live after them. The spiritual man sees that this emulates man’s re-birth, and is a representative of his own resurrection, and thus is spiritual.

[4] Still more striking are the signs observable among bees, which have a form of government analogous to the forms of government with men. They construct for themselves cells of wax according to the rules of art in a regular series, with convenient passages through which to come and go; they then fill them with honey collected from flowers. They appoint over themselves a queen, from whom as from a common parent the future race is to proceed. She dwells above her people, in the midst of her guards, and these, when she is about to become a mother, follow her, with a promiscuous crowd in their train, as she goes from cell to cell, laying a little egg in each. She does this without intermission until the matrix is exhausted, when she returns home, and repeats again and again the same process. Her guards, which are called drones, because they perform no other use than waiting as so many domestics upon one mistress, and possibly inspire her with something of amatory desire, are then considered useless, and therefore, lest they should invade and consume the produce of the labour of others, are brought out and deprived of their wings. In this way the community is cleared of its indolent members. Afterwards, again, when the new offspring is grown up, they are commanded by the general voice, which is heard as a loud humming, to depart and to seek shelter and food for themselves. They therefore depart, and collecting into a swarm, establish a similar order of things in a new hive of their own.

These and many other particulars which have been observed and published by investigators, are not unlike the forms of government which have been established and arranged in kingdoms and republics by human intelligence and wisdom, according to the laws of justice and judgment. But, again, like men, as if they were aware of the approach of winter, lay up a store of provision for it, lest they should then die of want. Who can deny that such things as these are from a spiritual origin? or that things similar to these are from any other source? All such things are to me convincing arguments and proofs of a spiritual influx into the things of nature, and I am amazed how facts of this kind can be regarded as grounds and proofs of the operation of nature alone, as they are by some men who are infatuated by their own intelligence.

sRef Rev@19 @2 S0′ 1199. For true and just are his judgments.- That this signifies that the laws of the Divine Providence, and all the works of the Lord, are of the Divine Wisdom and Divine Love, is evident from the signification of true and just, when said of the Lord, as denoting those things which pertain to His Divine Wisdom, and also those which pertain to His Divine Love, of which we shall speak presently; and from the signification of judgments, when said of the Lord, as denoting the laws of His Divine Providence (concerning which see above, n. 946). By judgments, therefore, are signified works, since all the works of the Lord are from His Divine Providence, and according to its laws; the reason is, that everything which the Lord does has regard to eternity, and those things which have regard to eternity are of His Divine Providence. The reason why truths signify those things which are of His Divine Wisdom, and just things those which are of His Divine Love, is, that from the Lord as the Sun proceed heat and light; the light is His Divine Wisdom, and the heat is His Divine Love. Light therefore signifies Divine Truth, from which angels and men derive all their intelligence and wisdom, while heat signifies Divine Good, from which angels and men derive all their love and charity. Such are this light and heat in their essence.

[2] Continuation [concerning the Life of Animals].- No one can understand the nature of the life of the beasts of the earth, of the birds of heaven, and of the fish of the sea, unless he is also acquainted with the nature and quality of their soul (anima). That every animal has a soul is a well-known fact; for animals live, and life is the soul; for this reason they are also called in the Word living souls. That this soul in its ultimate form, which is corporeal, such as it appears before the sight, is an animal, cannot be better known from any other source than the spiritual world. For in the spiritual world, just as in the natural, beasts, birds, and fishes of every kind are seen, and in form so similar that they cannot be distinguished from those which are in our world. But the difference is this, that in the spiritual world they have an apparent existence from the affections of angels and spirits, so that they are appearances of affections. For this reason they also vanish as soon as the angel or spirit departs, or his affection ceases. It is therefore evident that their soul is nothing else; and consequently that there are as many genera and species of animals as there are genera and species of affections.

It will be seen in what follows that the affections, which are represented in the spiritual world by animals, are not interior but exterior spiritual affections, which are called natural; and further that there is not a hair or thread of wool on any beast, not the smallest portion of a quill or feather upon any bird, nor the point of a fin or scale upon any fish, which is not formed from the life of their soul, and thus which is not from the Spiritual clothed with the Natural. But something shall first be said concerning the animals which appear in heaven, in hell, and in the world of spirits, which is between heaven and hell.

sRef Rev@19 @2 S0′ 1200. Because He hath judged the great harlot.- That this signifies judgment upon those who arrogated to themselves domination over the church and heaven, is evident from the signification of judging, as denoting the Last Judgment, which was accomplished upon those who are meant by Babylon as the harlot. These were those who, by the domination which they arrogated to themselves over the church and over heaven, falsified all the truths and goods of the Word; the words therefore follow “who corrupted the earth with her whoredom,” which signify that they falsified all the truths, and adulterated all the goods of the church. But by Babylon as a harlot, no others are meant than those who exercise that dominion, and as a result falsify and adulterate everything contained in the Word, and make light of the Word itself.

[2] Continuation [concerning the Life of Animals]. – Because the whole of heaven, the whole of hell, and the whole world of spirits are each divided into societies, and the societies arranged according to the genera and species of affections, and because the animals there are appearances of affections, as was just observed, therefore one genus of animal with its species appears in one society and another in another, and all the genera of animals with their species in the societies taken together. In the societies of heaven gentle and clean animals appear; in the societies of hell savage and unclean beasts, and in the world of spirits beasts of an intermediate kind.

[3] They have been often seen by me, and when they have appeared I have been able to learn the quality of the angels or spirits there; for all these are known from the appearances which are near them, and around them, their affections also from various objects, and also from animals. In the heavens I have seen lambs, sheep, goats, so similar to those in the world that there is no difference whatever; also turtle-doves, pigeons, birds of paradise, and many others, beautiful in form and colour; fish also in the waters, but these were in the lowest parts of heaven. In the hells on the other hand there are seen dogs, foxes, wolves, tigers, swine, mice, and many other kinds of savage and unclean beasts, besides poisonous serpents of many species, also crows, owls, and birds of night. But in the world of spirits are seen camels, elephants, horses, asses, oxen, stags, lions, leopards, bears, also eagles, kites, magpies, peacocks, and quails. I have also seen compound animals there, such as were seen by the prophets, and are described in the Word, as in the Apoc. xiii. 2, and elsewhere.

[4] Since there is such a resemblance between the animals that appear in that world and those in this world that they cannot be at all distinguished; and since the former derive their existence from the affections of the angels of heaven, and from the lusts of the spirits of hell, it follows that natural affections and lusts are their souls, and that these, being clothed with a body, are animals in a corresponding form. But what affection or lust forms the soul of this or that animal, whether a beast or wild beast of the earth, a bird of day or of the night, a fish living in clear or foul water, does not belong to this place to explain. Animals are frequently mentioned in the Word, and they have there a signification according to their souls. The signification of lambs, sheep, she-goats, rams, kids, he-goats, heifers, oxen, camels, horses, asses, stags, and also of certain birds, may be seen explained in the Arcana Coelestia.

sRef Rev@19 @2 S0′ 1201. Who did corrupt the earth with her whoredom.- That this signifies by whom all the truths of the Word are falsified, and all its goods adulterated, is evident from the signification of the earth, as denoting the church; and from the signification of corrupting it with whoredom, as denoting to falsify all its truths, and to adulterate all its goods, concerning which see above (n. 141, 161, 1083, 1130). That truths are falsified by them is evident from this fact, that they make light of the Word, and hatch new statutes, judgments, and precepts from their proprium, most of which look to dominion over heaven and the church as an end, all being truths falsified. That the goods of the church are also adulterated is evident from this, that they declare everything given to monasteries and to their idols, and also to the papal chair, to be holy, and they call them good works; and yet by that means they spoil houses, and deprive widows and orphans of their goods; and they do this although they live in treasure houses, and their wealth abounds. They moreover make such works meritorious, not to mention many other similar things.

[2] Continuation [concerning the Life of Animals].- Having premised these things, we shall now explain what the soul of beasts is. The soul of beasts, considered in itself, is spiritual; for affection, of whatever kind it is, whether good or evil, is spiritual, for it is a derivation from some love, and derives its origin from the light and heat which proceed from the Lord as the Sun, and whatever proceeds therefrom is spiritual. That evil affections, called concupiscences, are also from a spiritual source, is evident from what has been said above on the subject of the evil loves and insane lusts of infernal genii and spirits.

[3] Beasts and wild beasts, whose souls are similar evil affections, such as mice, poisonous serpents, crocodiles, basilisks, vipers, and others of a similar kind, with the various noxious insects, were not created at the beginning, but originated with hell, in ponds, marshes, putrid and foul waters, and wherever there were putrid, filthy, and urinous effluvia, with which the malignant loves of the infernal societies communicate. I have been permitted to know by experience that communication with such things does exist. There is also in everything spiritual a plastic force, and also a propagative force, wherever homogeneous exhalations are present in nature, for it forms not only the organs of sense and motion, but also organs of prolification, by means of wombs or eggs. But at the beginning, useful and clean beasts alone were created, whose souls are good affections.

[4] It must, however, be observed, that the souls of beasts are not spiritual in the degree in which the souls of men are, but they are spiritual in a lower degree; for there are degrees of spiritual things. The affections, also, of the lower degree, although spiritual viewed in regard to their origin, must still be spoken of as natural, for the reason that they are similar to the affections of the natural man. There are in man three degrees of the natural affections, and the same also in beasts. In the lowest degree are insects of various kinds; in the higher degree are the fowls of heaven, and in the degree still higher are the beasts of the earth, which were created from the beginning.

sRef Rev@19 @2 S0′ 1202. And hath avenged the blood of his servants at her hand.- That this signifies the liberation of those who are in Divine truths from the Lord by the casting out of the Babylonians, is evident from the signification of avenging at her hand, as denoting to liberate from those who are meant by Babylon as a harlot; and from the signification of the blood of servants, as denoting violence done to those who are in truths from the Lord, blood denoting violence done, and servants those who are in truths from the Lord; the reason why they are called servants may be seen above (n. 6409).

[2] Continuation [concerning the Life of Animals].- The difference between men and beasts is like that between waking and dreaming, or between light and shade. Man is spiritual and at the same time natural; a beast, on the other hand, is not spiritual but natural. Man possesses a will and understanding, his will being the receptacle of the heat of heaven, which is love, and his understanding being the receptacle of the light of heaven, which is wisdom. A beast, on the other hand, has neither will nor understanding, but instead of the former it has affection, and instead of the latter, knowledge (scientia).

[3] The will and understanding in man can act as one, and also not as one; for man, from his understanding, can think what is not of his will, being able to think what he does not will, and on the contrary, he can will that which he does not think. But with a beast affection and knowledge (scientia) make one, and cannot be separated; for its knowledge is limited by its affection, and its affection is according to its knowledge (scientia). And the two faculties, which are called knowledge (scientia) and affection, cannot be separated in the case of a beast, therefore a beast is not able to destroy the order of its life, and is born into all the knowledge which accords with its affection. But the case is different with man. His two faculties of life, which are called understanding and will, can be separated, as observed above; he therefore had the power to destroy the order of his life, by thinking contrary to his will, and willing contrary to his understanding, and by this means he has destroyed it. Consequently, he is born in entire ignorance, that out of it, through knowledge (scientia) he may be introduced into order by means of the understanding.

[4] The order into which man was created, is to love God above all things and his neighbour as himself, and the state into which he came after he had destroyed that order, is that of loving himself above all things, and the world as himself. Since he has a spiritual mind which being above his natural mind has the power of contemplating such subjects as pertain to heaven and the church, and also to the state in regard to its morals and laws, and since these things have reference, on the one hand, to the truths and goods which are called spiritual, moral, and civil – besides the natural things of knowledges (scientiarum) – and, on the other hand, to their opposites which are falsities and evils, therefore man has the power not only of thinking analytically, and thence drawing conclusions, but also of receiving influx through heaven from the Lord, and of becoming intelligent and wise. No beast is capable of this, because its knowledge, not being derived from any understanding, is the knowledge belonging to its affection – which affection constitutes its soul. This knowledge pertaining to affection exists in every thing spiritual, because the Spiritual proceeding from the Lord as the Sun is light united to heat, or wisdom united to love, and knowledge (scientia) pertains to wisdom, and affection to love, in that degree which is called natural.

[5] Since man has both a spiritual mind and a natural mind, the former being above the latter, and of such a nature that it is capable of contemplating and loving truths and goods in every degree, either in conjunction with the natural mind or separately from it, it follows that the interiors of man, which belong to both minds, are capable of being elevated to the Lord by the Lord, and of conjunction with Him; this is the reason why every man lives for ever.

[6] This is not the case with a beast; it does not possess a spiritual mind, but only a natural one, therefore its interiors, which pertain merely to knowledge and affection, cannot be elevated by the Lord and conjoined to Him, consequently a beast does not live after death. A beast is indeed led by a kind of spiritual influx falling into its soul, but its Spiritual being incapable of being elevated, it can only be determined downwards. This spiritual is therefore capable of regarding only such things as belong to its affection, these having reference merely to nourishment, habitation, and propagation, and of knowing them by means of sight, smell, and taste from the knowledge belonging to its affection.

Since man, by virtue of his spiritual mind has the capacity of thinking rationally, he therefore possesses also the faculty of speech; for speech belongs to thought from the understanding, which is capable of seeing truths in spiritual light; a beast, on the other hand, which has no thought from understanding, but only knowledge (scientia) from affection, can utter only sounds, and vary this expression of its affection according to its appetites.

sRef Rev@19 @3 S0′ 1203. And a second time they said, Alleluia.- That this signifies the joy and gladness of the angels of the lower heavens, and the glorification of the Lord on account of liberation from those signified by Babylon, and by the beasts of the dragon, is evident from the things explained above (n. 1195, 1196). The reason why joy, gladness, and the glorification of the Lord by the angels of the lower heavens is signified, is, that it is said “a second time,” and that “their smoke ascending unto ages of ages” is spoken of; and also from this that glorifications of the Lord commence with the angels of the higher heavens, and reach to the angels of the lower heavens. That Alleluia signifies praise and glorification, may be seen above (n. 1197).

[2] [CONCERNING THE VEGETABLE KINGDOM AND ITS SOUL.]

Continuation [concerning the Life of Plants].- We shall now make some observations respecting the vegetable kingdom, and its soul, which is called the vegetative soul; since it is not known in the world that this soul also is spiritual. By the vegetative soul is meant the conatus or effort to produce a plant from seed, through all the progressive stages, to new seeds, and by this means to multiply itself to infinity, and propagate itself for ever. For there is in every plant an idea, as it were, of the Infinite and Eternal; since one seed might be multiplied for a number of years so as to fill the whole earth, and also propagated from seed to seed in endless succession. This power, associated as it is with the wonderful process of growing from a root into a shoot, then into a stalk, next into branches, leaves, flowers, and fruits, until the plant arrives at new seeds, is not natural, but spiritual. In a similar manner again this spiritual power is manifested by the resemblance which plants bear in many respects to the objects belonging to the animal kingdom. That they exist, for instance, from seed; that there is in them, as it were, a prolific principle; that they produce a shoot as their infant, with the stalk as its body, the branches as its arms, the top as its head, the bark as its skins, and the leaves as its lungs; that they reach a state of adolescence in the course of years; that they then bloom like brides before their nuptials, and afterwards, causing as it were their wombs or eggs to expand, they bring forth fruits as their offspring; that there are in these again new seeds, from which, as in the animal kingdom, there is a reproduction of the same species or family. These and many other particulars observed by botanists, who have traced a parallel between these two kingdoms, indicate that the conatus or effort to produce such results does not originate from the natural but the spiritual world. From the sequel it will be seen, that the living force, as the principal cause, is spiritual; and that the dead force, as the instrumental cause, is natural.

sRef Rev@19 @3 S0′ 1204. And her smoke shall ascend unto ages of ages.- That this signifies that the falsity of evil which they possessed is for ever condemned to hell, is evident from the signification of smoke, as denoting the falsity of evil, concerning which see above (n. 539, 889, 1131); and from the signification of ascending into ages of ages, as denoting to be in hell for ever (in aeternum), consequently also to be condemned to hell. That ages of ages signifies eternity, may be seen (n. 289, 468).

Continuation [concerning the Life of Plants].- The mode in which the spiritual enters by influx into plants and acts upon them, producing conatus, effort, or act, cannot be comprehended by any understanding unless the following propositions are first explained:-

1. Nothing in nature exists or subsists except from the Spiritual, and by means of it.

2. Nature in itself is dead, having been created in order that the Spiritual may be clothed by it with forms to serve for use, and thus be terminated.

3. There are two general forms, the spiritual and the natural; the spiritual being such as that which belongs to animals; and the natural, such as that which belongs to plants.

4. There are three forces inherent in everything spiritual; the active, the creative, and the formative.

5. Plants and animals also – both those which appear in heaven, and those which are in the world – exist from the spiritual, by means of these forces.

6. Both of these – animals and plants – have the same origin, and thence the same soul; the difference being only in the forms into which the influx is received.

7. This origin is in use.

Unless these propositions are first explained, the cause of these wonderful effects in the vegetable kingdom cannot be understood.

sRef Rev@19 @5 S0′ sRef Rev@19 @4 S0′ 1205. Verses 4, 5. And the twenty-four elders, and the four animals, fell down and adored God who sitteth upon the throne, saying, Amen, Alleluia. And a voice came out of the throne, saying, Praise God, all ye his servants, and ye that fear him, both the small and the great.

“And the twenty-four elders, and the four animals, fell down,” signifies humiliation of heart on the part of the angels of the higher heavens; “and worshipped God who sitteth upon the throne,” signifies worship of the Lord, who has all power in the heavens and on earth; “saying, Amen, Alleluia,” signifies who in truth is alone to be worshipped and glorified. “And a voice came out of the throne,” signifies unanimity of the whole heaven; “saying, Praise God, all ye his servants,” signifies the worship of the Lord by those who are in truths; “and ye that fear him,” signifies the worship of the Lord by those who are in the good of love; “both the small and the great,” signifies all those who are in truths and goods in every degree.

sRef Rev@19 @4 S0′ 1206. And the twenty-four elders, and the four animals, fell down.- That this signifies humiliation of heart on the part of the angels of the higher heavens, is evident from the signification of falling down, as denoting humiliation of heart, of which we shall speak presently; and from the signification of the twenty-four elders, and four animals, as denoting the higher heavens and the angels there, see above (n. 313, 322, 362, 462).

The reason why to fall down denotes humiliation of heart, is, that falling down upon the knees and the face is a gesture corresponding to that inmost humiliation, which is called humiliation of heart. For there are gestures which naturally correspond to every affection, and man glides into them spontaneously, when he comes into the correspondent affections. This however is to be understood only of those who have not learned to feign affections that are foreign to them. For those who have learned to do this adopt certain modes of expression of themselves, by means of which they represent the affections of the heart, although they do not come from the heart. These also are able to fall down before God, but then it is mere pretence. These things are mentioned in order that it may be known that to fall down before God, denotes from inmost affection, which is called humiliation of heart; this precedes that adoration which is of the lips.

[2] Continuation [concerning the Life of Plants].- 1. Nothing in nature exists except from the Spiritual and by means of it.

The reason of this is that nothing can exist except from something else, and so at last from Him, who is and who exists in Himself; and He is God. God therefore is also called Esse and Existere; Jah from esse, and Jehovah from esse and existere, in Himself. The reason that nothing in nature exists but from the Spiritual is, that nothing can exist unless it has a soul, everything that is essence being called soul. For that which has not in itself an essence, does not exist – it is a nonentity, because there is no esse from which it can derive existence. Such is the case with nature, its essence, from which it exists, being the Spiritual, because this possesses in itself the Divine Esse, and also the Divine Force – active, creative, and formative – as will be evident from what follows. This essence may also be called soul, because everything that is spiritual lives; and when that which is living acts upon that which is non-living – upon that, for instance, which is natural – it causes it either, as it were, to live as if from itself, or to derive from it something of the appearance of life; the former is the case with animals, the latter with plants.

[3] The reason that nothing in nature exists but from the Spiritual is, that no effect is produced without a cause. Whatever exists in the form of an effect proceeds from a cause, that which does not proceed from a cause being separated. Such is the case with nature; all the individual and particular objects belonging to it are effects from a cause, which is prior, interior, and superior to it, and which proceeds immediately from God. For since there exists a spiritual world, which is prior, interior, and superior, to the natural world, therefore all that belongs to the former is cause, and all that belongs to the latter is effect. The existence indeed of one thing from another is also progressive in the natural world, but this is by means of causes proceeding from the spiritual world; for where the cause of an effect is, there also is to be found the cause of an efficient effect. For every effect becomes an efficient cause in successive order, even to the ultimate, where the effective force stops. But this is continually accomplished from the Spiritual in which alone this force exists; this therefore is the reason why nothing in nature exists except from the Spiritual, and by means of it.

[4] There are in nature two mediate causes, through which every effect, whether of production or formation, takes place. These mediate causes are light and heat; the former modifying substances, the latter stimulating them to action, the power in each case proceeding from the presence of the sun in them. The presence of the sun which is seen as light, produces an activity of all the forces or substances of every individual thing, according to the form in which it exists from creation – this is modification. The presence of the sun again, which is perceptible as heat, expands every individual thing, producing an active and efficient force, according to the form, by calling forth into action the conatus or effort which it possesses from creation. This conatus, which by means of heat becomes a force, active even in the minutest forms of nature, is from the Spiritual acting within them and upon them.

sRef Rev@19 @4 S0′ 1207. And they adored God who sitteth upon the throne.- That this signifies adoration of the Lord, who has all power in the heavens and on earth, is evident from the signification of adoring, as here denoting adoration from humiliation of heart; and from the signification of Him who sitteth upon the throne, as denoting Him who has all power in the heavens and on earth; for by a throne, when the Lord is spoken of, is meant the whole heaven, and also all power there. The reason why all power on earth is also meant, is, that power in the heavens cannot be separated from power on earth. For the spiritual world, in which are the heavens and hells, cannot be separated from the natural world; thus angels and spirits cannot be separated from men, being associated and conjoined with them. For every man, as to the thoughts of his understanding and the affections of his will, is in the spiritual world in the societies there, thus with angels of heaven on the one hand, and spirits of hell on the other, man being as to his thoughts and affections a spirit, therefore also after death, when he becomes a spirit, he enters into the societies in which he was when in the world. It is therefore evident, that since the Lord has power in the heavens, He has also power on earth, and that the one power cannot be separated from the other. The reason why God, here and elsewhere in the Word, means the Lord, is, that He has all power in the heavens and on earth, as He Himself teaches in the Word; for He is the only God.

[2] Continuation [concerning the Vegetable Kingdom].- 2. Nature in itself is dead, having been created in order that the Spiritual may be clothed by it with forms to serve for use, and thus be terminated.

Nature and life are two distinct things; nature deriving its beginning from the sun of the world, and life its beginning from the Sun of heaven. The sun of the world is pure fire, and the Sun of heaven pure love; that which proceeds from the former is called nature, but that which proceeds from the latter is called life. That which proceeds from pure fire is dead, but that which proceeds from pure love is living; therefore it is evident that nature in itself is dead. That nature serves as a covering for the Spiritual, is evident from the souls of beasts, for these are spiritual affections, clothed with materials in the world; it is well known that their bodies are material; and also the bodies of men.

[3] The reason why the Spiritual can be clothed by the material is, that all the objects which exist in nature, whether they belong to the atmosphere, to water, or to the earth are, as to every one of them, effects produced from the Spiritual as a cause. The effects again act as one with the cause, and are in complete agreement with it, according to the axiom, that nothing exists in the effect that is not in the cause. But the difference is, that the cause is a living force, because it is spiritual, while the effect derived from it is a dead force, because it is natural. From this it arises that there are in the natural world such objects as are in complete agreement with those which exist in the spiritual world, and that the former can be suitably conjoined with the latter. For this reason it is said that nature was created that the Spiritual might be clothed by it with forms to serve for use.

[4] That nature was created that the Spiritual might be terminated in it follows from what has been already said, that the objects in the spiritual world are causes, while those in the natural world are effects, and effects are limits. Where there is a first principle there will in all cases be an ultimate, and because in the ultimate everything intermediate co-exists from the first, the work of creation in ultimates is perfect. For this end the sun of the world was created, and by the sun, nature, and lastly the terraqueous globe, in order that there might be the ultimate materials in which all that is spiritual might terminate, and creation rest. Other ends were, that the work of creation might there be fixed and lasting – a result which is attained by the successive generations of men and animals, and the continual germinations of plants; and that all things should from them return to their First Source – a result brought about by means of man. That intermediates co-exist in ultimates is evident from the axiom, that there is nothing in the effect that is not in the cause, thus from the continuity of causes and effects from the First to the ultimate.

sRef Rev@19 @4 S0′ 1208. Saying, Amen, Alleluia.- That this signifies who in truth is alone to be worshipped and glorified, is evident from the signification of Amen, as denoting truth, and in the highest sense, as denoting the Lord as to Divine Truth (see above n. 34, 228, 464, 469); and from the signification of Alleluia, as denoting to worship and glorify the Lord, concerning which see above (n. 1197, 1203).

[2] Continuation [concerning the Vegetable Kingdom].- 3. There are two general forms, the spiritual and the natural; the spiritual being such as that which belongs to animals; and the natural, such as that which belongs to plants.

It is in accordance with this proposition that all things belonging to nature, except the sun, the moon, and the atmospheres, form the three kingdoms, the animal, the vegetable, and the mineral; and that the mineral kingdom is merely the storehouse in which are contained, and from which are taken, the substances which compose the forms of the animal and vegetable kingdoms.

[3] The forms of the animal kingdom, which are called in one word, animals, are all in accordance with the flux of spiritual substances and forces. And this flux, from the conatus or effort which is inherent in the forms, has a tendency to the human form, and all its parts collectively and individually, from the head to the foot; it thus has a tendency to produce organs of sense and motion, and also those of nutrition and propagation. It is for this reason that the whole heaven is in the human form, and similarly all the angels and spirits there, and all the men on earth; and further, that all beasts, birds, and fishes, have a tendency to it, for they all have similar organs.

[4] This animal form derives the conatus or effort to produce such results from the First, from whom all things exist, and who is God because He is Man. This conatus and thence tendency of all spiritual forces can be and exist from no other source; for it exists in the greatest and least things, in primaries and ultimates, in the spiritual world and thence in the natural; but with a difference of perfection according to degrees.

[5] The other form, again, which is the natural form, and to which all plants belong, derives its origin from the conatus, and the consequent flux of the natural forces, which consist of atmospheres, and are called ethers. In these the conatus is according to the tendency of spiritual forces to the animal form, and according to their continual operation upon the natural forces, which are the ethers, and through these upon the material substances of the earth, of which plants are composed. That such is the origin [of the natural form] is plain from what was said above, that there is in plants an evident resemblance to the animal form.

[6] That all things in nature join in the effort to realize this form, and that the ethers have a tendency to produce it impressed upon them, and thus engrafted in them, from the Spiritual, is evident from many facts. For instance, from the entire vegetation found on the surface of the whole earth; from the vegetation again of minerals into forms of this kind in mines, wherever an aperture is found, and also from the vegetation of chalk-like substances into corals at the bottom of seas, and even from the forms of the snow-flakes, which seem to emulate those of vegetable life.

sRef Rev@19 @5 S0′ 1209. And a voice came out of the throne.- That this signifies unanimity of the whole heaven, is evident from the signification of a voice coming out of the throne, as denoting the unanimity of the whole heaven, namely, to glorify the Lord; for by the throne is signified the whole heaven, by reason of the Lord being upon it, and the Lord being heaven itself. The angels, of whom heaven consists, do not constitute anything of heaven from their own proprium, but it is the Divine which proceeds from the Lord in them, which makes heaven. Hence it is, that a voice out of heaven signifies unanimity of all in the heavens, or of the whole heaven. That a throne, where the Lord is treated of, signifies heaven, may be seen (n. 253, 462, 477).

[2] Continuation [concerning the Vegetable Kingdom].- 4. There are three forces inherent in everything spiritual – the active, the creative, and the formative.

The existence of the active force is plain, because the Spiritual proceeds from the primal source of all forces, which is the Sun of heaven, and this is the Divine Love of the Lord; and since love is the essential agent, the living force, which is life, proceeds from it.

[3] The creative force is that which produces causes and effects from the beginning to the end, extending from the First, through intermediates, to the last. The First is the very Sun of heaven, which is the Lord; intermediates are spiritual things, in the next place are natural things, and then terrestrial things, from which the productions are finally derived. And since this force in the creation of the universe extended from the First to the last, therefore it still extends in the same way, in order that the productions may be continual; for otherwise they would cease. For the First continually regards as an end that which is last; and unless the First provided for the last continually from itself, through intermediates, according to the order of creation, every thing would perish. The productions therefore, which are chiefly animals and plants, are the continuations of creation. It does not affect the point that those continuations take place by means of seeds; it is still the same creative force which produces them.

[4] The formative force is the ultimate force from ultimates; for it is the force which produces animals and plants from the ultimate substances of nature collected in the earth. The forces inherent in nature from its source, which is the sun of the world, are not living but dead forces. They are not unlike the forces of heat in men and animals, which keep the body in such a state, that the will by means of its affection, and the understanding by means of its thought, which are spiritual, may enter by influx, and perform in it their own operations. They are again not unlike the forces of light in the eye, which merely cause the mind, which is spiritual, to see by means of its own organ; since it is not the light of the world that sees, but the mind by means of the light of heaven. It is the same with plants. He is much deceived who believes that the heat and light of the sun in the world operate further than to open and dispose things proper to nature to receive influx from the spiritual world.

sRef Rev@19 @5 S0′ 1210. Saying, Praise God, all ye his servants.- That this signifies the worship of the Lord by those who are in truths, is evident from the signification of praising God, as denoting to confess and worship Him, of which we shall speak presently; and from the signification of the servants of God, as denoting those who are in truths from the Lord, concerning which see above (n. 6, 409). In many passages in the Word, mention is made of praising God, which signifies to confess Him with the heart and mouth, thus also to worship Him. By praising God is signified the same as by Halleluja, for Halleluja signifies Praise ye God; that this is the voice of joy and gladness in confessions and in the worship of God, has been stated before.

The reason why praising God signifies to confess and worship, is, that the Lord does not desire to be praised or glorified from any love for Himself, but from His love for man. For a man cannot do otherwise than praise and glorify the Lord, or give praise and glory to Him, when he acknowledges in heart that there is nothing good in himself, and that he can do nothing from himself, and on the other hand that all good is from the Lord, and that the Lord can do all things. When man is in this acknowledgment he then puts away his proprium, whose origin is the love of self, opens the whole of his mind, and thus enables the Divine to enter by influx with good and with power. It is therefore necessary that a man be in humiliation before the Lord, and that such humiliation be from no other source than the acknowledgment of his own [nature] and the acknowledgment of the Lord; according to these things reception takes place. That to give praise to God, and to praise God, is to confess Him, and from confession of heart to worship Him, is evident from many passages in the Word, as Matt. xxi. 16; Luke ii. 13, 14, 20; v. 25, 26; vii. 16; xiii. 13; xviii. 43; xix. 28-40; xxiv. 52, 53; also Psalm cxlviii. 1-5, 7, 13; and elsewhere.

[2] Continuation [concerning the Life of Plants].- 5. Plants and animals also – both those which appear in heaven, and those which are in the world – exist from the Spiritual, by means of these forces.

The reason why these also exist in heaven is, that these forces are inherent in the Spiritual, in the greatest and least things, in primaries and in ultimates; thus in that which is spiritual both in heaven and in the world, its first beginnings being in the former, its ultimate developments in the latter. For there are degrees of spiritual things, and every degree is distinct from another, a prior or higher degree being more perfect than that which is posterior or lower. This may be shown from the light and heat in the heavens, and from the wisdom of the angels derived from these. The light in the highest or third heaven, through being of a flaming quality, is so bright that it surpasses a thousand times the mid-day light of the world. In the middle or second heaven there is a light less clear, but still it surpasses a hundred times the mid-day light of the world. In the ultimate or first heaven there is a light similar to the mid-day light of the world. There are also degrees of heat, which in heaven is love, and according to them the angels possess their wisdom, intelligence, and knowledge. All that is spiritual belongs to the light and heat which proceed from the Lord as the Sun, and from these are wisdom and intelligence.

[3] There are also as many degrees of spiritual things existing beneath the heavens, or in nature, these being lower degrees. This is evident from man’s natural mind, also from his rationality, and his sensuality. Rational men are in the first, sensual men in the last, while some are in the intermediate degree; all the thought and affection, moreover, of the natural mind are spiritual. These three forces, the active, the creative, and the formative, are inherent in the Spiritual, in every degree of it, but with a difference of perfection. Since however there is nothing but has its own ultimate, in which it terminates and stops, so also has the Spiritual; its ultimate being in the lands and waters of the earth. From this ultimate again the Spiritual produces plants of every kind, from the tree to the blade of grass, and in these it remains, manifesting itself merely in that kind of resemblance to living beings, of which we have treated above.

sRef Rev@19 @5 S0′ 1211. And ye that fear him.- That this signifies the worship of the Lord by those who are in the good of love, is evident from the signification of the fear of God, as denoting worship from the good of love, concerning which see above (n. 696, 942, 1150).

[2] Continuation [concerning the Vegetable Kingdom].- We shall now make a few observations respecting plants in heaven, animals there having been treated of above. There are in the heavens, as on earth, plants of every kind and species. There are there even those which are not found on the earth; for there are composite forms of genera and species, also with infinite variation. This property they derive from their origin, of which we shall speak below. The genera and species of plants again differ in the heavens, like the genera and species of the animals there, of which we have treated above.

[3] There appear there, according to the degrees of light and heat, paradisiacal gardens, groves, fields, and plains, and in them shrubberies, lawns, and beds of flowers. In the inmost or third heaven especially, there are groves of trees, the fruits of which distil with oils; there are beds of flowers, from which fragrant odours are diffused around, and in the seeds of which there are delicious flavours arising from their fragrance, and the oil which they contain; grass-plots too which abound with similar perfumes. In the middle or second heaven there are also groves of trees, the fruits of which distil with wines; and beds of flowers from which exhale delightful odours, and the seeds of which possess a variety of delicate flavours; there are grass-plots also of a similar kind.

[4] In the lowest or first heaven there are objects similar to those in the inmost and middle heavens, but with a difference in the delights and charms which they possess, according to their degrees. There are also in the inmost heavens fruits and seeds of pure gold; in the middle heaven the same objects are of silver; and in the lowest, of copper; there are also flowers formed of precious stones and crystals. All these are productions springing forth from the earth there. For there are earths there as with us, but nothing is produced there from seed that is sown, but from seed created, and creation there is instantaneous, the duration being sometimes long and sometimes momentary; for they exist by the forces of light and heat from the Sun of heaven, which is the Lord, without the aid of the light and heat of the sun of the world. The materials of our earths are fixed, and the germinations constant; but the matters or substances in the lands (in terris), which are in the heavens are not fixed, therefore the germinations from them are not constant. Everything there is spiritual under a natural appearance; but it is different in the lands subject to the sun of our world.

These things are adduced in order that the fact may be confirmed that in every thing spiritual, whether in heaven or in the world, there are those three forces, namely, the active force, the creative force, and the formative force, and that these forces continually tend to their ultimate, wherein they terminate and subsist; and this not only in primaries, but also in ultimates. For this reason lands also exist in the heavens, the lands there being those forces in ultimates. The difference is, that lands there are spiritual from their origin, while here they are natural, and that the productions from our lands are effected from the spiritual through the medium of nature, but in those lands without the medium of nature.

sRef Rev@19 @5 S0′ 1212. Both the small and the great.- That this signifies all those who are in truths and goods in every degree, is evident from the signification of small, as denoting those who are in truths and goods in only a slight degree; and from the signification of great, as denoting those who abound in them. Concerning the signification of the small and the great see above (n. 696, 836).

[2] Continuation [concerning the Vegetable Kingdom].- Both animals and plants have the same origin, and thence the same soul; the difference being only in the forms into which the influx is received. That the origin of animals, which is also their soul, is a spiritual affection, such as pertains to man in his Natural, was shown above. That the same affection is also the origin of plants is evident, especially from plants in the heavens; in that they appear there, for instance, according to the affections of the angels, and also represent them; so much so, that the angels behold and learn in them, as in their own types, the quality of their affections; and further, in their changing according to their affections; this, however, occurs out of the societies. The only difference is, that it is from the Spiritual in its intermediates, that the affections appear under the form of animals, and from the Spiritual in its ultimates which are the lands there, that they appear under the form of plants. For the Spiritual, from which they are, in its intermediates is living, but in its ultimates it is non-living, retaining in the latter case no more life than is sufficient to produce a resemblance of life. The case is almost the same as in the human body, whose ultimates, produced from the Spiritual, are the cartilages, the bones, the teeth, and the nails, the life, which is from the soul, terminating in them.

[3] It does not at the first view appear that the vegetative soul is from the same origin as that of the beasts of the earth, the birds of heaven, and the fish of the sea, in consequence of this difference, that the one lives and the other does not. That this is the case is nevertheless manifestly evident from the animals, as well as the plants, that are seen in the heavens and in the hells. In the heavens there appear beautiful animals, and plants of a similar quality; in the hells, on the other hand, noxious animals, and plants of a similar quality appear. From the appearances also of the animals, and similarly from those of the plants, angels and spirits are known; for there is a perfect agreement between their affections and these appearances. The agreement is even of such a nature, that an animal may be changed into a plant in agreement with it, and similarly a plant into an animal in the same condition.

[4] The angels of heaven know the degree of affection represented in both the one and the other. I have heard and also perceived that it is in each case similar. I have been permitted to understand clearly the correspondence, not only of animals, but also of plants, with the societies both of heaven and hell, and thus with the affections of these societies; for societies and affections in the spiritual world make one. Hence it is that in so many passages in the Word mention is made of gardens, groves, forests, and trees, as well as of plants of various kinds; and that they there signify spiritual objects according to their respective origins, which all have reference to affections. [5] The difference, therefore, between plants in the spiritual world, and those in the natural world is, that in the former world they – both the seeds and the germinations from them – exist, in a moment, according to the affections of the angels and spirits there; while in the latter their origin is implanted in the seeds, from which they spring every year. There are moreover two properties of nature, namely, time and consequent succession, and space and consequent extension, but these do not exist in the spiritual world as properties of it; they are there the appearances of states of life in those who are there. It is also for this reason that from the lands there, which exist from a spiritual origin, plants spring up in a moment, and also in a moment disappear. This however occurs only when the angels retire, for when they remain, the plants continue. Such is the difference between plants in the spiritual and those in the natural world.

1213. Verses 6, 7. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Alleluia, for the Lord God the Omnipotent reigneth. Let us rejoice and exult and give glory to him, for the marriage of the Lamb is come, and his wife hath made herself ready.

“And I heard as it were the voice of a great multitude,” signifies the glorification of the Lord by all who are in the heavens, on account of the rejection of the evil, and the consequent liberation of the good; “and as the voice of many waters,” signifies glorification of Him from truths; “and as the voice of mighty thunders,” signifies glorification of Him from the goods of love; “saying, Alleluia, for the Lord God the Omnipotent reigneth,” signifies joy and gladness that the Lord has now a kingdom on earth as in the heavens. “Let us rejoice and exult, and give glory to him,” signifies manifestation of joy from the affection for truth and from the affection for good; “for the marriage of the Lamb is come,” signifies the conjunction of the Lord with the church; “and his wife hath made herself ready,” signifies that the church is now adorned with truths from good to receive Him.

sRef Rev@19 @6 S0′ 1214. And I heard as it were the voice of a great multitude.- That this signifies the glorification of the Lord by all who are in the heavens, because of the rejection of the evil and the consequent liberation of the good, is evident from the signification of a voice, as denoting the glorification of the Lord; for the voice said, “Alleluia, for the Lord God the Omnipotent reigneth,” as is evident from the end of this verse. That it is because of the rejection of the evil, and the consequent liberation of the good, follows from the preceding and following parts of this chapter, and of the remaining chapters. The glorification of the Lord, because of the Last Judgment, is there meant, by which the good were liberated from the evil, for the evil were then cast into hell, and thus the good set free from them. The meaning above is also evident from the signification of a great multitude, as denoting all who are in the heavens, these being called a multitude from their simultaneous sound. The united utterance of many is heard as the voice of a great multitude.

[2] Continuation [concerning the Vegetable Kingdom].- This origin is from use. The reason of this is, that affections have reference to uses; use being the subject of all affection. For man cannot be affected, unless it is for the sake of something, and this something is use. Now since all affection supposes use, and the vegetative soul, from its spiritual origin, is affection, as was observed, therefore it is also use. It is from this cause that there is use inherent in every plant, spiritual use in the spiritual world, and both spiritual and natural use in the natural world; the spiritual use being for the various states of the mind, and the natural for the various states of the body. It is well known that the spirits (animi) are revived, refreshed, and aroused, and again brought into a state of slumber, sadness, and fainting, by the odours and flavours of different plants, while the body also is on the one hand restored to health by the plants themselves, and the various preparations, remedies, and medicines that are made from them, and on the other hand deprived of life by the poisons that are extracted from them.

[3] The external spiritual use derived from these in the heavens is, the refreshing of the spirits; the internal is the representation of Divine things in them, and thus also the elevation of the mind. For the wiser angels see in them the quality of their affections in a series; the varieties of the flowers in their order, the variegations in the colours, and the perfumes also, render manifest their affections and whatever lies more remotely concealed within these. For every ultimate affection which is called natural, although it is really spiritual, derives its quality from an interior affection which pertains to intelligence and love, while these again derive theirs from use and the love of it. In a word, no other plant but that of use blossoms from the soil in
the heavens, because use is the vegetative soul.

[4] And since use is the vegetative soul, therefore in those places in the spiritual world that are called deserts and are inhabited by such as in the world rejected the works of charity, which are essential uses, neither a blade of grass nor a single herb appears, but all is mere gravel and sand. By the uses which alone blossom in the heavens, is meant all good in active operation; and this proceeds from the Lord, by means of love to Him, and towards the neighbour. Every vegetable there represents a form of use; and whatever appears in it – from its origin to its ultimate, and from its ultimate to its origin, or from the seed to the flower, and from the flower to the seed – represents the progress and extension of affection and its use, from end to end. Those who are skilled in botany, chemistry, medicine, and pharmacy, come, after death, into the knowledge of the spiritual uses from the plants in the spiritual world; they also cultivate it and derive the highest gratification from it. I have conversed with them and heard wonderful things from them.

sRef Rev@19 @6 S0′ 1215. And as the voice of many waters.- That this signifies glorification of Him from truths, is evident from the signification of a voice as denoting the glorification of the Lord, as above; and from the signification of waters which denote truths (concerning which see n. 71, 483, 518, 537, 538, 854, 971, 1033; many waters therefore denote all truths, which pertain to the angels in the heavens. In the heavens there are angels who are in truths and those who are in goods. The angels who are in truths are called spiritual angels, and those who are in goods are called celestial angels. Heaven is consequently distinguished into two kingdoms, the spiritual and the celestial. In the spiritual kingdom are all those who are in truths, and in the celestial kingdom are all those who are in goods. All indeed are in truths derived from good, but good is two-fold – spiritual good and celestial good.

[2] Spiritual good is the good of love towards the neighbour, and celestial good is the good of love to the Lord. These goods are distinct from each other; spiritual good is good in a lower degree, and celestial good is good in a higher degree. The angels of the higher heavens, have therefore celestial good. The angels of the lower heavens have spiritual good. From these things it is evident that the many waters, whose voice was heard, signify all the spiritual angels in the heavens, but the voice of mighty thunders, which follows, signifies all the celestial angels in the heavens.

[3] Continuation [concerning the Vegetable Kingdom].- From the observations that have been made thus far respecting the life which proceeds from the Lord, also respecting the existence of all things in the universe derived from it, every man who is wise in heart may see that nature does not produce anything from itself, but that, for the purpose of production, it merely serves the Spiritual which proceeds from the Sun of heaven, which is the Lord; as the instrumental cause ministers to the cause, or a dead force to its living force. It is evident from this how much men are in error, who ascribe to nature the generation of animals and the production of plants; for they are like those who ascribe magnificent and splendid works to the tool rather than to the artist, or who worship a sculptured image and not God.

[4] The innumerable fallacies in all reasoning on spiritual, moral, and civil subjects, originate in this source; for a fallacy is the inversion of order; it is the judgment of the eye rather than of the mind, the conclusion drawn from the appearance of a thing, and not from its essence. To reason from fallacies therefore about the world and the existence of the things contained in it is to maintain as it were by argument that darkness is light, that what is dead is alive, and that the body enters by influx into the soul, rather than the contrary. It is, however, an eternal truth that influx is spiritual, and not physical; that is, it is from the soul, which is spiritual, into the body which is natural, and from the spiritual world into the natural; and further that it is the Divine from Himself; and that as He created all things by means of that which proceeds from Himself, He sustains all things; and lastly, that sustentation is perpetual creation, as subsistence is perpetual existence.

sRef Rev@19 @6 S0′ 1216. And as the voice of mighty thunders.- That this signifies glorification of Him from the goods of love, is evident from the signification of a voice, as denoting the glorification of the Lord, as above; and from the signification of thunders as denoting the goods of love sounding (concerning which see n. 821, 855); mighty thunders therefore denote all goods, when they are uttered with the angels.

There are two things which together constitute speech with men – sound and its articulation into words. The sound is from the affection of the will, and the articulation of the sound is from the thought of the understanding. These two are conjoined in human speech, and also are distinguished by hearing; for from the sound the affection is known, and from the words which are the articulations of the sound, the thought is known. This being a natural fact is but little reflected on by man, but still he knows that it is so when he hears. This is more distinctly heard with angels and spirits than with men, because they are spiritual, and the spiritual think, and consequently also speak, from affection; those who are in the celestial kingdom from the affection for good, and those who are in the spiritual kingdom from the affection for truth; for this reason they are known from the sound. The sound of the speech of the angels in the higher heavens is heard variously below, for it increases in its progression, as is the case also in the world when a sound descends from on high. The sound of the spiritual angels is thus heard as the noise of roaring waters, and the sound of the celestial angels as mighty thunders. The signification of thunders may be seen also above (n. 273, 353, 498, 702, 704, 1014).

[2] [CONCERNING OMNIPRESENCE AND OMNIPOTENCE.]

We have treated of Infinity and Eternity, and also of Providence and Omnipotence, which belong to the Lord; we must now treat of Omnipresence and Omniscience, which also belong to Him. It is acknowledged in every form of religion that God is omnipresent and omniscient. It is for this reason that men pray to Him to hear them, to look upon them, and to have mercy upon them. They would not do this unless they believed in His omnipresence and omniscience. Their belief is derived from an influx from heaven in the case of those who possess religion; for from religion itself there arises no question, whether the belief exists or how it exists. But because at the present day, and especially in the Christian world, the number of natural men, who neither see anything of God, and do not believe unless they see, is increased – for if they profess to believe, it is either from some notion of duty, from blind knowledge, or from hypocrisy; and yet they have the power to see. In order, therefore, that such men may exercise this power, permission is granted to treat of the subjects which relate to God, from spiritual light, and from rational sight derived from it.

[3] For every man, even the merely natural and sensual, is endowed with an understanding capable of elevation into the light of heaven, and able both to discern and comprehend spiritual and even Divine subjects. His understanding is however capable of this elevation only when he hears them or reads of them, or, afterwards from memory, speaks of them; for he cannot think of them inwardly from himself. The reason of this is, that while he hears or reads, the understanding is separated from its own affection, and when it is so separated, it is in the light of heaven; but when he thinks inwardly from himself, the understanding is then conjoined to the affection of its own will, and this affection fills and detains it, preventing its escape. But still the true state of the case is, that the understanding can be separated from the affection of the will, and thus be elevated into the light of heaven, in the case of those natural men who are in the affection for truth, and have not confirmed themselves in falsities. It is however with difficulty that this is done in the case of those who are not in the affection for truth, because they have rejected Divine things, or confirmed themselves in falsities. With these there is as it were a shadowy obstruction between spiritual and natural light; still with many this obstruction is transparent.

[4] Since then every man whatever, even the corporeal-sensual, when he has reached maturity, is endowed with such a faculty of understanding, that when he hears of or reads subjects which relate to God, he can comprehend them, and afterwards retain them in his memory, and speak of them, teach them, and write about them, it is of importance that the work on the Divine attributes should be continued as it was begun. We shall therefore now treat of the Divine Omnipresence, and the Divine Omniscience, lest the merely natural man, through the want of will – which he calls the want of power – to understand any divine or spiritual subject, should involve such things in doubt, so far even as to deny their existence.

sRef Rev@19 @6 S0′ 1217. Saying, Alleluia, for the Lord God the Omnipotent reigneth.- That this signifies joy and gladness, that the Lord has now a kingdom on earth as in the heavens, is evident from the signification of Alleluia, as denoting the expression of glorification of the Lord from joy of heart, concerning which see above (n. 1197, 1203). – It is said joy and gladness, because in the Word joy is said of good, and gladness of truth, and here the angels, both those who were in truths and those who were in goods, said Alleluia; and from the signification of for the Lord God the Omnipotent reigneth, as denoting that His kingdom is on the earth as in the heavens, by which is meant, that after the good were separated from the evil, and the evil cast into hell, then all the good came into a better state to receive truth and good from the Lord, in which state they were not previously. For so long as they were in connexion with the evil, even if they had received goods and truths, they would have contaminated and perverted them. This also is the reason why interior truths were not revealed on earth, before that separation was effected by means of the Last Judgment.

sRef Luke@11 @2 S2′ sRef Matt@6 @10 S2′ [2] This also is meant in the Lord’s Prayer by “Thy kingdom come on earth as in the heavens.” The Lord’s kingdom existed also previous to the Last Judgment, for the Lord always rules both heaven and earth, but the state of His kingdom after the Last Judgment was different from what it was before, for the reception of Divine Truth and Good became consequently more universal, more interior, easier, and more definite. It is said, the Lord God the Omnipotent, because the Lord is called Lord from good, and God from truth, and omnipotent from the separation of the good from the evil by means of the Last Judgment, and also from the power of saving those who receive him.

[3] Continuation [concerning Omnipresence and Omnipotence].- But how the Lord can be present with all who are in heaven and in the whole earth, and also know all things – even the most minute, connected with them in the present and in the future, is a subject which can be understood only by means of the following propositions:-

1. There are in the natural world spaces and times, but in the spiritual world these are appearances.

2. Spaces and times must be removed from the ideas, in order that the Lord’s Omnipresence with all men, collectively and severally, as well as His omniscience of things present and future connected with men, may be understood.

3. All the angels of heaven, and all men on earth, who form the church, are as one man, and the Lord is the life of that man.

4. Consequently as there is life in all the individual and most minute parts of man, and it is cognizant of their whole state, so the Lord is in all the individual and most minute things belonging to the angels of heaven and to the men of the church.

5. The Lord, from the intellectual faculty which every man possesses, and from its opposite, is also present with those who are out of heaven and the church, and with those who are in hell, or will come into hell, and knows their whole state.

6. From the Lord’s omnipresence and omniscience thus perceived, the understanding is enabled to see how He is the All and the In-all of heaven and the church, and how we are in Him, and He in us.

7. The Lord’s omnipresence and omniscience may be understood also from the creation of the universe; for it was so created by Him that he is in primaries and in ultimates; in the centre and at the same time in the circumferences; and all things in which he is are uses.

8. Because Divine Love and Divine Wisdom belong to the Lord, therefore Divine Omnipresence and Divine Omniscience, proceeding from both of them, belong to Him; the former proceeding principally from Divine Love, the latter principally from Divine Wisdom.

sRef Rev@19 @7 S0′ 1218. Let us rejoice and exult and give glory to Him.- That this signifies manifestation of the joy which comes from the affection for truth and from the affection for good, is evident from the signification of rejoicing, as here denoting joy from the affection for truth; and from the signification of exulting, as denoting joy from the affection for good, for to exult is of the heart, thus of the good of love; and from the signification of giving glory, as denoting to acknowledge, confess, and worship the Lord (concerning which see above, n. 678); these things are also meant by glorification.

The reason why joy from the affection for truth and from the affection for good is what is signified by rejoicing and exulting, is, that all joy is from affection, for man desires joy only from those things which affect him, or which he loves. There are two universal origins of all spiritual joys, one is from the affection for or love of truth, the other is from the affection for or love of good. Joy from the affection for good belongs properly to the will, and its deeds and joy from the affection for truth properly belongs to the understanding and its speech. Since in the preceding verse the subject treated of is concerning those who are in truths, and those who are in goods, and also concerning the glorification of the Lord by them, therefore the joy of them all, and the glorification therefrom, is clear from these words, “Let us rejoice and exult, and give glory to Him.”

[2] Continuation [concerning Omnipresence and Omnipotence].- 1. There are in the natural world spaces and times, but in the spiritual world they are appearances.

The reason of this is, that all things that appear in the spiritual world exist immediately from the sun of heaven, which is the Divine Love of the Lord; whereas all things that appear in the natural world exist from the same source, but by means of the sun of this world, which is pure fire. Pure love, from which all things exist immediately from the Lord, is immaterial; but pure fire, through which all things exist mediately in the natural world, is material. It is for this reason that all things which exist in the spiritual world are, from their origin, spiritual; and that all things which exist in the natural world, are, from their secondary origin, material. Material things are also in themselves fixed, stated, and measurable. They are fixed, because, however the states of men change, they continue permanent, as lands, mountains, and seas. They are stated, because they constantly recur in their turns, as times, generations, and germinations. They are measurable, because every thing can be estimated; as spaces, by miles and furlongs, and these by means of paces and yards; times again, by means of days, weeks, months, and years. But in the spiritual world all things are as it were fixed, stated, and measurable, but still they are not so in reality; for they exist and continue according to the states of the angels, so that they make one with these very states; they therefore vary also, as these states vary. This however occurs chiefly in the world of spirits, into which every man first comes after death; it is not the case in heaven or in hell. The reason that it occurs there is, that every man there undergoes changes of state, and is prepared for heaven or for hell.

[3] Spirits do not however reflect upon these changes and variations, because they are spiritual, and consequently have spiritual ideas, with which all the collective and several objects perceived by their senses make one; because also they are separated from nature, but still see in the world of spirits objects altogether similar to those which they saw in the natural world, as lands, mountains and valleys, waters, gardens, and forests, plants, palaces, and houses, garments also with which they are clothed, and food by which they are nourished, and besides these, animals, and also themselves as men. They see all these objects in a clearer light than they saw similar things in the world, and they perceive them also by a more exquisite sense of touch. Hence it is that man after death is not at all aware that he has put off his material covering, and passed from the world of his body into that of his spirit. I have heard many men say that they were not dead, and that they could not conceive how any portion of their body could have been cast into the grave; and for the reason, that all the objects in the spiritual world are similar [to those in the natural.] They were not aware that the things which are seen and felt there are not material, but substantial from a spiritual origin, and that they are notwithstanding still real, because they exist from the same origin as all the things in the natural world. The only difference is that an additional covering, an over-garment, so to speak, from the sun of the world, has been given to the things which exist in the natural world, and from this they have become material, fixed, stated, and measurable. I can positively affirm that the things which exist in the spiritual are even more real than those in the natural world; for that which in nature is added to the spiritual is dead, and does not produce reality, but diminishes it. That there is this diminution is plainly evident from the state of the angels of heaven compared with that of men on earth, and from all the things existing in heaven compared with all those existing in the world.

sRef Rev@19 @7 S0′ 1219. For the marriage of the Lamb is come.- That this signifies the conjunction of the Lord with the Church, is evident from the signification of marriages, as denoting conjunction, of which we shall speak presently; and from the signification of the Lamb, as denoting the Lord as to the Divine Human (concerning which see above, n. 314). It is said the marriage of the Lamb, because the conjunction of the Lord with the Church is the conjunction with it of His Divine Human; for there cannot be any immediate conjunction with His Divine which is called the Father, because this cannot be received, being above every idea of human or angelic thought; but there can be conjunction with the Divine Human, for this can be thought of; for this reason it is said the marriage of the Lamb and not the marriage of the Lord God.

[2] Continuation [concerning Omnipresence and Omnipotence].- Since there are in heaven things similar to those which exist, in our world, therefore there are also spaces and times in the heavens, but spaces there, as well as the lands, and the things that are upon them, are appearances, for they appear according to the states of the angels; and the extensions of space and distance, are according to the similarities and dissimilarities of these states. By states are meant states of love and wisdom, or of affections and thoughts derived from them, and these states are manifold and various; according to them is the distance from each other of the angelic societies in the heavens, that of the heavens also from the hells, and that of the societies in them from each other. I have been permitted to see how similarity of state causes conjunction, and lessens distance or the extension of space; and how dissimilarity causes separation, and gives rise to distance or extension of space. Those there who are apparently a mile distant from each other, can be present to each other in a moment, when the love of the one towards the other is excited; and, on the other hand, those who are conversing together can be a mile asunder in a moment, when any feeling of hatred is aroused.

[3] That spaces in the spiritual world are merely appearances, has also been made evident to me from this fact, that there have been present with me many persons from distant countries, from the various kingdoms of Europe, for instance; from Africa and India; the inhabitants also of other planets, and of remote earths. But nevertheless spaces appear in the heavens extended in a similar manner to those of our earth. But because they exist there from a spiritual origin alone, and not at the same time from a natural origin, and derive their appearance from it, according to the states of the angels, therefore the angels can have no idea of spaces, but instead of it they have an idea of their own states. For when spaces are changeable, an idea of states from a spiritual origin arises, that is, according to the similarity or dissimilarity of the affections and thoughts derived from them. The case is similar in regard to periods of time; for spaces are like times; progressions through spaces being also progressions through times. The reason why these also are appearances of states is, that the Sun of heaven, which is the Lord, does not, by means of revolutions and progressions, cause there days and years, as the sun of the world appears to do; and therefore in the heavens there is perpetual light, as well as perpetual spring; and consequently times there are not fixed, stated, or measurable.

[4] Since then periods of time also are varied according to the states of the affections and of thoughts derived from them – for they are short and contracted when the affections are gratified, but long and protracted in the opposite case – therefore the angels have no idea of time derived from appearance, but an idea of states derived from the origin of the appearance. From these facts it is plain that the angels in heaven have no idea of space and time; their idea of them, which is spiritual, being an idea of state.

[5] But an idea of state, and the consequent idea of the appearance of space and time, exist only in and from the ultimates of creation there, which are the lands (terroe) upon which the angels dwell. It is there that the appearances of spaces and times are, and not in the spiritual things themselves from which the ultimates were created, nor even in the affections of the angels, unless thought derived from the affections extends to the ultimates. But it is otherwise in the natural world, where spaces and times are fixed, stated, and measurable, and therefore enter into the thoughts of men, and limit them, distinguishing them from the spiritual thoughts of the angels. It is chiefly from this fact that man can with difficulty comprehend the Divine Omnipresence and Omniscience; for even if he has the will to comprehend them, he may possibly fall into the error that God is the inmost of nature, and in this way omnipresent and omniscient.

sRef Rev@19 @7 S0′ 1220. And his wife hath made herself ready.- That this signifies that the church is now adorned with truths from good for reception, is evident from the signification of wife, when the Lord is treated of, as denoting the church, concerning which see above (n. 1120); and from the signification of making herself ready, as denoting to be adorned with truths from good for reception; for it is said afterwards, that she was arrayed in fine linen, clean and shining, and by fine linen is signified truth from celestial good. The church, from those truths, receives the Lord; for the Lord enters by influx with man into the good of his love, and is received by man in truths; from this all spiritual conjunction comes. It is said “to be adorned,” and this means to be taught and to learn, for in this and in no other way does the church adorn herself, and prepare herself for the nuptials, and for receiving the Lord.

[2] Continuation [concerning Omnipresence and Omniscience].- 2. Spaces and times must be removed from the ideas, in order that the Lord’s Omnipresence with all men, collectively and severally, as well as his omniscience of things present and future may be understood.

Since however spaces and times can be removed with difficulty from the ideas of thought in the natural man, it is better that the artless should not think of the Divine Omnipresence and Omniscience from the reasoning of the understanding; it is sufficient for them to believe in simplicity from religion. If such a man thinks from reason, let him acknowledge in his own mind that they exist, because they belong to God, God being everywhere and infinite; and because the Word also teaches this. If again he thinks of them from nature, and from the spaces and times belonging to it, let him acknowledge again in his own mind that they have a miraculous origin. But because at the present day naturalism has almost deluged the church, and can be dispersed only by means of rational arguments which will enable man to see that this is the case, these Divine [attributes] shall therefore be placed in their true light, and cleared of the darkness with which nature overspreads them. This can be done moreover, because, as previously said, the understanding with which man is endowed, is capable of elevation into the interior light of heaven, provided only, from love he desires to know truths. All naturalism arises from thinking of Divine subjects from the properties of nature, which are matter, space, and time. The mind which clings to these properties, and unwilling to believe anything that it does not understand, is bound to obscure its understanding, and from the thick darkness into which it has plunged it, deny that there is any such thing as Divine Providence, and affirm as a consequence that omnipotence, omnipresence, and omniscience have no existence. These attributes are, nevertheless, precisely as religion teaches, both within nature and above it, but they cannot be comprehended by the understanding unless space and time are removed from its ideas in thinking on the subject; for these properties of matter are, in some way or other, inherent in every idea of thought. If therefore they are not removed, no other thought can be formed than that nature is everything, that it is self-existent, that life is from it, that its inmost is that which is called God, and that all beside it is imaginary. I know that men will also be astonished to hear that there is any existence possible where there is neither time nor space; that the Divine itself exists apart from them; and that spiritual beings are not in them, but merely in the appearances of them – though Divine spiritual things are nevertheless the very essences of all things that have ever existed or that do exist – and that natural things without spiritual things are like bodies without souls, which become mere carcases.

[3] Every man who has become a naturalist, by means of thought from nature, remains such also after death; and he calls all the objects that he sees in the spiritual world natural, because they are similar to those in the natural world. Men of this kind are however enlightened and taught by angels that these objects are not natural, but that they are the appearances of natural things, and they are convinced so far as to affirm that this is the case. Still they relapse and worship nature, as they had done in the world, until at length, separating themselves from the angels, they fall into hell, and cannot be rescued from it to eternity (in aeternum). The reason of this is that their souls are not spiritual but natural, like that of the beasts, with the faculty nevertheless of thinking and speaking, because they were born men. Now because the hells at this day, more than at any former period, are filled with men of this class, it is of importance that darkness so dense caused by nature closing and barring up the entrance to men’s understandings, should be removed by means of rational light derived from spiritual.

sRef Rev@19 @9 S0′ sRef Rev@19 @8 S0′ 1221. Verses 8, 9. And it was given her that she should be arrayed in fine linen, clean and shining, for the fine linen is the righteousness (justitiae) of the saints. And he said unto me, Write, Blessed are they that are called to the marriage supper of the Lamb. And he said unto me, These are true words of God.

“And it was given her that she should be arrayed in fine linen, clean and shining,” signifies that that church should be instructed by the Lord in truths from the Word; “for the fine linen is the righteousness of the saints,” signifies that by means of truths from the Word, those who believe in the Lord have the goods of life. “And he said unto me, Write,” signifies that these things shall be for a memorial to posterity; “Blessed are they that are called to the marriage supper of the Lamb,” signifies that those who by means of truths from the Word are conjoined to the Lord, and become the Church, will come into heaven. “And he said unto me, These are true words of God,” signifies that they are from the Lord, Who is the Word and the truth.

sRef Rev@19 @8 S0′ 1222. And it was given her that she should be arrayed in fine linen, clean and shining.- That this signifies that that church should be instructed by the Lord in truths from the Word, is evident from the signification of being arrayed, as denoting to be instructed in truths, for garments in the Word signify truths which invest good, therefore by being arrayed is signified to be instructed in those truths, concerning which see above (n. 64, 65, 195, 271, 395, 951); and from the signification of fine linen, as denoting truths from a celestial origin, concerning which see above (n. 1143). But, because truth from that origin is Truth Divine (Verum Divinum), and all Truth Divine is from the Lord, and this is the Word, therefore fine linen signifies truth from the Word. This truth is called clean from celestial good, and shining from spiritual good. All truth is from good; and there are two universal goods, from which all truths are – celestial good, which is the good of love to the Lord, and spiritual good, which is the good of love towards the neighbour. Truth from the latter good is meant by the fine linen which is shining, but truth from the former good is meant by the fine linen which is clean, both of these being from the Word. For the Word in every detail of it is of such a character that truth from celestial good, and truth from spiritual good, are conjoined, while celestial good with spiritual good is within, in truths.

[2] Continuation [concerning Omnipresence and Omnipotence].- 3. All the angels of heaven and all men on earth, who form the church, are as one man, and the Lord is the life of that man.

Proof of this point may be seen in Heaven and Hell, under the following articles:- 1st, That the whole heaven in totality has reference to one man (n. 59-67). 2nd, That each society in the heavens has reference to one man (n. 68-72). 3rd, That therefore every angel is in a perfect human form (n. 73-77); and 4th, That heaven in the whole and in part has reference to man, because it is from the Lord’s Divine Human (n. 78-87); that there is also a correspondence between all things of heaven and all things of man (n. 87-102); that the same may be said of the Lord’s church on earth (n. 57). Experience has taught me, and reason still teaches, that heaven is as it were one man.

Experience:- I have been permitted to see a society, consisting of thousands of angels, as one man of moderate stature; societies also consisting of fewer angels in a similar manner. This however is not apparent to the angels in any society, but to those who are out of and at a distance from it, and at such times as a society requires to be cleared of strangers. When this takes place, all those who make the life of the society, are within that Man and remain, but those who do not make it are outside of it; the latter are removed, but the former remain. The case is similar with the whole heaven in presence of the Lord.

[3] It is from this cause and from this cause alone, that every angel and spirit is a man, in a form similar to that which he possesses as a man on earth. I have not indeed seen, but I have heard, that the church also on earth is before the Lord as one man, that it is also divided into societies, and that each society is a man; and further, that all who are included within that man are within heaven, but those who are outside of it are in hell. The reason again of this has been stated, that every man belonging to the church is also an angel of heaven, for he becomes an angel after death. The church moreover on earth, together with the angels, forms not only the interiors of this man, but also the exteriors, which are called cartilaginous and bony. The church forms this, because men on earth are endued with a body, in which the ultimate spiritual is clothed with the natural, and it is this that constitutes the conjunction of heaven with the church, and of the church with heaven.

[4] From reason:- The sole reason why heaven and the church are a man in the greatest the less and the least concrete or totality is, that God is Man, and hence the proceeding Divine, which is the Divine from Him, is similar in everything that is man, least and greatest. For, as was said above, the Divine is not in space and extended, but it is the cause of space and extension, existing in the ultimates of His creation, in the heavens apparently, but in the world actually. But still space and extension are not space and extension before God, for He in His Divine is everywhere. This is clearly evident from the fact that the whole angelic heaven, together with the church, is in the presence of the Lord as one man. The same is the case with a society consisting of thousands of angels, although their habitations appear to be extended through much space. It is also evident from this that the whole heaven and also an entire society in heaven, can, at the Lord’s good pleasure, appear as a man, great or small, as a giant or as an infant. And yet it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and the Divine in them forms their angelhood (angelicum), and consequently heaven. Because the angels are only recipients, and the Divine in them forms their angelhood and heaven, it is evident that the Lord is the life of this man, that is, of heaven and the church.

sRef Rev@19 @8 S0′ 1223. For the fine linen is the righteousness of the saints.- That this signifies that by means of truths from the Word, those who believe in the Lord have the goods of life, is evident from the signification of fine linen, as denoting truths from the Word (concerning which see above, n. 1222); from the signification of righteousness, as denoting the goods of love, and thence the goods of life (concerning which see above, n. 204, 1199); and from the signification of saints, as denoting those who are in truths from good from the Lord, see above (n. 204, 825, 973), thus also those who believe in the Lord.

[2] Continuation [concerning Omnipresence and Omniscience].- 4. Consequently as there is life in all the individual and most minute parts of man, and it is cognizant of their whole state, so the Lord is in all the individual and most minute things belonging to the angels of heaven, and to the men of the church.

The reason why there is life in all the individual and most minute parts of man is, that the various and diverse things existing in him, called members, organs, and viscera, numerous as they are, form so complete a unity that he has no other conception than that he is a simple, and not a complex being. That there is life in the minutest parts of a man is evident from the following facts. From his own life he sees, hears, smells, and tastes, and this would not be the case, unless the organs of those senses also lived from the life of his soul. The entire surface of his body is endued with the sense of touch; it is the life, and not the skin without it, which is the cause of this sense. All the muscles beneath the skin are under the control of the life of his will and understanding, and are moved at their pleasure; not only therefore are the hands and feet moved, and the entire body, but also the tongue, the lips, the face, and the whole head. Neither the one nor the other can be moved by the body alone, but by life from the will and the understanding, together with the life in the members themselves. The case is similar with all the viscera in the body, each fulfilling its own function, and acting with willing obedience, according to the laws of order inscribed upon them. It is life, however, which while man is unconscious of it, produces this activity, by means of motion in every part from the heart and the lungs; and by means also of sensation in the various parts, from the cerebellum.

[3] The reason why there is life in all the individual and most minute parts of man is, that the animal form, of which we have treated above, is the very form of life. For life from its primary source, which is the Sun of heaven or the Lord, is perpetually in the effort to form a likeness and image of itself, that is to say, man, and out of man an angel. Therefore from the ultimates which it created, it adjoined to itself substances suitable in form, by means of which man may exist, and in whom it may live. It is consequently plain, that there is life in the individual and most minute parts of man; and that the part or even the particle in which there is no life, dies and is cast-off. Since then men and angels are not lives, but only recipients of life from the Lord, and since the whole heaven, together with the church, is in the presence of the Lord as one man, it is evident that the Lord is the Life of that Man, that is, of heaven and the church, and further that He is omnipresent and omniscient in all the individual and most minute things belonging to the angels of heaven, and to the men of the church. Because the whole heaven together with the church is in the presence of the Lord as one man, great or small, according to His will, as a giant or as an infant, it is evident, that life or the Spiritual which proceeds from the Lord, is not in space, or extended with the angels of heaven, or with the men of the church, consequently that spaces and times must be removed from the ideas, in order that the Lord’s Omnipresence and Omniscience with all men, collectively and individually, may be understood.

sRef Rev@19 @9 S0′ 1224. And he said unto me, Write.- That this signifies that these things shall be for a memorial to posterity, is evident from the signification of writing, as denoting to inscribe on the life and faith of man (concerning which see above, n. 222), and as denoting what is certain (see above, n. 898), but in this case that it shall be for a memorial to posterity; for the subject treated of is the church to be established by the Lord, meant by the New Jerusalem, for this is what is understood by the wife of the Lamb; and it is also called His wife (Apoc. xxi. 9, 10).

[2] Continuation [concerning Omnipresence and Omniscience].- 5. That the Lord, from the intellectual faculty which every man possesses, and from its opposite, is also present with those who are out of heaven and the church and with those who are in hell, or will come into hell and knows their whole state.

Every man has three degrees of life; the lowest he has in common with beasts; this is not the case in regard to the two higher. It is through these two higher degrees that man is man; they are closed with the wicked, but are open with the good. They are not however closed so far as the light of heaven is concerned, which is wisdom and proceeds from the Lord as the Sun; but they are closed to the heat, which is love, and proceeds at the same time from the same source. It is for this reason that all men, even the wicked, have the faculty of understanding, though not that of willing, from heavenly love. For the will is the recipient of heat, that is of love; and the understanding is the recipient of light, that is of wisdom, from this Sun.

[3] The reason why every man is not intelligent and wise is, that he who is not, has by his life closed the receptacle of this love; and this being closed, he has not the will to understand anything but what he loves; for he wills and loves this as the object of his thoughts, and consequently also of his understanding. Since then all men, even the wicked, have the faculty of understanding, and that faculty is from the influx of light from the Sun which is the Lord, it is plain that the Lord is present also with those who are out of heaven and the church, and who are either in hell, or will go there. It is from this faculty also that man has the power of thinking and reasoning on a variety of subjects; beasts are incapable of this; and it is from this faculty again that man lives for ever.

[4] Another proof of the Lord’s Omnipresence in hell is, that the whole of hell, equally with the whole of heaven, is before the Lord as one man; but in this case it is a man-devil, that is, a monster. With him all things are in opposition to those which are in the Divine Man-Angel, and therefore from the latter is known everything that exists in the former; that is, from heaven everything in hell is known. For from good evil is known, and from truth falsity; thus all the quality of the latter from that of the former. There are three heavens and three hells; and as the former are distinguished into societies, so also are the latter. Every society in hell corresponds by contrast, to a society in heaven, the correspondence being like that between good and evil affections; for all the societies are affections. Thus as each society in heaven is, as has been said, in the sight of the Lord like one man-angel in the similarity of its affections, as we have stated; so also each society in hell is in the sight of the Lord like one man-devil in the similarity of its evil affections. I have been permitted to see this. The societies of this latter kind appear indeed as men, but of a monstrous form; I have seen three kinds of them, the fiery, the black, and the pallid; all of them have however deformed features, a husky tone of voice, external speech, and a corresponding demeanour. The love of all of them is lascivious and they are unchaste; the delights of their will are evils, and the delights of their thought falsities.

sRef Rev@19 @9 S0′ 1225. Blessed are they that are called to the marriage supper of the Lamb.- That this signifies that those who by means of truths from the Word are conjoined to the Lord and become the church will come into heaven, is evident from the signification of blessed, as denoting those who are in heaven, and who will come into heaven, for these are the blessed; and from the signification of supper, as denoting consociation by love, and communication (concerning which see above, n. 252); hence by the marriage supper of the Lamb is signified conjunction with the Lord, and thence communication with those who are of that church.

[2] Continuation [concerning Omnipresence and Omniscience].- 6. From the Lord’s omnipresence and omniscience thus perceived, the understanding is enabled to see how He is the All and the In-all of heaven and the church, and that we are in Him, and He in us.

By all things of heaven and of the church are meant the Divine Truth and the Divine Good; the former is from the light of the Sun of heaven, which is wisdom; the latter from its heat, which is love. In the measure that the angels are recipients of these, they are heaven generally, as well as heavens individually; and in the measure that men are recipients of them, they are the church generally, as well as churches individually. No angel possesses anything which forms heaven in him, and no man possesses anything which forms the church in him, except the Divine proceeding from the Lord. For it is well known that all the truth of faith and all the good of love are from the Lord, and no part of them from man. It is evident from this that the Lord is the All and the In-all of heaven and the church.

sRef John@6 @56 S3′ sRef Acts@17 @28 S3′ sRef John@14 @21 S3′ sRef John@14 @20 S3′ [3] The Lord teaches in John that we are in Him and He in us: Jesus said,

“He that eateth my flesh and drinketh my blood, dwelleth in me and I in him” (vi. 56).

Again:

“In that day ye shall know that ye are in me and I in you” (xiv. 20, 21); and elsewhere it is said that “in him we live, and move, and have our being” (Acts xvii. 28).

All the angels of heaven, and all the men of the church, are in the Lord, and the Lord in them, when they are in that celestial Man spoken of above. Angels and men are then in the Lord, because they are recipients of life from Him, thus they are in His Divine; and the Lord is in them, because He is life in the recipients. From these things it is evident that all those who are in a natural idea concerning the Lord can have no other idea of His Divine Omnipresence, than as intuitive, although it is actual, like the omnipresence of the Holy Spirit, which is the proceeding Divine.

sRef Rev@19 @9 S0′ 1226. And he said unto me, These are true words of God.- That this denotes that they are from the Lord, who is the Word and the Truth, is evident from this, that all the truths of God are from the Lord, that consequently the Lord is called the Word, which is Divine Truth (see John i. 1, 2, 14), and that He calls Himself the Truth (John xiv. 6).

[2] Continuation [concerning Omnipresence and Omniscience].- 7. The Lord’s omnipresence and omniscience may be understood also from the creation of the universe; for it was so created by Him, that He is in primaries and in ultimates, in the centre and at the same time in the circumferences, and that those things in which He is are uses.

The truth of this proposition is evident from the creation of the universe, from the life of man, and from the essence of uses.

a. From the creation of the universe. This cannot be better seen anywhere than in types in the heavens, creation being there continual and instantaneous. For in the spiritual world lands exist in a moment, and upon them paradisiacal gardens, in which there are trees laden with fruits; shrubs, flowers and plants of every kind. When these are contemplated by a wise man, they are found to be correspondences of the uses in which the angels are, to whom they are given as a reward. For the angels are presented with houses, rich in furniture and ornament, and also with clothing, and food palatable and pleasant, all according to uses. They, moreover, hold delightful conversations with each other, and these are also uses, because serving as a means of recreation. All these things are bestowed upon them without money or price, but still on account of the uses which they perform. In a word, the whole heaven is full of uses, so that it ought to be called, the very kingdom of uses.

[3] But on the other hand, those who perform no use are banished to the hells, where they are compelled by a judge to do various kinds of work. If there they refuse, no food is given them, or clothing, or any other bed than the ground, and they are mocked and insulted by their companions as slaves are by their masters. The judge even allows them to be made the slaves of their companions; and if they entice others from their work, they are severely punished. Both kinds of treatment are adopted towards them, until they are compelled to yield. But those who cannot be made to yield are cast out into deserts, where they have a morsel of bread given them daily, with water to drink, and pass a solitary existence in huts or in caverns. Because they perform no uses, so barren are the lands where they are that fields with grass upon them are but rarely seen. I have seen in these deserts and hells many men of noble descent, who in the world gave themselves up to idleness, or sought for office, the duties of which they discharged not for the sake of uses, but for the sake of honour or gain, the only uses which they had in view.

[4] The uses which those in the heavens perform, and the different kinds of work which those who are in the hells do, are, in some measure, similar to those which exist in the world. Most of the uses, however, are spiritual, and cannot be described in natural language; they do not even fall within the ideas of natural thought – a circumstance at which I have often wondered; but such is the nature of that which is spiritual in very many cases. The creation of the whole world with its planets (tellurbus), may be seen as in a figure, from the continual and instantaneous creation of all things in the heavens, there being nothing created in the latter but for use. Taken generally, one kingdom of nature was created for the sake of another; the mineral kingdom for the sake of the vegetable, the vegetable for the sake of the animal, and both the latter kingdoms for the sake of the human race, that its members might serve the Lord by performing uses to the neighbour.

[5] b. From the life of man. For if the life of man is regarded from the creation of all things existing in him, there will be found no part which is not adapted for use, not a fibre or minute vessel in the brains, in the organs of the senses, in the muscles, or in any one of the viscera of the thorax or abdomen, or in any of the rest, which does not exist for the sake of use generally and individually, thus not for its own sake, but for the sake of the whole and the co-ordination of the parts. Even the larger forms, which are called members, sensories, muscles, and viscera, woven together and organised from fibres and vessels, are all formed from use, in use, and for the purpose of use, so much so, that they may be simply called the uses out of which the whole man is built up and formed, it being clearly evident that they have no other origin or end but use.

[6] That every man is in a similar manner created and born for use, is plain from the use of all things in him, and from his state after death, which is such, that, if he does not perform any use, he is considered so worthless that he is cast into infernal prisons, or into desert places. His life also indicates plainly that he was born to be useful; for the man whose life consists in the love of use, is entirely different from one whose life consists in the love of idleness, by which is also meant a life devoted merely to company, festivity and amusements.

The life of the love of use is a life of the love both of the public good and of the neighbour. It is moreover a life of the love of the Lord; for the Lord performs uses to man by the agency of man. A life of the love of use is therefore a spiritual Divine life, and therefore every man who loves a good use, and performs it from the love of it, is loved by the Lord and received with joy by the angels in heaven. But a life of the love of idleness is a life of the love of self and of the love of the world; and consequently it is a merely natural life, which does not keep the thoughts of man together, but scatters them upon every vanity, turning them away by this means from the delights of wisdom, and plunging him into those of the body and the world alone, with which evils are in close connection. After death therefore such a man is sent down to the infernal society to which he had attached himself in the world, and there, by force of hunger and the want of food, he is compelled to work. By uses in the heavens and on earth are meant the callings, functions, and pursuits of life, various kinds of work, service, and labour, and consequently all that is opposite to idleness and sloth.

[7] c. From the essence of uses. The essence of uses is the public good, by which, with the angels, is meant in the most general sense, the good of the whole heaven, in a less general sense the good of society, and in a particular sense the good of a fellow-citizen. With men again the essence of uses is, in the most general sense, the good both spiritual and civil of the whole human race; in a less general sense, the good of their country; in a particular sense, the good of society; and in an individual sense, the good of a fellow-citizen; and because these goods form their essence, love is their life, since all good originates in love, and in love there is life. Every one is in this love who is delighted with the use in which he is for the sake of such use, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a labourer. Every one who is delighted with the use of his calling for the sake of such use, loves his country and his fellow-citizens; but he who is not delighted with uses for the sake of uses, but performs them only for the sake of self, or of honour and wealth alone, does not at heart love his country or his fellow-citizens, but merely himself and the world. The reason of that is, that no one can be kept by the Lord in the love of his neighbour, unless he is in some degree of love for the public good; and no one is in such love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord.

[8] Now since all things, collectively and individually, were created in the world at the beginning for use, and all things also in man were formed for use, and the Lord from creation regarded as one man the whole human race, each member of which is in a similar manner designed for use or is use, and since the Lord Himself is the life of this man, as said above, it is plain that the universe was so created that the Lord is in primaries and in ultimates, in the centre also and in the circumferences, that is, in the midst of all things; and that those things in which He is are uses. From these facts also the Lord’s omnipresence and omniscience may be understood.

sRef Rev@19 @10 S0′ 1227. Verse 10. And I fell down before his feet to adore him; and he said unto me, See [thou do it] not, I am thy fellow-servant, and of thy brethren that have the testimony of Jesus, adore God; for the testimony of Jesus is the spirit of prophecy.

“And I fell down before his feet to adore him,” signifies perception from him of the Divine to which belongs adoration; “and he said to me, See [thou do it] not,” signifies the knowledge that he was not God, but an angel; “I am thy fellow-servant, and of thy brethren that have the testimony of Jesus,” signifies that he is like men on earth who receive and have received Divine Truth from the Lord; “adore God,” signifies that the Lord alone is to be acknowledged and worshipped from the heart; “for the testimony of Jesus is the spirit of prophecy,” signifies that the acknowledgment of the Lord and conjunction with Him is the life of all doctrine from the Word.

sRef Rev@19 @10 S0′ 1228. And I fell down before his feet to adore him.- That this signifies perception from him of the Divine, to which belongs adoration, is evident from the signification of falling down before the feet and adoring, as denoting to acknowledge, confess, and worship the Divine, concerning which see above (n. 805, 821, 1206). That it is only perception of the Divine from him is evident from his saying that he is not to be adored, because he is merely an angel, and a servant of the Lord, even in like manner as men are; but the case is this, that when the Lord sends angels to men, as He did to the prophets, He fills them with His Divine, and so causes them to speak. The angel who is sent does not speak from himself, but from the Lord; but as soon as he has spoken, he returns to himself, and then knows that he is only an angel. Thus the Word was written from the Lord by means of angels, and thus the Lord spoke with the ancients, as with Abraham, with Hagar his handmaid, with Gideon, and in general with the prophets, therefore also the angels are called by them Jehovah; and some were adored so long as they were filled with the Divine. This presence of the Lord is the same as the presence of the Holy Spirit. It is evident from these things what the above words signify.

[2] 8. Because Divine Love and Divine Wisdom belong to the Lord, therefore Divine Omnipresence and Divine Omniscience, proceeding from both of them, belong to Him; the former proceeding principally from Divine Love, the latter principally from Divine Wisdom.

Love and wisdom in the Lord are not two but one; and this one is the Divine Love, which before the angels of heaven appears as the Sun. But the love and wisdom proceeding from the Lord as the Sun appear as two distinct things, the love as heat, the wisdom as light; but both, in virtue of their origin from the Sun, act as one. They are, however, separated with the angels of heaven, and with the men of the Church. Some, who receive love, which is heat, more than wisdom, which is light, are called celestial angels and men; and others, who receive wisdom, which is light, more than love, which is heat, are called spiritual angels and men. These points may be illustrated by the sun of the world, in which fire and the source of light are one thing – this one thing being the fiery property of the sun. From this sun proceed heat and light, which appear as two distinct things, but still, in virtue of their origin, act as one; this oneness of action being evident on the earth in the seasons of spring and summer. They become, however, two distinct things, according to the position of the earth with regard to the sun, and thus also according to direct or oblique reception. This correspondence may serve as an illustration.

[3] The case is similar with omnipresence and omniscience; they are one in the Lord, but still they proceed from Him as two distinct attributes; the former having reference to love, and the latter to wisdom; or, what is the same thing, the former referring to good, and the latter to truth, because all good originates in love, and all truth in wisdom. The reason why the Lord’s omnipresence refers to love and good is, that the Lord is present with man in the good of his love; and the reason why His omniscience refers to wisdom and truth is, that from the good of man the Lord is omnipresent in the truths of his understanding; and this omnipresence is called omniscience. The case is the same with all men generally, as it is with each man individually.

sRef Rev@19 @10 S0′ 1229. And he said unto me, See [thou do it] not.- That this signifies the knowledge that he was not God, but an angel, is evident without explanation, for he said, “See [thou do it] not,” that is, that he was not God, but an angel, before whom he was not to fall down, and who was not to be adored.

CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM.

We have treated of the Divine attributes, which are infinity, eternity, providence, omnipotence, omnipresence, and omniscience; it now remains for us to treat of the Divine Love and Divine Wisdom, from which the life of all things comes, and of which the above attributes are predicated. But in order that these two essentials of all things may be clearly comprehended, they shall be dealt with in the following order.

First concerning the Divine Love:-

I. It is little comprehended in the world what love is, although it is the very life of man.

II. The Lord alone is love itself, because He is life itself, and men and angels are only recipients.

III. Life, which is love, has no existence except in form, and that form is the form of uses in their whole extent.

IV. Man is such a form in general and in particular, and heaven is in such a form, and the world also.

V. There are genera and species of uses, and differences of species ad infinitum, and there are also degrees of uses.

VI. There are as many affections as there are uses, and consequently, there are genera and species of affections and differences of species ad infinitum; and there are degrees of affections.

VII. Every affection of use is in itself a man, according to its quality and quantity.

VIII. Every use derives its life from the common good, and enters by influx from it, and imparts the necessaries, utilities, and delights of life.

IX. In proportion as man is in the love of use, he is in the Lord, and loves the Lord and his neighbour, and is a man.

X. The active force of uses, according to their connection in their order, produces the vital heat, which is perceived in man as love.

XI. This is manifested by man’s willing this or that thing, or by this or that being good to him, or not good, and at length by delight.

XII. All things in man are formed, and also grow and are maintained in connection by love and its heat from the Lord.

XIII. Man does not know what affection is, and still less that affections are as many and various as are the men who have been born and will be born in the world to eternity; in fact, that they are infinite.

XIV. Man has no other idea than that he is thought, although he is nevertheless affection.

XV. And neither does he know that he has eternal life according to affection for use.

sRef Rev@19 @10 S0′ 1230.* I am thy fellow-servant, and of thy brethren that have the testimony of Jesus.- That this signifies that he is like men on earth who receive and have received Divine Truth from the Lord is evident from the signification of thy servant, as denoting that he is like John in serving the Lord; from the signification of thy fellow-servant, as denoting that he is like men on earth also in serving the Lord, and from the signification of having the testimony of Jesus, as denoting to receive Divine Truth from the Lord. For testimony when said of the Lord signifies acknowledgment of the Lord’s Divine in his Human (as may be seen above, n. 27, 392, 635, 649); also reception of Divine Truth from the Lord, and acknowledgment of Him by means of it (n. 10, 228, 625).
* The conclusion of the exposition of verse 10, here translated, is found at the end of the Photolithograph MS.; it was not contained in the previous edition of this volume. -Translator.

sRef Rev@19 @10 S0′ 1231. Adore God.- That this signifies that the Lord is to be acknowledged and worshipped from the heart is evident from the signification of “God” as denoting the Lord, since no other is God of heaven and earth; and from the signification of adore as denoting to acknowledge, confess, and worship from the heart (concerning which see above, n. 290, 291, 463, 790, 805, 821).

sRef Rev@20 @15 S0′ sRef John@15 @26 S0′ sRef Rev@20 @8 S0′ sRef Rev@20 @2 S0′ sRef Rev@20 @13 S0′ sRef Rev@20 @12 S0′ sRef Rev@20 @11 S0′ sRef Rev@20 @10 S0′ sRef Rev@20 @14 S0′ sRef John@15 @27 S0′ sRef Rev@20 @9 S0′ sRef Rev@20 @4 S0′ sRef Rev@20 @6 S0′ sRef Rev@19 @10 S0′ sRef Rev@20 @7 S0′ sRef Rev@20 @5 S0′ sRef Rev@20 @3 S0′ sRef Rev@20 @1 S0′ 1232. For the testimony of Jesus is the spirit of prophecy.- That this signifies that the acknowledgment of the Lord and conjunction with Him is the life of all doctrine from the Word is evident from the signification of the testimony of Jesus, as denoting the acknowledgment of the Divine of the Lord, and the reception of the Divine Truth from Him (concerning which see just above, n. 1230), thus also conjunction with the Lord, for by the acknowledgment of Him and the reception of Divine Truth from Him conjunction takes place; and from the signification of the spirit of prophecy, which denotes the life of all doctrine from the Word. By spirit is signified life, because the Holy Spirit is meant, which is the Divine proceeding from the Lord, and that proceeding Divine is the very life of man; by prophecy is signified from the Word. That prophecy signifies doctrine from the Word may be seen above, n. 624, 999.

That the testimony of Jesus is the spirit of prophecy signifies that acknowledgment of the Lord and conjunction with Him is the life of all doctrine from the Word, and that the spirit of prophecy means the Holy Spirit, this being that which testifies concerning the Lord, is evident from the Lord’s words in John, Jesus said,

“When the Comforter (Paracletus) is come which I will send unto you from the Father, the Spirit of Truth, it shall testify of me; ye also shall testify” (xv. 26, 27).

By the Spirit of Truth, which is elsewhere called the Holy Spirit, is meant the Divine proceeding from the Lord, and by its testimony is meant enlightenment, preaching, confession, and acknowledgment, while the disciples who would testify signify all those who acknowledge and receive the Lord.

CHAPTER XX.*

EXPLANATION.

[CONTENTS OF EACH VERSE]

The dragon means all those in the reformed Christian world who do not approach the Lord immediately, and who do not shun evils as sins. That all such were removed (verses 1-3).

That those were taken up from the lower earth into heaven, who were hidden there on account of the dragon, lest they should be seduced (verses 4-6).

That afterwards those who had been merely in external but not in internal worship, were loosed in order that that they might be laid bare; these perished (verses 7-9).

That afterwards all those meant by the dragon were condemned (verse 10).

That the hells were reduced to order that they might correspond oppositely to the new heaven; but those only who lived after the coming of the Lord.

* The summary explanation of Chapter ix., here translated, is found at the end of the Photolithograph MS.; it was not contained in the previous edition of this volume. -Translator.